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Objective: Child marriage is a detrimental practice with negative consequences for girls' health and well-being. This study aims to identify the prevalence of child marriage and associated risk factors within the Madhesi community. Materials and methods: A cross-sectional study was conducted in a sub-metropolitan city of Lumbini Province, Nepal, in 2023. A total of 352 married women were randomly selected using simple random sampling and interviewed using a structured questionnaire between March 28th and April 17th. Descriptive categorical variables were expressed as proportions. Risk factors associated with child marriage were measured using the Chi-square test and multivariate logistic regression analysis. All statistical analyses were performed using SPSS version 26. Results: The majority of respondents (36.1%) were in the age group 21-25, with a mean age of 25.90 years ± 4.6 years. Most respondents (48.9%) received only basic-level education, with the majority (72.4%) reporting their parents as having no formal education. The primary family occupation was farming (40.1%). The prevalence of child marriage was high (77.0%), with a median marriage age of 18 years. Logistic regression analysis revealed significant risk factors including lower education levels of respondents and their parents, husband's occupation, lack of awareness about the legal marriage age, limited decision-making power regarding marriage, belief in the dowry system, discussions with friends about child marriage, and occurrence of child marriage among friends. Conclusion: Despite legal prohibition, child marriage remains prevalent in the Madhesi community. Educational interventions targeting women and parents, empowering women with decision-making authority, and addressing the dowry system are crucial for reducing this harmful practice. [ABSTRACT FROM AUTHOR]

This research investigated the impact of traditional dowry payments on the low political representation of indigenous Papuan women in the Jayapura City legislature from 2014 to 2019. Despite the election of four indigenous Papuan women to the Jayapura City legislature in 2014, there remains a significant gap in representation. This qualitative research gathered data through interviews with 30 respondents, including seven influential community figures, seven husbands of indigenous Papuan women, six Papuan students, two lecturers, three members of political parties, two female Papuan legislators, one representative from the General Election Commission, one member of the Papuan People's Council, and the head of the Population and Civil Registry Service. Observational data were gathered from the General Election Commission Office and the indigenous Papuan community in Jayapura City. Documentation review further supplemented the research, focusing on legislative representation data, voter turnout, and customary dowry payment records for indigenous Papuan women. The data underwent rigorous re-validation to ensure the analysis accurately reflected the reality of how traditional dowry practices hinder the political participation of indigenous Papuan women in the Jayapura City legislature during the specified period. The findings reveal that the obligation for indigenous Papuan women to adhere to their husbands' directives, a consequence of dowry payments, significantly limits their ability to engage in political activities, including legislative candidacy and community campaigning. This restriction was exemplified in the 2019 election, where only one indigenous Papuan woman was elected to the Jayapura City legislature. [ABSTRACT FROM AUTHOR]

Domestic violence in the Indian context becomes complex with the interplay of law and prevalent sociocultural dimensions vis à vis women. This article analyzes the representation of domestic violence in select Hindi films: Agni Sakshi (With Fire as Witness) (Ghosh, 1996), Daman: A Victim of Marital Violence (Subjugation: A Victim of Marital Violence) (Lajmi, 2001), and Mehndi (Henna) (Khan, 1998). These films conceptualize the legalistic matter of domestic violence in two ways: one, in the form of battering, sexual, emotional, and verbal abuse by a psychopathic husband, and two, as family violence caused by the social evil of dowry. By exploring the fictional screening of the issue of domestic violence, this article analyzes how such depictions have been co-related to contemporary legal discourses. Our article investigates how films contribute to the understanding of domestic violence within the context of legal matters and reveal the underlying feminist or patriarchal values. Through textual analysis of the film texts, we hypothesize that they often reinforce patriarchal narratives by portraying domestic violence as isolated incidents related to husbands’ psychopathy or dowry issues.

Copyright of Arts Magazine is the property of Thamar University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Objective: Child marriage is a detrimental practice with negative consequences for girls' health and well-being. This study aims to identify the prevalence of child marriage and associated risk factors within the Madhesi community. Materials and methods: A cross-sectional study was conducted in a sub-metropolitan city of Lumbini Province, Nepal, in 2023. A total of 352 married women were randomly selected using simple random sampling and interviewed using a structured questionnaire between March 28th and April 17th. Descriptive categorical variables were expressed as proportions. Risk factors associated with child marriage were measured using the Chi-square test and multivariate logistic regression analysis. All statistical analyses were performed using SPSS version 26. Results: The majority of respondents (36.1%) were in the age group 21-25, with a mean age of 25.90 years ± 4.6 years. Most respondents (48.9%) received only basic-level education, with the majority (72.4%) reporting their parents as having no formal education. The primary family occupation was farming (40.1%). The prevalence of child marriage was high (77.0%), with a median marriage age of 18 years. Logistic regression analysis revealed significant risk factors including lower education levels of respondents and their parents, husband's occupation, lack of awareness about the legal marriage age, limited decision-making power regarding marriage, belief in the dowry system, discussions with friends about child marriage, and occurrence of child marriage among friends. Conclusion: Despite legal prohibition, child marriage remains prevalent in the Madhesi community. Educational interventions targeting women and parents, empowering women with decision-making authority, and addressing the dowry system are crucial for reducing this harmful practice.

Copyright of Journal of Language & Law / Revista de Llengua i Dret is the property of Revista de Llengua i Dret and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

El objetivo del presente artículo es la descripción y análisis de la indumentaria femenina y de los usos suntuarios del estamento noble en España a mediados del siglo XVIII, partiendo de las capitulaciones del matrimonio formado por don Fernando Arias de Saavedra, marqués de Quintana de las Torres, y de doña Isabel de Hoces Venegas, miembros respectivamente de las aristocracias de Écija y Córdoba, escrituradas en 1764. Las cartas y recibos de dote suponen una fuente esencial para el estudio del ajuar doméstico en general y fundamentalmente de la moda, ya que nos permiten conocer con gran detalle, no solamente las distintas prendas que usaban las mujeres de toda la escala social, sino también los tejidos, colorido, ornamentaciones y precios.

In Iranian wedding tradition, the dowry (mahr) is not paid upfront as done in Arab culture, and there is no set deadline for its payment. The regulations regarding dowry in Iran are outlined in the Civil Code of the Islamic Republic of Iran, which states that anything that can be considered property, owned, and controlled can be designated as dowry. In the subsequent article, it is explained that dowry can be entirely or partially deferred. This article aims to elucidate the concept of deferred dowry (mahar dihutang) in Iranian civil law from the perspective of the Imamiyah School of Thought, which is the predominant school of thought in Iran. This study is conducted through a literature review with a normative approach. The research findings reveal that items eligible to be considered as dowry are those with an associated market value, in alignment with the principles of the Imamiyah school. Deferred dowry is permitted within the Imamiyah school, but when the husband is incapable of paying the dowry, the wife is allowed to make a decision to abstain from conjugal relations with him. This, however, cannot be used as a reason for divorce. In Iran, there exists a phenomenon known as "mahar prisoner" for husbands who fail to pay the dowry in full after marriage.

In permanent marriage, wherein the dowry of wife is defined as a specific and non-transferrable immovable property, and after the death of husband, it is discovered that the dowry belongs to another person, making a substitute for the dowry is put on the deceased's heirs. However, uncertainties regarding the valuation of the property and the extent of recoverable damages, such as issues pertaining to the time of property valuation and the possibility of claiming damages resulting from devaluation emerge. The current research, following the silence of Iranian lawmaker, by virtue of jurisprudential texts and using an analytical-descriptive method scrutinizes the aforementioned matters. A comparative study of the aspects and consequences of the subject based on the foundations and rulings of similar matters such as responsibility against non-belonging of subject matter or price of contract and unauthorized contracts, and taking into account other jurisprudential and legal instruments, it is concluded that the day on which the husband becomes debtor for the dowry substitute coincidences with the day on which the real owner of the property does not affirm the allocation of the property to the wife. Concerning the possibility of seeking compensation by wife, in cases where the due date is different from the date on which the husband became debtor accompanied by devaluation, only damages incurred by the wife will be recoverable in accordance with Articles 515 and 522 of the Code of Civil Procedure and are limited to those losses sustained during the husband's lifetime.

Copyright of Arts Magazine is the property of Thamar University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Marriage is a point of change in young people's lives, especially in parts of the world that place high value on it, such as in South Asian countries including Nepal. However, marriage practices are changing, with a move towards more love marriage; this is likely to have important implications on women's status and agency, household and couple dynamics, and mental and physical health. The aim of this paper is to describe how changing marriage formation patterns and traditional practices such as co-residence and dowry are intersecting and impacting relationships post-marriage. In-depth qualitative interviews took place with 20 intact triads of newly married women, their husbands and their mothers-in-law, in one district of Nepal in 2017. Many marriages remain arranged; however, couples often talk or meet before marriage and feel that they are able to build a foundation of love before marrying. Access to technology facilitates this practice, although some couples are reluctant to admit their communication, suggesting stigma about this practice. Husbands have growing ambivalence about dowry, leading to confusion and negatively impacting on relationships post-marriage. A clash of traditional and modern ideas and practices is occurring in Nepal, influencing newly married women's household status and relationship quality, and potentially impacting women's health.

Background: Spousal or intimate partner violence is the most common form of domestic violence and is a preventable cause of morbidity and mortality in women. The aim of this study was to estimate the prevalence of spousal violence, various types of spousal violence, and the factors associated with it among reproductive age group women. Materials and Methods: This was an analytical cross-sectional study conducted in the Urban Health Training Center area of a tertiary care teaching hospital in Nagpur, India, among married women between 15 and 49 years of age who were selected using systematic random sampling. The data was collected from a sample of 373 women by face-to-face interview and analyzed using Statistical Package for the Social Sciences (SPSS) v21. Results: The prevalence of spousal violence among reproductive age group (15–49 years) women was found to be 59.7%, with emotional violence (54.1%) being the most common, followed by physical (51.2%) and sexual (43.4%) violence in that order. Regular alcohol consumption of husband had the highest odds of spousal violence among women (odds ratio [OR] 12.51, 95% confidence interval [CI] 6.51–24.03). Other factors associated with spousal violence among reproductive age group women were early age at marriage, literacy and employment of women and husband, lack of emotional support from the family members, and dowry-related problems in the family. Conclusion: A multifaceted approach including legal measures, empowerment of women, and sociocultural factors involving families, institutions, governmental, nongovernmental, and civil society organizations is the need of the hour.

Background : Even in the presence of stringent laws dowry-related violence, cruelty and dowry death is common in India. Understanding the cause and the manner of suspected dowry death is essential not only to bring the culprits to book but also to prevent these offences. Objectives: This study attempts to elucidate the cause and manner of suspected dowry deaths. Patients and methods: This is an Observational Descriptive Epidemiological study, Cross Sectional in design. This study was conducted at an autopsy centre of Kolkata, India for a period of one year. Data was obtained from reports of postmortem examinations, police and the magistrate inquest of suspected dowry deaths as reported in the institute. Compilation of the data was done in Microsoft Excel. Analysis of the compiled data was done by simple table. Results: The study reveals 35% of the deceased died due to burns, 31% by poisoning and 25% by hanging. Suicide is the manner of death among 69% of the deceased and in 31% it is accident. No case of homicide was reported. Among the suicides, 46% are committed by consuming poisons, 36% by hanging and 18% by burns, while 70% of accidents are due to burns. Conclusion: The study reveals that commonest cause of suspected dowry death is burns followed by poisoning. Suicide is the manner of death in 2/3 of the study population and in 1/3 it is accident. There is no homicidal death in the study population.

Abstract Background Thermal injuries are one of the commonest causes of unnatural deaths in females in developing countries. However, there is a lack of adequate research into the social and psychological aspects that lead to such deaths. The suicidal death due to immolation by fire is a scourge on Indian society that is not being adequately addressed in all its aspects. There is an attempt in this study to bring awareness of the population under risk and to motivate prevention measures. A retrospective cross-sectional study was conducted at the Victoria Hospital Mortuary for a period of 12 months between 2017 and 2018. Medicolegal and psychological autopsies were performed on 120 female burn victims over 15 years of age. The information gathered via medical records, police investigations, interviews with family, and postmortem findings was analyzed and compiled to obtain the following results. Results Most of the victims, i.e., 52% of the women, were illiterate. More than half of the victims, i.e., 53% of the women in this study, were found to be in the upper-lower socio-economic. Majority of the female victims (63.3%) were married for more than 7 years. Suicide was the commonest manner of death (52%). There was no alleged history of domestic abuse in most cases (73.3%). Only 2 cases, i.e., 1.7% of cases, were booked under Dowry Prohibition Act. Only 28.3% of cases were investigated by Magistrate’s Inquest. History of mental illnesses was reported only in 14.2% of victims. Alcohol was detected in only 2 of the victims (1.7%). Conclusions It is evident that in most cases of deaths in women due to thermal injuries, the entire narrative is not thoroughly investigated and any prior history of domestic abuse, dowry demands/harassment, and even mental illnesses gets under-reported or undocumented. Despite there being a plethora of information regarding the statistics as to how women die due to thermal injuries, very minimal data exists regarding the measures adopted to prevent it. There is a hope that this study inspires the concerned stakeholders to take stock and introduce measures to prevent such potential deaths among the vulnerable female population.

The possibility of using criminal tools in legal affairs is a matter of dispute between jurists. If a person is accused of committing a crime, the possibility of his arrest has been accepted in some cases, but the use of such punitive measures in legal matters requires the examination of its authorization or prohibition from a jurisprudential and legal perspective. The conflict of rights between creditors and debtors has led to disagreements in this regard. Considering that the principle in initial treatment of individuals is that their actions are based on integrity and innocence, it seems that if the debtor claims insolvency, it will not be possible to detain him until the truth or falsity of his claim is proven. Imami and Sunni jurists have also examined this matter- an examination of the evidence of their rulings will also demonstrate that it is not possible to order the arrest of a debtor claiming insolvency. In this article, the correct ruling in this case will be determined through the epistemology of this important point of view from perspectives of the jurists of both sects and judging the proposed opinions. Noting the correct theory in jurisprudence, we will provide a detail interpretation of the relevant laws applicable to the debtor claiming insolvency.

The possibility of using criminal tools in legal affairs is a matter of dispute between jurists. If a person is accused of committing a crime, the possibility of his arrest has been accepted in some cases, but the use of such punitive measures in legal matters requires the examination of its authorization or prohibition from a jurisprudential and legal perspective. The conflict of rights between creditors and debtors has led to disagreements in this regard. Considering that the principle in initial treatment of individuals is that their actions are based on integrity and innocence, it seems that if the debtor claims insolvency, it will not be possible to detain him until the truth or falsity of his claim is proven. Imami and Sunni jurists have also examined this matter- an examination of the evidence of their rulings will also demonstrate that it is not possible to order the arrest of a debtor claiming insolvency. In this article, the correct ruling in this case will be determined through the epistemology of this important point of view from perspectives of the jurists of both sects and judging the proposed opinions. Noting the correct theory in jurisprudence, we will provide a detail interpretation of the relevant laws applicable to the debtor claiming insolvency.

Abstract Background Child marriage remains an important social issue in Indonesia. Child marriages were reported from 14.67% in 2008 to 10.82% in 2019. However, 22 out of 34 provinces in Indonesia still had high child marriage rates above the national average in 2019. This study aims to assess child marriage acceptability in the two locations in Indonesia by gender inequality, financial security, education rates, legal frameworks, dowry, and sexual and gender-based violence (SGBV). Methods This study used a quantitative approach with a cross-sectional study design. A total of 1000 respondents consisting of 500 households in Bone District, South Sulawesi and 500 households in Palu, Sigi, and Donggala District in Central Sulawesi participated in the study. Data analyses were conducted based on the Child Marriage Acceptability Index (CMAI) using the bivariate correlation, ANOVA (analysis of variance), and logistic regression. Results This study found several significant factors that contributed to child marriage acceptance in Central and South Sulawesi: household financial security (p = 0.016), dowry (p

Under Articles 1121, 1122, and 1128 of the Civil Code, the legislature has granted the wife the right to terminate the marriage. This is to prevent harm to her. Assuming that the reason for the termination is attributable to the husband (such as castration, micropenis, misrepresentation, and violation of the condition of the adjective), although the termination is done by the wife, her ineligibility for dowry on the one hand and non-compensation of material and spiritual losses is unfair. On the other hand, the wife should be compensated for damages, especially in cases where marriage is terminated before consummation. It would seem that granting a "right to termination" should not be sufficient as the only sanction, and at the same time, financial support should also be provided to compensate for the material and moral losses associated with divorce. However, under the law, in case of termination before consummation, no dowry is given to the wife except impotence. Therefore, it is necessary to review Article 1101 of the Civil Code. The current study examines other cases of dissolution of marriage before consummation and the wife's right to at least half of the dowry in them. It is believed that the entire dowry is not just against intercourse and some of it is against the marriage contract. Moreover, according to the discussion of civil liability, the wife is presumed to suffer damages; Therefore, compensation is necessary.

Background: Spousal or intimate partner violence is the most common form of domestic violence and is a preventable cause of morbidity and mortality in women. The aim of this study was to estimate the prevalence of spousal violence, various types of spousal violence, and the factors associated with it among reproductive age group women. Materials and Methods: This was an analytical cross-sectional study conducted in the Urban Health Training Center area of a tertiary care teaching hospital in Nagpur, India, among married women between 15 and 49 years of age who were selected using systematic random sampling. The data was collected from a sample of 373 women by face-to-face interview and analyzed using Statistical Package for the Social Sciences (SPSS) v21. Results: The prevalence of spousal violence among reproductive age group (15–49 years) women was found to be 59.7%, with emotional violence (54.1%) being the most common, followed by physical (51.2%) and sexual (43.4%) violence in that order. Regular alcohol consumption of husband had the highest odds of spousal violence among women (odds ratio [OR] 12.51, 95% confidence interval [CI] 6.51–24.03). Other factors associated with spousal violence among reproductive age group women were early age at marriage, literacy and employment of women and husband, lack of emotional support from the family members, and dowry-related problems in the family. Conclusion: A multifaceted approach including legal measures, empowerment of women, and sociocultural factors involving families, institutions, governmental, nongovernmental, and civil society organizations is the need of the hour. [ABSTRACT FROM AUTHOR]

Domestic violence in the Indian context becomes complex with the interplay of law and prevalent sociocultural dimensions vis à vis women. This article analyzes the representation of domestic violence in select Hindi films: Agni Sakshi (With Fire as Witness) (Ghosh, 1996), Daman: A Victim of Marital Violence (Subjugation: A Victim of Marital Violence) (Lajmi, 2001), and Mehndi (Henna) (Khan, 1998). These films conceptualize the legalistic matter of domestic violence in two ways: one, in the form of battering, sexual, emotional, and verbal abuse by a psychopathic husband, and two, as family violence caused by the social evil of dowry. By exploring the fictional screening of the issue of domestic violence, this article analyzes how such depictions have been co-related to contemporary legal discourses. Our article investigates how films contribute to the understanding of domestic violence within the context of legal matters and reveal the underlying feminist or patriarchal values. Through textual analysis of the film texts, we hypothesize that they often reinforce patriarchal narratives by portraying domestic violence as isolated incidents related to husbands' psychopathy or dowry issues. [ABSTRACT FROM AUTHOR]

Copyright of IWNW is the property of Ain Shams University, Faculty of Archaeology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Ars Bilduma is the property of Ars Bilduma and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Études Françaises is the property of Presses de l'Universite de Montreal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Background: Thermal injuries are one of the commonest causes of unnatural deaths in females in developing countries. However, there is a lack of adequate research into the social and psychological aspects that lead to such deaths. The suicidal death due to immolation by fire is a scourge on Indian society that is not being adequately addressed in all its aspects. There is an attempt in this study to bring awareness of the population under risk and to motivate prevention measures. A retrospective cross-sectional study was conducted at the Victoria Hospital Mortuary for a period of 12 months between 2017 and 2018. Medicolegal and psychological autopsies were performed on 120 female burn victims over 15 years of age. The information gathered via medical records, police investigations, interviews with family, and postmortem findings was analyzed and compiled to obtain the following results. Results: Most of the victims, i.e., 52% of the women, were illiterate. More than half of the victims, i.e., 53% of the women in this study, were found to be in the upper-lower socio-economic. Majority of the female victims (63.3%) were married for more than 7 years. Suicide was the commonest manner of death (52%). There was no alleged history of domestic abuse in most cases (73.3%). Only 2 cases, i.e., 1.7% of cases, were booked under Dowry Prohibition Act. Only 28.3% of cases were investigated by Magistrate's Inquest. History of mental illnesses was reported only in 14.2% of victims. Alcohol was detected in only 2 of the victims (1.7%). Conclusions: It is evident that in most cases of deaths in women due to thermal injuries, the entire narrative is not thoroughly investigated and any prior history of domestic abuse, dowry demands/harassment, and even mental illnesses gets under-reported or undocumented. Despite there being a plethora of information regarding the statistics as to how women die due to thermal injuries, very minimal data exists regarding the measures adopted to prevent it. There is a hope that this study inspires the concerned stakeholders to take stock and introduce measures to prevent such potential deaths among the vulnerable female population. [ABSTRACT FROM AUTHOR]

Abstract Background Prevalence of self-reported domestic violence against women in India is high. This paper investigates the national and sub-national trends in domestic violence in India to prioritise prevention activities and to highlight the limitations to data quality for surveillance in India. Methods Data were extracted from annual reports of National Crimes Record Bureau (NCRB) under four domestic violence crime-headings—cruelty by husband or his relatives, dowry death, abetment to suicide, and protection of women against domestic violence act. Rate for each crime is reported per 100,000 women aged 15–49 years, for India and its states from 2001 to 2018. Data on persons arrested and legal status of the cases were extracted. Results Rate of reported cases of cruelty by husband or relatives in India was 28.3 (95% CI 28.1–28.5) in 2018, an increase of 53% from 2001. State-level variations in this rate ranged from 0.5 (95% CI − 0.05 to 1.5) to 113.7 (95% CI 111.6–115.8) in 2018. Rate of reported dowry deaths and abetment to suicide was 2.0 (95% CI 2.0–2.0) and 1.4 (95% CI 1.4–1.4) in 2018 for India, respectively. Overall, a few states accounted for the temporal variation in these rates, with the reporting stagnant in most states over these years. The NCRB reporting system resulted in underreporting for certain crime-headings. The mean number of people arrested for these crimes had decreased over the period. Only 6.8% of the cases completed trials, with offenders convicted only in 15.5% cases in 2018. The NCRB data are available in heavily tabulated format with limited usage for intervention planning. The non-availability of individual level data in public domain limits exploration of patterns in domestic violence that could better inform policy actions to address domestic violence. Conclusions Urgent actions are needed to improve the robustness of NCRB data and the range of information available on domestic violence cases to utilise these data to effectively address domestic violence against women in India.

According to a well-known saying by jurists and consequently according to article 1082, of the civil code, dowry will become the wife’s property of the as soon as the marriage contract is signed; although the wife’s ownership of half of he dowry is uncertain and it will only be established through the realization of some factors. Jurists unanimously agree that the dowry becomes the property of the wife after matrimonial intercourse or natural apostasy of the husband; however, there is no unanimity of opinion regarding the death of husband or wife. So; this question is raised as o whether the death of one of the couple is one condition that can establish dowry. The present paper states different viewpoints of different jurists in this respect, evaluates them and finally prefers the saying of halving dowry by the death of one of the couple before matrimonial intercourse over the others regarding authentic and correct narrations reaching verbiage (Istifazah).

One of the most important discussions in financial relations between the husband and the wife is their ownership of home furnishings. In the course of married life, the couple possess the property placed in their home and this common possession arises fromtheir dwelling in single house. Thus, the couple faces problems when discerning of owner and determining the ownership of property. The important issue that the present article also addresses is that in case of a couple’s disagreement over home furnishings to whom does these furnishings belong? Different views have been expressed by Islamic jurists and legal scholars concerning this issue. It seems that the root of these differences in their views are to be searched in entered news and different understanding of possession rule and local usage. This research with due attention to the famous Islamic jurists, opinion, statute and existing usage in the community draw conclusion that in the issue of couple dispute on the furniture one should judge the ownership of each of them regarding the private use of property and concerning the common property the concentration first should be paid to the community usage on the dowry of women and in absence of usage one should judge the equality of couple in ownership.

This article with the aim of identifying and recognizing the possibility of modifying women's rights and the position of the rule of Ṭanqihe Manat (rectifying the effective cause and Elghȃe Khoṣuṣiyyat (abolishing the specificity) in modifying women's legal differences, is examined the jurisprudential documents of dowry adjustment and the dowry adjustment, which has been accepted and documented by the dominant statement in Iranian jurisprudence and law, and a criterion is considered that the Ṭanqihe Manat and Elghȃe Khoṣuṣiyyat in its documents can result in the possibility of adjustment in women's legal differences. This article by descriptive-analytical method and with documentary-library manner is studying the possibility of modifying other women's legal differences by using the rules of Ṭanqihe Manat and Elghȃe Khoṣuṣiyyat and its research community is the sources of jurisprudence and the law and principles of jurisprudence. The main issue is whether the documents cited in the dowry adjustment are specific to the dowry or whether they are general, and these arguments can be used in other legal differences between men and women? Documents for adjusting dowry include the rule of La Zarar(no- harm), La Ḥaraj (no- embarrassment), Ghabn e Ḥadeth (loss occurring), implicit condition, survival originality, priority analogy, adding مهما امکن اولی من الطرح و تعذر وفاto the content of the contract (marriage) which is examined from the point of view of Ṭanqihe Manat and the principle of accepting the women's legal differences is proved from the perspective of jurisprudential documents and it was concluded that it is possible to modify women's legal differences in Islamic law, especially material rights by Ṭanqihe Manat and Elghȃe Khoṣuṣiyyat.

Keelkulam Villavan has taken up social evils and created awareness among the people through his works. He pointed out that caste and religious fanaticism that degrades people. He points out that women are considered as slaves and commodities in the society, especially poor women are most affected by dowry and that poor women who cannot pay dowry live as mature virgins without getting married. He also points out the miserable lives of people who depend on the sea. He also denounced the government for not caring about the lives of its citizens and for living a life of selfishness. She has sown self-confidence in the youth through the works. Working workers are still laborers today. Workers think that the employer should not become a laborer. However, the bosses are bent on not letting the workers become the bosses. The working class is working day by day and never gets the fruits of their labour. However, the bourgeoisie is taking its place on the throne. Those who are responsible for the production of all goods do not benefit from the use of materials. There is a condition that the worker is one who never enjoys the benefit of the other. Villavan creates interest on poor people and insist them to educate themselves. He seeks to change society through his poetry.

Dowry, also referred to as bride wealth or bride price, is a consultative, amicable, and quantifiable summation of goods exchanged between the groom's and bride's families. Traditionally, dowry (ngasya) payment among the Akamba was an obligation for the parentsin-law (husband's parents), but that has in the recent past transitioned to the husband paying the dowry himself. An emerging trend is, however, catching up with married women budding together and opting to pay the dowry for themselves, which is not only a cultural shock and an empowering paradigm shift but also a ceremony that could be riddled and clouded with rifts amongst spouses. "Ndwae ngone mwaitu" literally translated to mean "Let us visit my mother," is a ceremony that is becoming popular among Kenyans from different tribes. The ceremony is organized by one who goes to see his or her biological mother, accompanied by friends of the same age. This paper examines "Ndwae ngone mwaitu" as an emerging postmodern cultural phenomenon in dowry honourship and its relation to spousal violence by analysing couples' life narratives. The article employs Akachi Adimora-Ezeigbo's notion of snail-sense feminism to examine the viability of realizing fair and humanistic co-existence for couples after "Ndwae ngone mwaitu" disguised for dowry honourship. Snail-Sense feminism espouses the pattern of the snail to 'negotiate' or 'dialogue' within its milieu to get around impediments with a 'well-lubricated tongue." This theory is adopted as it offers women tactical strategies for achieving emancipation from cultural norms and men's domination that perpetuate gender-based violence. The paper employed a qualitative design, utilizing interview schedules and focus group discussions to elicit experiential data from men and women attending "Ndwae ngone mwaitu" ceremonies in various parts of Ukambani in Kitui County in Kenya. The article affirms the value of cultural identity, respect, and negotiating power and space that one attains after meeting the societal expectations that come along with the practice, cementing the value of marriage and dowry customs among the Akamba. As such, dowry honourship, even though contested in the contemporary space, is a cultural practice that both men and women ought to navigate tactfully, thus, averting spousal violence. [ABSTRACT FROM AUTHOR]

A comparative study of the family law in Islamic countries such as Iran and Egypt, considering the differences between religions, is necessary to obtain the links and differences that exist to achieve the best rules in the current era and can prevent the penetration of abnormal Western rules in Islamic countries. Dowry is one of the important issues of family law that it's significant cannot be ignored in society, and it should be carefully addressed and its rulings examined. One of the cases that can be studied in this field is the study of the necessary conditions for dowry and its payment. In this research, we evaluated it in Iranian law, which is based on Imami jurisprudence, and Egyptian law, which is in accordance with Hanafi jurisprudence, to determine its dimensions. By studying jurisprudence and the laws in the rules of these two countries, the aim of this study is to find out what are the conditions of the dowry payment and whether it is possible to pay it in current rate in Iran and Egypt according to the legal principles of these countries and accepted jurisprudential teachings. What are its conditions and what are its differences and similarities? By examining the various reasons, it seems that we should accept the dowry payment based on current rate in Iranian and Egyptian laws despite the similarities and differences which is existed in them. Although in Egyptian laws unlike the Iranian laws have not explicitly mentioned in it, but for some reason it can be discussed.

The wife as the owner of the dowry can take possession of her property. One of these possessions entails to waive her dowry right and grant it to her husband in various ways. In this article, we discuss the various formats that the wife can waive dowry and study the possibility and impossibility of referring in each of those formats. Due to the lack of a clear boundary in distinguishing these patterns from each other and the lack of familiarity of people with jurisprudential-legal terms, the proof of some cases occurred in the world that make it difficult to distinguish the type of legal action taken. This article attempts to provide the instruments for interpreting the nature of legal action that has taken place. As well as, due to the insufficient determination of these instruments, it is recommended that the legislature intervene and introduce the necessary instruments in this regard. Also, it is suggested to the legislature to pay attention to the function of the contract and its subject as usable instruments.

In marriage contract, the couples, like the other two parties in contracts, can make their wishes such a condition and increase the degree of desirability of this contract to some extent; But, in the cases of the correct conditions during the marriage, there is disagreement and the condition of the wife's not expelling from her Balad is also one of these different conditions; It is obvious that in the mentioned condition, the condition is in favor of the wife and against the husband. There has been disagreement among jurists as to the validity or invalidity of the said condition; even among jurists; Some believe in the invalidity of the condition and others believe in its validity; In this article, we study the opinions and theories related to the condition of the wife's not expelling from her Balad and its subdivisions (including the condition of the wife's not expelling from home, drop the condition, the relationship between the condition of the wife's not expelling from Balad and the amount of her dowry).Finally, based on jurisprudential and legal opinions and critique of each of the proposed views, the validity of this condition is concluded. It should be noted that this article is an applied article based on its purpose and is descriptive-analytical based on its nature and method.

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Background: Prevalence of self-reported domestic violence against women in India is high. This paper investigates the national and sub-national trends in domestic violence in India to prioritise prevention activities and to highlight the limitations to data quality for surveillance in India.Methods: Data were extracted from annual reports of National Crimes Record Bureau (NCRB) under four domestic violence crime-headings-cruelty by husband or his relatives, dowry death, abetment to suicide, and protection of women against domestic violence act. Rate for each crime is reported per 100,000 women aged 15-49 years, for India and its states from 2001 to 2018. Data on persons arrested and legal status of the cases were extracted.Results: Rate of reported cases of cruelty by husband or relatives in India was 28.3 (95% CI 28.1-28.5) in 2018, an increase of 53% from 2001. State-level variations in this rate ranged from 0.5 (95% CI  - 0.05 to 1.5) to 113.7 (95% CI 111.6-115.8) in 2018. Rate of reported dowry deaths and abetment to suicide was 2.0 (95% CI 2.0-2.0) and 1.4 (95% CI 1.4-1.4) in 2018 for India, respectively. Overall, a few states accounted for the temporal variation in these rates, with the reporting stagnant in most states over these years. The NCRB reporting system resulted in underreporting for certain crime-headings. The mean number of people arrested for these crimes had decreased over the period. Only 6.8% of the cases completed trials, with offenders convicted only in 15.5% cases in 2018. The NCRB data are available in heavily tabulated format with limited usage for intervention planning. The non-availability of individual level data in public domain limits exploration of patterns in domestic violence that could better inform policy actions to address domestic violence.Conclusions: Urgent actions are needed to improve the robustness of NCRB data and the range of information available on domestic violence cases to utilise these data to effectively address domestic violence against women in India. [ABSTRACT FROM AUTHOR]

Copyright of Arenal.Revista de Historia de las Mujeres is the property of Arenal. Revista de Historia de las Mujeres and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The presented research is based on source materials regarding magnate pre-wedding negotiations. The handwritten notes were made on the occasion of the second marriage of Józef Scipion del Campo (died 1743), the Lithuanian court marshal, with Teresa Barbara née Radziwiłł (died 1780). The subject of the analysis are preserved documents revealing a number of legal and propertyrelated problems that determined the process of the pre-wedding negotiations. Scipion del Campo sought to tie the knot with the wealthy daughter of Mikołaj Faustyn Radziwiłł, counting on tangible benefits that could be brought to him by the affinity with the influential family. The analysis of the unique source materials has made it possible to trace the negotiation process preceding the marriage, along with the identification of the most important problem points. The preserved documents prove that it was possible to change the final arrangements (dowry, annuity, some economical aspects). The analysis significantly enriches knowledge about the matrimonial policy implemented in the noble circles of the Polish-Lithuanian Commonwealth. [ABSTRACT FROM AUTHOR]

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Payment of bride price is a popular tradition in Nigeria as in most parts of Africa. However, in Nigeria, the practice has virtually lost its traditional purpose of marriage validation and honouring because of the commercialisation by many parents. For this reason, some critics have called for a cancellation of the custom, as it has turned women to commodities to be bought and sold. This article examined the purpose of bride price in the traditional African setting, the changes that have crept into the practice over time, and the desirability or non-desirability of bride price payment for Christians in Nigeria. The article employed the exegetical method for the study of the relevant texts and, using the descriptive approach, it gathered and utilised material relevant for bride price payment, as practised in Nigeria. The author found that payment of bride price is not prohibited in the Bible. In the traditional African society, bride price served mainly as the legal exchange that validated marriage. It was discovered that charging exorbitant bride prices by Nigerian parents obliterated the original purpose of the custom. Commercialisation of bride price in this way is partially responsible for the increasing rate of late marriages and non-marriages amongst Christians. The inability to pay high bride prices had created a situation whereby young Christian men and women cohabit without legally getting married. Exorbitant bride price sometimes leads to domestic violence against women. It is for these reasons that some have considered payment of bride price unchristian, whilst others have called for its abolishment. Nevertheless, this study concluded that as payment of bride price is not prohibited in the Bible, it is not wrong for Christians to pay and receive bride prices. Moreover, if its traditional purpose is adhered to, payment of bride price need not cause women abuse. Its cancellation would amount to doing away with the original purpose of the practice, particularly the legitimisation and honouring of marriage. Therefore, rather than abolishing bride price, one would call for a return to its original purpose. More than recognising the value of bride price, the church in Nigeria has the responsibility to educate Christian parents on the adverse implications of charging exorbitant bride prices. Contribution: This article is a contribution in ethics of Christian marriage. It is relevant for educating Nigerian Christian parents against charging excessive bride prices.

Payment of bride price is a popular tradition in Nigeria as in most parts of Africa. However, in Nigeria, the practice has virtually lost its traditional purpose of marriage validation and honouring because of the commercialisation by many parents. For this reason, some critics have called for a cancellation of the custom, as it has turned women to commodities to be bought and sold. This article examined the purpose of bride price in the traditional African setting, the changes that have crept into the practice over time, and the desirability or non-desirability of bride price payment for Christians in Nigeria. The article employed the exegetical method for the study of the relevant texts and, using the descriptive approach, it gathered and utilised material relevant for bride price payment, as practised in Nigeria. The author found that payment of bride price is not prohibited in the Bible. In the traditional African society, bride price served mainly as the legal exchange that validated marriage. It was discovered that charging exorbitant bride prices by Nigerian parents obliterated the original purpose of the custom. Commercialisation of bride price in this way is partially responsible for the increasing rate of late marriages and non-marriages amongst Christians. The inability to pay high bride prices had created a situation whereby young Christian men and women cohabit without legally getting married. Exorbitant bride price sometimes leads to domestic violence against women. It is for these reasons that some have considered payment of bride price unchristian, whilst others have called for its abolishment. Nevertheless, this study concluded that as payment of bride price is not prohibited in the Bible, it is not wrong for Christians to pay and receive bride prices. Moreover, if its traditional purpose is adhered to, payment of bride price need not cause women abuse. Its cancellation would amount to doing away with the original purpose of the practice, particularly the legitimisation and honouring of marriage. Therefore, rather than abolishing bride price, one would call for a return to its original purpose. More than recognising the value of bride price, the church in Nigeria has the responsibility to educate Christian parents on the adverse implications of charging exorbitant bride prices. [ABSTRACT FROM AUTHOR]

Copyright of Collected Papers of the Faculty of Law in Split / Zbornik Radova Pravnog Fakulteta u Splitu is the property of Split Faculty of Law and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In 1522, Álvaro do Tojal and Vaseon Traillan, treasurers to the Infanta Beatrice of Portugal and to the Duke Charles III of Savoy, respectively, signed two inventories, a Portuguese and a Savoyard version, confirming the receipt and appraisal of her wedding dowry. This chapter questions the conventional interpretation of a dowry's inventory (the content) by reconstructing the history and biography of the documents, which were written after the marriage of Beatrice and Charles and present the same content in different ways. For this purpose, the contribution analyses issues relating to the documents' narrative potential and agency. Further, it argues that the inventory of Beatrice's dowry results from the analysis and interpretation of both documents, written under the same circumstances and aiming at the same purpose, but targeted to different audiences, using a methodology that can apply in case studies with similar characteristics. [ABSTRACT FROM AUTHOR]

Raja Ampat's customary law of marriage often creates pros and cons as well as conflicts for families and married couples. This study aims to determine the true meaning of the gift of a dowry for the Biak Raja Ampat people. The research method used a qualitative approach with data collection techniques through in-depth interviews and participant observations. The results showed that there has been a shift in the meaning of the gift (property) of the dowry for the Raja Ampat Biak people. This shift in the value of the dowry also has an effect on the welfare of the family. Along with the development of the era, the meaning of the customary law of marriage has begun to be abandoned and commercialized which has money for unstructured purposes and it causes social and psychological problems. In fact, the meaning of a dowry is not only for material purposes but also for moral, spiritual, social, and cultural aspects which must be preserved as a cultural heritage. [ABSTRACT FROM AUTHOR]