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Sociology of weddings
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Weddings, specifically “white weddings,” are a staple of American imagery. White weddings, as the dominant wedding form, penetrate both the culture and the industry. Specifically, the stereotypical white wedding is a spectacle featuring a bride in a formal white wedding gown, combined with some combination of attendants and witnesses, religious ceremony, wedding reception, and honeymoon (pg.3). Ingraham's main argument on the wedding industry is that images of white weddings permeate our culture. From movies to sitcoms, commercials, advertisements, magazines, and talk shows(television), one cannot simply avoid the glorified presence of weddings in our society. These images and associated rituals are so common and expected that they seem “natural,” and have even remained virtually unnoticed. Ingraham is not critiquing weddings itself, but instead focuses on how heterosexuality is highly organized by society and by culture. Ingraham defends his argument by stating how women did not enter this world knowing they wanted to wear a prom dress, practice something called “dating,” and buy a white wedding gown. Likewise, men did not exit the womb knowing they would one day have to buy a date or spend two months’ income to buy an engagement ring (pg.3). After reading the first chapter of Ingraham's book, her thesis clearly states that weddings are one of the major events that signal readiness and prepare heterosexuals for membership in marriage as an organizing practice for the institution of heterosexuality. Ingraham’s argument is not the first to center the theme that the white wedding is a too expensive and lavish celebration, resulting in a sense of vanity. Ingraham constantly shares her important idea on how Anglo-American white weddings are performances and how they serve the purpose of “putting on a show” for others. For those of the past and present who have
With white Brazilians willing to pay for the most expensive costumes and taking up more roles in the parade, blacks, who were more financially limited, were left with the dancing roles on the ground surrounding the floats. Guillermoprieto creates an image of the role of whites in the Carnival parade: “floating above the masses are the stars—white women and men, by and large, theoretically the most prestigious figures in the parade. Whether they are representing Princess Isabel or the god Xangô they hardly move or act; they glitter, virtually immobilized by the weight and volume of bulky costumes from which only faces and hands protrude” (Guillermoprieto, 181). This claim over the more coveted roles in the parade demonstrate a continued subordination of black expression and
After listening to “Gold Rush Brides” by Natalie Merchant and reading its lyrics, I have come to a conclusion that this song is about the suffering of women who weren’t white during the Gold Rush era. She sings, “Who were the homestead wives? Who were the gold rush brides? Does anybody know? Do their works survive, their yellow fever lives in the pages they wrote?” This shows how women’s effort and work (excluding white women) during that time wasn’t as recognized as it should be. She also sings. “Dakota on the wall is a white-robed woman, broad yet maidenly. Such power in her hand as she hails the wagon man's family. I see Indians that crawl through this mural that recalls our history. Women at that time were insufficient in California. Men
For Foua, a Hmong mother, the United States was a complete opposite to the life she was use to living and right now preparing this wedding shows the skills that she possess even if they are not very relevant in her new home, “‘I [Foua] am very stupid.’ When I [Anne] asked her why, she said, “Because I don’t know anything here. I don’t know your language. American is so hard, you can watch TV all day ad you still don’t know it” (Fadiman 103). This wedding bought Foua and Anne close in a different way, it created a new level of understanding and appreciation. Anne is starting to discover what it is like to be from another country where the language is different, the clothes are different, the entire way the people live is different. Basically, the world has been flipped upside down and the people need to find their new source of living. It is never easy to pick up a perfectly settled life and suddenly decide that moving and changing it all around is exactly what we need to do. But that was not the case of Foua, her family was forced to move to the United States. This would have made it even harder to adjust. Everything is suddenly thrown at Foua and there is no looking back only forward and the forward might be a lot more difficult. This is why this wedding is like a dream to Foua, it combines her old life with her new life. Although, the skill of creating a Hmong wedding might not be useful in the United States they still create a lot of joy and this joy can lead people to understand one another in a new found way. A new joy that was found in the new life of the bride and groom, but also there was the connection between two cultures. There was a greater understanding and
The Bible which is seen as one of the most sacred text to man has contained in it not only the Ten Commandments, but wedding vows. In those vows couples promise to love, cherish, and honor each other until death does them apart. The irony of women accepting these vows in the nineteenth century is that women are viewed as property and often marry to secure a strong economic future for themselves and their family; love is never taken into consideration or questioned when a viable suitor presents himself to a women. Often times these women do not cherish their husband, and in the case of Edna Pontiellier while seeking freedom from inherited societal expectations and patriarchal control; even honor them. Women are expected to be caretakers of the home, which often time is where they remain confined. They are the quintessential mother and wife and are expected not to challenge that which...
Smith 142. At the same time, the southern white woman sits atop the pedestal of Sacred Womanhood that her husband and his ancestors built for her (Smith 141). She meekly sits there, a symbol of southern society used to benefit men's ideals, feeling empty and powerless against everything going on around her (Smith 141-2). The whispers in her children's ears and her presence on that pedestal fulfill the white woman's role as protectress of Southern Tradition, but does not fulfill the southern white woman. In fact, the roles of the southern black woman and the southern white woman are equally important and equally oppressive: "In a culture where marriage and motherhood were women's primary roles, neither black nor white women were free to be fully wives or mothers, and neither were able to shield their children from the physical and psychic destruction of the racist society in which they lived" (Gladney 6).
Marriage, as an institution, has evolved in the last few decades. As society progresses, the ideas and attitudes about marriage have shifted. Today, individuals are able to choose their partners and are more likely marry for love than convenience. While individuals are guaranteed the right to marry and the freedom to choose their own partners, it has not always been this way. Starting from colonial times up until the late 1960’s, the law in several states prohibited interracial marriages and unions. Fortunately, in 1967, a landmark case deemed such laws as unconstitutional. Currently, as society progresses, racism and social prejudice have decreased and interracial marriages have become, not only legal, but also widely accepted.
In an article titled, “I've Been Divorced Four Times, But Homosexuals Are the Ones Destroying Marriage,” published in February of 2014, blogger Matt Walsh intends to move anyone who advocates for “traditional marriage” to focus their attention on preventing divorce instead of opposing gay marriage. The title is mocking the hypocrisy of some “traditional marriage” advocates who are serial divorcee supposedly doing everything they can to preserve the sanctity of marriage. The author believes in what is commonly called “traditional marriage,” though the term is considered a historically misleading term by some. Steve Chapman declares in the Chicago Tribune,“What conservatives regard as traditional marriage is not very traditional at all. It's radically different from what prevailed a century or two centuries ago.” Opponents of “traditional marriage” are not concerned with threats to the institution like Walsh is. In the Huffington Post, Carina Kolodny says that equality for gay marriage will, “fundamentally destroy 'traditional marriage,' and I, for one, will dance on its grave.” Other advocates for “traditional marriage” might also argue that the greatest threat to marriage is no-fault divorce laws or pre-marital cohabitation, and yes, gay marriage. Walsh's target audience is limited to conservative Christians; his appeals to God, the holiness of marriage, and church practices are only effective supporting material for this intended audience.
In her essay, Woman in the Nineteenth Century, Margaret Fuller discusses the state of marriage in America during the 1800‘s. She is a victim of her own knowledge, and is literally considered ugly because of her wisdom. She feels that if certain stereotypes can be broken down, women can have the respect of men intellectually, physically, and emotionally. She explains why some of the inequalities exist in marriages around her. Fuller feels that once women are accepted as equals, men and women will be able achieve a true love not yet known to the people of the world.
This paper provides an understanding of the context of mixed marriages that happened in the pre-independence period in America by examining their origin and development to the present era. The paper will examine marriages between the black and white community and later look at the Anglo-American unions.
“Couples today have much higher expectations. Between the 1950s and the 1970s American attitudes toward marriage changed dramatically as part of what has been called the “psychological revolution”—a transformation in the way people look at marriage, parenthood, and their lives in general.” (Skolnick p.171) At first blush, marriage in America seems to have followed a similar course. Once a required rite of passage, seen as a genuine embodiment of shared values, it now serves as a game-show prize on Who Wants to Marry a Multimillionaire or a booby prize on My Big Fat Obnoxious Fiancé — even though wedding ceremonies have created a "bridal-industrial complex," as Lee professor of economics Claudia Goldin calls the nearly $100-billion-a-year U.S. industry that outpaces even the movie business ($45 billion a year, including sales and rentals). (Hodder, 2004) Motivated by celebrity magazines and wedding planners, couples take on increasingly elaborate spectacles that take years to plan and cost on average $20,000 to produce.
A contradictory essay titled “Societal Suicide” by the authors Anne Morse and Charles Colson conveying that marriage ought to be realized as an old – fashioned and traditional way were people come together in holy matrimony when they said “traditional building block of human society.” Their essay continues to explicate the weary and unfair assumptions of marriage by concluding that there should only be the existence of man and woman relationships. The authors, due to gay couples overloaded with longing to marry one another, have also questioned marriage extinction. A question often asked is “How is it the end of marriage if same-sex couples marry?” Allowing gays to get married indorses marriage as well as supports the rights to care for every person. An...
In Pride and Prejudice, Jane Austen shows examples of how most marriages were not always for love but more as a formal agreement arranged by the two families. Marriage was seen a holy matrimony for two people but living happil...
The United States has witnessed a considerable amount of social and cultural desegregation between African-Americans and Caucasians. However, despite years of desegregation, social and cultural differences still exist. One of these differences that still exists is in the institution of marriage. Americans have been and are continually moving slowly away from segregation. In the past forty years, a multitude of changes have transformed schools, jobs, voting booths, neighborhoods, hotels, restaurants and even the wedding altar, facilitating tolerance for racial diversity (Norman 108).
Bridget Burke Ravizza wrote the article, “Selling Ourselves on the Marriage Market” and is an assistant professor of religious studies at St. Norbert College, De Pere, WI. After talking with an unnamed group of college students, she discovers that “These college students have grown up in a society in which nearly half of all marriages end in divorce.” She also reveals “they are fearful that their future marriages will go down that path, and some question whether lifelong commitment can—or should—be made at all.” Furthermore, Ravizza finds that “students are bombarded with messages about sexuality and relationships—indeed messages about themselves—that seem to undermine authentic relationships.” Simply put, culture has accepted divorce as a “normal” thing and has already begun to affect the next generations. The surveyed students are so fearful of divorce, they are, in essence, afraid of marriage as well. They even go to the extreme of avoiding divorce by saying they may not get married at all to prevent the “undermining of an authentic relationship.”
Many people consider weddings to be the start of their “happily ever after”. They are a strong idea that once you found the one you love then you have then wedding of your dreams and then everything goes great. Especially in the US majority of people tie together the idea of love with the ceremony of a wedding. Weddings tend to signify the love of two people, beyond just a sexual connection, and the thought of wanting a wedding spans across genders, abilities, race, and other categories. Rice gives a symbol of that ritual and what it stands for. In Andrew Sullivan’s article My Big Fat Straight Wedding, he talks about how weddings do not differ simply because of one’s sexuality. Sullivan writes, “The wedding occurred last August in Massachusetts in front of a small group of family and close friends…Ours was not, we realized, a different institution, after all, and we were not different kinds of people. In the doing of it, it was the same as my sister’s wedding… this was not a gay marriage; it was a marriage. (Sullivan)” He is claiming that there is no difference in the tradition of marriage for straight couples than for gay couples. If someone has a traditional wedding they will most likely throw rice at their wedding. It will not matter whether they are a heterosexual couple or a homosexual one. The symbolism of throwing rice remains the