Marriages, Arranged and Forced: The UK Debate

Grillo, Ralph

doi:10.1017/9789048513611.004

Cited by 3 publications

(3 citation statements)

References 23 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…"Forced" marriages, in the case of Sue, are often subjected to pressure from society. The idea that women should marry well while they are young is a great example of imposing patriarchal authority (Grillo, 2011). But Sue strips her individuality away from the conventionality of marriage and says that she is a woman of strong passions and oppositions: Conformist societies, like Sue's environment in the book, expect women to maintain the façade of a conventional, religious, and submissive wife (Bhaumik, 2015).…”

Section: Researchmentioning

confidence: 99%

Marriage, Motherhood, and Self-Blame: Analyzing the Tragic Heroine’s Spiritual Suicide in Jude the Obscure

Javier

2024

j.lang.lit.

View full text Add to dashboard Cite

The societal phenomenon of self-blame disproportionately impacts women who encounter tragedies as wives and mothers. This is demonstrated in Jude the Obscure (1896) by Thomas Hardy, one of the most controversial pieces in Victorian literature. With the use of textual analysis and the application of feminist theory concentrating on Clarissa Pinkola Estes' idea of the female psychic slumber in her book Women Who Run With the Wolves (1995), this paper inspects Hardy's character of the enigmatic Sue Bridehead, aiming to unearth the underlying causes of her spiritual suicide after the three children’s death. Estes’ notion of spiritual demise indicates a woman’s submission to conventionality after encountering tragedy, especially during marriage and motherhood. As a nonconformist within a traditional societal framework, Sue’s transformation from Part III to VI of the book stands out as she shifts from being a free spirit to a conventional wife after encountering tribulations. Her spiritual suicide stems from three interrelated factors: Regret for her children’s short life; culpability; and her idea that it is God’s way of punishing her for her nonconformist beliefs. This convergence weaves together a memorable picture of a woman's spiritual self-destruction amidst traumatic events and the expectations of a conventional society that women should submit to their husbands and renounce whatever unorthodox beliefs they have.

show abstract

Section: Researchmentioning

confidence: 99%

Marriage, Motherhood, and Self-Blame: Analyzing the Tragic Heroine’s Spiritual Suicide in Jude the Obscure

Javier

2024

j.lang.lit.

View full text Add to dashboard Cite

show abstract

“…While I do not wish to minimise the seriousness and dramatic consequences of such realities (Siddiqui, 2003), I would like to point out that these phenomena are often approached and analysed exclusively in a culturalist and essentialist manner (Meetoo and Mirza, 2007;Thapar-Bjokert, 2007;Wilson, 2007), thus obscuring the multiple subject positions and structural constraints of women in relation to gender and practices of marriage in the context of globalised migrations. However, there is also more nuanced work that sheds light on the complexities of migrant family lives (Bredal, 2005;Shaw, 2000;Grillo, 2011;Qureshi, 2016).…”

Section: Contextualising the Family Migration Literaturementioning

confidence: 99%

Transmitting marriage models across generations: narratives of mothers and daughters between Morocco and Italy

D'Odorico

2018

Families, Relationships and Societies

View full text Add to dashboard Cite

This article explores the processes of construction of gender and sexuality in the life course of two generations of women of Moroccan origin in Italy -mother and daughter dyads -while challenging the most popular constructs within academia and the current policy climate around migrant families. While these approaches are often a combination of evolutionary and polarised assumptions focused on establishing how far behind 'they' are from 'us', with inevitable discriminatory consequences, this article explores the potential of a different frame. Based on 29 biographical narratives collected in Italy and Morocco, it unravels how discourses and practices around marriage models are differently transmitted, reproduced, contrasted and transformed across women's generations in multiple spaces and times. Marriage models are treated as processes to which women may contribute through a variety of intergenerational kin activities, instead of being considered as fixed and static categories. key words family • migration • marriage • Morocco • Italy • kin work • citizenship To cite this article: Odorico, G. (2018) Transmitting marriage models across generations: Narratives of mothers and daughters between Morocco and Italy, Familes, Relationships and Societies, x(x): xx-xx,

show abstract

“…A newspaper article, for example, reported that: a police community officer working with Asian women in Bradford received about 300 requests for help from victims of abuse, abduction or forced marriage, double the 1995 total. (Grillo, 2011) Data in Indonesia, as quoted in sindonews.com, states that recently the Indonesian people have been shocked by T 78 ║ Jurnal Ilmiah Syari'ah, Volume 21, Nomor 1, Januari-Juni 2022 cases of forced marriage, especially against women and girls. It is also explained by Komnas Perempuan, a national commission against violence against women in Indonesia, that the majority of forced marriages occur on women and girls, because of their subordinate position in society.…”

Section: Introductionmentioning

confidence: 99%

Forced Marriage: Implementation of the Mandatory Provisions of the Bride’s Consent in Indonesia

Subeitan¹

2022

JURIS

View full text Add to dashboard Cite

This paper aims to explain the relevance of the text (naṣ) and the provisions on how the rules for the consent of the bride and groom must be met with the problem of forced marriage in Indonesia. This paper is a qualitative research with a juridical-normative approach which is analyzed using a thematic-holistic method. The results show that the support of the two prospective brides is absolute in marriage, although in Islamic law, there are schools of thought that state the right of ijbar wali (forced marriage). Based on this, the meaning of marriage can be achieved with the following indicators: First, there is pleasure between the bride and groom, and they have known each other and agreed to carry out the marriage so that the marriage can be carried out safely and peacefully; Second, it can avoid acts of domestic violence due to marriages that do not have the pleasure of the bride and groom; Third, prioritizing willingness to achieve the purpose of marriage; and Fourth, obedience to God based on Islamic teachings. These indicators expect to overcome the problem of forced marriage so that a family is sakinah, mawaddah, warahmah.

show abstract

Marriages, Arranged and Forced: The UK Debate

Cited by 3 publications

References 23 publications

Marriage, Motherhood, and Self-Blame: Analyzing the Tragic Heroine’s Spiritual Suicide in Jude the Obscure

Marriage, Motherhood, and Self-Blame: Analyzing the Tragic Heroine’s Spiritual Suicide in Jude the Obscure

Transmitting marriage models across generations: narratives of mothers and daughters between Morocco and Italy

Forced Marriage: Implementation of the Mandatory Provisions of the Bride’s Consent in Indonesia

Contact Info

Product

Resources

About