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There are many different marriage practices around the world and each has its own unique cultural and economic aspect. This paper will explore the dynamics of Japanese and Indian marriages and how they compare and contrast with one another. The analysis will address cultural factors and how it relates to symbolic systems such as religion and rituals and how they are slowly diminishing in lieu of a more westernized modern marriage. For instance, Japan's traditional marriages are becoming a thing of the past due to more westernized and modern versions that appeal to the younger couples. Some couples are even adopting the American wedding ceremonies in place of their cultural ones. In its effort to promote freedom of choice, India's government encourages inter-caste inter-faith marriages by offering couples money. However, this is conditional; stipulations are that "one of the partners should be from scheduled caste category and there should be no conversion in case of an inter-faith marriage" (Govt incentives for inter-caste marriages, 2012, para. 3). This is a milestone in India where traditions, customs, and the Hindu religion still rules a larger proportion of people.
Japan is a prideful nation that honors tradition and culture. In Japan, where Shintoism and Buddhism are the major religions, families place emphasis on parental control because a strong lineage confirms a family's longevity and economic stability. According to Koike (2013), "Until the end of World War II, the Confucian-based ie seido, or family system, stressed the subordination of individual needs to the needs of the group. Consequently, the continuity of one’s family lineage, rather than personal preference, was the primary criterion in mate selection" (p. 320)....
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Marriage. Japanese Economy, 38(1), 3-39.
Koike, E. (2013). Marriage in Contemporary Japan. Anthropological Quarterly, 86(1), 319-323.
Shan-Loong, M. L. (2000, March 14). Tradition & Change –. Gender Roles in Japan. Retrieved from http://marklsl.tripod.com/Writings/japan.htm
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This signifies the dominant presence of Japanese hegemony in Korea. Similarly, the dominance of Japanese colonialists’ educational agenda was evident, as the threat of the emergence of Korean women’s identity and role within the context of the new spaces created by education, led the colonial government to discharge advancements in female education(Yoo,60). Instead of creating equal opportunities for women and men, Japanese colonial authority’s educational agenda created “secondary education [that] aimed to create more ‘feminine’ women”, in which “the highly gendered division of courses encouraged women to select ‘feminine’ courses” (Yoo 70). This eventually led women to be in their original positions: to stay within the domestic sphere. For example, in the Japanese empire and colonial Korea, women were more encouraged to learn housekeeping and sewing in lieu of learning masculine courses such as “ethics, national language, literature, history, geography, mathematics or science” (Yoo 70).
Known for her work as a historian and rather outspoken political activist, Yamakawa Kikue was also the author of her book titled Women of the Mito Domain (p. xix). At the time she was writing this work, Yamakawa was under the surveillance of the Japanese government as the result of her and her husband’s work for the socialist and feminist movements in Japan (p. xx-xxi). But despite the restrictions she was undoubtedly required to abide by in order to produce this book, her work contains an air of commentary on the past and present political, social, and economic issues that had been plaguing the nation (p. xxi). This work is a piece that comments on the significance of women’s roles in history through the example of Yamakawa’s own family and
Japanese society has many beliefs and rituals and women are always secluded from many aspects of ritual life. Women are also forbidden to enter in sacred places although these prohibitions are vanishing. The modern society has defined all social roles in terms of hierarchy such as domination of men over women it is common virtually in all setting that women be subordinated to male as household heads (Countries and their Culture 2014:14). Despite the legal changes on the principle of family structure regarding education and labor equity, there ...
At one time men were expected to be loyal to their lord and women were supposed to be loyal to their husband and family. During this women were allowed to own property and even inherit family property. They were expected to control the household budget and household decisions to allow men to serve their lord. When World War II hit it marked a shift in thinking about gender roles. The Japanese society went into the past of loyalty and courage to promote war effort during this crucial time. This is when women’s duty became to only have children. Women were looked at as keepers of the nation’s household even though many women worked in factories. During this war many “unused” women were drafted to sexually service military men. Soldiers referred to these women as “hygienic public bathrooms” or even as “semen toilets.” Japan was influenced by China to take on the confucian ideals in society. Confucian society focuses on the family and the roles of the genders in the household. Men are the heads of the household; women are dependent on the men. Women were expected to marry the men their family set for them, produce kids, and oversee the house. Women became not able to own property and became “slaves” to men in every way possible. It is believed that women’s happiness in life is only to be found in marriage. In this society women were to be married between 22 through 27 and if this was not met you were considered
Japan is a very homogenous society made up of about 98% ethnic Japanese. They tend to put a lot of emphasis on family and communities, and value the group more than the individual (Aliasis, 2013). The social hierarchy important and members of the society are expected to conform. One way is showing respect for one’s elders, for example the oldest member of a group is served first and their drinks are poured for them (AngloINFO, 2014). This mentality is common in the business world as well. Promotions are usually based on seniority and people often work at one company their entire lives. This way of life brings satisfaction and pride to the people (Aliasis, 2013). When greeting others it is customary to bow, although the Japanese are familiar with our ways and would expect us to want to shake hands rather than bow (Bazzel, 2013; Angloinfo, 2014). Also, being too direct about what one is really thinking is not socially acceptable. The Japanese use subtle language and rely heavily on non-verbal forms of communication (Aliasis, 2013).
In the primordial times of the Heian period, Japan procured and practiced matrilineal systems within their isolated society for over 2,000 years. During the Heian period, situated in 12th century A.D., women were given the privileged of inheriting, managing, and retaining property of their own (Kumar, 2011). It was not until Japanese culture adopted the Confucian ideas of China that the society began to integrate a patriarchal system. Confucian ideals had a prominently drastic impact and influence in Japanese society. The Confucian ethical system stressed the utopian idea of a society in which a hierarchal structure is maintained. The hierarchal structure’s foundation is based upon the subservient and submissive idea of subordinates’ obedi...
The first difference between American culture and Indian culture is marriage. A wedding is a great social event in our society, which establish a new bond between two individuals and families. Marriage is a joyful occasion with plenty of music, dance, partying and merrymaking. It also brings together a long-lost friends, relatives and acquaintances. In India, the parents choose the mate for their child, which is called an arranged marriage. In most cases, the bri...
Kincaid, C. (2013, July 7). A Look at Gender Expectations in Japanese Society. . Retrieved May 4, 2014, from http://www.japanpowered.com/japan-culture/a-look-at-gender-expectations-in-japanese-society
Japanese society exhibits a gender base stratification of society. Male dominance over female contributes to upholding norms and expectations of gender specific division of labor. Still prevalent and modeled after by most households in Japan, is that the male is typical salaryman ‘breadwinner’ that provides only the economic means. Meanwhile, the female is the ‘shufu’ or the full house wife is responsible for the household, raising children, and the wellbeing of the husband’s parents. The masculine and feminine speech patterns further refines the gender roles and the gender divide in all domains of society. Masculine speech is vulgar while feminine speech is politer in nuance. Even though the institutions that prevent women from entering into the workforce are changing, it is stigmatize that a woman’s career peck at age 25 and expected to return to the house married with ‘shufu’ responsibilities. ‘Career women’ are marginalized from society for having a higher status in income or education to good for oneself.
The cause of this is the way that gender roles are now being protrayed in their country. For Japanese woman, they are currently not being displayed as the...
“Arranging a Marriage in India” by Serena Nanda is a well written, informative article aimed at sharing the view of the Indian culture on arranged marriages and also showing how much effort is put into the process of arranging a marriage. Our own culture has evolved into accepting the fact that we are all independent individuals who could not imagine having someone else make such a significant decision for us. Serena Nanda does an excellent job of using her sources within the society as evidence of the acceptance of the arranged marriage aspect of their culture.
Huen, Yuki W.P. “Policy Response to Declining Birth Rate in Japan: Formation of a ‘Gender-Equal’ Society.” San Francisco State University. online.sfsu.edu, 11 Sep. 2007. Web. 1 Mar. 2014.
Throughout the years, societies view on marriage and cohabitation has been changing, especially from the 1950s up until now. Marriage and cohabitation are in relation to social location, education, immigration and social class. In addition, these changes are influenced through socialization and their surrounding environments as people’s beliefs and expectations vary from what a defined family really is. Same-sex couples are now getting married and the divorce rate is on the rise, including non-married couples raising children. Most importantly, each individual determines who they marry or whom they share their love with through conditioning or in the course of shared similarities. People have dissimilar values, beliefs and attitudes and throughout the life course may change again, including the future generations. This paper reviews why marriage is on the decline and cohabitation is now the accepted social norm, including other aspects such as specific rights that couples have over others in the past. Religion is a powerful tool that alters minds of those who are affiliated with it. As a result, their beliefs are conditioned and marriage is valued differently than those who are not married. All in all this paper will further explain the change, continuity and
Marriage in Japan Why people get married? There would be many reasons; to save money, to escape from loneliness, to have a better life, and so on. But in most case people marry for love. Though it is almost always true, a married life is different between in the western culture and in Japan. A marriage in modern western culture is based on mutuality and companionship. In Western there is a tendency to be independent. Most college graduates live apart from their family and find an apartment near the working place. They have learned how to ¡°survive¡± in single and marriage is an optional. However, a person in Japan who graduates from a college and has a job still lives with one¡¯s family until one gets married, which means one keeps the parent-child relationship. Therefore it is hard for a Japanese man to learn to be independent. After he gets married, he now relies on his bride for having foods, doing laundry, and many other things. Takeo Doi explains it with the term of amae that means the seeking or causing of oneself to be loved, nurtured, and indulged. He says it is an active attempt to make oneself into a passive love object. One reason why a man continues depending on someone else is that he has been witnessed what his parents have been done and now he considers himself as a head of his own family. In case of woman, it is difficult to keep her job after the marriage, because she needs to take care of her child, which is considered to be a wife¡¯s job. She has to do everything else except making money for the family, which makes her dependent on her husband who has the economic power. However in western culture, it is natural for both partners to have their own jobs and to be responsible for every single household job after marriage. Until recently it has been true in Japan but now it is changing. More women have their jobs rather than prepare to be a bride after the graduate. They don¡¯t need to get married if they don¡¯t want to. It has also become common not to have many children and some couples don¡¯t have a child at all. A younger bride could decide to divorce her husband if she wants to because she has a chance to get an economic independence easily nowadays.
This paper explores and distinguishes different marriage practices across the globe. My goal is for the reader to be able to analyze each culture, and their customs, and be able to distinguish differences between the two. I have compiled a plethora of information from the provided resources. I met the limited requirements by using three of the sixteen provided for my use. I used the three sources to gain further knowledge about the subject at hand. Two of the three articles were used to compare different cultural marriage practices, whilst the third was used to differentiate the two, and show why I think diversity is vital in modern globalization.