Family life cycle and labour force behaviour of married women

A sociologist analyzed 1984 data on 18-49 year old Canadian women married to their 1st husband to examine the effect of certain variables on the probability that they work at 3 different stages of the family life cycle. The older the woman the less likely she would be working at each state. Age was most significant at stage 1 (married with no children) (p.05) and less significant at stage 3 (married with 1 or more children and expected no more) (p.1). Neither age nor marriage age determined wife's labor force participation at stage 2 (married with 1 or more children and expected more). Marriage age was positively related to labor force participation at stage 1 (p.1). At all stages, the more education a woman had the more likely she worked. This effect was significant at stage 3 (p.1). Place of birth had a significant negative effect on employment at stage 3 (p.05). Canadian-born women with children had a tendency not to work or not seek work (stages 2 and 3), but those with no children either worked or were seeking work. The age of the youngest child had no significant effect on labor force participation. The more children a woman in stage 3 had the more likely she did not work (p.1), but those in stage 2 were more likely to work even though the number of children did not strongly influence labor force participation. Husband's income had a small effect on labor force participation of wives at all stages, but it was significant at stages 1 and 3 (p.1). Husbands were more likely to have a favorable attitude toward employment of wives at stages 1 and 3, but it was only significant at stage 3 (p.05). Women at stage 2 preferred to combine work, often part time, and motherhood. This study suggests that labor force participation of mothers will most likely continue to grow.     

The Origins of Charisma as Process: A Case Study of Hildegard of Bingen

A case study of the twelfth‐century visionary Hildegard of Bingen is presented to examine the process through which a charismatic relationship is constructed in interaction between an individual and significant others and more distant followers. Hildegard's identity as a charismatic prophet developed over a number of years through a process of interaction with various ecclesiastical authorities; alterations occurred in both the prophet's self‐identity and the way others viewed her, leading finally to her authorization as a prophet and visionary. The cultural context provided plausibility structures, relevant symbols, and limitations that influenced the form of Hildegard's charismatic status. This status led to unprecedented achievements for a woman of her time, but her efforts mainly supported and strengthened the institutional tradition in which she served.     

WINNING ARTICLE 1986 ALPHA KAPPA DELTA UNDERGRADUATE PAPER COMPETITION

Using the example of "woman athletes," or more specifically, women basketball players, this is a case study in the management of contradictory essential and relational identities. Two types of data are used. Survey data demonstrates member understanding of the social identity of "female athlete"; observational data illustrates the management of incongruent identities on three stages: the woman athlete on the basketball court, the athletic woman attending a formal dinner, and the metamorphosis of identities in the locker room. The results indicate that even though the identity of female athlete is, by definition, deviant, it offers a positive alternative to the deviant identity of woman. However, this study demonstrates that in order for an actor to achieve this identity of female athlete she must be willing and able to consistently manage the dilemmas and contradictions inherent in the role itself. That is, this study demonstrates how female athletes must simultaneously uphold loyalty to both the essential identity of female as well as to the relational identity of athlete.     

Young women who underwent induced abortion

Premarital sex is becoming increasingly more common in China. As a result, there is a greater need for pregnancy termination, often in very young women. This paper presents case vignettes of 4 Chinese women who were forced, by a variety of circumstances, to undergo induced abortion. C, a 23-year-old shop assistant, was planning marriage and had obtained housing when she discovered she was pregnant. However, her shop manager, whose sexual advances she had spurned, refused to give her a letter of reccommendation for a marriage certificate. M came from the countryside to Shanghai, hoping that through her work as a maid, she would be able to amass modern possessions such as a television and stereo. When this proved impossible on her wage of 40 yuan/month, she engaged in prostitution for 10 yuan/night and did not even know the name of the man who impregnated her. W, a 13-year-old aspiring actress, found that having sexual relations with the director of her theater troupe was the only way to get a leading role. She won the role, but was unable to perform due to her pregnancy. B, a college woman, planned to marry when she learned she was pregnant but broke off the relationship when she discovered the extent of her financee's possessiveness. She became engaged to another man, but he rejected her when she revealed that she was not a virgin. These vignettes demonstrate the extent to which modernization has placed Chinese women in complex psychological situations as they struggle to liberate themselves from traditionalism.     

On Not Being Supposed To

The beginning phase of analytic work with a woman consumed by fears that she might be lesbian is presented both to show how these fears were unpacked over time and to provide clinical material through which shifts in theoretical perspectives on gender, identity, and sexuality can be discussed.     

The Substitution Hypothesis: The Impact of Premarital Liaisons and Human Capital on Marital Timing

Nonmarital romantic and sexual relationships occur concurrently with the human capital acquisition process and contribute to delaying or forgoing marriage. Event history analysis is used to model the marital hazard rate of 341 White women born between 1960 and 1963 in a Western metropolitan area. In addition to family background, adolescent characteristics, and employment and educational histories, the structure of the women's premarital liaisons is shown to play an important role in the timing of first marriage. The greater a woman's involvement in nonmarital romantic and sexual activity, the less likely she is to be married by age 27–30. Human capital characteristics and the dynamics of relationship histories operate independently to explain marital timing. This supports the theory that women substitute premarital liaisons for marriage early in the adult life course. However, there is no evidence that highly educated women, or those who are students, are more or less likely to do so than others.     

Religious homogamy and voluntary childlessness in Canada

The aim of this study was to determine the influence of religious affiliation, religious homogamy, religiosity, and religious marriage on voluntary and temporary childlessness and to compare childlessness patterns among Canadian-born and foreign-born women. Data were obtained from the 1984 Canadian Fertility Survey of 2863 women aged 18-49 years who were married to their first husband or living in consensual unions. The sample included 216 childless women, of whom 98 were voluntarily childless and 91 were temporarily childless. Analysis performed with probit maximum likelihood techniques and bivariate forms revealed that homogamous Catholics were less likely to remain temporarily childless but more likely to be voluntarily childless than non-Catholics. Multivariate analysis found that age, marriage age, education, and husband's income were statistically significantly related to voluntary childlessness. The likelihood of childlessness was also influenced by young age, later marriage, higher education, employment, women with husbands with lower income, and women who attend church services less frequently. Religious homogamous marriage was unrelated to childlessness. Frequent church attendance decreased the odds of deciding not to have children. Neither Catholic homogamy nor non-Catholic homogamy had an important effect after interaction terms for both religiosity and homogamy were included. Childlessness among foreign-born women was significantly more likely among those whose husbands had lower income, nonreligious women, and non-Catholic women who married heterogamously. Canadian women's childlessness was significantly related to education, husband's income, religiosity, and non-Catholic homogamy.     

Chinese women's participation in fertility discussions

In an attempt to better understand the process through which the family planning (FP) programs and socioeconomic developments in China affect fertility, women's participation in fertility discussions with their husbands are examined as an intermediate factor in a study based on results of a random survey of 6654 ever-married women of reproductive age from 7 cities and 30 counties of Guangdong. First, it must be noted that Chinese couples do have individual choices (albeit quite limited ones) about their fertility; they can choose to follow or ignore government policy or they can choose to remain childless. The present study has 3 major hypotheses: 1) the more a woman is involved in fertility discussions with her husband, the fewer children she will have; 2) urban women with a higher educational status will be more likely to have such discussions; and 3) women who are contacted individually by FP personnel are more likely to be involved in fertility discussions. After a discussion of data collection and variables (number of living children, education of wife and husband, age at marriage, residence, living with parents, contacted by FP personnel, and discussion with husband), the results are presented in terms of zero-order correlation coefficients indicating their relationships. The bivariate analysis supported the hypotheses. Multiple regression analysis showed that age at marriage, education of wives and husbands, FP contacts, and participation in discussions remain significant fertility determinants (but the correlation between fertility and residence becomes trivial). A further regression model indicated that a woman's educational attainment is the most significant positive indication of their participation in fertility discussions. These results imply that as women's status continues to improve in China and the deeply-rooted patriarchal tradition loses hold, increased gender equity and education will influence a fertility decline. FP personnel could also encourage women to actively participate in fertility discussions with their husbands.     

NGOs,gender, culture and multiculturalism: a Zimbabwean view

An African woman working for Oxfam in Zimbabwe considers the role of gender injustice in her own work and life. She has encountered discrimination among her colleagues, and she was introduced to the concept that women are inferior when she was in elementary school. When she worked as a nurse, she learned that oppression takes many forms and is maintained by social systems. Consequently, it is almost impossible to counter single-handed. Therefore, she undertook a program of study in adult education which emphasizes working within democratic frameworks in programs based on the concerns of the learners. This led her to realize that it is accepted that women are globally subordinate and that subordination is rooted in customs. Many women will, therefore, defend the injustice in their own lives by stating that it is "cultural." Whereas Northern activists may condemn a custom as barbaric and requiring immediate change, cultural change must progress gradually in order to give women the impetus to keep what is positive and reject what is negative in their cultures. This process of change can be fostered by popular education and by providing exposure to women who can act as role models. Popular education also takes multiculturalism into account and reveals the necessity to trust development workers. A multi-faceted approach is needed in order to challenge culture and promote social change.     

From Private Practice to Academia: Integrating social and political advocacy into every MFT Identity

While advocacy was essential to establishing the field of marriage and family therapy, at present a social and political advocacy skill set is lacking for the typical marriage and family therapist (MFT). This article reviews the importance of being active in social and political advocacy and highlights the attributes of MFTs’ professional identity that uniquely position us for success in these areas. Other mental health fields’ pedagogical approaches to training and education are explored, and recommendations are made for how MFTs can begin to increase their competency in advocacy. Ideas for incorporating advocacy into a professional identity are presented for MFTs at every level of professional experience. Finally, the concept self‐of‐the‐advocate is introduced and discussed.     

A SELF-MANAGEMENT MODEL FOR SUPERVISION

The authors present a management-of-self model of supervision that is currently being used in the graduate training program in marriage and family therapy at Virginia Polytechnic Institute and State University. The major proposition of the model is that as the supervisee comes to understand how family of origin and family constellation patterns learned in the past are reenacted within the therapeutic context, he/she can then interrupt those patterns of interaction that tend to inhibit his/her therapeutic effectiveness.     

Is Your Spouse More Likely to Divorce You if You Are the Older Partner?

The authors assessed how the relative age of spouses affects whether men or women initiate a divorce, using data from the National Survey of Families and Households. Ex‐spouses' reports of who left generally agreed, but not always, so the analysis used a latent class model embedded in an event‐history model with competing risks that the woman leaves the man or the man leaves the woman. Support was not found for the hypothesis that age heterogamy itself increases the odds of divorce: Even large age differences did not make men more likely to leave younger wives, and women's exits were as likely when the marriage is homogamous as when she was older. The main conclusion is that both men and women are more likely to leave if their spouse is older than they are. The effects were stronger for men, but the gender difference in effect size was not statistically significant.     

Marriage and the economic status of women with children

Marriage is positively correlated with income, and women with children are much less likely to be in poverty if they are married. Selection into marriage makes it difficult to assess whether these correlations represent a causal effect of marriage. One instrument for marriage proposed in past research is the gender of a woman’s first child. We find that women who have a boy first are about 0.33 percentage points more likely to be married at any point in time. This effect operates through both increasing the probability that unmarried mothers marry the child’s father and reducing the probability of divorce. We also find that women whose first child is a boy experience higher levels of family income and are less likely to receive welfare income, be below the poverty line, and receive food stamps. Estimates using child gender as an instrumental variable for marriage suggest that marriage plays a large causal role in improving the economic well-being of women with children and that these effects are largest among women at the lower end of the income distribution.     

Editor's Comments

There are two purposes of this marriage education marketing study: (1) to compare the self-reported intra- and interpersonal qualities of 121 married couples (n = 242 individuals) attending a marriage education program with 46 married couples (n = 92 individuals) who were contacted through marketing promotional materials to attend the program but did not participate and (2) to determine if intra- and/or interpersonal qualities would predict the likelihood of marriage education attendance versus nonattendance. Results showed that compared with program nonparticipants, program participants reported lower levels of self-esteem, marital communication quality, marital commitment, marital satisfaction, family strengths, less consensus and intimacy, less fulfillment of marriage expectations, and increased levels of marital conflict. Levels of religiosity and fusion were the same for participants and nonparticipants. Wald logistic regression analysis indicated communication was the only significant predictor of marriage education participation. Implications for marriage education programming and practitioners are outlined.     

Status Characteristics and Performance Expectations: A Reformulation

Status characteristics theory predicts the emergence and structure of power and prestige orders in task groups from members' status attributes. This paper argues that application of the burden of proof assumption, central to the theory, is inconsistent with a key concept, generalized expectation state. A reformulation is proposed that eliminates the inconsistency and gives competing predictions for a wide range of situations. The reformulation predicts that, when not directly relevant to task performance, specific characteristics (e.g., athletic or analytical ability) have less impact than diffuse characteristics (race, gender, or education) on performance expectations. The original formulation predicts equal effects. Critical tests are proposed and the paper concludes with additional comparisons of the two formulations on the grounds of parsimony and implications for intervention in settings characterized by status-based inequalities.     

Transnational marriage among Ahmadi Muslims in the UK

Abstract Ahmadi Muslims constitute a reformed sect of Islam founded in 1889 by a charismatic leader, Mirza Ghulam Ahmad. In this article I explore the character and processes of transnational marriage arrangements among Ahmadi Muslims over three generations in the UK. I suggest that the process of conversion to Ahmadiyyat and the organizational structure of Ahmadi mosques have combined to produce a flexible pattern of marriage among Ahmadis that is unusual among South Asians. A significant number of earlier and contemporary Ahmadi marriages are interethnic, reflecting an expansive Ahmadiya identity that is perceived to be independent of ethnicity. Further, analysis of marriage proposals accepted as well as rejected suggests gender differences in perceptions of and motivations for marriage. The analysis suggests that while gender differences in expectations of marriage may have parallels in some other South Asian transnational marriages, Ahmadi religious identity and organization plays a distinctive role in shaping the processes of Ahmadi marriage arrangements.     

Spatial Patterns of Marriage Migration in Turkey

Even though recent societal phenomena such as a heightened sense of individualism, economic well-being, and institutionalization have caused a shift in people's life course and made their lives less standard in developed societies, marriage still remains an important life course event in Turkey. Between the years 1995 and 2000 marriage migration comprised 7.4% of the interprovincial migration in Turkey, and of these marriage migrants 94% were woman. Young Turkish women tend toward marriage migration to escape the patriarchal family structure and gain more autonomy, economic security, and well-being. Focusing on the spatial patterns of marriage migration relationships in Turkey, this study seeks to reveal the economic and sociocultural background of male and female marriage migration and to visualize, explore, and model spatial data by using spatial data analysis (SDA) techniques. The results showed that marriage migration in different regions of Turkey varied by gender. Even though SDA techniques have previously been used in other social sciences studies, no other marriage migration study in the literature uses these techniques, thus enabling the article to contribute to the literature.     

PERCEIVED EQUITY AND INTIMACY IN MARRIAGE

The extent to which perceived inequity is related to perceived marital intimacy was examined. Sixty-six couples married five years or less were randomly selected from marriage license records in a western rural community. Equity/inequity was assessed using the Walster global measure of equity. Levels of overall intimacy, conflict resolution, affection, cohesion, sexuality, identity, compatibility, autonomy, and expressiveness were measured using the Waring Intimacy Questionnaire (WIQ). Inequity was associated with lower levels of overall intimacy, compatibility, identity, and expressiveness among the wives. Among the husbands, inequity was not associated with any types of intimacy. When comparing husbands in inequitable relationships to wivwes in inequitable relationships, the wives reported lower scores for only one kind intimacy- identity . Explanations and implications for marriage therapy are discussed.     

Partner Choice and the Differential Retreat From Marriage

The contemporary retreat from marriage in the United States has had a differential impact across socioeconomic and racial groups. Here, 1990 marriage rates and propensities for Virginia, North Carolina, and Wisconsin are analyzed regarding (a) the likelihood that persons in different groups ever marry and (b) patterns of partner choice with respect to race and educational level. Marriage remains strong in most race‐education groups but is substantially lower among Blacks and among those with less than 12 years of education. Patterns of partner choice have shifted to show greater symmetry between the educational levels of brides and grooms. Changes have been modest with regard to the level and pattern of interracial (Black‐White) marriage. Marriage is increasingly a union of equals, but a union chosen more by Whites than by Blacks and more by the well educated than by the poorly educated.     

Wealth and the marital divide

Marriage patterns differ dramatically in the United States by race and education. The author identifies a novel explanation for these marital divides, namely, the important role of personal wealth in marriage entry. Using event-history models and data from the National Longitudinal Survey of Youth 1979 cohort, the author shows that wealth is an important predictor of first marriage and that differences in asset ownership by race and education help to explain a significant portion of the race and education gaps in first marriage. The article also tests possible explanations for why wealth plays an important role in first marriage entry.