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This paper examines how coercive control underlies financial abuse as men re-interpret the gender of money, stripping it of its moral safeguards. Financial abuse denies women access and agency over money. It works through male reinterpretation of how money is gendered – that is the way men and women own, inherit, use, manage and control money. Recent Indian migrant women experience coercive control when the male control of money is exercised without responsibility for the welfare of the wife and children. The family boundary of money becomes a way of extorting money from the wife's family. Sending money home, a sign of filial responsibility, becomes abusive when the wife is not consulted, leaving the family in Australia without sufficient money for their settlement needs. This paper extends the theoretical and geographic breadth of studies of family violence among Indian women in the diaspora. [ABSTRACT FROM AUTHOR]

Copyright of Economic Science / Jingji Kexue is the property of Economic Science Editorial Office 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 Radovi Zavod za povijesne znanosti HAZU u Zaru is the property of Zavod za Povijesne Znanosti HAZU 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 contemporary times, dowry practice, although considered illegal, continues to be a socially accepted and rational outcome of the current Indian marriage market. The custom is held responsible for several atrocities perpetrated against women including dowry-related violence, bride burning, wife murder and often making them vulnerable to neurotic disorders and emotional problems. Unfortunately, the prohibition acts and punishments in an attempt to stop dowry practice has been ineffective. Something more than legislation is required to overcome this social evil and accord woman their dignity in the marriage setup. This paper is an attempt to highlight the social impact and psychological distress that the families and especially the daughter has to go through due to dowry practice and discuss psychological ways victims use to cope with these issues. [ABSTRACT FROM AUTHOR]

Copyright of Investigaciones Historicas is the property of Universidad de Valladolid, Facultad de Filosofia y Letras 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 dowry system has been included in Bangladeshi Marriage system from Hindu marriage culture. In the rural areas, impact of this system is highly visible where it is treated as an essential component of every marriage contact. Dowry system has become a deep –rooted social custom and for this, many women are murdered, or they commit suicide. Interestingly, these incidents are caused those are vowed to protect them legally and socially. In Bangladesh, different kinds of laws have been introduced to minimize the social menace. Bangladesh is the member of International Covenant on Civil and Political Rights where right to life and prohibition on arbitrary deprivation of right to life is ensured. But non payments of dowry deaths are on the rise despite legal intervention. This paper attempts to explain that lack of enforcement of anti-dowry laws, and also non-fulfillment of human rights obligation as mentioned in International Covenant on Civil and Political Rights by Bangladesh, are the main causes of dowry related maltreatments and even deaths of the young married women.

Ambiguous of legal provisions need to be interpreted by the courts and legal institutions, including the Supreme Court. But this kind of interpretations should not be limited to formal interpretation without any regard to nature of legal relations. Because of the fact that it makes some problems in implementation of judgment in practice. Supreme Court precedent No. 708 is an example of this type of approach where the nature of dowry and right of lien under Article 1085 of the Civil Code have not been Considered. The presented interpretation of the Article 1085 in practice surprised each neutral person in the case of long-term installments. This study presents a critical analysis of supreme court verdict with resort to the role of dowry in the marriage and wife right of lien. In conclusion, it can be said that verdict has issued regardless of the non-commutative nature of marriage, hence it is necessarily needs to be changed because of the negative impacts it makes in practice.

When the Family Protection Act codified in 1391 (SC) by the parliament some believed that it is a pro-women law, especially Article 22 which was relevant to the obtaining dowry from husband. The Article also determined for the dowry a certain amount. The Article indicates that if the amount of dowry is up to 110 Gold coins the reception would legally be considered under the Financial Conviction, Article 3. But if the amount of dowry is more than that the reception will be depend on the husband’s solvency. This is when the wife can prove that the husband is financially capable of paying it. This article studies the aforementioned subject.

One way to guarantee the implementation of exchange contract is the right of hold. It means that if one of the parties fails to fulfill his/her obligations, the other party has the right to refuse the enforcement of the contract. This right is exercised in all kinds of contracts, such as sell and buy but in Iran’s law system which is based on Imamiah jurisprudence it spreads to marriage contract too. It means that a woman can refuse to perform her marital duties until she receives the dowry although the refusal would not mean that she is disobedient to her husband. Applying descriptive-analytical method, this research studies the jurisprudential documents about the right of hold in marriage as well as its effects and consequences. The research is due to the current trend of having a heavy dowry in Iranian society. The findings show that the documents about the right of hold are not reliable and that the marriage is not a type of exchange contract which is subject to refusal. In fact, the acceptance of this right in marriage is not based on reliable principles.

The study attempts to highlight the importance of several symbolical representations and social practices specific to family traditions, mainly the wedding and the funeral. The wedding follows some stages that speak about the status of the groom and bride, about the wedding poetry (orațiile de nuntă), about matchmaking, about the dowry, about the recognition of a new family integration within the community. The funerals have several effects, the moribund may say in his last words to whom he leaves his entire fortune or may write a will that will be consulted after his death. Documents from the XVI century are analysed.

The custom of dowry which has been widespread in the Indian sub-continent is one of the major reasons for domestic violence against women. Moreover, due to dowry system and gender-based inequality, this region kills thousands of women each year according to the international human rights organization. The anti-dowry law was added to the Indian criminal act in 1961, Bangladesh in 1980, and Pakistan in 1976. Nevertheless the dowry custom is still wide spreading extensively. This study aims to propose the solutions for dowry custom in Indian sub-continent based on maqasid al-shariah.

The use of financial incentives is a common instrument to advance women's health across low and middle-income countries. Since the 1990s, the conditional cash transfer (CCT) for health has been generally lauded by researchers, policy makers and international financial institutions due to demonstrated improvements in access to health services and a range of health outcomes. Some scholars, however, have cautioned that CCTs should be further scrutinised to assess potential unintended consequences and moral concerns in a variety of contexts. In this article, I re-examine Janani Suraksha Yojana (JSY), a cash incentive programme that aims to promote institutional deliveries in order to reduce high levels of home deliveries and maternal deaths in India. I adopt a critical perspective, focusing on the specific instrument of dowry through the lens of capitalist patriarchy (Mies, M. (1986). Patriarchy and accumulation on a world scale. London: Zed Books). Global and national health policy experts and policy makers require a greater awareness of the dowry system, since this system may hamper the use of financial incentives by reinforcing the commodification of women. [ABSTRACT FROM AUTHOR]

The illustrious Sienese jurist Bartolomeo Sozzini (1436-1506) was retained by the heirs of the Florentine archdeacon, Girolamo Giugni, to contest his holographic will and the bequests to his nieces for the dowries. Sozzini concluded that the holographic will was merely a draft, lacking final intent and legal solemnities. But any bequests to piae causae in such a will might still stand, so Sozzini went on to argue that gifts to the nieces for their dowries were not gifts for pious purposes, for the benefit of the soul of the testator. They were instead gifts animated by concern for family, distinct in his mind from bequests for pious reasons, even if the girls were relatively poor and lacking appropriate dowries for their social status. His arguments represent one attempt to place limits on testamentary giving by overtly separating familial purposes from religious, whereas for many donors the two purposes were conjoined. [ABSTRACT FROM AUTHOR]

We examined how individual investment was associated with the duration of marriage partnerships in a pastoralist society of Amdo Tibetans in China. We collected demographic and socioeconomic data from 420 women and 369 men over five villages to assess which factors predicted partnership length. We found that the payment of dowry and bridewealth from both sides of the family predicted marriage stability. The production of offspring, regardless of their survivorship, also had a positive effect on marriage duration, as did trial marriage, a time period before formal marriage. Finally, we found that if both bride and groom invest resources initially into a partnership—whether wealth or labor—their subsequent partnership is stronger than couples who do not make such investments. This paper adds to our understanding of complex social institutions like marriage from a behavioral ecological perspective. [ABSTRACT FROM AUTHOR]

Secular trends in cohort size cause large marriage market imbalances due to the age gap at marriage between men and women. Positive cohort growth adversely affects women in South Asia and sub-Saharan Africa. Secular decline improves their position in East Asia. I show that the age gap at marriage will not adjust in order to equilibrate the marriage market in response to persistent imbalances, even though it accommodates transitory shocks. This implies large distributional consequences on the sexes, and may increase dowries. I also analyse transition dynamics between steady states and examine how age gaps and transfers adjust in the transition. [ABSTRACT FROM AUTHOR]

Core aspects of the kinship system in ancient Egypt are discussed here. The six basic terms through which Egyptians expressed relationships of marriage, descent, and collaterality are considered, as well as the principles that regulated marriage and inheritance. The existence of different terms for kin groups is also taken into account. Lastly, the importance of kinship in ancient Egyptian social organization—both in Predynastic and Dynastic times—is analyzed with consideration of its prominence among the peasantry, in elite contexts, and in the world of the gods.

Marriage payments: a fundamental reconsiderationAbstract This paper is a constructive critique of the well-known book by Jack Goody and Stanley Tambiah (1973), Bridewealth and Dowry. Given the general acceptance of Goody’s framework in contemporary studies of marriage and marriage payments, it is essential that we refer to this framework as we advance new theoretical concepts of marriage-related socio-economic processes. As some reviews of this paper have observed, this critique is certainly overdue.In the course of this discussion we shall set forth analytical conceptions of wealth and consumption goods that we find to be foundational to an understanding of marriage payments and other economic processes; and we provide consistent criteria for studying the cross-cultural incidence of payments, gifts, bequests and inheritance that are often associated with marriage.For cross-cultural analysis it is important that the dimensions of social process be clearly delineated, in spite of confusion that arises at the level of common discourse. Unfortunately, the Goody-Tambiah presentation amplifies this confusion in the interest of an ethnocentric evolutionary scheme. And in the context of the study of marriage payments in China, Goody’s construction of the “indirect dowry” is particularly unfortunate.

The Bolognese Monte del matrimonio addressed the difficult problem of giving girls with moderate means a chance to marry, thus saving the honor of their families, not merely by charitable benevolence but by active planning. Mixing credit and piety, the Monte was designed in an innovative fashion and differed substantially from other similar institutions. Unlike the many dowry funds which dispensed bequests, it was tailored to give the respectable poor an opportunity to invest at interest their own savings. Parents, relatives, and would-be sponsors were invited to plan ahead by opening accounts for daughters and needy girls in order to provide a dowry at a lower cost. The Monte would manage the investment and pay the dowry when the beneficiary would claim it. Working to shore up the endangered pillar of early modern Bolognese society, the family, the Monte contributed substantially to perpetuating a civic tradition of solidarity by updating and forging a solid network of bonds, which in turn helped to reduce, govern, and channel growing social tensions. [ABSTRACT FROM AUTHOR]

This project aims to explore the effect of wealth shocks on education and marriage for young women in Pakistan. Financial shocks are used to estimate the probability of dropping out of education and into marriage. Using the Pakistan Rural Household Panel survey for the years 2000–10, the effects of financial shocks on the probability of dropping out of education and into marriage are estimated for boys and girls in rural areas. Second, the returns to education in the marriage market are estimated using information on marital payments of dowry and brideprice. Lastly, the intergenerational effects of women's increased bargaining power due to marital assets is estimated. The results show wealth shocks do not have a gendered effect on school dropout. Also, adverse shocks during the teenage years do not increase the probability of early marriage. However, this relationship is negative in villages where marital payments are typically higher—that is, marriage costs can delay early marriage in shock-hit households as they are more credit-constrained. Lastly, higher educated women receive more marital assets, which can contribute to increased bargaining power within the marriage. This increased bargaining power also has intergenerational effects on children's schooling. • This study explores the gender dynamics of coping mechanisms of rural households. • How do wealth shocks effect schooling and early marriages in Pakistan? • Adverse shocks during school years do not increase drop outs beyond 12 months. • There is also no strong evidence that wealth shocks lead to early marriages for girls. • However, in villages with higher marital payments, costs can delay early marriages. [ABSTRACT FROM AUTHOR]

This article examines anal rape, one of the most often ignored by modern criminal jurists. There are two things studied, namely how Indonesian criminal law view penalties for rape perpetrators through anal (anal sex)? And what about jināyāh jurisprudence about punishment for rape perpetrators through anal (anal sex)? This article is a library research. The data obtained were analyzed by analytical descriptive method and content analysis. After that, it is computed based on the perspective of criminal law and fiqh law. The results of the study yielded two findings. First, in criminal law, anal sex rape is juridically categorized as obscene acts, so the perpetrator is only sentenced to a maximum of 9 years in prison, 3 years lighter than the threat of intra vaginal rape for 12 years. Secondly, in jināyāh jurisprudence, if based on jikhur ulama's jurisprudence, the penalty for anal sex rape perpetrators is ḥadd zina punishment and coupled with the penalty of payment of dowry to the victim, there is no difference with intra vaginal rape penalty. If based on the doctrine of al-Ḥanafiyyah cleric, then the punishment for the perpetrators of anal sex rape is ta'zīr penalty, but there is no penalty of dowry payment. --- Artikel ini mengkaji tentang salah satu bentuk perkosaan, yang paling sering diabaikan oleh para ahli hukum pidana di abad modern ini, yaitu perkosaan melalui anus (anal sex). Ada dua hal yang dikaji, yaitu bagaimana pandangan hukum pidana Indonesia tentang hukuman bagi pelaku perkosaan melalui anus (anal sex)? Dan bagaimana pandangan fikih jināyāh tentang hukuman bagi pelaku perkosaan melalui anus (anal sex)? Artikel ini merupakan penelitian kepustakaan (library research). Data-yang diperoleh dianalisa berdasarkan metode deskriptif analitis dan content analysis. Setelah itu, dikomparasikan berdasarkan sudut pandang hukum pidana dan hukum fikih. Hasil studi menghasilkan dua temuan. Pertama, di dalam hukum pidana, perkosaan anal sex secara yuridis dikategorikan sebagai perbuatan cabul, sehingga pelakunya hanya diganjar hukuman maksimal 9 tahun penjara, 3 tahun lebih ringan dibandingkan dengan ancaman pidana perkosaan intra vaginal selama 12 tahun. Kedua, di dalam fikih jināyāh, jika mendasarkan pada fikih jumhur ulama, hukuman bagi pelaku perkosaan anal sex adalah hukuman ḥadd zina dan ditambah dengan hukuman pembayaran mahar kepada korban, tidak ada perbedaan dengan hukuman perkosaan intra vaginal. Jika mendasarkan pada doktrin ulama al-Ḥanafiyyah, maka hukuman bagi pelaku perkosaan anal sex adalah hukuman taʻzīr, namun tidak terdapat hukuman pembayaran mahar.

In Iran's legal system there are some issues which encompass the denial of the woman’s entitlement to a dowry. These issues are true when a woman is aware of the sanctity of marital sexual relations. The majority of authors have introduced "No dowry for the adulteress" rule as the juridical basis of this regulation. However no independent research has been done about this rule and its content. The main question in this regard is whether, basically, can this ruling be considered a legal rule? In this case, what is the meaning of the main words of this rule and what is the cases of influence of this rule in Iranian law? In this article these questions have been studied and finally, it has been concluded that due to the characteristics of jurisprudential rules such as the "No dowry for the adulteress" sentence could be known as a jurisprudential rule because of its being general which is documented according to numerous hadiths, agreement of jurists and consensus. Also examples of the influence of these rule such as dowry and compensation of hymen for adulteress in Iran’s’ legal system has researched and studied.

The validity of a marriage in the Islamic Shari’a must fulfill harmony and the conditions that have been set. Beside that, there ia a provision stipulated by Allah Swt. as the obligation of prospective husbands in the implementation on the marriage contract, namely regarding or dowry or dowry. As explained in the Al-Qur’an letter An-Nisa ‘verse 4. Because the gift of dowry is an obligation on the basis of willingness, the rate of dowry is not determined by the number or amount. Regarding the maximum amount of dowry, the ulama or prist of the school of thought, it was agreed that there was no maximum limit, but they differed in their opinion about the minimum limit. According to Abu Hanifah the defination of marriage is a contract (agreement) exchange of benefits between husbend and wife so that the marriage contract is based on the contract of sale and considers the gift of dowry as a substitute for a woman’s virginity because Abu Hanifah himself is known as an expert in Kuffah city. Conclusions that can be taken in writing this journal, that Abu Hanifah in applying every law is based on the Al-Qur’an, hadits, fatwa of friends, ijma’ and if it is not there then kias, istihsan, and urf.

A puzzling gap exists in the current literature concerning the triad of the endower-bride-groom and the connections between their professions, their places of residence, and the possible existence of hypergamy in Epirus and especially in the region of Ioannina during the early twentieth century. This paper provides a comprehensive statistical analysis of dowry contracts to offer a novel examination of the associations among these factors. It analyzes 209 marriage contracts from 1926 to 1932, derived from the previously unpublished archives of Nikolaos K. Efthymiadis and Georgios K. Gastis, notaries of the city of Ioannina. A noteworthy finding was the preference of parents to provide cash for endowment (61.2% of the total dowry value); however, land, houses and movable goods were also important parts of dowry. We also observed a tactic designed to facilitate the family's social advancement through hypergamy; across each professional stratum of the endowers, total dowry value was significantly higher when the receivers came from higher education strata. Patrilocality/patrivirilocality seemed also to prevail as a post-marital settlement pattern. This article points out the value of interdisciplinary research on dowry agreements; history, anthropology, folklore, linguistics, statistics, and sociology could be valuable assets in such an exploration. Future comparative studies on archival materials should address geographical, chronological, and cultural variability. [ABSTRACT FROM AUTHOR]

Copyright of Horyzonty Wychowania is the property of Jesuit University Ignatianum in Krakow 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 formation process of the family concept, which constitutes the smallest building block of society, is formed by various customs and traditions along with regional differences in Turkish society as it is in all societies. One of them is the concept of dowry, which defines all kinds of things prepared for brides. Dowry tradition among intangible cultural heritage, from place to place is one that differs from period to period. In this study, a dowry tradition made in the 1950s in the province of Çavdarhisar, Kütahya province; embroidered bridal ceilings have been examined. The rooms, which are described as the head room with detailed craftsmanship in the traditional Turkish house, are referred to as the bride’s room in the region. The bride’s rooms are prepared by wooden crafsmanship a while after the construction of the building takes place, when the son of the owner of building is to be married. These wooden ornaments are made as a dowry for the bride. The embroidered ceilings are striking in the region as a ‘tekne’ ceiling or a ‘bindirme’ ceiling. In the scope of the study, the four embroidered bridal room ceiling which has reached to the story of verbal sources and has undergone the examination is considered as a sample because the area has many buildings and some of them are abandoned and some of them are in ruins. In three buildings, there is an embroidered ceiling, and in one building there are two embroidered ceiling. Three of these ceilings is a tekne ceiling and two of them are bindirme ceiling. The ceilings with detailed wooden crafstmanship designed to describe the value of the bride in the district are the most important architectural elements decorating the architecture. The abandonment of most buildings in the region and the passage of some of them to ruin cause an old tradition to disappear without being documented. Therefore, before this tradition is completely erased from the collective memory, it is important to document this work. In the conclusion section, various conservation proposals are made according to the structures that are in good condition, requiring simple repairs and divided into three classes as the structures requiring substantial repairs [ABSTRACT FROM AUTHOR]

This article presents a selection of Moroccan Sephardi wedding songs based on authentic recordings from the author's own field work and representing the various Jewish communities in northern Morocco. Among the musico-poetic songs of the Moroccan Sephardim, the wedding songs are, certainly, the richest repertoire, with special songs that fulfil a definite function in each of the stages of the Sephardic wedding. This repertoire is performed by women, more often than not in group singing, with men joining in the repeated refrain. The author analyses examples of these wedding songs considering the themes and structures of their texts, the different ways in which the stanzas are organized, especially the serial and the accumulative structures. [ABSTRACT FROM AUTHOR]

Dowry is a common custom observed in South Asian countries. Despite alleged negative consequences caused by dowry and the legal ban or restrictions on its practice, the custom has been extended, and recently, dowry amounts seem to be increasing. Compared with public interest in and theoretical studies on dowry, empirical studies are relatively scarce mainly due to data unavailability and inadequacy. We conducted a household survey specifically designed to empirically investigate how dowry is associated with women's status in the marital household in rural Punjab, Pakistan. The dataset is unique because it gathers information on disaggregated marriage expenses, which enables us to examine the relation between each itemized component of dowry and women's status. Results show that a higher dowry amount, especially in terms of furniture, electronics, and kitchenware, is positively associated with women's status in the marital household. The positive association of these illiquid items adds suggestive evidence that in rural Punjab, Pakistan, dowry serves as a trousseau that the bride's parents voluntarily offer to their daughter. [ABSTRACT FROM AUTHOR]

Copyright of Indonesian Journal of Islamic Literature & Muslim Society is the property of Postgraduate of Institut Agama Islam Negeri (IAIN) 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 the dār al-islām , a juristic and contractual conception of the institution of marriage prevailed. Marriage was considered to be a contract that set the rights and duties of the spouses. On the basis of legal documents written between the third/ninth and the tenth/sixteenth centuries, coming from different parts of the Medieval Arabic world, we examine women's legal entitlements in marriage contracts, notably, with regard to dowry dispositions (ṣadāq) and stipulations pertaining to conjugal relationships (shurūt). During the married life, a succession of private law contracts can be concluded by the spouses: marriages, receipt of the dowry, repudiation or divorce. The corollary is that some women do not hesitate to request a qāḍī to enforce the clauses they, or their representative, have written in the legal documents. [ABSTRACT FROM AUTHOR]

The legal regulation of inheritance of the Korčula Statute is based on the elements of old Croatian and Slavic law and differs from the regulations in the statutes of other Dalmatian cities that are often the result of the influence of the Byzantine and later the Croatian-Hungarian Tripartite law. The basic characteristic of such a regulation, which Margetić refers to as a succesion descendent law, is the possibility that both male and female descendants inherit the estate of the deceased, but the male descendants have the advantage over women of the same degree of kinship, whereas according to Croatian-Hungarian law, women could not inherit their father's real estate. Furtheron, the paper points out the differences regarding the legal foundations of the inheritance stipulated by the Korčula statute and other important statutes of the Dalmatian cities, and it pays particular attention to the married women's inheritance position in terms of the disposition of their personal goods, i.e. dowry. [ABSTRACT FROM AUTHOR]

Dowry known social evil prevailing in India since our independence. The most heinous and shocking forms of dowry are dowry death and homicidal deaths of women in India. The Dowry Prohibition Act, 1961 provides the protection against this crime. Even after this Act every year approximately 8000 cases are registered for dowry death under crime against women in India. The aim of present study is bibliometric analysis of dowry in country like India. [ABSTRACT FROM AUTHOR]

This research aims to explore gender differentials in perceptions regarding several social and cultural practices causing harm to the status of women in Pakistan. The six social practices focused in this research include Dowry, Watta Satta, Walwar, Swara, Vani and Marriage with Quran. The research is designed as exploratory cross sectional quantitative research. The data has been collected through survey of a randomly selected sample of 347 educated men and women in Sindh with the help of a six items, five point Likert scale, to explore people’s perceptions regarding different socio-cultural practices. The scale has two sub scales, each including three items, to assess perceptions regarding social practices perceived as crime and their potential for causing victimization of women in Pakistan. It is inferred from the t-test results that there is statistically significant difference exists between educated men and women’s mean scores acquired on one main scale and two sub scales used to assess perception regarding social practices, their criminal nature, and potential for victimization of women in Pakistan. [ABSTRACT FROM AUTHOR]