Read online or Download Take One Arranged Marriage (Full PDF ebook with essay, research paper). In this sense one can argue that such love marriages actually take the form of. ( semi-) arranged marriages. The results of my study also show that the increasing. She is Single I'm taken - Harsh Snehanshu download. Take one Arranged Marriage - Shoma Narayanan download. The Curse of That Night.
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When Tara Sundaram learns that her father has found her the perfect husband she is not convinced. She may be from a traditional Indian family, but she is far. Take One Arranged Marriage book. Read 19 reviews from the world's largest community for readers. and one bride not afraid of some covert rearrangi. Take One Arranged Marriage.. by Shoma Narayanan - book cover, description, publication history.
It has the trope of marriage of convenience and is well executed. The absence of raunchy or explicit scenes does not lessen the believable chemistry between the characters. I loved the simple and realistic feel of the romance which would impress even the cynic. Overall,if you want a believable romance with a lot less fuss and deeper connections then this is the book for you. Our Policy All orders are shipped the next working day, depending on the time of day the order was placed and stock availability. Orders placed on Fridays will be shipped the following Monday. We are not able to ship orders to more than one address at the same time.
As mentioned, the objective criteria for mate selection through an arranged marriage is according to iegara, or family standing. The match must be "even" or the arrangement will not work.
An interesting dilemma is raised when the qualifications of the individual are out of balance with the qualifications of hislher family. For example, if a man comes from a wealthy, high-status family but he has dropped out of school; or if the opposite case occurs where the family is of low social standing but the individual has very high qualifications.
These categories of people, according to the pro nakbdo, have great difficulty getting married. There are also differences in criteria affecting males and females, with the emphasis on females being weighted more in the direction of social standing.
All the criteria listed on the application form are taken into consideration. Some criteria are evaluated meticulously by all the applicants. These include schooling, salary, marital history, independence from parental household, and physical attractiveness.
Other characteristics, such as religion, hobbies, or having a driver's license are considered important only by a minority. Blood type is taken seriously by many of the registrants, but few people will reject a prospect entirely on the grounds that heishe is of the wrong blood type. Though emphasis on blood type does not derive from a seriously and widely held theory of personality, there does appear to be a rather deep valuation of the importance of blood in matters concerning health and Japanese identity.
The term ketto, which means blood or lineage, is used frequently by nakodo and lay people when discussing marriage. It is also sometimes used to describe the ways in which Japan-born Koreans and burakumin the outcast people of Japan differ from "ordinary" folk.
Intermarriage with these groups is considered abhorrent by many. It seems evident, however, that even in such cases it is likely that other negative factors figure first and a candidate's being of the wrong blood type only reinforces their unacceptability.
The astrological attributes of a candidate may receive similar attention. The parents of applicants tend to take astrological factors more seriously than their children in contrast with blood typing, where the opposite holds true.
Two people, the astrological guide predicts, will or will not have a successful marriage. Also, women born on the year of the horse in the fifth cycle hinoeuma-every sixtieth year are bad luck. The last such year was and women born in that year are considered bad luck to marry.
The belief in this is so widespread that the birthrate in Japan actually took a dip in that year Japan Statistical Yearbook Even younger people take the hinoeuma superstition somewhat seriously, though it is rarely spoken of openly.
According to my data, women born in that year often claim they were born on the following or previous year. The overall factors included in why a candidate will be chosen or not g o beyond their intrinsic qualifications. The mood of the chooser and the ability of the nakodo to be a good salesperson are both important. Though there may be hundreds of people in the correct category to choose from, the percentage ultimately sought after for a date may be very small.
The two stages from there additional dates and marriage drop off in their respective success rates dramatically. The probable reasons for this are discussed below but, the pro nakodo concur, the number of registrants who are really serious about marriage is very small.
Pro nakodo pointed to the paradoxical psychology of people who craved to be married while at the same time they were incapable of making a commitment without outside help.
Such a person might arbitrarily resolve to marry the "very next person they date because they cannot withstand the pressure of being single any longer. In a separate file each pro nakbdo keeps the name and telephone number of the tantosha, the person handling this applicant. So when Kenji, say, selects Keiko, Kenji's pro nakodo will look up Keiko's pro nakiido through the tantbsha number on the form. Before Kenji's pro nakbdo telephones Keiko's pro nakbdo, however, helshe will want to get more information from Kenji about his extended family, up to the sixth degree of consanguinity.
The pro nakodo probably already has personal information about histher own clients because hetshe has by and large not met the customer by impersonal means.
Though there are nakbdokai which encourage its members to advertise in the phone book or even by handing out leaflets at a train station the members of this nakbdokai distinguished their organization from dating companies by virtue of not advertising. This is an attempt to legitimize their role as traditional face-to-face nakbdo.
Usually the client comes to the pro nakbdo through a personal connection. If the pro nakbdo is a teacher, for instance, then her students, or her student's children, may become clients. If the pro nakbdo is an insurance salesman, a beautician, or a shopkeeper, her clientele will probably come from among her customers.
Any person with a "wide forehead," that is, a broad range of contacts, may become a nakbdo by virtue of their ability to introduce people to one another.
Sometimes even local politicians will perform the service to expand their personal network of loyal connections. The pro nakbdo asks her client fill out an application form and reveal information about histher long-term family history. This knowledge may come from the keizu books, the family genealogy, recorded and kept by family members from generation to generation, often dating back into the Edo period.
Though most marriage arrangements will ignore the status of one's feudal period ancestors for negative criteria, one's kakushiki is enhanced if one is descended from bushi, or samurai, which was the most honored of the four classes during the Edo period.
The other main source of information concerning an applicant comes to the nakodo through personal inquiries. If the pro nakodo does not know basic gossip about her client, she may go to the residence of her client and snoop around.
Hendry , in cities it is practically more difficult to manage; the pro nakbdo use the antiquated term kikiawaseru, or toriawuseru, which means to ask around, to describe their activities in this matter. She may casually strike up conversations with neighbors, asking questions about the family under consideration: Do the parents have a good relationship'?
Do the siblings get on well, and are they obedient to their parents? Do they take on responsibilities in the jichikai neighborhood association?
And so on. Through such questioning the pro nakbdo hopes to learn if there are an excessive number of divorces, infertility, illegitimate children, or genetic diseases in the family. Though this would seem to be a disagreeable procedure for the family under scrutiny, in fact, people do not seem to object to the practice. This is partly because it is how it has always been, to people's thinking, but also because at the same time as this nakbdo is probing into their personal affairs, the nakbdo of the opposite party is doing the same thing on their behalf.
One cannot simply arrange a marriage with total strangers, so the investigation is justified. Should physical or mental handicaps show up nearby in the family tree, or a tendency towards certain illnesses particularly mental illness , one's iegara is compromised considerably. The extent to which people prepare in advance for the marriage of their children is sometimes remarkable.
Especially families that bear some stigma may protect their privacy vigilantly. It takes a lifetime to build a good reputation at work, school, and neighborhood, but a single episode can besmirch one's opportunities for the best marriage and job. As Thomas Rohlen ff. The other pro nakbdo, first without consulting her client, will consult her notes on that client and decide initially whether the two people fall into the same category.
If they do, the second pro nakbdo will call in his client to discuss the matter. Typically the client agrees to a date solely on the basis of having been themselves selected. Many people will agree just so as not to be rude, even to a stranger. When this is completed the go-betweens arrange for a date. On the first meeting both nakTido go to the meeting place to introduce the new couple.
Sometimes the parents like to go along as well but in recent years, as omiai meetings more and more resemble regular dates, the parents wait at home for the report. Because the nakodo are there with the two young people, however, the ice is broken in a hurry. For their services each pro nakbdo receives 20, yen equivalent to U. If the date was agreeable for both, then the pro nakbdo tell their clients their date's phone number and leave it up to the couple to carry on.
Pro nakbdo estimate the first meeting success rate at less than 20 per cent. Sometimes the pro nakbdo encourage the one dissenting party to try a second date, saying that their partner was nervous at the initial meeting and at their worst appearance. But the more dates one makes, the stronger is the societal and circumstantial pressure to consummate the relationship in marriage.
The pressure not to cause shame to another party by rejecting them, familial pressure, and a prior desideratum to marry "no matter what," sometimes tips the balance. The pro nakbdo understand this dilemma, but in search of a profit and also holding the belief of many adults that a good marriage has more to do with commitment and responsibility between evenly matched persons than with love they may push.
If the date is successful the nakbdo wait for further news. The average time taken for a couple to decide whether or not to marry is about three months.
If the couple decides to get engaged, they call the pro nakbdo with the news and arrange a date for the taimen interview with the parents. The nakbdo attends this interview as well, once again, only informally participating in the "negotiations," which are said to be considerably abbreviated from the form practiced in the past.
But as a smoother of social interaction between two unacquainted families that will henceforth be affinally related to each other, at least one pro nakbdo's presence is requested and appreciated. For this service, the pro nakbdo receives 20, yen. When marriage is decided, the groom's family sends a betrothal gift yuinbkin in the form of cash to the bride's family.
According to custom, the groom's family gives two-to-three times a month's income. The money is not refundable in case of a broken engagement. These are the conditions that obtain in the event of a successfully arranged match.
By and large, however, arranged marriages in this manner are not successful. Why people sign up anyway is a function of the expectations of people signing up for the service and the efforts of the pro nakbdo. There is a composite of people in their late twenties and early thirties coming to terms with what they feel they have to do in order to make the next grade at work or in some other way to get out from under the constant pressure to be married.
In some of these cases, the will to take an active part in the search may be lacking. The pro nakodo's job, therefore, involves a good deal of coaching, encouraging, and persuading. One pro nakbdo often pressured her shy 46 ETHNOLOGY male customers to physically engage with their date by kissing or holding hands, saying, "Today it is a young woman's hope and expectation to be treated romantic- like romanchiku by her date.
Even if there is no deep, true love to be found in such a courtship, the illusion must be maintained. Someone may look at a resume and photograph and decide yes or no, but the decision is ultimately based on whether or not they are themselves mentally prepared to get married. If they are not ready then a crooked nose or glasses may stop the proceedings. If, however, one is mentally prepared for marriage then almost anyone will do.
The pro nakbdo recognizes that many customers, are, in addition to being shy, also inexperienced at dating. While the present generation of young people is generally more adept at the dating and romance scene than previous generations were, some people are shy, and the pro nakbdo sees a high percentage of them. The pro nakbdo's job, therefore, includes some coaching and encouraging gekirei of the customers, and the pro nakiido on both sides will exchange information in order to bring about a successful match.
From the consumers' point of view, arranged marriage is an ever-present option, although 34 of 40 unmarried individuals between the ages of 23 and 33 in the group surveyed considered arranged marriage as less desirable. People in a more general sample who were in favor of arranged marriage for themselves and others, tended at the same time to express their feelings of identification with other Japanese traditions in vogue groupism, hometownism, human relations, extended household centeredness, etc.
On the role of marriage in modern Japan, one respondent opined, "We in Japan can not afford a sixties generation of free lovers as you have in America. In Japan, the household [ie] is a mirror image of the State. When marriage is a matter of free will, society disintegrates, as it is doing in America. In terms existing outside of an analysis of an agglomeration of individual Japanese opinion, internalization of the value of arranged marriage implies internalization of several related cultural ideals or categories such as groupism or community-ism kyodotai-shugi ,household centeredness ie ,and social obligation giri.
In the realm of public knowledge these notions are strongly linked. Bridging the chasm between the hopes of the clients that engaging a pro nakbdo will bring the painful search for a mate to an end quickly, and the almost- uncompromisable expectation of modern youth that marriage is based upon mutual love and understanding, is a task beyond the capabilities of the pro nakbdo.
The problem is not located merely within the minds of those who seek the services of the pro nakbdo. If that were the case then the pro nakbdo could promote compromise and the illusion of satisfaction among clientele. Inherent in the structural and emotional relationship between the pro nakbdo and the client is a partial antidote to the alienation of the individual from histher social environment.
Structurally, the pro nakodo locates herself at the center of a nexus of social relationships that includes the client's parents, the potential spouse's parents, and often the people in the client's surrounding neighborhood who, even if they lack a close relationship with the client, at least know the family situation well enough to be a source of information for the pro nakiido. The "work nakodon usually a manager at the company performs a mediating function similar to that of the pro nakbdo.
Being familiar with a certain set of context-bound characteristics of his subordinates, a work nakbdo can suggest matches based upon socially relevant criteria. Moreover, because the work environment is an approved locus for demonstrating one's qualities as an adult and therefore as a potential spouse, the boss's judgment is believed to be accurate in these matters. A young person will in the main more readily accept the character evaluation of a boss or a teacher than that of a peer or neighbor.
It is therefore considered a better option by some to avoid seeking the help of professional agencies and other noninstitutional connections and to seek, instead, the help of a relative, a boss, or a teacher, though in fact many use both sources simultaneously.
Furthermore, in the case of the work omiai, the expectations of the principals are met sooner; the uneasiness about the status and identity of one's partner is not as acute. Edwards notes this of two young adults, working for the same company, who have decided to marry: Firms like theirs check carefully on an applicant's background, so the successful applicant is certain to be of good family, well educated, and intelligent, and to come with good recommendations about his or her character.
Accordingly, both felt that much of the selection process had already been completed for them, and they could hardly go wrong in choosing a co-worker as a spouse. Satoru had also wanted to marry someone who shares his interest in outdoor sports; Hiroko states that she simply wanted to get manied in a hurry, before she turned thirty. On the other hand, many respondents to our survey said they prefer to avoid the risks and costs of being responsible to their boss and to seek other means for finding marriage partners within or outside of the company context.
A match made by the boss often has the burden of having to seem like a match made in heaven. Especially if the boss or some other company manager's son or daughter is involved, divorce becomes a less viable option for settling strife in a marriage, at least for some time.
Outside of the expectation of finding true love though many omiai applicants do not really give up that hope , the above criteria are identical to those obtaining in the case of love marriage. In addition, it has the added advantage of, by definition, satisfying one's family because family approval is an integral part of the practice.
The strength of the pro nakbdo system lies in its familiarity, its resemblance to traditional arranged marriage practices, and its rootedness in the popular concept of neighborhood.
Arranged marriage, by definition, means marrying someone with whom there is a basis for association either because they are 1 known to a family member, 2 respected at the workplace, or 3 are from the same hometown or neighborhood.
These sources for an arranged marriage partner are identity reference groups in Japan. The identity reference group vis-a-vis arranged marriage is a cultural model held in common by the arranged marriage service providers and the consumers of that service.
But love marriage is not yet capable of taking up all the slack, for reasons mentioned earlier and because some resistance to the idea of marriage grounded on romantic love as both foreign and corrosive to society persists.
Arranged marriages ease the difficulties caused by social change. The challenge for the vendor of arranged marriage is how to arrange a marriage between strangers. This problem the pro nakodo solve in their own way. Clients are buying an imagined community, or "tradition" as it is now marketed in Japanese popular culture Robertson ; Tobin The candidates are also buying their place in society as well as buying off anxious parents.
Though by necessity making use of a more complex and interactionist as compared to merely symbolic set of cultural affirmations in the pursuit of an arranged marriage service, the pro nakbdo capitalize on this wave of cultural nostalgia as well as their clients' uncertainty regarding the appropriate cultural model for one of life's most important rites of passage.
That the success rate of the pro nakbdo is extremely low around. It is not mainly to the rational end of finding a spouse for which people register but for many other reasons-cultural expectations and group pressure figuring importantly among them-that the service endures. People buy the ideas surrounding the concept of the neighborhood go-between, not marriage itself. This is not to dismiss the ostensible logic of why people employ the service.
But such straightforward, pragmatic explanations of the participants' behaviors do not tell the whole story. Pro nakbdo invoke the nostalgic legitimacy of tightly knit neighborhood networks of relations in their pursuit of arranging marriages between strangers.
They are in essence selling the idea of neighborhood community. The uniformity of mass culture in Japan, including a nationwide education system, makes the pro nakodo's job simpler. The familiar modus operandi of the pro nakodo enables people to transpose a pro nakbdo arrangement into the meaning system of traditional, arranged marriage. Finally, the renaissance in today's Japan of traditional ideals including the subtle reaggregation of neighborhood into one's identity reference group to which arranged marriage agglutinates contribute to justify arranged marriage with a stranger.
Why is the marriage business so poor these days? The pro nakodo lay blame on "[tlhe nuclear family, low birthrate, contrary values begotten of both imported popular culture and higher education. The solution many have adopted is to strengthen ties in the neighborhood, often through the neighborhood association. The strategies for the shopkeeper. For by promoting neighborhood participation and co-operation all interested parties benefit.
The pro nakodo are pessimistic about the future of marriage and family in Japan. All around them, they say, are "empty households," boshi katei mother and child households andfushi katei father and child households. People move often and do not care about local affairs.
Old people are left to care for themselves. Social relationships lack warmth and humane kind feelings. The situation will not improve unless co-operative values are regained.
In the view of the pro nakodo and of many Japanese politicians, the ramifications resulting from industrialization and urbaniza- tion are the breakdown of co-operation and the introduction of individualism i.
For the pro nakbdo, love marriages, which represent individualism, tear away at the fabric of Japanese social relationships. Therefore the most critical means of restoring healthy societal relationships is with arranged marriage. The pro nakodo also operate with the conviction that there is a practical coalescence of the cultural expectations and backgrounds of people living all over the central Japanese conurbations.
Only if a client is predisposed to accept the notion that a person living in a different city can be as similar to oneself as someone living down the street can the pro nakTido succeed at her business.
The functional and morpholog- ical similarities of Japanese metropolitan areas allow that span to be bridged.
The range of the nakbdokai of this study included a dozen commuter cities in north and northwestern Osaka Prefecture, including Osaka City. The boundaries of such an association obviously are based not on cultural-regional lines of demarcation but on the commuting convenience of nakodo and dates.
A recent innovation, the pro nakbdokai is unique in the manner by which it exploits traditional symbols to fill a niche in the marriage market. Continued faith in the neighborhood as an appropriate source for an arranged marriage, and the proclivity of many to submit to parental pressure in the selection of a mate, have sustained the pro nakodo organization. The futility of attempting to pigeonhole the pro nakodo as either a traditional or modern phenomenon bespeaks the bankruptcy of that continuum as an explanatory model of social change.
Especially in Japan, where activities associated with legitimate institutions are granted instantaneous legitimacy1' where tradition does not lie at some fixed, invariant point in the past to which people turn as a reference for legitimacy, there is little to be gained from quasi-evolutionary formulations that predict the demise of that which is old. The coexistence of formal arranged marriage, love marriage, and pro nakodo arranged marriage in a pattern of stable diversity1' is an indication of how Japanese culture accommodates change.
Arranged marriage, by virtue of its dependence upon introduction from certain specified in-groups at least in theory , from within the category of knowable strangers, is therefore limited by the boundaries of those in- groups, one of which is the neighborhood.
As definitions of the neighborhood expand, as mobility accelerates, and as neighborhoods reproduce themselves in other locations, we may expect arranged marriage and other cultural practices characteristic of neighborhood life to change with the new circumstances. NOTES 1. If you are angry about the stereotype from the imperialist era literature of Hindus as a bunch of " wifeburning heathens" and do not wish to be viewed as such, then you should show the same courtesy in your reference to those of other nationalities.
As is, you have called the French incestuous, Americans rednecks, among other things and claimed that the liberals hate Hindus. All this without anyone making a single comment about India anywhere in this page, except for one inhabitant of India who said that the people he knew all wed people of their own choosing. If you wish to keep acting this way, I suppose you have that right since this is the internet, but you are merely going to promote negative views of both arranged marriage and Indian people as a whole.
That will be all. You seem to be opposed to generalizing, and I agree with you on that, so aren't you doing the same by saying that Subhash's views and attitude represents more than a billion people? Even the prime minister of India cannot adequately represent the whole country's views.
Only the inbred deep-south trailer-trash morons, and it's these people who typically troll the internet searching for ways to defame minorities. These people are intolerant of all cultures but their own warped reality, and will resort to any low-life tactic to defame all of us of the old world.
This is a real problem, people, and you are not helping matters any in this talk page. Learn to present your opinion in a sane and nonoffensive matter. I am dropping this now, because anything I said to you past this point would be crossing the lines of civil discussion. I was being defensively nationalist, as is my right. Racism is a western ideology. As for the large scale tirades on arranged marriages, they are entirely without merit and are touted by REAL racists who are frightful of the increasing successes of Indian Hindu minoroities in the west and are resorting to increasingly desperate tactics of ritual defamation.
The fact is, any evidence that lends support to the "undemocratic" nature of arranged marriages is anecdotal at best, and usually traced to urban or rural legends. A properly and discerningly arranged marriage lasts a lifetime. The western alternative ie a "love marriage" is a pile of bunk. There is no scientific or anthropological evidence to support that an emotion like "romantic love" even exists.
The very notion was invented in Medeival Europe. Ask any historical anthropologist worth his salt and s he'll tell you that the idea originated during feudal times. Don't get pissed because a brown "mud-blood" like me can refute the lies of "pure blooded white Aryans so-called " like our New-Zealander or whoever. The reality is that there is a definite grey area between the two. By growing up in a culture where pre marital relationships are frowned upon, the "choice" of having an arranged marriage is an illusion.
It is simply a by-product of a culture imposing its thought pattern on a younger generation, and wiping out any interpersonal independence. I really can't take any of Subash's point seriously, since they sound quite fanatical I can say the exact same thing about "Western marriages", that they are the product of a culture imposing it's thought pattern on successive generations.
I can't take any of your points seriously, since they are racialist and biased towards the "white miracle" myth. How's THAT for an intelligent debate, or does "intelligence" not apply to non-whites in your mind? Look up wikipedia for "generalisation" It is clear that you do not wish to debate, simply to flame.
You look up wikipedia for "self-hatred" my pseudosecularist friend. It is clear that you are ignorant of the ground realities of Hindu society and too busy swallowing any old crap tha the liberal media spews out of it's lie-machines. I am not Hindu.
I'm sorry that that you feel so strongly about this issue and cannot see the other side. Best of luck to you. If you're a mlechha, then you are in no position to comment on Hindu marriage customs, unless you have a scholarly background on the subject and even then it is suspect or have done some kind of factual research from impartial non-partisan sources so leftist media like New York Times and cheap Bollywood crap doesn't count.
I'm sorry you hate hindus so much that you have nothing better to do than troll wikipedia gainst us. Please find another outlet for hatemongering and flaming. May I suggest stormfront. I dont hate anyone, nor have I flamed or hatemongered. You assume that I am leftwing, you assume I am hindu, you assume I am a 'mlecha', and you assume that I have done no research, you assume that I read the new york times and you assume that I watch bollywood.
I guess you've got me figured out. Why bother with debate, why doesnt everyone on wikipedia just listen to you? The fact is, most mlechchas who 'criticize' arranged marriages do so not because they care about 'free will' or 'democracy' or any of the usual liberal talking points [ citation needed ], but, in fact are anti-Hindu racist hatemongers with an explicit intent of defaming the Hindu ethos [ citation needed ].
So clean up your own damn backyards before you try clean up ours. For an illustration of how arranged and forced marriage are different, consider the following situation: You wish to acquire a new car, but, because of your own inexperience with cars, and because you do not wish to be suckered into a bad deal due to a persuasive salesman or nonessential features of the car, you tell one of your friends who has a greater amount of experience with cars to find and recommend one for you, maybe even allowing him to purchase the car in your name.
This would be the car equivalent of an arranged marriage, and offers the same advantages. Arranged marriage is a deputization of the marriage decision of your own will. Besides, who is this friend with greater experience? I agree forced marriage is an entity, but when you start to look at "coaxed" marriages, this fine dividing line dissapears.
Neutrality[ edit ] I find it odd that absolutely no talk of the criticisms of these marriages- they must exist- is present in the article. I added the neutrality tag since this sounds more like an advertisment for the marriages than an actual article discussing the practice.
Also, since this tends to be a cultural phenomenon, I doubt you'll find or even need a scientific study to substantiate any of the practices in here. For many people this is a norm so asking for references is like asking for references regarding the sky being blue.
Being that this is the English wikipedia, I can completely understand why these concepts would be foreign to you but neither of these tags should be on there. I vote for them to be removed unless you can provide a worthwhile counterpoint.
According to Wikipedia:Citing sources Why sources should be cited , even articles written from memory or your own knowledge you should be able to track down sources, meaning that since this is a wide-spread practice, there should be a lot written on it and there is. Furthermore, statistics such as "some cite a divorce rate of only 1 in 25 in arranged marriages as opposed to 1 in 2 for the average "love marriage" in western culture" DO need a reference, because without it that's just a random number.
If that statistic is true, back it up.
Only the Post's article and possibly the Chowk. In fact, just reading the articles especially the Chowk article , a refutation of the divorce argument surfaces- that the reason why divorce rates are so low is because women in South Asian societies either do not enjoy those rights politically or are so discouraged from enjoying those rights culturally that they essentially don't have those rights. I don't think any cultural phenomenon can ever be honestly termed as "universally accepted.
However, that moves this article from just describing the practice to passing judgement on it.
Maybe the "view" section should be renamed into just a "debate" or "western perspective" or whatever you deem appropriate. However, most of the best works on this are not in English but in Urdu, Arabic, Chinese, etc. Once I find more time, I'd like to work with you and possibly involve Zack Ajmal is trying to get as much information as we can into the article and then we can clean it up. Thanks for the long response, it's appreciated. Even if it is true, divorce is actively discouraged in many countries despite being legal.
The low divorce rate could be due to that, not just arranged marriage As RomeW said. If you can support it, please be my guest. And someone finish the references!!! There seems to be enough out there to at least make a section, if not a whole new article.
From a NPOV perspective, I did see some psychological surveys showing that women in arranged marriage are not as happy as those in love marriages due to an unequal division of labor. I should add them when I also have time. It's basically a giant segment saying arrangened marriages have no flaws, and barely cited and when it is, it's all anecdotal , not to mention slightly sketchy it lauds low divorce rates and then uses the phrase "difficult to leave" later on.
I think that might be a hint as to why the rates are so low, but whatever. I think it needs a rewrite, or better yet, just excision. These have the open intention of finding a spouse. If there is mutual attraction then there are further meetings in the presence of members of both family. These marriages only happen if there is considerable mutual attraction. The parents will then contact each other and go through the motions of making it look like an arranged marriage for the sake of tradition.
This is different from the types of arragned marriage already described in the article because the parents don't have input in the initial choice of partner. It's not really arranged marriage, but I've heard that this happens a lot in cultures that prefer arranged marriages. Has anyone else heard of this?
Should it go in the article? I can speak for India, where what you described happens a lot. Indians have combined traditional values with modern democratic principles by reconciling with the fact that observance is more important than actual belief. Though you shouldn't talk about any of the "love" stuff. That's not very NPOV. What should be said that a couple interacts, they choose to get married, and have their parents discuss the details.
Most arranged marriages are consentual like that. Perhaps this should go in the article, though some background info should be linked or something. According to whom? There are A LOT of ethnic groups who sometimes practice at least one form of arranged marriages sometimes jews and gypsies, arabs, persians, also some indigenous peoples like mixtecs come to my mind.
I see the definitions accurately convey the reality of arranged marriage: the different degrees vary greatly even within a culture. This is especially true for some eastern cultures that have been westernized. In dealing with westernization, different groups have gotten rid of arranged marriage to a different extent. It isn't an all-or-none thing, which is something people definately need to understand.
Journal of :Comparative Family Studies. Calgary: Winter If you agree, you can change them yourself, or say so here and I will do it.
I would like some consensus before doing so. It was having a strong POV, with illusory correlation. What does arranged marriage have to do with divorce rate is not established. In India, even love marriages have lower divorce rates as compared to western counterparts. This has to do with social reasons, like women not wanting to divorce as they fear that society will not accept them, etc.
It lacked references for tall claims. Please discuss here before adding again. Wikipedia:No original research. Thewhitesamurai , 16 June UTC Change wording re "children"[ edit ] The English language is seriously deficient in having only the one word in normal speech for two concepts. The definitions of arranged marriage at the beginning of the article go on and on about "children", and this sounds worrying to me. I am sure that in most cases it means progeny, ie sons and daughters, but it can also be read as minors, ie little kids.
Which, as we know, was historically, and may still be, the case in some places. Can anyone think of an elegant way of rewording this? I suspect there are LOTS of other articles with this sort of casual thoughtlessness not malice. Editors with more time than me may care to look for them and remove the POV re arranged marriages. THe "What links here" on the left-hand menu is a good starting place. Good luck. I'm not sure what should be done with Forced child marriage though.
It's currently linked to Arranged marriage which sounds wrong but I don't know if we should relink it to Child marriage or do something else. Do you know if there are cases of such marriages that are not forced - i. You might want to read the sometimes heated talk pages at arranged marriage. I would support you redirecting the search term "forced child marriage" for which no page exists to forced marriage rather than arranged marriage.
More research and writing is needed. BrainyBabe , 6 November UTC Forced marriage not so rare[ edit ] I have been researching arranged marriage for a college assignment.
I do not presume to know enough to have strong opinion on the subject itself. However my research did show that forced marriages are not as rare as the wiki article implies. This article discusses the selling of young girls in marriage to older men for money. I decided to post this on the discussion before editing anything - comments anyone? Opponent's Views[ edit ] I would like to propose the addition of another paragraph to the section on opponents' views.
It would say something to the effect that: One argument against arranged marriage it has been traditionally associated in the past with dowry and bride price.
It has been argued that love marriage may better promote the accumulation of wealth and societal growth than arranged marriage. Regards to all. Sorry I've not yet developed any consistance in signing. Trilobitealive , 7 December UTC I'm wondering if this would be better put in another existing section, perhaps Economic principle in arranged marriage?
Here is a semifinal draft: Arranged marriage has been traditionally associated in the past with dowry and bride price. Economists have argued that arranged marriage is less apt to promote the accumulation of wealth and societal growth than love marriage.
That last attempt was obviously NOT the correct way to cite a reference Trilobitealive It works, though I'm uncertain still about the style. I put it in the article. Trilobitealive , 8 December UTC What about the fact that in arranged marriages people have little time to know each other up front and they may have conflicting personalities.
What about the fact that many people get deceived in arranged marriages where a significant shortcoming is hidden, such as the guy or girl is HIV Positive or has another health defect, or some things are hidden which are significant to some, such as that the person smokes.
Even proponents of arranged marriage such as myself have to admit that there are shortcomings. Correct Gender Bias[ edit ] This article has several instances of gender bias. There are several instances of the reverse happening. The sentence also implies that it is the woman who is more likely to get "corrupted" by Western influence.