In the context of human society, a family (from Latin: familia ) is a group of people associated both by consanguinity (by recognized by birth), affinity (by marriage or other relationship), or co-residence (as implied by the etymology of the English word "family" [...] from the Latin family's aide familia ladder collectively, servants in the household, 'likewise' household members, property, property, household, including relatives and servants, 'abstract nouns formed from famulus ' servants, slaves [...] ') or some combination of these. Close family members can include spouses, parents, brothers, sisters, sons, and daughters. Big family members may include grandparents, aunts, uncles, cousins, nephews, and siblings. Sometimes these are also considered members of the immediate family, depending on the individual's specific relationship with them.
In most societies, the family is the main institution for the socialization of children. As a basic unit for raising children, anthropologists generally classify most family organizations as matrifocals (mother and children); husband and wife (a wife, her husband, and children, also called the nuclear family); avuncular (eg, grandparents, brothers, sisters, and children); or extended (parents and children living with other members of the parent family). Sexual relationships among members are governed by incest rules such as incest taboos.
The word "family" can be used metaphorically to create more inclusive categories such as community, nationality, global village, and humanism.
The field of genealogy aims to trace family lineages through history.
The family is also an important economic unit learned in the family economy.
Video Family
Social
One of the main functions of the family is to provide a framework for the production and reproduction of people biologically and socially. This can occur through the distribution of materials (such as food); giving and receiving care and nurturing (maintaining family relations); jural rights and obligations; and moral and sentimental relationships. Thus, one's experience of one's family changes over time. From a children's perspective, families are "family orientation": families function to seek children socially and play a major role in their enculturation and socialization. From the perspective of the parent (s), the family is a "procreation family", whose purpose is to produce and civilize and socialize children. However, producing children is not the only function of the family; in societies with the sexual division of labor, marriage, and the resulting relationship between two persons, is necessary for the creation of economically productive households.
Christopher Harris notes that the western conception of the family is ambiguous and confusing with the household, as revealed in the different contexts in which it is used. Olivia Harris says this confusion is no accident, but it shows the ideology of the capitalist family, the western countries that pass the social laws that force the members of the nuclear family to live together, and that the less connected should not live together; Apart from ideological and legal pressures, most families do not fit the ideal type of nuclear family.
Size
The total fertility rate of women varies from country to country, from 6.76 children born/women in Niger to as low as 0.81 in Singapore (per 2015). Low fertility in most Eastern European and Southern European countries; and high in most Sub-Saharan African countries.
In some cultures, the mother's preference for family size affects the children to early adulthood. The number of parent children is highly correlated with the number of children they will ultimately have.
Maps Family
Family type
Although early anthropologists and sociologists of western culture consider family and kinship to be universally associated with "blood" (based on common ideas in their own culture) then research shows that many societies understand families through the idea of ​​living together, sharing food (eg kinship of milk) and sharing care and nurturing. Sociologists have a special interest in the function and status of family forms in a multilevel society (especially capitalist).
According to the work of Max Weber scholars, Alan Macfarlane, Steven Ozment, Jack Goody and Peter Laslett, the great transformation that led to modern marriages in Western democracies "was sparked by the religious-cultural value system provided by elements of Judaism, early Christianity. , Roman Catholic Canon Law and Protestant Reformation ".
Much sociological, historical, and anthropological research dedicates to the understanding of these variations, and changes in families that form over time. Claim Levitan:
"Time has changed, it is more acceptable and encouraged for working mothers and fathers to spend more time at home with children, and a balanced role of parenthood will help children grow and learn valuable life lessons. ] very important communication and equality in the family, to avoid role tension. "
Conjugal family (nuclear or single)
The term "nuclear family" is generally used, especially in the United States, to refer to a married family. "Husband and wife" families only include unmarried husbands, wives and unmarried children. Sociologists distinguish between married families (relatively independent from the family of parents and other families in general) and the nuclear family (which maintains a relatively close relationship with their family). Other family structures, such as mixed parents, single parents, and domestic partnerships have begun to challenge the core family normality.
Matrifocal family
Family "matrifocal" consists of mother and her children. Generally, these children are her biological offspring, although adoption of children is a practice in almost every society. Such families generally occur where women have the resources to raise their own children, or where men are more mobile than women. As a definition, "family or domestic group is matrifocal when centered on a woman and her children.In this case, the father (s) of these children are intermittently present in the life of the group and occupy a secondary place. surely the wife of one of the children's fathers. "
Family width
The term "extended family" is also common, especially in the United States. This term has two different meanings:
- First, it serves as a synonym of the "consanguinal family" (consumptive means "of the same blood").
- Second, in a predominantly married family, it refers to the "family" (egocentric family of families that transcends domestic groups) that are not belonging to the conjugal family.
These types refer to the ideal or normative structure found in a particular society. Each society will show some variation in the actual composition and conception of the family.
Family of choice
The term "family of choice," also sometimes referred to as "the chosen family," is common in LGBT communities, both in academic literature and in daily vocabulary. This refers to a group of people in the life of an individual who fulfills a typical family role as a support system. This term distinguishes between "family of origin" (biological family or where people grew up) and those who actively assume an ideal role. Selected families may or may not include part or all members of the original family. This terminology stems from the fact that many LGBT individuals, when out, face the rejection or embarrassment of the family in which they were raised. The term family of choice is also used by individuals in 12 step communities, which creates a "close" family "Relationship through the recovery process.
Mixed family
The terms mixed family or stepfamily describe families with mixed parents: one or both parents remarry, bringing children from previous families to new families. Also in sociology, especially in the works of social psychologist Michael Lamb, the traditional family refers to "a middle-class family with a bread-winning father and a housewife, marrying one another, and raising a child- their biological children, "and nontraditional to the exclusion of this rule. Most US households are now not traditional by this definition. Criticism of the term "traditional family" suggests that in most cultures and most often, the model of the extended family has been most common, not the nuclear family, although it has a longer tradition in England than in other parts of Europe and Asia. which accounts for a large number of immigrants to America. The nuclear family became the most common form in the US in the 1960s and 1970s.
In terms of communication patterns within the family, there are certain sets of beliefs within the family that reflect how members should communicate and interact. This pattern of family communication arises from two fundamental sets of beliefs. One is the orientation of the conversation (the extent to which communication is valued) and two, the conformity orientation (the extent to which families should emphasize similarities or differences regarding attitudes, beliefs and values).
Monogamous family
The monogamous family is based on legal or social monogamy. In this case, an individual has only one (official) partner during their lifetime or at any one time (ie serial monogamy). This means that a person may not have several different legal pairs at the same time, as this is usually prohibited by bigami law, in jurisdictions requiring monogamous marriages.
Family polygamy
Polygamy is a marriage that includes more than two couples. When a man marries more than one wife at a time, the relationship is called polygyny; and when a woman marries more than one husband at a time, it is called polyandry. If marriage includes many husbands and wives, it can be called polyamory marriage, group or combined marriage.
Polygyny is a form of plural marriage, in which a man is allowed more than one wife. In the modern countries that allow polygamy, polygamy is usually the only form that is allowed. Polygyny is practiced mainly (but not only) in the Middle East and Africa; and often associated with Islam, however, there are certain conditions in Islam that must be met for polygamy.
Polyandry is a form of marriage in which a woman takes two or more husbands at the same time. Polyandry fraternity, in which two or more brothers married to the same wife, is a common form of polyandry. Polyandry is traditionally practiced in the Himalayas, among the Tibetans of Nepal, in parts of China and in parts of northern India. Polyandry is the most common in societies characterized by high male mortality or where men are often separated from other family members for long periods of time.
Kinship terminology
Degrees of kinship
A first-degree relative is a person who shares 50% of your DNA through direct inheritance, such as full siblings, parents or descendants.
Terminology
In his book Systems of Consanguinity and Affinity of the Human Family , anthropologist Lewis Henry Morgan (1818-1881) conducted the first survey of kinship terms used around the world. Although much of his work is now considered outmoded, he argues that the terminology of kinship reflects different differences. For example, most kin terms distinguish between sex (the difference between brothers and sisters) and between generations (differences between children and parents). In addition, he argues, the terminology of kinship distinguishes between relatives with blood and marriage (although recently some anthropologists have argued that many societies define kinship in terms other than "blood").
Morgan makes the distinction between a kinship system that uses the terminology classification and the descriptive usage terminology . Classification systems are commonly and mistakenly understood as "classy together" people with one term relative who does not actually have the same kind of relationship as the ego. (What defines "the same kind of relationship" under such a definition seems to be a genealogical relationship.This is problematic given that any genealogical description, no matter how standard, uses words derived from people's understanding of kinship.) What is right distinguish the term Morgan is (Classification) kinship system that does not distinguish the lineal and collateral relationships and kinship system (descriptive) is done. Morgan, a lawyer, came to make this distinction in an attempt to understand the practice of Seneca inheritance. The effect of a Seneca is inherited by his sister's children rather than by his own children. Morgan identifies six basic patterns of kinship terminology:
- Hawaii: only distinguish relatives by gender and generation.
- Sudan: no two relatives have the same term.
- Eskimo: in addition to distinguishing relatives by sex and generation, also distinguish between relatives of lines and additional relatives.
- Iroquois: in addition to gender and generation, also distinguishes between siblings of the opposite sex in the generation of parents.
- Crow: a matrilineal system with some features of the Iroquois system, but with a skewing feature in which generation is "frozen" for some relatives.
- Omaha: like Crow but patrilineal system.
Role
Most Western societies use the Eskimo kinship terminology. This kinship terminology generally occurs in societies based on the counter family (or nuclear), where the nuclear family has a relative mobility rate. Nuclear members use the term descriptive kinship:
- Dad : male parent
- Mother : female parent
- Child : boy from parent (s)
- Girl : daughter of parent (s)
- Brother : male brother
- Brother : sister
- Husband : male partner
- Wife : female partner
- Grandfather : father of parent
- Grandma : mother of parent
- Cousin : two people sharing at least one grandparent, but no same parent.
- (In some languages ​​there is a difference between a paternal grandparent and one from the mother's side)
Such systems generally assume that the mother's husband is also the biological father. In some families, a woman may have children with more than one male or male who have children with more than one woman. This system refers to a child who shares only one parent with another as a "stepbrother" or "stepbrother". For children who do not share biologically or adoptive parents alike, English speakers use the terms "stepbrother" or "stepbrother" to refer to their new relationship with each other when one of their biological parents marries one of the biological parents of the other child. Everyone (other than a biological parent of a child) who marries the parent of the child becomes the child's "stepparent", either "stepmother" or "stepfather". The same term generally applies to children who are adopted into families for children born into families. In the United States, one in five mothers have children by different fathers; among mothers with two or more children, the figure is higher, with 28% having children with at least two different men. Such families are more common among blacks and Hispanics, and among the lower socioeconomic classes.
Typically, people with married families also support neolocal residence; so at the time of marriage, one separates from their childhood family (orientation family) and forms a new nuclear family (procreation family). However, in western societies, single parent families have been increasingly accepted and are beginning to have an impact on culture. Single parent families are more often single families than single fathers. These families sometimes face difficult problems in addition to the fact that they have to raise their own children, for example, low income so it is difficult to pay rent, child care, and other needs for a healthy and safe home. The nuclear family members of a family member (former) nuclear family themselves may be classified as lines or as collateral. Kin who thinks of them as straight lines refers to them in terms built on terms used in the nuclear family:
- Grandpa
- Grandfather : parent's father
- Grandma : parent mom
- Granddaughter
- Granddaughter : boy
- Granddaughter : girls
For collateral relatives, more classification terms come into play, a term that does not build on terms used in the nuclear family:
- Uncle : brother, or male partner of parent's sibling
- Aunt : a parent's sister, or a female partner of a parent's sibling
- Nephew : son of brother, or son of his partner's sibling
- Niece : sister's daughter, or daughter of the couple's siblings
When additional generations intervene (in other words, when relatives of collateral belong to the same generation as a grandfather or grandson of a person), the "big-" or "big-" prefix modifies these terms. Also, like grandparents and grandchildren, as more generations intervene the prefix becomes "glorious", adding another "great" to each additional generation. The most collateral relatives never have a core family membership of the nuclear family members themselves.
- Cousin : the most classified term; children's uncles or aunts. One can distinguish cousins ​​by degrees of collaterality and by generation. Two people of the same generation who share the ancestors are considered "first cousins" (one level of collateral); if they share with the great-grandfather they consider to be the "second cousin" (two-degree collateral) and so on. If two people share ancestors, one as grandchildren and the other as the great-grandchild of that person, then the two classes of descendants as "first cousins ​​once removed" (deleted by one generation); if they share the ancestral figure as the grandfather of one individual and the great-grandfather of the other, the individual class as the "first cousin twice removed" (deleted by two generations), and so on. Similarly, if they share ancestral figures as great-grandparents of one person and great-grandfather of the other, the individual class as "second cousin once removed". Therefore one can refer to the "third cousin after being removed to the top."
Cousins ​​of the older generation (in other words, the first cousins ​​of one's parents), although technically the first cousins ​​were once removed, were often classified with "aunts" and "uncles." Similarly, one can refer to a parent's close friend as "aunt" or "uncle," or may refer to a close friend as "brother" or "sister", using fictitious kinship practices. English speakers mark relationship with marriage (except for wife/husband) with the tag "-in-law." The mother and father of one's spouse become mother-in-law and father-in-law; the couple of women of one's son become the son-in-law and the male partner of one's son becomes the son-in-law. The term "brother-in-law" refers to three fundamentally different relationships, either the wife of the sibling, or the sister of one's spouse, or, in some uses, the wives of one spouse's relatives. "Sister-in-law" expressed a similar ambiguity. The terms "stepbrother" and "stepbrother" show siblings sharing only one biological or adoptive parent.
Kinship type
Patrilineal
Patrilineality, also known as the male line or kinship agnatic , is a form of a kinship system in which individual family memberships originate from and are traced through their father's lineage. Generally involves inheritance of property, rights, name, or title by related persons through male relatives.
A patriline ("father line") is the father of a person, and an additional ancestor that is traced only through men. One's patriline is thus a declining record of a man in which individuals in all intervening generations are male. In cultural anthropology, patrilineage is a group of kinship of men and women, each of which its members are descended from common ancestors through male ancestors.
Matrilineal
Matrilineality is a form of a kinship system in which individual family memberships originate from and are traced through their mother's lineage.
It may also be correlated with a social system in which everyone is identified with their matriline - their mother's lineage - and which can involve inheritance of property and titles. Matriline is the lineage from the female ancestry to the offspring where the individual in all intervening generations is the mother - in other words, the "mother line".
In the matrilineal ancestry system, an individual is considered to belong to the same offspring as his mother or mother. This matrilineal pattern of heredity is contrary to the more general pattern of patrilineal patterns.
Bilateral Descent
Bilateral descent is a form of kinship system in which individual family membership comes from and traced through both sides of the father and mother. Relatives on the mother's side and the father's side are equally important for emotional bonding or for the transfer of property or wealth. This is a family arrangement where heredity and heritage are passed uniformly by both parents. Families using this system trace offspring through both parents simultaneously and recognize some ancestors, but unlike cognitive descent, it is not used to form hereditary groups.
Traditionally, this was found among several groups in West Africa, India, Australia, Indonesia, Melanesia, Malaysia and Polynesia. Anthropologists believe that tribal structures based on bilateral descent help members live in extreme environments because they allow individuals to rely on two family groups spread over a large area.
History of theory
Early family history scholars applied Darwin's biological theory of evolution in the evolutionary theory of their family system. American anthropologist Lewis H. Morgan published Ancient Society in 1877 based on his theory of the three stages of human progress from Civility through Barbarianism to Civilization. Morgan's book is "the inspiration for the book Friedrich Engels'" The Origins of Families, Private Property, and State published in 1884.
Engels expands Morgan's hypothesis that economic factors cause the transformation of primitive communities into divided class societies. The control theory of resources by Engels, and later of Karl Marx, is used to explain the cause and effect of changes in family structure and function. The popularity of this theory was largely unmatched until the 1980s, when other sociological theories, especially structural functionalism, gained acceptance.
Core family in industrial society
Contemporary society generally views the family as a paradise of the world, providing absolute fulfillment. Zinn and Eitzen discussed the image of "family as a refuge [...] a place of intimacy, love and trust in which individuals can escape the competitive power of dehumanization in modern society." During industrialization, "[t] her family as a warehouse of warmth and softness (embodied by the mother) stands in opposition to a competitive and aggressive trade world (embodied by the father).The family duty is to protect the outside world." However, Zinn and Eitzen noted, "The image of family patronage has diminished in recent years because the ideals of family fulfillment have been formed.Today, the family is more compensated than protection, it supplies what is badly needed but lost in other social settings."
The "popular wisdom", according to Zinn and Eitzen, sees the family structure in the past as superior to the present, and the family is more stable and happy when they do not have to face problems like illegitimate children and divorce.. They respond to this, saying, "there is no golden age from the family that shines on us in the distant past history." "Desertion by spouses, illegitimate children, and other conditions considered to be characteristic of modern times also existed in the past."
The postmodern family
Others argue that whether people perceive "decline" or not depends on the definition of one's "family". "Married couples have fallen under half of all American households.These surprising drops from traditional forms of family systems.Only a fifth of households follow the traditional ways of having married couples raise a family together." In the Western World, marriage is no longer regulated for economic, social or political gain, and children are no longer expected to contribute to family income. Instead, people choose couples based on love. This increased love role shows a shift in society toward emotional fulfillment and family relationships, and this shift undermines the institution of the family.
Margaret Mead considers the family as the main bodyguard to continue human progress. Observing, "Humans have learned, laboriously, to be human," he adds: "we hold our present humanity form to belief, [and] possibly to lose it"... "Not without the sense that most large-scale abrogations success of the family has occurred not among the simple wild people, living close to the edge of subsistence, but among the big countries and strong empires, considerable resources, large populations, and virtually unlimited power "
Many countries (especially the West) have, in recent years, changed their family laws to accommodate various family models. For example, in the United Kingdom, in Scotland, the 2006 Family Law (Scotland) Act provides for the freedom of the kohab with some limited rights. In 2010, Ireland enacted the Civil Partnership and Certain Rights and Duties of the Cohabitants Act 2010. There have also been moves at the international level, in particular, the European Council of the European Convention on the Legal Status of Children Born from Wedlock in 1978. States ratifying it shall ensure that children born out of wedlock are granted legal rights as provided for in the text of this Convention. The Convention was ratified by the British in 1981 and by Ireland in 1988.
Family model and Oedipal fascism
The model, which is common in western societies, from family triangles, spouses and children isolated from the outside, is also called the family oedipal model, and that is a patriarchal family form. Many philosophers and psychiatrists have analyzed such models. In such families, they argue, young people develop in a bad relationship, where they learn to love the same people who beat and oppress them. They believe that young children grow and thrive loving someone who oppresses them physically or mentally, and that these children are not taught in a way that will bring up loving children. Such philosophers claim that the family is therefore the first cell of the fascist society, because children will bring this attitude of love to oppressive characters in their adult life. They claim that the father is tormenting their sons. Deleuze and Guattari, in their analysis of the working dynamics within the family, "trace all kinds of fascism, from the enormous that surrounds and destroys us to the small that is the bitterness of the tyrants of our daily lives."
As Deleuze, Guattari and Foucault have described, as well as other philosophers and psychiatrists such as Laing and Reich, the patriarchal families embodied in the Western tradition serve the purpose of perpetuating the propertarian and authoritarian society. The child grows in accordance with the model oedipal, which is typical of the structure of capitalist society, and he becomes the owner of obedient children and protector of women.
When young people experience physical and psychological repression from someone they develop in love, they develop a loving attitude toward authority figures. They will bring such an attitude in their adult life, when they will want social repression and will form a benign subject for society. Michel Foucault, in his systematic study of sexuality, argues that instead of being simply suppressed, individual desires are efficiently mobilized and used, to control individuals, change interpersonal relationships and control the masses. Foucault believes organized religion, through moral prohibitions, and economic power, through advertising, exploits unconscious sexual urges. Dominating desire, they dominate the individual. According to Michel Foucault's analysis, in the west:
the family organization [husband and wife], precisely to the extent that it is narrow and heteromorphic in relation to other power mechanisms, is used to support the great maneuver used for Malthus's control of birthrate, for populist incitement, for the medicisation of sex and psychiatry of his nongenital forms.
Domestic violence
Domestic (domestic) violence is violence that occurs within the family. The legal and social understanding of the DV concept is different by culture. The definition of the term "domestic violence" varies, depending on the context in which it is used. It can be defined differently in a medical, legal, political or social context. Definitions vary over time, and vary in different parts of the world.
The Convention to Prevent and Eradicate Violence against Women and Domestic Violence states that:
In 1993, the UN Declaration on the Elimination of Violence against Women identified domestic violence as one of three contexts in which violence against women occurred, describing it as:
- "Physical, sexual and psychological violence occurring within the family, including beatings, sexual harassment of girls in the household, marital-related violence, marital rape, female genital mutilation, and practice other traditional harmful to women, not violence and inter-party violence related to exploitation ".
Family violence
Family violence is a broader definition, often used to include child abuse, elderly abuse, and other acts of violence between family members.
Child abuse is defined by WHO as:
- "Child abuse, sometimes referred to as child abuse and neglect, includes all forms of physical and emotional abuse, sexual harassment, neglect and exploitation resulting in actual or potential harm to the child's health, development or dignity. In this broad definition, five subtypes can be distinguished - physical violence, sexual harassment, neglect and negligent treatment, emotional abuse and exploitation. "There are laws to prevent and punish these violations. There is a law on family sexual activity, which states that it is a criminal offense to have any sexual relationship between grandparents, parents, siblings, aunts or uncles.
Parental abuse is, according to the WHO: "single action, or repetitive, or lack of appropriate action, occurs in any relationship where there is a belief hope that causes harm or distress for an older person".
Parental abuse of children (child abuse)
Child abuse is physical, sexual or emotional abuse or neglect of a child or child. In the United States, the Centers for Disease Control and Prevention (CDC) and the Department for Children and Families (DCF) define child abuse as an act or set of commission or omission actions by parents or other caregivers that cause harm, potential harm or harm to a person child. Child abuse may occur at a child's home, or in an organization, school or community where the child interacts. There are four main categories of child abuse: neglect, physical abuse, psychological or emotional abuse, and sexual harassment.
Parental abuse by children
Parental abuse by their children is common but under the subject being reported and under investigation. Parents quite often experience levels of childhood aggression that outweigh the normal childhood aggressive explosion, usually in the form of verbal or physical abuse. Parents feel the shame and humiliation of having that problem, so they rarely seek help and usually there is little or no help.
Abuse of Elder
Parental abuse is "a single action, or repetitive action, or lack of appropriate action, occurring in any relationship where there is a belief hope, which causes harm or suffering for an older person." This definition has been adopted by the World Health Organization from the definition put forward by Action on Elder Abuse in the UK. Laws that protect parents from abuse are similar to, and related to, laws that protect adults dependent on harassment.
The core element of the dangers of parental abuse is the "hope of trust" of the elderly to their perpetrators. Thus, it includes the dangers by older people knowing or with whom they have relationships, such as spouses, spouses or family members, friends or neighbors, or those whose parents depend on the service. Many forms of elderly abuse are recognized as a type of domestic violence or family violence.
Enforced marriage and children
Forced marriages and children are conducted in certain areas of the world, especially in Asia and Africa, and this type of marriage is associated with high levels of domestic violence.
Forced marriage is a marriage in which one or both participants are married without free consent. The boundary between forced marriage and consensual marriage can be blurred, since the social norms of many cultures dictate that one should not oppose the wishes of one's parent/relative in connection with the choice of spouse; in such a culture, there is no need for violence, threats, intimidation, etc. happens, the person simply "approves" the marriage even if he does not want it, because of the implied pressure and social task. The custom of bridal and dowry prices, which exist in the world, can lead to buying and selling people into marriage.
Child marriage is a marriage in which one or both partners are under 18 years of age. Child marriages are common throughout history but are currently condemned by international human rights organizations. Child marriages are often arranged between the bride and groom family, sometimes as soon as the girl is born. Child marriage can also occur in the context of marriage with kidnapping.
Family honor concepts
Family honor is an abstract concept that involves perceived quality of worthiness and honor that affects the social standing and self-evaluation of a group of people concerned, both personally and individually. The family is seen as the main source of honor and the community highly values ​​the relationship between honor and family. The behavior of family members reflects the family's honor and the way the family perceives itself, and is perceived by others. In a culture of honor, keeping family honor is often considered more important than individual freedom, or individual achievement. In extreme cases, engaging in acts deemed to tarnish the honor of the family results in honor killing. Honor killing is the killing of a family member or social group by another member, for the offender's belief that the victim has embarrassed or defiled the family or society, usually for reasons such as refusing to enter an arranged marriage. , are in a relationship disagreed by their family, have sex outside of marriage, become victims of rape, dress in a way that is considered inappropriate, or engage in homosexual relationships.
Economic issues
Families are often part of a shared economy with shared ownership.
Dowry, bridal price and dow
Mahar is a treasure (money, property, or possessions) that a wife or wife's family gives to her husband when his wife and husband marry. It offers dowries common in many cultures historically (including in Europe and North America), but this practice is currently largely confined to several regions, especially in South Asia (India, Pakistan, Nepal, Bangladesh).
The bridal price, (also bridewealth or bridal tokens), is the property paid by the groom or his family to the parents of a woman at their daughter's marriage to the groom. It is practiced mostly in Sub-Saharan Africa, parts of Southeast Asia (Thailand, Cambodia), and parts of Central Asia.
Dower is a property granted to the bride by the groom at the time of marriage, and which remains under its ownership and control.
Property and tax regime
In some countries married couples benefit from various tax advantages that are not available to one person or an unmarried couple. For example, couples can be allowed for their combined revenue average. Some jurisdictions recognize the marriage of common law or de facto relationships for this purpose. In some jurisdictions there is also the option of civil partnership or domestic partnership.
Different property regimes exist for couples. In many countries, each marriage partner has the option of keeping their property separate or incorporating the property. In the latter case, the so-called community property, when the marriage ends in divorce, each has half. In lieu of desire or trust, the property owned by the deceased is generally inherited by a surviving spouse.
Rights and laws
Reproductive rights
Reproduction rights are the legal rights and freedoms associated with reproduction and reproductive health. This includes the right to decide on issues concerning the number of children born, family planning, contraception, and private life, free from coercion and discrimination; as well as the right to access adequate health and information services. According to UNFPA, reproductive rights "include the right to decide the number, time and distance of children, the right to marry voluntarily and build a family, and the right to the highest health standards, among others". Family planning refers to factors that can be considered by individuals and couples so that they can control their fertility, anticipate and reach the desired number of children and the distance and time of their birth.
States and churches have, and are still in some countries, involved in family size control, often using coercive methods, such as contraceptive prohibitions or abortion (where the policy is a natalist policy - for example through taxes on no children) or otherwise, policies discriminatory against large families or even forced abortions (eg, the policy of one Chinese child in place from 1978 to 2015). Forced sterilization is often the target of ethnic minorities, such as the Roman women of Eastern Europe, or indigenous women in Peru (during the 1990s).
Parental rights
Parental rights movements are movements whose members are primarily interested in issues affecting parents and children associated with family law, in particular the rights and duties of parents. Mother rights movements focus on maternal health, workplace issues such as labor rights, breastfeeding, and rights in family law. The father's rights movement is a movement whose members are primarily interested in issues related to family law, including child custody and child support, affecting their father and children.
Child rights
Children's rights are children's human rights, with special attention to the rights of special protection and care given to minors, including their right to relate to both parents, their right to human identity, their right to given in connection with their other grounds. needs, and their right to be free from violence and harassment.
Wedding rights
Each jurisdiction has its own marriage law. This law differs significantly from one country to another; and these laws are often controversial. Areas of controversy include women's rights as well as same-sex marriage.
Legal reform
Legal reforms for family law have occurred in many countries over the last few decades. This is primarily concerned with gender equality in marriage and with divorce law. Women have been granted equal rights in marriage in many countries, reversing older family law based on the dominant legal role of the husband. The closure, perpetuated in English and US common law for several centuries and throughout most of the 19th century, was abolished. In some European countries, changes that lead to gender equality are slower. The period 1975-1979 saw a massive overhaul of family laws in countries such as Italy, Spain, Austria, West Germany, and Portugal. In 1978, the Council of Europe passed the Resolution (78) 37 on the equality of spouses in civil law . Among the last European countries that established full gender equality in marriage was Switzerland. In 1985, the referendum guaranteed women's legal equality with men in marriage. The new reforms took effect in January 1988. In Greece, in 1983, legislation passed to ensure equality between spouses, the removal of dowries, and an end to legal discrimination against illegitimate children. In 1981, Spain abolished the requirement that married women should have their husbands' permission to initiate the Dutch judicial process, and France in the 1980s. In the last few decades, the power of marriage has also been abolished in African countries that have this doctrine, but many African countries that are former French colonies still have discriminatory laws in their marriage rules, rules derived from the inspired Napoleonic Code this law. In some countries (especially Roman Catholicism) divorce has recently been passed (eg Italy (1970), Portugal (1975), Brazil (1977), Spain (1981), Argentina (1987), Ireland (1996), Chile (2004) and Malta (2011)) although cancellation and legal separation are optional. The Philippines still does not allow divorce. (See Divorce law by country). Laws relating to the situation of children born outside marriage have also been revised in many countries (see Legitimacy (family law)).
Health
Family medicine
Family medicine is a medical specialty devoted to comprehensive health care for people of all ages; it is based on patient knowledge in the context of family and community, emphasizes disease prevention and health promotion. The importance of family medicine is increasingly recognized.
Maternal mortality
Maternal mortality or maternal mortality is defined by WHO as "the death of a woman during pregnancy or within 42 days of termination of pregnancy, regardless of duration and location of pregnancy, of all causes related or aggravated by pregnancy or management, but not for reasons intentional or unintentional. "Historically, maternal death was the leading cause of female death. In recent decades, advances in health care have resulted in maternal mortality rates dropping dramatically, especially in Western countries. But maternal death remains a serious problem in many African and Asian countries.
Infant and child mortality
Infant mortality is the death of a child less than one year. The child's death is the child's death before the child's fifth birthday. Like maternal death, infant and child mortality is common throughout history, but has declined significantly in modern times.
Politics
Family policies differ significantly between countries. Depending on jurisdiction, family policies may have many functions: horizontal redistribution, increased individual choice, increased fertility rates, supporting economic growth and productivity, and reducing gender inequality (Ferragina and Seeleib-Kaiser 2015). From a social perspective, family policy can contribute to "horizontal redistribution" between generations, as well as between households with and without children; to support individual choice by supporting reconciliation between care and paid work; and to reduce the cost of having children and child poverty. From an economic perspective, employment-oriented family policy is part of the overall redesign of the welfare state directed to foster "active citizenship", as well as among previously unemployed mothers, through the development of "possible countries". The cheaper family policy is said to lead to higher employment rates for women, reducing the risk of unemployment for mothers after considerable leave periods, supporting social investment strategies, and balancing some of the costs of raising children. From many feminist perspectives, family policy should aim at equalizing the opportunities between men and women through de-familializing care, encouraging men's involvement in nursing work, and facilitating employment opportunities for women. Profound social, economic, and cultural changes have led in many societies to downgrade the "male breadwinner model" and move towards different "models of adult workers" (Daly 2011). Nevertheless, the expansion of family policies does not always fundamentally challenge gender inequality: men as a whole do not increase their contribution to maintenance work adequately to "offset" increases in female labor force participation and less participation in care.
In the era of perceived permanent savings and overall welfare reductions, rich OECD countries have not been prevented from extending family policies (Ferragina and Seeleib-Kaiser 2015). In fact, in many of these countries there has been an expansion of family policies, leading to the socialization of family care responsibilities, traditionally undertaken by women disproportionately (Daly and Lewis 2000). Although at the institutional policy level, the extension of family policy can be characterized as a "silent revolution," relevant for gender equality, careful interpretation may be needed: gender inequalities in income, opportunities, leisure and other important outcomes persist and sometimes sustained by policy, even if there are changes observed in their character to support for women's work (Ferragina and Seeleib-Kaiser 2015).
Policy shifts are particularly important in countries that have previously emphasized a more conservative approach to family policy, such as Germany, Ireland, Japan and Norway. Therefore, it can no longer be assumed that in most of the rich OECD countries caring for small children will be provided primarily through unpaid work in the family. Nevertheless, certain countries still fail to provide adequate childcare arrangements, which is a barrier to full-time mom work. In addition, in some countries, such as the United States and Britain, gender discrimination continues to intersect strongly with the class; the high cost of childcare is a disincentive for labor force participation, especially among uneducated and unskilled women (Esping-Andersen 2009). This means that women who are taller and more educated tend to have better chances than women who go to lower social classes.
Women's participation and political institutions have been a key driver of family policy changes during the 1980s and 1990s in many countries. However, for the 2000s, the importance of these drivers has declined significantly. Because people's preferences have undergone major changes - to some extent driven by the activities of the women's equality movement, as well as by women's employment experience - voter policy preferences have also changed. Voters in Western democracies increasingly want policies that support the "modern" family lifestyle that depends on women's work (Ferragina and Seeleib-Kaiser 2015). As political parties react to this changing policy preferences, traditional differences in the position of family policy between political parties decline. The extent to which this translates into support for gender equality, and how such equality can be defined, has not yet been decided. However, societal policy preferences, long believed to be built on stone, are undergoing major changes; and public opinion is increasingly important to change policy. Changes in policy preferences are also reflected in new political discourses that prioritize social investment and the preservation of women's human resources, especially those who are highly skilled. The expansion of family policies aimed at supporting women's employment and investment in children is likely to continue in western democracies (Ferragina and Seeleib-Kaiser 2015).
While in many parts of the world family policy seeks to promote the organization of family life equivalent to gender, on the other hand the dominant male family continues to be the official policy of the authorities, which is also supported by law. For example, the Iranian Civil Code states in Article 1105: "In the relationship between husband and wife, the position of the head of the family is the exclusive right of the husband".
In some parts of the world, some governments promote certain family forms, such as those based on traditional family values. The term "family values" is often used in political discourse in some countries, the general meaning being that traditional or cultural values ​​associated with family structure, functions, roles, beliefs, attitudes, and ideals typically involve "traditional families ". "- a middle-class family with a breadwinner and a housewife, raising their biological children.Each deviation from this family model is considered a" nontraditional family. "These family ideals often advance through policies such as marriage promotion. jurisdiction prohibits practices which they consider to be socially or religiously unacceptable, such as fornication, cohabitation, or adultery.
Work-family balance
A work-family balance is a concept that involves the right priority between work/career and family life. It covers issues relating to the way in which work and family interact and affect each other. At the political level, it is reflected through the policy of maternity leave and paternity leave. Since the 1950s, social and feminist scientists have increasingly criticized gendered work arrangements and care, and the role of male breadwinners, and policies increasingly turn men into fathers as a tool for changing gender relations.
Personal and family life protection
Article 8 of the European Convention on Human Rights gives the right to respect "personal and family life, home and correspondence", subject to certain restrictions "in accordance with the law" and "necessary in a democratic society".
Criticism
Certain social scientists have advocated the abolition of families. The initial opponent of the family is Socrates whose position is outlined by Plato in The Republic. In Book 5 of The Republic , Socrates told his interlocutor that a just city is a city where citizens do not have family ties.
The family is a deep-rooted and highly respected institution, some intellectuals have ventured to speak out against it. Familialism has been defined atypically as "a social structure in which... family values ​​are held higher than the individual values ​​of family members." The favoritism given to relatives regardless of the reward is called nepotism.
A russian-American rationalist and individualist philosopher, novelist, and playwright Ayn Rand compares the bias against co-consiliation with racism, as a small-scale manifestation of the latter. "The worship of the family is just racism, like the primitive and primitive first installment of the cult of the tribe, placing a birth crash over the values ​​and duties of a man to a tribe over a man's right to his own life." In addition, she speaks in support of a child's free lifestyle, while following it herself.
The British social critic, poet, mountaineer, and occultist Aleister Crowley denounced the family institution in his works: "The terrible word, the family! His etymology greatly accused it of being slaves and stagnation."/Latin,
American journalist Marty Nemko considers the family too much. "Politicians, clerics, and ordinary people praise the family as our most important institution./I believe the family is exaggerated, so many people suffer excessively from families.../Millions of people do not even talk to family members. spend years and luck on the therapist, trying to undo the illness that the family is doing to them./All this should not be surprising.However, unlike with friends, we are placed in our family of origin at random, without saying in trouble. "
One of the controversies about the family is the application of the concept of social justice to the personal sphere of family relations, especially with respect to the rights of women and children. Throughout much of history, most philosophers advocating social justice are focused on the public political arena, not on the family structure; with families often seen as separate entities that need to be protected from outside state intrusion. One exception is John Stuart Mill, who, in his Subjection of Women, advocates for greater rights for women in marriage and the family. The second wave of femists argues that the person is political, stating that there is a strong relationship between personal experience and a larger social and political structure. In the context of the feminist movement of the 1960s and 1970s, this posed a challenge to the nuclear family and family values, as they understood at the time. Feminists focus on domestic violence, arguing that the reluctance - in law or in practice - of the state to intervene and offer protection to women who have been abused in the family, violates the human rights of women, and is the result of an ideology. which puts family relationships outside the conceptual framework of human rights.
Global trends in family composition
In 2015, Nicholas Eberstadt, a political economist at the American Enterprise Institute in Washington, described the "global flight of the family" in an opinion in the Wall Street Journal. Statistics from infographics by Olivier Ballou show it,
By 2013, more than 40% of babies in the US are born out of wedlock. The Census Bureau estimates that 27% of all children live at home without a father. Europe has witnessed a surge in child-free adults. One in five women in their 40s has no children in Sweden and in Switzerland, in Italy one in four, in Berlin one in three. The so-called traditional society is seeing the same trend. About one-sixth of Japanese women in their forties never married and about 30% of all women who do not have children.
However, Swedish statisticians reported in 2013 that, unlike many countries, since the 2000s, fewer children have experienced their parents' separation, no children have declined in Sweden and marriages have increased. It's also becoming more common for couples to have a third child who shows that nuclear families are no longer down in Sweden.
See also
- Free Kids
- Without Children
- Familialism
- Family economy
- Household
- Nepotism
- Parent
- The Stepfamily
References
Quote
Source
Bibliography
External links
- Ã, "Family". EncyclopÃÆ'Â|dia Britannica . 10 (issue 11). 1911. Source of the article : Wikipedia
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