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This paper aimed to determine the theological position of Christians towards the tradition of kawin tangkap (bride kidnapping or bridenapping) on Sumba Island. Kawin tangkap is a tradition of kidnapping woman to make her a bride. The tradition has become a social problem for the government and society, especially the Sumbanese women. Through hermeneutic approach, this research analyzes the tradition of kawin tangkap in Marapu’s perspective to determine the proper outlook of the church. The conceptual framework in the analysis was the concept of Christian marriage and the story of abducted wives in Judges 21. Through this analysis it was found that kawin tangkap is a tradition that opposes the Bible's teachings on marriage, a sign of spiritual decline, and the violence against women.Abstrak. Tulisan ini bertujuan menentukan sikap teologis orang Kristen terhadap tradisi kawin tangkap di Pulau Sumba. Kawin tangkap adalah tradisi penculikan perempuan untuk dijadikan isteri. Tradisi kawin tangkap menjadi masalah sosial yang meresahkan pemerintah dan masyarakat, khususnya kaum perempuan. Melalui pendekatan hermeneutis penelitian ini menganalisis tradisi kawin tangkap dalam perspektif Marapu untuk menentukan sikap gereja. Bingkai konseptual dalam analisis adalah konsep perkawinan dalam perspektif Kristen dan kisah penangkapan perempuan untuk dikawini dalam Hakim-hakim 21. Melaluinya ditemukan bahwa kawin tangkap adalah tradisi yang menentang ajaran Alkitab tentang perkawinan, tanda kemerosotan spiritual, dan merendahkan martabat perempuan.

This article examines the relationship between such an ancient tradition in the Caucasus as bride kidnapping and the norms of the Criminal Code of the Russian Federation, which determines responsibility for kidnapping. In addition, it highlights the possibility of exemption from criminal liability upon voluntary release of a person, as well as criminal liability for related crimes.

Using data from the 2011 and 2016 Life in Kyrgyzstan surveys, we examine Kyrgyz women's labour supply elasticities at the extensive margin. We use Heckman's two-step approach to predict earnings for the non-participating women and then use these predictions to estimate the participation equation. We find that women's labour supply decision is not influenced by their earnings. We also show that there exists a significant gap in employment propensities among ethnic Kyrgyz women in consensual or arranged marriages compared to women in kidnapped-based marriages. This finding suggests that the practice of bride abduction adversely affects women's probability of employment and might have negative consequences on their economic well-being.

This exploratory small-scale, qualitative study examines the apparent backsliding on gender norms as evidenced in the Kyrgyz Republic by two observable behaviors: the rise of bride kidnapping and low women’s civic participation. Each a reflection of women’s agency, in both their private and public lives. Each has also been impacted by legal changes including a reservation system in national politics and a criminal ban on bride kidnapping. The study developed a social norms-oriented survey instrument to obtain a more detailed understanding of individual and community behaviors to gain a nuanced understanding of the forces that sustain harmful practices, and helps identify opportunities for intervention. A total of 180 in-depth individual interviews were conducted (equal number of men and women, stratified by age group), in addition to two sets of focus group discussions were held with community participants and key informants in seven communities in three geographic regions – Chui, Osh, and Naryn – covering a mix of urban and rural locations.

Bride kidnapping in Kyrgyzstan is the act of abducting a woman to marry her and includes actions, ranging from consensual eloping to forceful kidnapping and rape. This paper reviews the current context and research on bride kidnapping and describes a program that shows promise in preventing bride kidnapping. This program was tested in two studies, one in small villages (2008-2009), and one in Karakol City (2011-2012). These studies provide evidence that the program can help reduce the rate of bride kidnapping from approximately 1/2 to approximately 1/4 of marriages. Analysis of the practice and the economic, political and cultural changes in Kyrgyzstan in the last century shows how this program can be effective by shifting the focus from law and punishment to a discourse framed by tradition, family, honor and shame, and using the assumption from Gandhi's Satyagraha that truth is force.

O casamento por rapto é uma prática reprovada e juridicamente condenada, mas, ao mesmo tempo, até certo ponto, tolerada socialmente, na alta Idade Média, no Ocidente. Assim, o estatuto atribuído às fontes normativas (em particular as leis bárbaras) e a maneira pela qual alguns artigos de lei foram isolados de seu contexto documentário explicam, em grande parte, a razão de historiadores terem, por muito tempo, visto, no rapto, uma forma de casamento completo e uma sobrevivência de instituições "germânicas" antigas. Quanto às fontes narrativas, é imperativo não esquecer o contexto de sua redação, mesmo se, às vezes, ele parece relativamente neutro. De outra forma, corremos o risco de dar muito peso a alguns exemplos marginais ou pouco representativos. Recolocar no contexto dos documentos e da ideologia os retumbantes exemplos do período carolíngio permite, assim, relativizar a idéia de um crescimento importante do número de raptos nesta época. The kidnapping of brides to force a marriage was a practice disapproved and legally convicted, but at the same time, to some extent, socially tolerated in Europe during the Middle Ages. Thus, the normative status given to the sources (particularly barbaric laws) and the manner in which certain articles of the law were isolated from their documentary context explains, in large part, why historians have saw in the abduction a form of marriage and a complete survival of old "Germanic" institutions. As for the narrative sources, it is imperative not to forget the context of its writing, even if sometimes it seems relatively neutral. Otherwise, we risk giving too much weight to some marginal and unrepresentative examples. Replace the documentary and ideological context of the astonishing examples of the Caroligian period allow us to minimize the idea of the high number of bride’s kidnapping at that time. Le mariage par rapt est une pratique réprouvée et juridiquement condamnée mais aussi, dans une certaine mesure, socialement tolérée au haut Moyen Âge en Occident. De ce fait, le statut attribué aux sources normatives (en particulier les lois barbares) et la façon dont certains articles de loi ont été isolés de leur contexte documentaire expliquent en grande partie que les historiens aient longtemps vu dans le rapt une forme de mariage à part entière et une survivance d’institutions "germaniques" anciennes. Quant aux sources narratives, il est impératif de ne pas oublier leur contexte de rédaction, même s’il paraît parfois relativement neutre. Sinon, on prend le risque de donner trop de poids à certains exemples marginaux ou peu représentatifs. Remettre les retentissants exemples de la période carolingienne dans leur contexte documentaire et idéologique permet ainsi de relativiser l’idée d’une augmentation importante du nombre de rapts à cette époque.