Regulated marriage is traditional in South Asian society and continues to explain the majority of marriages in the Indian subcontinent. Despite the fact that romantic love is "fully celebrated" in both Indian mass media (such as Bollywood) and folklore, and the tradition of marriage being regulated has no official legal or supportive acknowledgment, the institution proved "very powerful" in adapting to social circumstances that have changed and have resisted the prediction of decline as India is modernized.
The arranged marriage is believed to have originally risen to prominence in the Indian subcontinent when the historical Vedic religion gradually gave way to classical Hinduism (the period of 500 BC), substantially replacing another ever more prominent alternative. In modern Indian urban culture, the differentiation between arranged marriage and love is increasingly seen as a fake dichotomy with the emergence of phenomena such as "self-governed marriages" and free choice on the part of a potential partner.
Video Arranged marriage in the Indian subcontinent
Histori
The Indian subcontinent has historically been home to various marriage systems. There are unique in this region, such as Swayamvara (which is rooted in the historical Vedic religion and has a strong hold in popular culture because it is a procedure used by Rama and Sita). In swayamvara , the girl's parents broadcast the girl's intention to marry and invite all interested men to attend the wedding hall at a certain date and time.
The girl, who is also often given prior knowledge of men or knows their general reputation, will circulate the hall and show her choice by riding the man she wants to marry. Sometimes the bride's father will arrange competition among applicants, such as strength, to assist in the selection process. Another variant is the marriage of Gandharva, which involves mutual consent between a man and a woman based on common attraction and no ritual or witness. The wedding of Dushyanta and Shakuntala is an example of this marriage.
When the Vedic religion evolved into a classical orthodox Hinduism (around 500 BC), Manu's social ideas were increasingly recognized, and most Indians moved towards patriarchy and caste-based rules. Manu and others attacked the Gandharvas and other similar systems, denouncing them as "from social intercourse," who, at best, fit only for a small percentage of society. Under the system they support (sometimes called Manuvad) women are stripped of their traditional independence and permanently placed in the care of men: first from their father in childhood, then from husband them through married life, and finally from their sons in old age.
It also speculates that parental control of marriage may have arisen during this period as a mechanism to prevent mixing of ethnic groups and caste. Early marriage, where women get married before they reach puberty is also becoming prevalent, though not universal, over time. The appearance of early marriage in the Indian subcontinent is consistent with similar developments elsewhere, such as Indonesia, the various Muslim regions and South Pacific communities. Commentators in both the Hindu and European Jewish communities (where early arranged marriage also gained prevalence) have hypothesized that the system may have arisen because "the answer to the raging hormones associated with teenage sexuality is early, matchmaking."
With a kinship group seen as the main unit whose social loyalty is owned by the individual, marriage becomes a matter that greatly affects the entire Hindu and Muslim families of India and the key to "the establishment or maintenance of family alliances." Sometimes, this arrangement is made at the birth of a prospective husband and wife with promises exchanged between two families. Where certain alliances are socially favored, often the informal right of first refusal is assumed to exist. For example, a cousin's marriage is permissible in Islam (though not in most Hindu communities), and the girl's sister (or khala ) is considered to have first rights ( pehla haq ) to "claim" the girl as her child ( khalazad bhai ).
Systems like satta (marriage exchanges, which occur in rural Punjab) evolve where two families are united by exchanging women in two couples by marriage. Like other cultures, the levirate marriage (where a man from a deceased man is obliged to marry his widow) is also customary in some areas for all religious groups, in part to ensure that the clan's union and clan ownership remain intact even if the husband dies. Maps Arranged marriage in the Indian subcontinent
Developments in the modern period
With widespread social reform and the emancipation of women accompanying economic growth and literacy after independence, many commentators predict the gradual death of marriages governed in India, and the inescapable revival of the so-called "love marriages" (ie where initial contact with a potential partner not involving parents or family members). That has not happened yet and the institution has proved "very tough" in the Indian social context, despite having undergone radical changes.
Generally in urban areas and more and more in rural areas, parents now set up married sons and daughters to meet with many potential partners with the right of rejection received. This arranged marriage is effectively the result of extensive search by both the girl's family and the boy's family. Child marriage also continues to decline and is considered unlawful in India (with legal marriage age of 21 years for men and 18 years for women), so the term "matchmaking" is now increasingly referring to marriage between adults who have passed the age of sexual maturity. Because of this, the strong distinctions are now drawn by sociologists and policy-makers between matchmaking (involving adult adults who agree with unrestrained choice and rights of resistance) and forced marriage.
Another significant trend in matchmaking is related to the loosening of traditional clan ties in India. Where potential couples for sons and daughters have been identified through family and social relationships, they are increasingly being asked through advertising because many urban parents no longer have the social reach given before the emergence of nuclear families in India. With the advent of the internet, this has led to the appearance of matchmaking sites like shaadi.com shaadi is the Hindustani word for marriage), which claims to be the world's largest wedding service.
Self-arranged marriage
It is increasingly common in India for couples who have met themselves and are engaged in a romantic way to go through a matchmaking process with a certain partner in mind. Because the targeted matchmaking results in deep unification and the integration of large families and is believed to contribute to the stability of marriage, many couples organize their marriages to each other through matchmaking processes. This marriage is often referred to as "self-regulated marriage" or "love-loving marriage" in India.
Organized marriage process
Regulated marriages vary greatly by region and community throughout Indian subcontinent. The marriage process usually begins with the realization in the family that a child is old enough to marry. For a girl, it's during graduation or early twenties; for boys, that's after he 'settled', with decent work and consistent income. Initiation can occur when a parent or relative (such as aunt or sister or sister-in-law) starts a conversation about a topic or a son/daughter approached a parent/sister and expressed a desire to marry. These relatives effectively act as sponsors, taking responsibility for getting boys/girls married to good spouses.
Find a matchmaker
If sons/daughters have an identifiable love interest, sponsors often take it upon themselves to try to organize matches with that individual. If there is no such person, the sponsor begins the process of identifying the suitable candidate. This is usually done through intermediate matchmakers who have a social reputation to safeguard and mediate successful marriages. Sponsor approaches matchmaker with photos and child forecasts. Matchmaker is often an old socialite that is liked and widely connected with many families.
In some areas, specialized professions are associated with matchmaking. For example, in many parts of Northern India and Pakistan, local barbers (or nai ) often become intermediaries. To avoid social embarrassment, complete confidentiality is often maintained for every wedding discussion. If no matchmaker is well accessible to the family, the family can use marriage ads in newspapers or marriage websites.
Match criteria
Families express their criteria for good couples for matchmakers, who are usually heavily influenced by family considerations but also include the personal preferences of the sons/daughters. These considerations vary but may include
- Religion: Marriage is usually arranged between individuals belonging to the same religion. The same religious marriage is the norm in matchmaking among the higher castes.
- Castes and culture: Usually, the first preference is given to the same caste. Ancestors of individuals and cultures and family traditions also play an important role. Typically, prospective couples are sought from families who are from the same region and have the same language and food habits.
- Horoscopes: Numerology and star position at birth are often used in Indian culture to predict the success of certain games. The higher the percentage of matches, the more successful will be the marriage. Horoscopes be a deciding factor if one partner is MÃÆ' Â ¢ ngalik (lit., are adversely affected by Mars).
- Profession and status: Profession, financial position and individual social status are also taken into account. It has higher evaluation criteria for boys.
- The physical appearance of individuals is taken into account in some cases, more for girls.
Matrimonial websites often use some of these factors to enable prospective matching.
Exchange of photos/information with potential matches
The printer identifies a series of potential matches and, based on mutual agreement between families, it is customary for photo exchanges and some documentation of the factors considered (for example, astrological charts or resumes/bios) to follow. These items can usually be returned if the game is not resumed: In such scenarios, families usually work together to remove any trace of an arranged marriage conversation between them. The sons/daughters review information and photos, with feedback from family and friends, and short lists for multiple face-to-face meetings.
Meet potential pairs
If a prospective spouse expresses a desire to meet or if the family is enthusiastic about a potential game, it is a habit for a prospective bridegroom to visit a bride's family. It was a traditional thing for the boy's family to arrive (with the boy) and sit with the rest of the girl's family except the girl, who then made a dramatic entrance with good clothes, often carrying tea and drinks. This practice is sometimes called "seeing the girl" and has been attacked by some Indian and Pakistani feminists as a classic example of gender bias and women's objectification. During this visit, boys and girls are often encouraged to meet and speak for themselves in separate rooms.
Families usually split up after this initial meeting without any commitment made by both parties and in the hope that they will negotiate separately and send news through matchmakers if they are interested in pursuing things. This meeting is understood to be non-exclusive, ie, both men and women are expected to meet with other potential partners at this stage. There is hope of total secrecy. Families usually do not reveal who else is being considered for their sons and daughters and expect reciprocal secrecy from others.
If there is interest from both sides, it gives the word to them. If families do not know each other or live in remote areas, they will often start investigations through social networks and their relatives, trying to gather as much independent information about potential partners as possible. Since nuclear Indian urban families often lack this vast network, many private detective agencies have begun offering "marriage inquiry services" since the 1980s, investigating the personal and professional history of a potential partner for a fee.
Engagement
Once there is a mutual agreement between the bride and groom they wish to marry, and no red flags appear on either party in a formal or unofficial investigation, another candidate is rejected and photographs and other documents are returned. Families usually try to maintain a high level of hospitality in this interaction, often invoking the idea of ​​sanjog (fate of relationship, roughly equivalent to the idea that " marriage is made in heaven ") to relieve resentment or rejection.
Pre-engagement ceremonies or pre-engagement ceremonies (such as roka ) follow. In urban areas, future couples are often expected to come out on a date and develop a romantic relationship in the period between their engagement and their marriage. In more conservative rural areas, a period of greater freedom in interaction, or even romantic romance, between men and women follows. Although dating may not be socially allowed, couples can talk over the phone.
The low incidence of divorce in India
In India, marriage is considered for life, and divorce rates are very low. Only 1.1% of marriages in India resulted in a divorce compared to more than 45.8% in the United States, although Indian numbers seem to increase. Opinions mix with the implications of this change: "for the traditionalists the increasing number signifies the destruction of the temporary society, for some modernists, they speak of a new, healthy empowerment for women." However, there are no credible research or survey reports that provide authoritative data at the divorce rate.
See also
References
Further reading
- Uberoi, Patricia (2000). Family, Kinship, and Marriage in India. at: Indian Britannica Students: Select an Essay. EncyclopÃÆ'Â|dia Britannica. ISBNÃ, 0-85229-762-9.
Source of the article : Wikipedia
0 Comments