Reasoning about family honour among two generations of Hindu Indian-Americans

Abstract

To investigate reasoning about family honour, 128 first generation (mean age = 27.2 years) and second generation Hindu Indian-American adults (mean age = 24.7 years) were presented hypothetical scenarios in which male or female protagonists defied common Hindu customs (e.g., arranged marriage, intra-religion marriage and premarital sexual abstinence). Questions assessed beliefs about customs, connections to family honour and socio-moral orientations towards honour violations. Both generations perceived intra-religion marriage and premarital sexual abstinence to function for group identity-related reasons, such as preserving Hindu culture and maintaining Hindu identity. First generation participants judged defiance of marital and abstinence traditions in moral terms more often than second generation participants (mainly for female protagonists). Justifications for moral judgements referenced damage to group identity, including family image, Hindu identity and cultural preservation. Implications for theories of moral psychology are discussed.

Preferred Parental Control of Mate Choice, Opposition to Out-Group Mating, and Ethnic Identification in Surinam

“…However, ethnic identification could not explain differences between the ethnic groups in the attitudes toward parental control of mate choice, and only among the Hindustani was ethnic identification associated with a positive attitude toward parental control, showing that in this group, the notion of being a Hindustani may foster the willingness to accept that parents control with whom their children marry (cf. Kay, 2012).…”

“…For example, in a study in Mauritius, it was found that, especially among Hindus, and to a lesser extent among Muslims, the higher the ethnic identification, the lower the willingness to marry someone from another ethnic group (Ng Tseung-Wong & Verkuyten, 2015). Especially relevant in the present context, a study among young Hindu immigrants in the United States showed that intra-religion marriage was considered very important for group identity-related reasons, such as preserving Hindu culture and maintaining Hindu identity (Kay, 2012). We did not have specific predictions about differences between the ethnic groups in ethnic identification, but, as the main function of parental control is fostering in-group marriages, we expected that, overall, a positive attitude toward parental control of mate choice would be higher, the stronger the ethnic identification.…”

Testing the Relationship between Post Child Marriage Variables and a Girls’ Education Level in Rural Pakistan

“…Contextual factors have strong influence on parents' decisions to arrange marriages for their under-legal-age daughters. Arranged marriages and taboos on sexual practices before marriage are rituals and practices used to produce solidarity and uphold the identity and purity of the group (Kay, 2012). Another reason many parents are desirous for CM is the younger the wife-to-be the easier to socialize her as a servant in the husband's family home (Khan, Lurhathaiopath, & Matsushita, 2017;Yolah, 2001).…”

“…These societies have a culturally embedded gender bias. The FH context helps to explain how the practice of CM serves the families in these areas and to explain variations in the educational outcomes and wellbeing of girls effected by the practice (Kay, 2012). This is consistent with Raj (2010), who reported, "…the primary contextual factor heightening risk for girl child marriage is gender inequity, often characteri[z]ed, at least in part, by lower access to education and employment opportunities for females relative to males" (p. 931).…”

“…The ethics of community and divinity are the foundations for affect-based moral judgments that are symbolic, have hierarchal structures based on rank, age, and gender, and include practices that seek to ensure the loyalty, authority, and social identity/purity of the group (Kay, 2012). For example, Lilian et al (2015) explained that, in stratification systems, status is a key factor in how one is defined and treated -leaving those of low rank, such as young females, "vulnerable to social stigma, prejudice, and discrimination" (p. 76).…”