Suchergebnisse

Traditional Malay weddings are fast becoming an expensive affair these days, mainly due to escalation in its overall expenditure, and compounded by some additional rituals, overpriced wedding trappings and services by event managers. While the trend to spend lavishly during weddings is on the rise, the Malay community seems to ignore concerns related with wastefulness which is against Islamic values. This article examines wedding expenditures in Islam and attempts to justify its excessiveness vis-à-vis shariah compliance through the qualitative research method. The data have been collected by interviewing the wedding planners and shariah experts. Data from interviews are analysed by using the thematic content analysis method. These interviews revealed that the Malay community tends to justify high expenditure in four different categories of expenditures. Four categories are examined from the shariah perspective with regard to shariah ideas and validation from shariah experts. Theoretically, Islam acknowledges the Muslims' right to own and manage their property according to their abilities. The Islamic concept of spending focuses on halal resources, i.e., wholesome, good, and beneficial things, which bring about spiritual rewards. Wedding expenditure is considered shariah-compliant so long as it adheres to the basic concept of not glamourising events and resources not wasted on rituals considered unIslamic. Extra expenditure such as beauty treatment, beautification, dais and photography requirement must comply with relevant shariah edicts. As for the moral aspect of the wedding, the study concludes that the ceremony is only considered shariah-compliant if it conforms to the rules of modesty, gender segregation, awrah, wearing of jewellery, and entertainment. Further, traditional wedding dances should not contain inappropriate elements, and songs sung on the occasion should not contain inappropriate and crude language.

Following the Second World War, many Americans embraced the white wedding – an event marked by conspicuous consumption, gendered roles and responsibilities, and welcoming of 'traditions' such as formal dress, proper vows and post‐ceremony reception. For aspiring, middle‐class and elite African Americans, the wedding served a dual purpose. Through the ceremony, they demonstrated adherence to the ideals of post‐war American citizenship while preserving distinct cultural practices and values. Focusing primarily on the upwardly mobile black community of Indianapolis between 1945 and 1960, this article emphasises the wedding as a site of both personal and public significance. Adoption and enactment of the white wedding reinforced the strength of the black family and declared African Americans' rightful belonging to the American middle‐class community.

The article deals with the problem of illegal marriages among the Ukrainian Orthodox population of the XVIIIth ‒ the first half of the ХІХth centuries. The Scientific Novelty. The study of the common people family life in the context of various directions of a historical anthropology has determined the topicality, the scientific novelty of the issue under analysis and the need to study a significant array of sources of an administrative, procedural and legal direction, especially, the ego-documents from seven state archives. The Methodology of the Research. The research objectives were solved at the sensory and rational levels of cognition, but with the use of the general scientific (analysis and synthesis, abstraction and concretization, verification, etc.), special historical methods – prosopographic, a critical analysis and sources deconstruction and the principle of objectivity. The Conclusions. The marriages of persons of both sexes were considered invalid: if concluded between one or both mentally disabled brides; not divorced but remarried; divorced, when one representative of the couple did not have a permission for a new marriage and violated this requirement. The factors that caused a disorderly marital mobility and illegal marriages have been determined ‒ the restrictions on divorce rights, an uncontrolled mobility of the population, the lack of an effective institution of a passport control, church ceremony weddings of brides not in their native parishes, a long-term absence of one marital partner, documents falsification, giving false information by witnesses, etc. It has been determined that violation of matrimonial requirements could give rise to a special type of adultery ‒ bigamy (polygamy (polygyny) and polygamy (polyandry)). According to a civil law, an invalid marriage was terminated and the bigamist had to return to his legal spouse. In the case of divorce – the victim had the right to form a new family union, and the bigamist as a violator was doomed to celibacy. Soldiers' wives had a special status: the divorce process had certain restrictions. Since 1812, on condition of an unknown absence of a military man for seven years, his wife could file for divorce. Beginning in 1841, no terms of a military man absence were taken into account by the court, only a documentary evidence of the death of an officer or soldier allowed his wife to remarry.

The article deals with the problem of illegal marriages among the Ukrainian Orthodox population of the XVIIIth ‒ the first half of the ХІХth centuries. The Scientific Novelty. The study of the common people family life in the context of various directions of a historical anthropology has determined the topicality, the scientific novelty of the issue under analysis and the need to study a significant array of sources of an administrative, procedural and legal direction, especially, the ego-documents from seven state archives. The Methodology of the Research. The research objectives were solved at the sensory and rational levels of cognition, but with the use of the general scientific (analysis and synthesis, abstraction and concretization, verification, etc.), special historical methods – prosopographic, a critical analysis and sources deconstruction and the principle of objectivity. The Conclusions. The marriages of persons of both sexes were considered invalid: if concluded between one or both mentally disabled brides; not divorced but remarried; divorced, when one representative of the couple did not have a permission for a new marriage and violated this requirement. The factors that caused a disorderly marital mobility and illegal marriages have been determined ‒ the restrictions on divorce rights, an uncontrolled mobility of the population, the lack of an effective institution of a passport control, church ceremony weddings of brides not in their native parishes, a long-term absence of one marital partner, documents falsification, giving false information by witnesses, etc. It has been determined that violation of matrimonial requirements could give rise to a special type of adultery ‒ bigamy (polygamy (polygyny) and polygamy (polyandry)). According to a civil law, an invalid marriage was terminated and the bigamist had to return to his legal spouse. In the case of divorce – the victim had the right to form a new family union, and the bigamist as a violator was doomed to celibacy. Soldiers' wives had a special status: the divorce process had certain restrictions. Since 1812, on condition of an unknown absence of a military man for seven years, his wife could file for divorce. Beginning in 1841, no terms of a military man absence were taken into account by the court, only a documentary evidence of the death of an officer or soldier allowed his wife to remarry.

The article deals with the problem of illegal marriages among the Ukrainian Orthodox population of the XVIIIth ‒ the first half of the ХІХth centuries. The Scientific Novelty. The study of the common people family life in the context of various directions of a historical anthropology has determined the topicality, the scientific novelty of the issue under analysis and the need to study a significant array of sources of an administrative, procedural and legal direction, especially, the ego-documents from seven state archives. The Methodology of the Research. The research objectives were solved at the sensory and rational levels of cognition, but with the use of the general scientific (analysis and synthesis, abstraction and concretization, verification, etc.), special historical methods – prosopographic, a critical analysis and sources deconstruction and the principle of objectivity. The Conclusions. The marriages of persons of both sexes were considered invalid: if concluded between one or both mentally disabled brides; not divorced but remarried; divorced, when one representative of the couple did not have a permission for a new marriage and violated this requirement. The factors that caused a disorderly marital mobility and illegal marriages have been determined ‒ the restrictions on divorce rights, an uncontrolled mobility of the population, the lack of an effective institution of a passport control, church ceremony weddings of brides not in their native parishes, a long-term absence of one marital partner, documents falsification, giving false information by witnesses, etc. It has been determined that violation of matrimonial requirements could give rise to a special type of adultery ‒ bigamy (polygamy (polygyny) and polygamy (polyandry)). According to a civil law, an invalid marriage was terminated and the bigamist had to return to his legal spouse. In the case of divorce – the victim had the right to form a new family union, and the bigamist as a violator was doomed to celibacy. Soldiers' wives had a special status: the divorce process had certain restrictions. Since 1812, on condition of an unknown absence of a military man for seven years, his wife could file for divorce. Beginning in 1841, no terms of a military man absence were taken into account by the court, only a documentary evidence of the death of an officer or soldier allowed his wife to remarry.

This paper is concerned with an oral tradition called Badoncek program which is usually performed at night after the invited guests of a wedding party have gone home. In this study, 20 informants of Pariaman community were interviewed in two different locations, that is at Pasar Sukaramai, Medan and Naras Hilir village in Pariaman district. These interviews generated a total of 6 forms of local wisdom in badoncek ceremony and 5 forms of its weaknesses which were then recorded, transcribed, and documented. This research used in-depth interview and focussed on group discussion. The focus of discussion was on finding the forms of local wisdom and the weakness of the oral tradition of badoncek. These forms of weakness were analyzed based on interpretation and comparison methods. It was found that the concept Barek samo dipikua jikok ringan samo dijinjiang 'A heavy problem is to be lifted together, and a light problem is also to be carried together' was implemented through badoncek tradition. The six forms of local wisdom of badoncek were mutual cooperation, harmony, deliberation and consensus, mutual help, openness, and entertainment. The five forms of weaknesses of badoncek were an old tradition, lack of socialization, lack of parents' role in motivating young generation, lack of knowledge about oral tradition, and lack of empathy to contribute. A number of attempts have been made to preserve badoncek tradition by approaching the local government, custom leaders in Pariaman District, and Pariaman community associations. Badoncek tradition could also be applied to raise funds in order to support various programs of the local government.

The level of household consumption expenditure indicates and is critical for enhancing the level of economic development as well as the wellbeing and wealth of societies. Conspicuous consumption, one component of the household consumption expenditure, includes the practice of purchasing goods or services for public display of wealth or status-seeking rather than covering basic needs and is common practice in developed and developing economies. One form of conspicuous consumption, households engaged in, is the extravagant spending on wedding celebrations, which have grown prohibitively expensive over time. The study, based on an OLS model, tries to investigate the determinants of household conspicuous consumption on a wedding ceremony in Adi-Keih town, Eritrea. The result of the study, based on household survey data, shows that on the average, households spend more than twice of their annual income on the wedding ceremony. Moreover, it reports that age, religion and level of education of the head of household, the total yearly income of the household, and financial support from abroad have significant effects on the level of conspicuous consumption on wedding ceremony. Based on these, policies on how to minimize the disproportionately large amount of spending that is diverted to signalling status are recommended.

Government regulations regarding health protocols during the Covid-19 pandemic have resulted in many impacts and dilemmatic atmosphere in almost all community activities relating to the economic, social, political, and religious fields. This effect can be seen clearly in all community activities, including in the implementation of wedding ceremonies and receptions. This study tries to identify the impact of these regulations on wedding traditions in the North Coast region of Java, precisely in Winong and Pucakwangi sub-districts, South Pati. The research focuses on two types of activities, namely the process of wedding ceremony and the wedding reception. This qualitative research uses a socio-normative approach. Data were collected through interviews, observation, and documentation which were then analyzed using qualitative descriptive analysis. Interviews were conducted with some prospective bride and groom couples and marriage registrats in the local area. This study found that citizens, starting from the general public to the social, political, and religious leaders, tend not to care about the provisions on health protocols regulated by the government. This tendency can be seen in the public's response to these provisions at the time of marriage, which can be classified into three types of groups, namely affirmative, conditional-adaptive, and ignorance

During the latter half of the nineteenth century, the Japanese governmentended the centuries-long Japanese policy of isolation and initiated a rapid modernizationeffort that aimed to create a competitive Japanese nation state. In addition to such changesas new family law, compulsory education, and redistribution of property, the governmentcontracted foreign experts with the goal of importing western knowledge. As a result, civilengineers, artists, and physicians started moving to Japan, as did missionaries. This resulted inintense cultural encounter and negotiation, in the course of which Christian faith and Westernchurch architecture became acculturated in Japan. This article sketches the socio-cultural andtechnological parameters shaping Japanese Christian church buildings from the 1860s onwardsas well as the transfer of meanings and forms from an explicitly Western tradition into aWestern-looking and yet entirely Japanese tradition of Christianity. It sketches a second lineof transfer as well, that reinterpreted the 'church' as an architectural form into the Wedding-Chapel-Romanticism of the non-Christian Japanese mainstream wedding industry.