The case for (promoting) marriage: The devil is in the details

This article considers the quality of the evidence that marriage confers unique benefits, and that, as such, social policies should be enacted to encourage couples, particularly those with few economic resources, to get married and stay together. Public concern about the future of marriage in the United States, we show, is rooted in demographic changes that reflect not so much a turning away from marriage, but an increasing openness to postponing marriage, living together out of wedlock, or divorcing. We examine why people who are motivated to marry hold back from doing so when they see the warning signs of future problems, and what happens when they marry despite them. We argue that marriages are fashioned in the images of the partners and are shaped by the opportunities and constraints of the ecological settings in which they are situated. As such, the promotion of family health and stability will require an approach that attends to couples' psychological, social, and economic needs.     

Persistent marriage regimes in changing times

Marriage among women in Latin America occurs early in life and is nearly universal in spite of the social and economic changes and instability in the region. We use demographic measures to illustrate the precociousness, persistence, and universality of marriage during the past 50 years. We argue that marriage is central to social life because families serve as an important cultural institution for countering the vicissitudes of the economy. Women's roles within families and households are key, as has been illustrated by the growth of literature on household survival strategies during the 1980s and 1990s, when the region experienced widespread economic crisis and restructuring.     

People who live apart together (LATs): new family form or just a stage?

‘Living apart together’ – that is being in an intimate relationship with a partner who lives somewhere else (LAT) – is increasingly recognised and accepted as a specific way of being in a couple. On the face of it, this is a far cry from the ‘traditional’ version of couple relationships, where co-residence in marriage was placed at the centre and where living apart from one's partner would be regarded as abnormal, and understandable only as a reaction to severe external constraints. Some commentators regard living apart together as a historically new family form where partners can pursue a ‘both/and’ solution to partnership – they can experience both couple intimacy, but at the same time maintain personal autonomy and pre-existing commitments. Alternatively, others see LAT as just a ‘stage’ on the way to cohabitation and marriage, where LATs are not radical pioneers moving beyond the family, but are cautious and conservative, and simply show a lack of commitment. Behind these rival interpretations lies the increasingly tarnished spectre of individualisation theory. Is LAT some sort of index for a developing individualisation in practice? We take this debate further by using information from the 2006 British Social Attitudes Survey and from in-depth interviews with LAT partners. We find that LATs do resemble cohabitating (unmarried) couples in demographic and social terms, but also display quite diverse origins and motivations. One group of LATs do not see themselves as couple partners at all, but more as special boy/girlfriends. Others live apart mainly in response to external circumstances. But some LATs do seem to be developing a new way of living in their relationships, as a means of balancing both couple intimacy and personal autonomy over the longer term.     

Changing informal institutions via mimesis: Gender equality in marriage proposals

Marriage equality has exposed how the institution of marriage is changing, but less attention has been given to how informal institutions around heterosexual marriage rituals are affected by a growing demand for gender equality. By applying institutional theory and feminist institutionalism to the context of women proposing to their male partners, this paper observes how shifts in gender norms change heteronormative institutions. Drawing from interviews with women who proposed to men and a virtual ethnography, we describe how reverse proposals can set precedence for emulation of practices or mimetic isomorphism. We therewith contribute to institutional theory in threefold ways. First, we describe how mimetic isomorphism introduces new standards and norms into a highly traditional institution. Second, we show how this integration of new standards and norms serves this patriarchal institution to remain relevant and appear progressive. Finally, we contend that this tension of joining a patriarchal institution but doing so in a subversive manner represents a double bind for women who are encouraged by society to formalize their heteronormative relationships through marriage and yet chastised for initiating this themselves.     

Social Background Differences in Early Family Behavior

Social background has historically been recognized as a major factor influencing family behavior, though recent work has largely emphasized racial/ethnic influences. Here we use 1994 – 1995 and 2001 – 2002 Add Health data to examine the cohabitation, first marriage, and first birth experience of young women. In a multistate life table context, hypothetical cohorts specified in terms of race and mother’s education are followed, from age 11 to age 24, as they move through 6 family‐related statuses. The results indicate that, for both Black and White women, a higher level of maternal education is generally associated with less cohabitation, less marriage, fewer first births, and a higher percentage of women who experience none of those transitions before age 24. Racial and social background differences are conceptually and empirically distinct. Because mother’s education is associated with substantially different trajectories of early family behavior for both Blacks and Whites, we argue that social background merits increased attention in research on contemporary American family patterns.     

Marriage Promotion Policy and Family Inequality

In 1996, Congress overhauled welfare policy to promote marriage and work as ways to lift American families out of poverty. Almost all of the funding for governmental marriage promotion has been devoted to relationship skills programs intended to help couples strengthen their relationships, encourage them to marry, and thereby prevent poverty. Marriage promotion policy has sparked intense debate, especially over the connection between marriage and family inequality. While advocates of the policy argue the government should promote marriage because it fosters social and economic well‐being, critics challenge the assumption that marriage itself causes these benefits or will help lift poor families out of poverty. Recent sociological research on why poor and low‐income couples marry less finds that they tend not to marry if they cannot meet a specific economic threshold. This suggests that rather than promoting the view that relationship skills en route to marriage can help prevent poverty, marriage promotion policy could likely better serve disadvantaged families by acknowledging and addressing the socioeconomic roots of family inequality.     

A Premarital Contract

A couple sought therapy after 19 years of marriage. The roots of their current difficulties had been quite apparent at the time of their marriage, when the wife's father imposed a marriage contract upon the young couple. Marriage contracts are being increasingly accepted by courts, and an informal process of contracting as a mode of clarifying expectations of marriage and of marital partners is being advocated by lawyers, marital therapists, and others. Premarital consultation regarding legal and emotional issues in marriage could be an area of constructive collaboration for the mental health and legal professions.     

The orgastic responsiveness of selected college females

Extensive lifestyle and attitudinal data were collected from eleven couples in Florida and six couples in Kansas who described their marriage styles as sexually open: all outside relationships were with the knowledge of the spouse, and independent functioning with satellite partners was preferred rather than an exchange arrangement as in swinging. Other common characteristics were noted: emotional involvement with outside partners was common and generally accepted; non‐spouse partners maintained separate residences; prospective partners did not have to be selected from certain predefined populations; and in addition to sexual pleasure there was emphasis on social and intellectual sharing and the psychological well‐being of all persons involved. Some sexual behavior patterns, role structures, ground rules, benefits, and stresses of this marriage style are explicated.     

Transnational marriages in Yiwu,China: tensions over money

In this article, I explore the role of transnational marriages in the activities and strategies of trading networks, through the lens of money and uncertainty in marriage. I argue that uncertainty in spousal relations challenges the durability of such unions and hence the effectiveness of their role in trading activities. These uncertainties are shaped by intertwined factors, including especially the embedded relationship between commercial and social networks (for example, business partners, kinship, friendship) and spousal relations, the differing cultural values and practices of the partners to such unions, stereotypes, varying forms and degrees of trust and mistrust, and the dynamics of global markets and state policy. Uncertainties driven by these factors exacerbate mistrust in both marriages and trading relations; they also shape shifting orientations toward future life. Therefore, I argue that the role of marriage in trading activities should be neither simplified nor romanticized.     

Same‐Sex Couples,Families, and Marriage: Embracing and Resisting Heteronormativity1

This article focuses on lesbian and gay couples and families and the politics of same‐sex marriage. Drawing from the literature on same‐sex couples, same‐sex marriage, and queer theory’s concept of heteronormativity, we argue that gay and lesbian couples and families both affirm and challenge heterosexual and gendered family forms. First, we review literature that discusses how same‐sex relationships and families are similar to and different from conventional heterosexual relationships and families. Second, we discuss the socio‐legal and cultural inequalities faced by LGBT families. Third, we discuss the politics of same‐sex marriage, examining the debate among social conservatives, pro‐marriage activists, and queer critics over the desirability of same‐sex marriage. We conclude that the growing visibility of LGBT couples and families has made their exclusion from the institution of marriage more conspicuous and that recognition of LGBT relationships and families seems likely to increase.     

Women from the Middle East and North Africa in Europe: understanding their marriage and family dynamics

The aim of this article is to assist the understanding of social workers in Europe of marriage and family dynamics among women from Middle East and North African countries who have moved to Europe. The focus of this article is on husband selection processes and family dynamics after marriage in Egypt, which is used as a case study reflecting culture and norms surrounding marriage in this region. This article reports on the findings of doctoral studies which examined marriage patterns and family dynamics in North Africa and in particular in Egypt where more in-depth data were available. The authors reflect issues surrounding values and process of marriage not only in terms of the implications for practice with social work clients or service users, but also in relation to the potential of women from this region who may join the social care workforce.     

Can’t We Just Live Together? New Evidence on the Effect of Relationship Status on Health

There has been a large empirical literature on the effect of marriage on health, but scant empirical evidence on the effect of cohabitation on health, although cohabitation is increasingly common. We contributed to this literature in three ways. First we explicitly modeled cohabitation distinct from marriage. Second, we included lagged health in our models to address the dynamic process of health and health-related selection into relationships. Extant literature has failed to control for lagged health risking omitted variable bias. Rather, it has controlled for general unobservable heterogeneity using fixed effects models that have relied on limited variation in relationship status over time to identify the effect of relationship status on health. Third, we employed a continuous health index that aids in estimation and inference of dynamic models. Using the Blundell and Bond dynamic panel data estimator and 18 years of the British Household Panel Survey of nearly 18,000 adults, we found that being in a relationship is good for health, but the benefits are not unique to marriage. Our finding that cohabitation is as beneficial as marriage for health was good news for health policy as changing social norms and economic instability have delayed or impaired family formation.     

Acculturation,Gender Disparity,and the Sexual Behavior of Asian American Youth

Asian American youth are less likely to be sexually active than adolescents from other ethnic groups; however, with acculturation, they may adopt the more liberal sexual norms of American society. Moreover, owing to differing parental expectations for sons and daughters about sexuality, gender disparity might exist in the adoption of American sexual norms. This article used the proportional hazards model and the generalized estimating equations Poisson model to examine how acculturation influences the initiation of sexual intercourse and the number of sexual partners. The results show that acculturation leads to more liberal sexual mores among Asian American youth. However, despite what might be expected from the sexual double standard, the models show that more acculturated females, as indicated by their use of English at home, had an earlier onset of sexual intercourse and a higher number of sexual partners. This is the opposite of what would be predicted by the sexual double standard theory. This might be due to the fact that Asian females tend to be more socially accepted by the host society than Asian males. Information on partners shows that Asian American females have more diversified racial backgrounds than their male counterparts. They are also more likely to have older sexual partners.     

Discourses on Non-conforming Marriages: Love in Taiwan

In contemporary Taiwan, arranged marriage seems a remote legend. However, the mainstream ideology of romantic love and marriage is a recent phenomenon that started only half a century ago. The debate on love and marriage that took place a hundred years ago has been reopened in current Taiwanese society on transnational marriage and same-sex marriage debates, which are regarded as non-conforming marriages in a specific historical period. We argue that the hegemonic ideology of romantic love has produced a powerful exclusionary effect on cross-border marriages based on ethnic and class discrimination, but also an inclusive effect on same-sex marriage in present Taiwan society, which underscores the power of the discourse of love in modern Taiwanese social life. The love discourse can be progressive in a specific historical conjuncture, but it can also be regressive by excluding other forms of intimacy.     

Lesbian and bisexual women in Cuba: family,rights, and policy

This article draws on interviews with 17 self-identified lesbian and bisexual women living in Havana, Cuba, focusing on state support for their family relationships. It examines some of the tensions and contradictions between international and national policy, and societal norms, some of which support LGBT people, and some of which do not. In many ways, Cuba is progressive and has actively protected women’s rights. However, non-heterosexual and gender non-conforming women appear to have been somewhat overlooked in the gains of the Revolution, as there are few specific policies protecting their rights. The key policy points participants raised were the need for same-sex marriage and the lack of assisted reproduction for those in same-sex relationships. Nonetheless, Cuba’s traditional non-nuclear family forms also provide some social space for LGBT parents and queer families.     

Performative family: homosexuality,marriage and intergenerational dynamics in China

Using in‐depth interview data on nominal marriages – legal marriages between a gay man and a lesbian to give the appearance of heterosexuality – this paper develops the concept of performative family to explain the processes through which parents and their adult children negotiate and resolve disagreements in relation to marriage decisions in post‐socialist China. We identify three mechanisms – network pressure, a revised discourse of filial piety and resource leverage – through which parents influence their gay offspring's decision to turn to nominal marriage. We also delineate six strategies, namely minimizing network participation, changing expectations, making partial concessions, drawing the line, delaying decisions and ending the marriage, by which gay people in nominal marriages attempt to meet parental expectations while simultaneously retaining a degree of autonomy. Through these interactions, we argue that Chinese parents and their gay adult children implicitly and explicitly collaborate to perform family, emphasizing the importance of formally meeting society's expectations about marriage rather than substantively yielding to its demands. We also argue that the performative family is a pragmatic response to the tension between the persistent centrality of family and marriage and the rising tide of individualism in post‐socialist China. We believe that our findings highlight the specific predicament of homosexual people. They also shed light on the more general dynamics of intergenerational negotiation because there is evidence that the mechanisms used by parents to exert influence may well be similar between gay and non‐gay people.     

Meanings of Marriage to Young People in Vietnam

Vietnam’s deepening sociocultural exchanges with foreign countries over recent decades have influenced the thoughts, lifestyles, and marital expectations of young people, who grew up in a rapidly changing social context. The opening of Vietnam’s borders, both economically and culturally, has given rise to concerns that the sanctity of the institution of marriage in Vietnam as well as the longevity of individual marriages may be weakened as a result of the detraditionalization and/or modernization of marriage in Vietnam. This article investigates the meaning of marriage to young people in Vietnam, by drawing on in-depth interviews conducted with 60 married people aged not over 30. It addresses the questions: What do young people in Vietnam think about marriage? Is it important to them? If so, why and in what ways? The findings reflect two main facets in the young people’s thinking about marriage. The first identifies marriage as an essential institution, one that is supported by social norms of family and marriage in Vietnam. The second emphasizes the rewards that marriage potentially provides to individuals. While there was general consensus regarding these two claims, there were nevertheless some differences of opinion between men and women, and across rural and urban contexts.     

Conjugal intimacy,gender and modernity in contemporary China

The new generation of modernity theorists have forecast the democratization of gender relations within intimate relationships in late‐modern times. Chinese society has undergone rapid and dramatic changes in its unique trajectory of political, social and economic reform. Using China as an example of a region which has been largely ignored in contemporary social theory, this article enters the debate to contest the extent to which conjugal relationships are democratized in line with modernity. We further test the assertion that modern marriages are characterized by increased self‐disclosure and communication between partners. Data from a national survey on Chinese families is analysed in relation to the level of self‐disclosure between husbands and wives; gender division of housework; household decision‐making; and home ownership. We highlight the impact of gender, cohort and location (urban, rural or migrant) on experiences of modernity and draw attention to the material, social and cultural factors which continue to shape conjugal relations in contemporary Chinese society. Based on our findings, we contest the argument that disclosing intimacy between intimate partners is a defining characteristic of modern relationships, and suggest that other social factors may condition degrees of self‐disclosure in marriage. Similarly, we question the extent to which heterosexual conjugal equality is attained: the cultural practices and values of patrilineal family organization, together with material circumstances, continue to influence marital relations in China.     

Ethnicity,religiosity and leaving home: The structural and cultural bases of traditional family values

In this paper we explore the links between ethnicity and religiosity and the transition to adulthood by examining variation in expectations to live independently from parents before marriage. We focus both on the structure of social networks and on the values transmitted within them to discover how they are linked to family life. Our findings show that variation in premarital residential independence is linked in part to the use of a foreign language and foreignness. Residential concentration and ecological and religious institutional contexts are important factors as are the values associated with religious denomination and religiosity. These findings suggest the continuing importance of ethnicity and religiosity as critical elements shaping family norms.     

The dairymaid and the prince: race,memory, and the story of Benjamin Banneker’s grandmother

The list of white Englishwomen, who formed intimate relationships with African men between 1680 and 1750 in Maryland, is impressive, more so because by 1664, Maryland laws made interracial marriages between white women and African men illegal. Court records exist documenting the punishment of women both for ‘fornicating’ with men of African descent and for having children by them, though how rigorously early colonial Maryland marriage laws were enforced remains unknown. What is known and what increasingly stringent marriage laws in Maryland suggest is that after 1664 white English women continued to choose black partners (both slave and free), regardless of serious social consequences that included social exclusion, lengthened indenture service, forced servitude of their children and of their sexual partners, and public physical punishment including whipping. By 1715, it became illegal in Maryland for black women to engage in intimate relationships with men. Mixed-race women, commonly called ‘mulatto’ in early records, found themselves with few choices in their sexual partners, since legally they were not allowed to engage in intimate relationships with either white or black men. One of these women, Molly Welsh, serves as a reminder of the unusual and unique position for women during the seventeenth century as servants, slave owners, property owners, and as partners in interracial relationships.