G:\Lessons\Lesson (2020-21)\B.A

Total Page:16

File Type:pdf, Size:1020Kb

G:\Lessons\Lesson (2020-21)\B.A B.A. PART-I SOCIOLOGY Semester-II LESSON NO. : 2.1 AUTHOR : Dr. RAJIV KUMAR JINDAL MARRIAGE AND ITS TYPES Structure : 5.0 Objectives 5.1 The concept of Marriage 5.2 Definitions 5.3 Rules of Marriage (Exogamy and Endogamy) 5.4 Types of Marriage 5.4.1 Monogamy 5.4.2 Polygamy 5.4.2.1 Polyandry 5.4.2.2 Polygyny 5.4.3 Sororate and Levirate Marriage 5.4.4 Anuloma and Pratiloma Marriage 5.4.5 Pragmatic Marriage 5.4.6 Legally Sanctioned Marriage 5.5. Traditional Forms of Marriage 5.5.1 Brahma Marriage 5.5.2 Daiva Marriage 5.5.3 Arsha Marriage 5.5.4 Prajapatya Marriage 5.5.5 Gandharva Marriage 5.5.6 Asura Marriage 5.5.7 Rakshasa Marriage 5.5.8 Paishacha Marriage 5.6 Summary 5.7 Key Words 5.8 Important questions 5.9 References 5.0 Objectives : This Lesson will enable you to know the meaning of Marriage define the Concept of endogamy and exogamy explain various types of Marriage 5.1 The Concept of Marriage Marriage is an institution, which legally allows a male and a female to live together to establish a family. Marriage is usually conceived as a male-female relationship design to produce children and successfully socialize them. Precise 48 B. A. PART-I 49 SOCIOLOGY definitions vary historically and between and within cultures, but it has been an important concept as a socially sanctioned bond in a sexual relationship. There is no universal definition of marriage as its form varies from culture to culture. In general, Western cultures consider marriage as an exclusive and permanent bond between a man and a woman that is centrally concerned with assigning sexual rights in each of the partners and establishing parental responsibility for the children of the union. In its traditional form, it also organizes parents and children into domestic groups in which basic roles are allocated according to age and gender. In modern times, the term marriage is generally reserved for a state sanctioned union. The phrase legally married can be used to emphasize this point. In the United States are two methods of receiving state sanction of a marriage : common law marriage and obtaining a marriage license. In Indian society, by and large, marriage is considered as a sacrament in which a man and a woman after going through certain religious rites may live together for whole life, and may legally produce the children. 5.2 Definitions of Marriage Different thinkers have defined marriage in their own way, some of the important definitions of marriage are as follow : According to Lundberg, marriage consists 'the rules and regulations which define the rights, duties and privileges of husband and wife, with respect to each other." Westermarck has defined, "Marriage, as a relation of one or more men to one or more women which is recognized by custom or law; and involves certain rights and duties both in the case of parties entering the union and in the children born to it." According to Hoebel, "Marriage is the complex of social norms that define and control the relations of mated pairs to each other, their kinsmen, their offspring and society." Horton and Hunt have defined the marriage as a approved social pattern whereby two or more person establish a family. From above definitions we may conclude that marriage is such a universal institution, which allows two partners, generally male and female members of society, to establish a family and to live together for the whole life. They may legally establish sex relations between themselves and may produce the children. 5.3 Rules of Marriage (Exogamy and Endogamy) The basic constants and variations in marital institutions and the affinal relationship that are based on it must first be understood in terms of the patterns of exogamy (out marriage) and endogamy (in marriage). These institutions establish categories of kin and other social identities among whom marriage is prohibited, allowed, preferred, or prescribed. B. A. PART-I 50 SOCIOLOGY All societies have rules of exogamy, which specify the ranges and categories of relatives who are considered forbidden marriage and sexual partners. These are always the most closely related biological kin, and prohibitions on sexual relations and marriage between parents and children and brothers and sisters are universally applied. Most societies also extend these restrictions to other close relatives, but the ranges and categories, included vary. While societies have rules of exogamy, which specify which relatives are forbidden to marry, they also have those of endogamy, which require that marriages be solely or preferentially contracted within particular social groups, ranges, or relationships. Such practices help to highlight community identity, uniqueness, and status in opposition to neighboring groups with whom marriages are discouraged. Endogamy is often applied on a society-wide level and assists in defining group boundaries. It is sometimes applied to sub-components within a larger society, often to reinforce their ability to maintain restrictive access to property, power, and position. Four types of endogamous division have been widely observed i.e. caste, class, religious and racial endogamy. Check your Knowledge What do you mean by Marriage ? --------------------------------------------------------------------------------------- --------------------------------------------------------------------------------------- --------------------------------------------------------------------------------------- Define Exogamy. --------------------------------------------------------------------------------------- --------------------------------------------------------------------------------------- --------------------------------------------------------------------------------------- What is Endogamy? --------------------------------------------------------------------------------------- --------------------------------------------------------------------------------------- --------------------------------------------------------------------------------------- 5.4 Types of Marriage The types and functions of marriage vary from culture to culture. In the United States, Europe, and China in the early 21st century, legally sanctioned marriages are monogamous (although some pockets of society still sanction polygamy socially, if not legally) and divorce is relatively simple and socially sanctioned. In the West, the prevailing view toward marriage today is that it is based on emotional attachment between the partners and entered into voluntarily. In the Islamic world, marriage is sanctioned between a man and a woman; however, there are verses in chapter 4 of the Qur'an which state that in certain conditions a man is allowed up to four wives. Some societies permitted polygamy, in which a man could have multiple wives; even in such societies however, most B. A. PART-I 51 SOCIOLOGY men have only one. In such societies, having multiple wives is generally considered a sign of wealth and power. There are also many monogamous societies, where a marriage consists of only two people, and very few polyandrous, where a woman could have multiple husbands. Various forms and rules of marriage which are existing worldwide varies from culture to culture and community to community, some of the important types of marriage are discussed below. 5.4.1 Monogamy Monogamy is worldwide acceptable and most popular form of marriage. Monogamy means single marriage, which refer to a marriage between one husband and one wife. In this form of marriage a male or female can marry only with one partner once in a life. Second marriage is only possible when the first partner has either died or has been divorced. Monogamy is considered as an ideal form of marriage as it promotes oneness, stability and unity. Mutual love, affections, care and sympathy are the main basis of a successful married life, which is possible when there is one husband and one wife in the family. There are many advantages of monogamy, Firstly monogamy is more stable than polygamy because it is easier to adjust with one spouse rather than with many persons, secondly children in the monogamous family can be properly looked after and socialized, Thirdly due to the limited size of monogamous family it help us to maintain the high standard of living. Lastly we may say that this form of marriage is natural and more compatible with man's nature as there is complete sharing of life between the two partners. 5.4.2 Polygamy Polygamy is a form of marriage in which society allows to have more than one partner of any sex. In this a woman or a man may marry with two or more husbands or wives. Polygamy is of two types i.e. polyandry and polygyny. Polyandry refers to a kind of marriage in which one woman may have more than one husband, while in polygyny one man can have more than one wife. We may discuss the both kinds of marriages as follow. 5.4.2.1 Polyandry Polyandry is a kind of polygamy in which one woman is married to several men. According to K.M. Kapadia, "Polyandry is a form of union in which a women has more than one husband at a time or in which brothers share a wife or wives in common." The occurrence of polyandry is rare and assumes a specific concentration in the Himalayan areas of South Asia. However, it is sporadically distributed in Africa, Oceania, and Native America. Two forms have been recorded : fraternal polyandry in which a group of brothers share a wife, and non-fraternal polyandry in which a woman's husbands are not related. In Hindu mythology we learn that the five brothers called Pandawas shared the same wife, Draupadi.
Recommended publications
  • Marriages by Non-Religious Belief Organisations: Summary of Written Responses to the Consultation and Government Response
    Marriages by Non-Religious Belief Organisations: Summary of Written Responses to the Consultation and Government Response This response is published on 18 December 2014 Marriages by Non-Religious Belief Organisations Summary of Written Responses to the Consultation and Government Response Response to consultation carried out by the Ministry of Justice. This information is also available at https://consult.justice.gov.uk/ Marriages by Non-Religious Belief Organisations: Summary of responses Contents Executive Summary 3 Introduction 6 Background 7 Types and number of responses 12 The Government’s Response 13 Consultation principles 16 Annex A – consultation on non-religious belief marriages: summary of responses 17 Annex B – List of group respondents 36 1 Marriages by Non-Religious Belief Organisations: Summary of responses 2 Marriages by Non-Religious Belief Organisations: Summary of responses Executive Summary Introduction 1. The consultation paper, Marriages by non-religious belief organisations, was published on 26 June 2014 in accordance with section 14 of the Marriage (Same Sex Couples) Act 2013 (“the 2013 Act”). Section 14 requires the Secretary of State to arrange for a review of whether the law should be changed to permit non-religious belief organisations1 to solemnize marriages in England and Wales. 2. The aim of the consultation was to seek views on whether there is a substantial case for permitting legally valid marriage ceremonies for those of humanist belief and potentially other non-religious belief, or whether the current approach should remain. We also sought views on which organisations would be captured by a change in the law and how such a change should be implemented.
    [Show full text]
  • Civil Consequences of Marriage Within Statutory Prohibition: Effect of a Removal of the Impediment Donald J
    Notre Dame Law Review Volume 29 | Issue 1 Article 6 10-1-1953 Civil Consequences of Marriage within Statutory Prohibition: Effect of a Removal of the Impediment Donald J. Prebenda Follow this and additional works at: http://scholarship.law.nd.edu/ndlr Part of the Law Commons Recommended Citation Donald J. Prebenda, Civil Consequences of Marriage within Statutory Prohibition: Effect of a Removal of the Impediment, 29 Notre Dame L. Rev. 80 (1953). Available at: http://scholarship.law.nd.edu/ndlr/vol29/iss1/6 This Note is brought to you for free and open access by NDLScholarship. It has been accepted for inclusion in Notre Dame Law Review by an authorized administrator of NDLScholarship. For more information, please contact [email protected]. NOTRE DAME LAWYER The writer favors the opposite position, namely, that no abrogation should be grarited, in cases where the basis for the petition is pecuniary interests, such as title to property, heirship, and the like. Either on the grounds of estoppel, or simply in principles of equity, adoptive parents should not be permitted to alter the status of the child as it best suits their financial interests for the moment. Joseph T. Helling. Domestic Relations CIVIL CONSEQUENCES OF MARRIAGE WITHIN STATUTORY PROHIBITION: EFFECT OF A REMOVAL OF THE IMPEDIMENT In the United States statutory provisions concerning marriage are multiple and diversified. The legislatures of each state, empowered by constitutional authority to protect and safeguard public morals, have enacted what may be termed protective standards in regard to classes of people who may legally enter into a marital relationship.
    [Show full text]
  • Mini-Dissertation Submitted in Partial Fulfillment of The
    A Multidisciplinary Analysis of Prevalence of Polygamous Marriages in the Gambia MINI-DISSERTATION SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF PHILOSOPHY IN MULTIDISCIPLINARY HUMAN RIGHTS LAW CENTRE FOR HUMAN RIGHTS, FACULTY OF LAW UNIVERSITY OF PRETORIA SUBMITTED BY NUHA SAIDY STUDENT NO: 15265545 SUPERVISOR PROFESSOR M HANSUNGULE May 2017 1 © University of Pretoria Declaration I declare that this mini dissertation is my original work. Where other peoples work has been used either from print or internet, this has been properly acknowledged and referenced in accordance with the requirements of the department. I have not used work previously produced by another student or any other person to hand in as my own. I have not allowed, and will not allow, anyone to copy my work with the intention of passing it off as his or her own work. Signature of student…………………………… Date………………………… 2 © University of Pretoria ACKNOWLEDGEMENTS Firstly, author would like to express loving gratitude to her finance, Margrieta Jansen and her husband, Meinte, who all inspired the author to continue with the study, motivated and stood by the author in times of distress. I would also like to thank Prof. Michelo Hansugule, my thesis advisor, for his patience, guidance, wisdom, support and understanding in the formulation and completion of this paper. His kindness and understanding allowed this research to be conducted from beginning to end. I am also grateful to following people: Cristiano D’orsi, Peter Mendy (human rights activist in the Gambia) and Sherrif Kumba Jobe (Barrister and Solicitor) for their diligently and carefully reviewed all the drafts and provided insightful comments to make this mini-dissertation more meaningful, coherent and of the highest possible quality.
    [Show full text]
  • Family Law and Forced Marriage in NSW
    Factsheet 11 Family Law and Forced Marriage in NSW When can a person get married in Australia? Anyone over the age of 18 can get married provided they fully and freely consent to the marriage. The only people who can give their consent to be married are the two people getting married. A parent, family or cultural groups cannot decide that a person should be married. Forcing someone to get married, either in Australia or overseas is a crime. If a person is aged 16 or 17, they need special permission from a Judge and their parents to be legally married. In Australia no one under the age of 16 can get married in any circumstances. What is an arranged marriage and what is a forced marriage? Arranged marriages are common in many different cultures and can be valid under Australian law. An arranged marriage occurs when a partner is selected for a person to marry. The parties have an opportunity to meet one another and give their own consent before getting married. A forced marriage occurs if someone does not want to marry another person but gets married because of external pressure such as family, religious or cultural pressure. In these marriages one or both parties do not freely and fully consent to marry the other person but do so because of force, duress or threats. These types of marriages are illegal in Australia and carry a maximum sentence of seven to nine years in prison. Forced marriage can occur in both Australia and overseas. In Australia it is a crime for someone to officiate a marriage if they know that one or both parties do not consent, or if someone is underage.
    [Show full text]
  • Susan Rodgers Sire Gar in a Gathering of Batak Village Grandmothers In
    A BATAK LITERATURE OF MODERNIZATION* Susan Rodgers Sire gar In a gathering of Batak village grandmothers in my house in 1976 to tape record some traditional ritual speech, one old ompu* 1 took the time to survey the changes in Batak kinship she had witnessed in her lifetime. Like many of her contemporar­ ies, she spoke warmly of the "more orderly" kinship world of her childhood, when people "still married who they should." She contrasted this halcyon age to present- day conditions: young people were marrying against the grain of the adat, house­ holds were ignoring their adat obligations to lend labor assistance to relatives in favor of concentrating on their own fields and farmwork, and her neighbors were beginning to forget some of the courtly eulogistic terms once used in addressing kinsmen. Fixing me with a stare and breaking out of her customary Angkola Batak2 into Indonesian, she delivered a final withering epithet on modern-day Batak family life: just one quality characterized it, "Merdeka di segala-gala--Freedom in every­ thing! " Change in the Angkola Batak kinship system in the last seventy to eighty years has indeed been considerable. Many of these changes have been reflected in Batak literature, which, in turn, has influenced the process. In fact, Batak oral and written literature has served the Batak as a medium for reformulating their kinship system in a time of rapid educational improvements, migration out of the ethnic homelands, and increasing contact with other ethnic societies and Indonesian nation­ al culture. In this paper I would like to investigate the relationship between Angkola Batak kinship and its locally authored literature as the society has modernized, fo­ cusing in particular on the subjects of courtship and marriage.
    [Show full text]
  • Unit 3 Marriage
    UNIT 3 MARRIAGE Contents 3.1 Introduction 3.2 Concepts, Meaning and Definitions 3.2.1 Prescribed and Preferential Marriages 3.2.2 Types of Marriages 3.2.3 Ways of Acquiring a Mate 3.2.4 Divorce 3.3 Functions of Marriage 3.4 Changing Dimensions of Marriage 3.5 Summary References Suggested Reading Sample Questions Learning Objectives After reading this unit, the students should be able to: define the different rules and types associated with marriage; outline the various functions of a marriage; and discuss changing aspects of marriage in the contemporary times. 3.1 INTRODUCTION Marriage is a phenomena found in all types of societies though the pattern of marriage differs in different societies. The first section of the unit would introduce the students to the concept, definition and meaning of marriage, the various types of marraiges that are prevalent in different societies. Herein, we would be able to answer the question as to why marriage rules though not similar among the different societies yet have almost the same functions. With the changing times, marriage too has come under the hammer and the institution itself is going through various changes. These would be discussed in the last section of this unit. 3.2 CONCEPTS, MEANING AND DEFINITIONS Marriage by most anthropologists has been described as a universal phenomena yet the debate continues as to how marriage came into existence. In the early year’s social thinkers and anthropologists basically the followers of the theory of evolutionism were of the opinion that human beings lived in a state of promiscuity where individual marriage did not exist.
    [Show full text]
  • Getting Married a Scoping Paper
    Getting Married A Scoping Paper 17 December 2015 Law Commission GETTING MARRIED A Scoping Paper 17 December 2015 © Crown copyright 2015 This publication is licensed under the terms of the Open Government Licence v3.0 except where otherwise stated. To view this licence, visit nationalarchives.gov.uk/doc/open-government-licence/version/3 or write to the Information Policy Team, The National Archives, Kew, London TW9 4DU, or email: [email protected]. Where we have identified any third party copyright information you will need to obtain permission from the copyright holders concerned. This publication is available at www.lawcom.gov.uk. Printed on paper containing 75% recycled fibre content minimum ii THE LAW COMMISSION The Law Commission was set up by the Law Commissions Act 1965 for the purpose of promoting the reform of the law. The Law Commissioners are: The Right Honourable Lord Justice Bean, Chairman Professor Nick Hopkins Stephen Lewis Professor David Ormerod QC Nicholas Paines QC Specialist adviser to the project: Professor Rebecca Probert The Chief Executive of the Law Commission is Elaine Lorimer. The Law Commission is located at 1st Floor, Tower, 52 Queen Anne’s Gate, London SW1H 9AG. The terms of this scoping paper were agreed on 25 November 2015. The text of this scoping paper is available on the Law Commission’s website at http://www.lawcom.gov.uk. iii THE LAW COMMISSION GETTING MARRIED: A SCOPING PAPER CONTENTS Paragraph Page GLOSSARY vii CHAPTER 1: INTRODUCTION 1 Background 1.1 1 Previous proposals for reform
    [Show full text]
  • Immigration and Refugee Board of Canada Page 1 of 4
    Responses to Information Requests - Immigration and Refugee Board of Canada Page 1 of 4 Immigration and Refugee Board of Canada Home > Research Program > Responses to Information Requests Responses to Information Requests Responses to Information Requests (RIR) respond to focused Requests for Information that are submitted to the Research Directorate in the course of the refugee protection determination process. The database contains a seven- year archive of English and French RIRs. Earlier RIRs may be found on the UNHCR's Refworld website. Please note that some RIRs have attachments which are not electronically accessible. To obtain a PDF copy of an RIR attachment please email [email protected]. 24 November 2014 CMR105000.FE Cameroon: Dowries in forced and arranged marriages, including whether they may be refunded; the role of the state in the payment of dowries, in particular, that of the Ministry of Finance; whether a document exists that takes into account the details of the dowry (2011-November 2014) Research Directorate, Immigration and Refugee Board of Canada, Ottawa 1. Dowries in Cameroon According to sources, there are three types of marriages in Cameroon: civil, traditional/customary and religious marriages (Cameroon 17 Nov. 2014; Professor 11 Nov. 2014). Sources state that the practice of giving dowries in Cameroon is customary (ibid.; Coordinator 15 Nov. 2014; VSO 2 July 2013). In a report presented in 2009 to the United Nations Human Rights Committee to outline the status of its obligations under the International Covenant on Civil and Political Rights, the government of Cameroon explained that in order [Cameroon English version] "to marry validly under customary law, the man must pay some token (bride price) to the family of the bride" (Cameroon 11 May 2009, para.
    [Show full text]
  • INTERLINKAGES BETWEEN Trafficking in Persons and Marriage ISSUE PAPER This Publication Has Been Prepared with the Support of HEUNI
    INTERLINKAGES BETWEEN Trafficking in Persons and Marriage ISSUE PAPER This publication has been prepared with the support of HEUNI. UNITED NATIONS OFFICE ON DRUGS AND CRIME Vienna Interlinkages between Trafficking in Persons and Marriage ISSUE PAPER UNITED NATIONS Vienna, 2020 © United Nations 2020. The designations employed and the presentation of material in this publication do not imply the expression of any opinion whatsoever on the part of the Secretariat of the United Nations concerning the legal status of any country, territory, city or area, or of its authorities, or concerning the delimitation of its frontiers or boundaries. This publication has not been formally edited. Cover drawing and artwork, © Yasser Rezahi. Publishing production: English, Publishing and Library Section, United Nations Office at Vienna. Acknowledgements The present publication was developed by the Human Trafficking and Migrant Smuggling Section of the United Nations Office on Drugs and Crime (UNODC) under the leadership of Ilias Chatzis and the UNODC Crime Research Section under the leadership of Kristiina Kangaspunta, as well as the substantive guidance of Silke Albert, Tejal Jesrani and Pascale Reinke-Schreiber. The publication was drafted by Minna Viuhko (consultant) and Anniina Jokinen (consultant). Special thanks are extended to Jesper Samson of the Crime Research Section, Natalia Ollus, Director of the European Institute for Crime Prevention and Control, affiliated with the United Nations (HEUNI) and Rahel Gershuni (independent expert) for their input and support. Furthermore, we would like to thank our UNODC colleagues from the Justice Section, Claudia Baroni, Anna Giudice and Sven Pfeiffer, for their invaluable insights into and review of this issue paper.
    [Show full text]
  • Forced Marriage and International Human Rights
    International Journal of Humanities and Management Sciences (IJHMS) Volume 1, Issue 5 (2013) ISSN 2320-4036; EISSN 2320-4044 Forced Marriage and International Human Rights Dildar F. Zebari finished by divorce. In addition as it often happens in Latin Abstract—This essay endeavours to describe the legal response to America, rural Southeast Asia and West Africa, rape victims forced marriage. Most forced marriages are reported in such countries are pressured or even required to marry the rapist [1].This as Bangladesh, India, Iran, Pakistan, Somalia, Turkey and Yemen. essay will divided into six parts:- firstly the definition of There is an implicit overlap between Muslim communities and the practice of forced marriage, although by no means this overlap is forced marriage. Secondly the reasons which guide to this exhaustive in accounting for the prevalence of forced marriage. In marriage. Arguments for & against these types of marriages. fact, some of the present day immigrant communities in the UK see Finally human rights, international and domestic law the practice as inherently un-Islamic1. On the one hand, forced perspective on forced marriages. marriage is in breach of Article 16 of Universal Declaration of Human Rights, Article 23 of International Covenant on Civil and II. THE DEFINITION OF FORCED MARRIAGE Political Rights as well as others. Thus, forced marriage is against some of the rights enshrined as universal in international law. On the A forced marriage is a marriage in which neither the bride other hand, the fact that forced marriage is culturally embedded nor the groom has any official say over the selection of their suggests that its practice may not be perceived as going against future spouses.
    [Show full text]
  • California Putative Spouses: the Innocent, the Guilty, and the Law
    [MACRO] CHANG_FINAL_4.11.2015 (DO NOT DELETE) 4/11/2015 10:00 PM CALIFORNIA PUTATIVE SPOUSES: THE INNOCENT, THE GUILTY, AND THE LAW Helen Chang* INTRODUCTION The putative spouse doctrine permits the court to include an otherwise void or voidable marriage under the protective umbrella of California’s community property system.1 The doctrine derives its literal meaning from the word “putative,” which is defined as “reputed,” “supposed,” or commonly esteemed”2 and applies to those “marriages” in which at least one of the parties believes that they are legally married.3 The term is applied to a matrimonial union which has been solemnized in due form and celebrated in good faith by at least one of the parties but which by reason of some legal infirmity is either void or voidable.4 * Professor of Law, Golden Gate University School of Law. My gratitude and respect to brilliant colleagues and friends: Michael Zamperini, Janice Kosel, and Marc Greenberg for their never-ending support. A special thank you to Roger Bernhardt whose inquiry regarding putative spouses in California provided the inspiration for this article. 1. A putative marriage exists if at least one of the spouses believes s/he is legally married but the marriage is void “because of some legal infirmity.” Recknor v. Recknor, 187 Cal. Rptr. 887, 890-91 (Ct. App. 1982); Vargas v. Vargas, 111 Cal. Rptr. 779, 780 (Ct. App. 1974). For example, Husband and Wife 1 are legally married and later believe they are legally divorced. Husband then enters into a second “marriage” with Wife 2 but since the divorce from Wife 1 is invalid, Husband cannot be legally married to Wife 2.
    [Show full text]
  • Marrying up by Marrying Down: Status Exchange Between Social Origin and Education in the United States Christine R
    Marrying Up by Marrying Down: Status Exchange between Social Origin and Education in the United States Christine R. Schwartz,a Zhen Zeng,b Yu Xiec a) University of Wisconsin-Madison; b) U.S. Department of Justice; c) Princeton University and Peking University Abstract: Intermarriage plays a key role in stratification systems. Spousal resemblance reinforces social boundaries within and across generations, and the rules of intermarriage govern the ways that social mobility may occur. We examine intermarriage across social origin and education boundaries in the United States using data from the 1968–2013 Panel Study of Income Dynamics. Our evidence points to a pattern of status exchange—that is, persons with high education from modest backgrounds tend to marry those with lower education from more privileged backgrounds. Our study contributes to an active methodological debate by pinpointing the conditions under which the results pivot from evidence against exchange to evidence for exchange and advances theory by showing that the rules of exchange are more consistent with the notion of diminishing marginal utility than the more general theory of compensating differentials. Keywords: exchange marriage; intermarriage; homogamy; social stratification common theme in theories of family change is that as societies modernize, A parents lose control over their children’s choice of mates, and romantic love triumphs as the basis of partner selection (Goode 1963; Blau and Duncan 1967; Kalmijn 1991). Although the romantic love ideal is widespread in the United States (Buss et al. 2001), there is evidence that social background also plays an important role in mate selection. There are few studies of this topic, but those that do exist Citation: Schwartz, Christine R., Zhen Zeng, and Yu Xie.
    [Show full text]