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DISTRICT-LEVEL STUDY on CHILD MARRIAGE in INDIA What Do We Know About the Prevalence, Trends and Patterns?
DISTRICT-LEVEL STUDY ON CHILD MARRIAGE IN INDIA What do we know about the prevalence, trends and patterns? PADMAVATHI SRINIVASAN NIZAMUDDIN KHAN RAVI VERMA International Center for Research on Women (ICRW), India DORA GIUSTI JOACHIM THEIS SUPRITI CHAKRABORTY United Nations International Children’s Educational fund (UNICEF), India International Center for Research on Women ICRW where insight and action connect 1 1 This report has been prepared by the International Center for Research on Women, in association with UNICEF. The report provides an analysis of the prevalence of child marriage at the district level in India and some of its key drivers. Suggested Citation: Srinivasan, Padmavathi; Khan, Nizamuddin; Verma, Ravi; Giusti, Dora; Theis, Joachim & Chakraborty, Supriti. (2015). District-level study on child marriage in India: What do we know about the prevalence, trends and patterns? New Delhi, India: International Center for Research on Women. 2 3 ACKNOWLEDGEMENT The International Center for Research on Women (ICRW), New Delhi, in collaboration with United Nations Children’s Fund (UNICEF), New Delhi, conducted the District-level Study on Child Marriage in India to examine and highlight the prevalence, trends and patterns related to child marriage at the state and district levels. The first stage of the project, involving the study of prevalence, trends and patterns, quantitative analyses of a few key drivers of child marriage, and identification of state and districts for in-depth analysis, was undertaken and the report prepared by Dr. Padmavathi Srinivasan, with contributions from Dr. Nizamuddin Khan, under the strategic guidance of Dr. Ravi Verma. We would like to acknowledge the contributions of Ms. -
Research Notes Number 26 Early Virginia Marriage Records
Marriage records, particularly marriage by publication of banns, were recorded in church registers. The Library Research notes number 26 of Virginia’s church records collection includes records of marriages from several denominations, as well as independent clergy records. Visit the Library’s Web site and consult the Archives and Manuscripts catalog to search for church records. The published Guide to Church Records in the Library of Virginia also lists holdings by denomination. In some cases, the only record of a marriage was the minister’s return and the marriage register kept by the church. Early Virginia Marriage Records A ready-reference notebook with abstracts of Virginia marriage and divorce laws, 1621–1853, is available in the Archives Reading Room. Researchers interested in marriage laws may also wish to consult The Statutes at Large, Before the General Assembly passed a law requiring the systematic statewide recording of vital statistics in 13 vols. (1819–1823; reprint, 1969); the Acts of the General Assembly of Virginia, 1838–1853 (Film 358a); 1853, marriages were recorded by ministers and county clerks. These records are an indispensable source for The Statutes at Large of Virginia, from October Session 1792 to December Session 1806, 3 vols. (1835–1836; the most basic biographical facts about earlier generations of Virginians. Types of records include: reprint, 1970); Session Laws, 1660–1837 (Film 358); and The Laws Respecting Women (1777; reprint, 1974). Marriage statistics for some counties were collected by the secretary of the commonwealth in 1817, 1827, 1837, Marriage License: This form was granted by public officials to couples intending to marry. -
Creating Your Own Ceremony
Your Joy ful Wedding Creating y our Own Ceremony You can create a ceremony that is unique, personal, and deeply meaningful for you and your spouse-to-be. It can also be moving, beautiful, and fun for your guests. It takes some thought and creativity, but there are resources to help you. Here are some ideas to get you started. Explore your heritages Most people, if they are willing to look far enough back, will find traditions from their past that can bring a very personal and meaningful flavor to the ceremony. For example, you could acknowledge your grandparents’ Indian background by wearing henna tattoos on your hands and feet. Make choices that reflect your relationship Wedding songs are a traditional way to express your feelings for one another. Your special song can be included, even if it’s Alanis Morissette’s “Head Over Feet”! One couple left the church to “When I’m 64” by the Beatles. Another sang “Unforgettable” to each other. Special phrases can also be a part of the service. If you have a way of expressing your love each other (“I’ll love you to infinity and beyond” or the sign language symbol for “I love you”), it can be woven into the message, a prayer, or your vows. Share parts of your relationship When you choose someone to perform your wedding, talk with him or her about your relationship. Your celebrant can then create a message that is personal to you. Your guests will also enjoy hearing stories about your relationship. You can start your wedding by personally welcoming everyone and telling a little about your journey to the altar. -
Asia Child Marriage Initiative: Summary of Research in Bangladesh, India and Nepal
Plan Asia Regional Office Asia Child Marriage Initiative: Summary of Research in Bangladesh, India and Nepal 1 Plan / Bernice Wong Plan / Bernice Table of contents Table of contents ...............................................................................................................................................................2 List of acronyms .................................................................................................................................................................4 Foreword ..............................................................................................................................................................................5 Acknowledgements ..........................................................................................................................................................6 Executive summary ...........................................................................................................................................................7 Introduction ......................................................................................................................................................................11 Asia Child Marriage Initiative (ACMI) ......................................................................................................................12 Status of child marriage in Bangladesh, India and Nepal ...................................................................................12 Bangladesh .....................................................................................................................................................................12 -
Civil Marriage Ceremony Booklet INDEX
Civil Marriage Ceremony Booklet INDEX 1. Order of Service Example (2 – 35 Selection readings & poems to be read by family, friends or officiating Registrar) 2. Apache Blessing 3. Together in Marriage 4. Marriage is…….. 5. The Both of Us 6. The Art of a Good Marriage 7. On your Wedding Day 8. The Wedding Ring 9. The Day 10. Where there is Love 11. Give Lavishly! Live Abundantly! 12. Dove Poem 13. Captain Corelli’s Mandolin 14. Extract from Les Miserables 15. To Keep Your Marriage Brimming 16. Love is Giving 17. Circle of Love 18. Thoughts on Marriage 19. The More you give, The More you get 20. The Bridge Across Forever 21. True Love 22. Always love each other 23. Marriage Advice 24. Marriage is a promise…. 25. The Most Ideal Expression of Love 26. The Magic of Love 27. We are not meant….. 28. In Marriage.. 29. Chapter One of One Thousand 30. To Love 31. Marriage 32. Marriage Dedication 33. The Cake of Marriage 34. The Promises of Marriage 35. What is a Marriage? 36/...... INDEX/continued 36. Ode to Marriage 37. I Do 38. The Golden Chain of Marriage 39. Poem for the Bride and Groom 40. My Love is Like a Red Red Rose (41– 52 selection of personal readings to be read by the couple) 41. Chinese Poem 42. These I can promise 43. I’ll love you forever 44. I will be here 45. Always 46. Today 47. To My Bride 48. Have You Ever 49. I Promise 50. Why Marriage? 51. -
Chapter 5: Around the World
Chapter 5: Around the World READING TEST “Wedding Traditions” By Diego Pelaez 1. A friend of mine is getting married next Saturday, and I am the best man. I rented a tux, and I plan to enjoy myself at the party. But why is he getting married? Here in Quebec, weddings are becoming irrelevant. A recent survey showed that almost 40 percent of Quebec couples are in common-law relationships. Still, I have a part to play in a “white wedding,” so I decided to investigate the ritual. Weddings have a fascinating history and a great variety of traditions. 2. In a white wedding, the bride and groom marry in a church or temple, and exchange vows and wedding rings. The bride wears a long white gown, carries flowers, and has at least one bridesmaid. White wedding traditions have practical and supernatural sources. Originally, white symbolized “purity” because the bride was expected to be a virgin. Also, in past centuries, the bride carried flowers to mask body odour because people rarely bathed. Imagine if you suggested that a bride carry flowers for that reason now! Do you know why bridesmaids have to wear those embarrassing gowns? In previous eras, people believed that evil spirits would take away the bride. If bridesmaids also wore long gowns, the spirits would get confused and not recognize the bride. Apparently, evil spirits don’t have very good vision. 3. Throughout most of human history, a wedding was a business deal. The wife was considered the husband’s property. Often, the bride’s parents had to give money to the groom’s family. -
The Bride Wore White
THE BRIDE WORE WHITE 200 YEARS OF BRIDAL FASHION AT MIEGUNYAH HOUSE MUSEUM CATRIONA FISK THE BRIDE WORE WHITE: 200 YEARS OF WEDDING FASHION AT MIEGUNYAH HOUSE MUSEUM Catriona Fisk Foreword by Jenny Steadman Photography by Beth Lismanis and Julie Martin Proudly Supported by a Brisbane City Council Community History Grant Dedicated to a better Brisbane QUEENSLAND WOMen’s HISTORICAL ASSOCIATION, 2013 © ISBN: 978-0-9578228-6-3 INDEX Index 3 Foreword 5 Introduction 6 Wedding Dresses & Outfits 9 Veils, Headpieces & Accessories 29 Shoes 47 Portraits, Photographs & Paper Materials 53 List of Donors 63 Photo Credits 66 Notes 67 THE BRIDE WORE WHITE AcKNOWLEDGEMENTS Thanks are extended to Jenny Steadman for her vision and Helen Cameron and Julie Martin for their help and support during the process of preparing this catalogue. The advice of Dr Michael Marendy is also greatly appreciated. I also wish to express gratitude to Brisbane City Council for the opportunity and funding that allowed this project to be realised. Finally Sandra Hyde-Page and the members of the QWHA, for their limitless dedication and care which is the foundation on which this whole project is built. PAGE 4 FOREWORD FOREWORD The world of the social history museum is a microcosm of the society from which it has arisen. It reflects the educational and social standards of historic and contemporary life and will change its focus as it is influenced by cultural change. Today it is no longer acceptable for a museum to simply exist. As Stephen Weil said in 2002, museums have to shift focus “from function to purpose” and demonstrate relevance to the local community. -
Wedding Application
CONFIDENTIAL REQUEST FOR THE SERVICE OF CHRISTIAN MARRIAGE AT THE PRESBYTERIAN CHURCH OF TOMS RIVER 1070 HOOPER AVENUE TOMS RIVER, NJ 08753 (732) 349-1331 DATE: BRIDE’S FULL LEGAL NAME: __________________________________________________________________________ First Middle Last GROOM’S FULL LEGAL NAME: __________________________________________________________________________ First Middle Last REQUESTED WEDDING DATE: _______________________________ REQUESTED WEDDING HOUR: _______________________________ REQUESTED REHEARSAL DATE: ________________________________ REQUESTED REHEARSAL HOUR: _________________________________ Each prospective bride and groom is requested to fill in this Request for the Service of Christian Marriage and return it promptly to the Church Office so that a conference between the couple and the Officiating Minister may be scheduled. Date Request was Received in the Office: __________________________ July 2019 I. BRIDE’S BASIC BIOGRAPHICAL DATA A. NAME B. ADDRESS C. CELL PHONE D. WORK PHONE E. E-MAIL ADDRESS F. DATE OF BIRTH AGE G. MARITAL STATUS: SINGLE WIDOW (PLEASE FILL OUT SECTION III) DIVORCED (PLEASE FILL OUT SECTION III) ARE YOU PRESENTLY LIVING WITH YOUR FIANCEE? YES NO H. CHURCH AFFILIATION I am a member of Church in __________________________________________________ I am: an active participant an occasional worshiper inactive (do not attend church) not a member of any church I wish to know more about church membership I do not wish to be affiliated with any specific church I. EMPLOYMENT 1. I am employed by 2. My position is 3. I have been with the company for (how long) July 2019 II. GROOM’S BASIC BIOGRAPHICAL DATA A. NAME B. ADDRESS C. CELL PHONE D. WORK PHONE E. E-MAIL ADDRESS F. DATE OF BIRTH AGE G. MARITAL STATUS: SINGLE WIDOW (PLEASE FILL OUT SECTION IV) DIVORCED (PLEASE FILL OUT SECTION IV) ARE YOU PRESENTLY LIVING WITH YOUR FIANCEE? YES NO H. -
Understanding the Significant Symbols of Lebanese-Canadian Maronite Wedding Ceremonies
University of Windsor Scholarship at UWindsor Electronic Theses and Dissertations Theses, Dissertations, and Major Papers 1-1-2006 Understanding the significant symbols of Lebanese-Canadian Maronite wedding ceremonies. Paul Gebrael University of Windsor Follow this and additional works at: https://scholar.uwindsor.ca/etd Recommended Citation Gebrael, Paul, "Understanding the significant symbols of Lebanese-Canadian Maronite wedding ceremonies." (2006). Electronic Theses and Dissertations. 7059. https://scholar.uwindsor.ca/etd/7059 This online database contains the full-text of PhD dissertations and Masters’ theses of University of Windsor students from 1954 forward. These documents are made available for personal study and research purposes only, in accordance with the Canadian Copyright Act and the Creative Commons license—CC BY-NC-ND (Attribution, Non-Commercial, No Derivative Works). Under this license, works must always be attributed to the copyright holder (original author), cannot be used for any commercial purposes, and may not be altered. Any other use would require the permission of the copyright holder. Students may inquire about withdrawing their dissertation and/or thesis from this database. For additional inquiries, please contact the repository administrator via email ([email protected]) or by telephone at 519-253-3000ext. 3208. Understanding the Significant Symbols of Lebanese-Canadian Maronite Wedding Ceremonies By Paul Gebrael A Thesis Submitted to the Faculty of Graduate Studies and Research through Sociology and Anthropology in Partial Fulfillment of the Requirements for the Degree of Master of Arts at the University of Windsor University of Windsor 2006 Windsor, Ontario, Canada 2006 © Paul Gebrael Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. -
1 Always a Bridesmaid, Never a Bride: Portrayals Of
Always a Bridesmaid--1 Among the images of brides and bridesmaids, one also Always a Bridesmaid, Never a Bride: finds a common theme or idea as to how we define the “perfect Portrayals of Women of Color in Bridal Magazines bride”—white, thin, and pretty. “Over and over again,” asserts Ingraham (1999) in her book White Weddings: Romancing forthcoming in Media Report to Women (2006) Heterosexuality in Popular Culture, “the icon of the beautiful white bride in the beautiful white bridal gown is replayed and reinforced, sending a clear message to young and old alike that Cynthia M. Frisby what counts as beautiful and marriageable is white” (p. 97). Department of Advertising For women of color, the covert message in bridal 221 Walter Williams magazines and advertisements points to one of assimilation University of Missouri-Columbia and conformity, and reflects the cultural perception of Columbia, MO 65211 whiteness as “a marker of beauty and power,” as noted by (573) 882-6232 (office) Hobson (2005). Female beauty thus has become a significant (573) 882-4823 (FAX) site for political resistance to the dominant culture especially [email protected] for Black women, Hobson further observes, “because in male- dominated culture, all women are judged by their physical Erika Engstrom attractiveness and evaluated in comparison to particular Department of Communication Studies standards of beauty based on white supremacy” (p. 7). University of Nevada, Las Vegas This exploratory study examines the portrayal of African Box 454052 Americans in a bridal magazines, a particular form of mass 4505 Maryland Parkway media that caters specifically to women, and which ideally Las Vegas, NV 89154-4052 would cater to all women who hold traditional views about [email protected] marriage and the wedding. -
Country Profiles
1 2017 ANNUAL2018 REPORT:ANNUAL UNFPA-UNICEF REPORT GLOBAL PROGRAMME TO ACCELERATE ACTION TO END CHILD MARRIAGE COUNTRY PROFILES UNFPA-UNICEF GLOBAL PROGRAMME TO ACCELERATE ACTION TO END CHILD MARRIAGE The Global Programme to Accelerate Action to End Child Marriage is generously funded by the Governments of Belgium, Canada, the Netherlands, Norway, the United Kingdom and the European Union and Zonta International. Front cover: © UNICEF/UNI107875/Pirozzi © United Nations Population Fund (UNFPA) and United Nations Children’s Fund (UNICEF) August 2019 BANGLADESHBANGLADESH COUNTRYCOUNTRY PROFILE PROFILE © UNICEF/UNI179225/LYNCH BANGLADESH COUNTRY PROFILE 3 2 RANGPUR 1 1 2 2 1 3 2 1 1 Percentage of young women SYLHET (aged 20–24) married or in RAJSHAHI 59 union by age 18 DHAKA 2 2 Percentage of young women 1 KHULNA (aged 20–24) married or in CHITTAGONG 22 union by age 15 Percentage of women aged 20 to 24 years who were first married or in BARISAL union before 1 age 18 3 2 0-9% 2 10-19% 20-29% 30-39% 40-49% 50-59% UNFPA + UNICEF implementation 60-69% 70-79% UNFPA implementation 80<% UNICEF implementation 1 Implementation outcome 1 (life skills and education support for girls) 2 Implementation outcome 2 (community dialogue) 3 3 Implementation outcome 3 (strengthening education, 2.05 BIRTHS PER WOMAN health and child protection systems) Total fertility rate (average number of children a woman would have by Note: This map is stylized and not to scale. It does not reflect a position by the end of her reproductive period if her experience followed the currently UNFPA or UNICEF on the legal status of any country or area or the delimitation of any frontiers. -
Marriage Laws Around the World
1 PEW RESEARCH CENTER Marriage Laws around the World COUNTRY CODED TEXT Source Additional sources Despite a law setting the legal minimum age for marriage at 16 (15 with the consent of a parent or guardian and the court) for girls and 18 for boys, international and local observers continued to report widespread early marriage. The media reported a 2014 survey by the Ministry of Public Health that sampled 24,032 households in all 34 provinces showed 53 percent of all women ages 25-49 married by age 18 and 21 percent by age 15. According to the Central Statistics Organization of Afghanistan, 17.3 percent of girls ages 15 to 19 and 66.2 percent of girls ages 20 to 24 were married. During the EVAW law debate, conservative politicians publicly stated it was un-Islamic to ban the marriage of girls younger than 16. Under the EVAW law, those who arrange forced or underage marriages may be sentenced to imprisonment for not less than two years, but implementation of the law remained limited. The Law on Marriage states marriage of a minor may be conducted with a guardian’s consent. By law a marriage contract requires verification that the bride is 16 years of age, but only a small fraction of the population had birth certificates. Following custom, some poor families pledged their daughters to marry in exchange for “bride money,” although the practice is illegal. According to local NGOs, some girls as young as six or seven were promised in marriage, with the understanding the actual marriage would be delayed until the child [Source: Department of reached puberty.