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Arranged marriages have been a longstanding tradition in many cultures around the world. While the practice may seem unconventional to some, it continues to be a prevalent way of finding a life partner in various societies. If you are tasked with writing an essay on arranged marriages, you may find it challenging to come up with a compelling topic. To assist you in this endeavor, we have compiled a list of 125 arranged marriage essay topic ideas and examples. Whether you are in favor of this practice or wish to explore its drawbacks, this comprehensive list will provide you with a plethora of options to choose from.

• The history and evolution of arranged marriages.
• Analyzing the reasons behind the persistence of arranged marriages.
• Cultural differences in arranged marriages: A comparative analysis.
• The impact of arranged marriages on gender equality.
• The role of religion in arranged marriages.
• Exploring the psychological effects of arranged marriages on individuals.
• Love vs. arranged marriages: Which is more successful?
• The changing dynamics of arranged marriages in modern society.
• Arranged marriages and family dynamics: A closer look.
• The ethical implications of arranged marriages.
• The impact of arranged marriages on mental health.
• Arranged marriages and societal expectations: A complex relationship.
• The role of parental involvement in arranged marriages.
• Arranged marriages and marital satisfaction: Are they correlated?
• The influence of arranged marriages on family bonds.
• Arranged marriages in Western societies: Cultural appropriation or acceptance?
• The role of love in arranged marriages.
• Arranged marriages and divorce rates: Is there a connection?
• The consequences of refusing an arranged marriage.
• The impact of arranged marriages on children's well-being.
• Arranged marriages and the concept of consent.
• The influence of arranged marriages on economic stability.
• The changing perceptions of arranged marriages in younger generations.
• The impact of arranged marriages on mental health in LGBTQ+ individuals.
• Arranged marriages and domestic violence: Is there a link?
• The role of caste and class in arranged marriages.
• Arranged marriages and societal pressure: An in-depth analysis.
• The influence of arranged marriages on marital longevity.
• Arranged marriages and the concept of romantic love.
• The impact of arranged marriages on individual autonomy.
• Arranged marriages and dowry system: A critical examination.
• The influence of arranged marriages on career choices.
• Arranged marriages and cultural preservation: A symbiotic relationship.
• The role of matchmaking agencies in arranged marriages.
• The impact of arranged marriages on mental health in immigrant populations.
• Arranged marriages and the concept of marital bliss.
• The influence of arranged marriages on sexual satisfaction.
• Arranged marriages and intergenerational conflicts.
• The impact of arranged marriages on mental health in individuals with disabilities.
• Arranged marriages and the concept of love at first sight.
• The influence of arranged marriages on reproductive choices.
• Arranged marriages and the concept of personal happiness.
• The impact of arranged marriages on mental health in individuals with mental illnesses.
• Arranged marriages and the role of extended family in decision-making.
• The influence of arranged marriages on educational attainment.
• Arranged marriages and the concept of marital compromise.
• The impact of arranged marriages on mental health in individuals with chronic illnesses.
• Arranged marriages and the concept of loyalty.
• The influence of arranged marriages on cross-cultural understanding.
• Arranged marriages and the impact on future generations.
• The impact of arranged marriages on mental health in survivors of abuse.
• Arranged marriages and the concept of sacrifice.
• The influence of arranged marriages on language preservation.
• Arranged marriages and the role of astrology in partner selection.
• The impact of arranged marriages on mental health in individuals with addiction.
• Arranged marriages and the concept of shared values.
• The influence of arranged marriages on political alliances.
• Arranged marriages and the impact on mental health in individuals from different religious backgrounds.
• The role of arranged marriages in reducing divorce rates.
• The impact of arranged marriages on mental health in individuals with body image issues.
• Arranged marriages and the concept of companionship.
• The influence of arranged marriages on cultural assimilation.
• Arranged marriages and the impact on mental health in individuals with eating disorders.
• Arranged marriages and the concept of compromise.
• The role of arranged marriages in preserving cultural traditions.
• The impact of arranged marriages on mental health in individuals with anxiety disorders.
• Arranged marriages and the concept of shared responsibilities.
• The influence of arranged marriages on interracial relationships.
• Arranged marriages and the impact on mental health in individuals with depression.
• Arranged marriages and the concept of family loyalty.
• The role of arranged marriages in maintaining social order.
• The impact of arranged marriages on mental health in individuals with post-traumatic stress disorder.
• Arranged marriages and the concept of personal growth.
• The influence of arranged marriages on migration patterns.
• Arranged marriages and the impact on mental health in individuals with phobias.
• Arranged marriages and the concept of trust.
• The role of arranged marriages in preventing social isolation.
• The impact of arranged marriages on mental health in individuals with personality disorders.
• Arranged marriages and the concept of shared aspirations.
• The influence of arranged marriages on cultural identity.
• Arranged marriages and the impact on mental health in individuals with obsessive-compulsive disorder.
• Arranged marriages and the concept of resilience.
• The role of arranged marriages in maintaining familial harmony.
• The impact of arranged marriages on mental health in individuals with autism spectrum disorder.
• Arranged marriages and the concept of compromise in decision-making.
• The influence of arranged marriages on language preservation in immigrant communities.
• Arranged marriages and the impact on mental health in individuals with bipolar disorder.
• Arranged marriages and the concept of emotional support.
• The role of arranged marriages in preventing social exclusion.
• The impact of arranged marriages on mental health in individuals with schizophrenia.
• Arranged marriages and the concept of shared values in parenting.
• The influence of arranged marriages on cultural assimilation in diaspora communities.
• Arranged marriages and the impact on mental health in individuals with substance abuse disorders.
• Arranged marriages and the concept of intergenerational understanding.
• The role of arranged marriages in preserving cultural heritage.
• The impact of arranged marriages on mental health in individuals with eating disorders.
• Arranged marriages and the concept of companionship in later life.
• The influence of arranged marriages on interracial relationships in multicultural societies.
• Arranged marriages and the impact on mental health in individuals with anxiety disorders.
• Arranged marriages and the concept of family loyalty in blended families.
• The role of arranged marriages in maintaining social order in diverse communities.
• Arranged marriages and the concept of personal growth in long-term relationships.
• The influence of arranged marriages on migration patterns in transnational marriages.
• Arranged marriages and the concept of trust in long-distance relationships.
• The role of arranged marriages in preventing social isolation among immigrant communities.
• Arranged marriages and the concept of shared aspirations in career choices.
• The influence of arranged marriages on cultural identity in multicultural societies.
• Arranged marriages and the concept of resilience in overcoming challenges.
• The role of arranged marriages in maintaining familial harmony in extended families.
• Arranged marriages and the concept of compromise in decision-making within relationships.
• Arranged marriages and the concept of emotional support in long-term partnerships.
• The role of arranged marriages in preventing social exclusion in diaspora communities.
• Arranged marriages and the concept of shared values in parenting across cultures.
• Arranged marriages and the concept of intergenerational understanding in family dynamics.
• The role of arranged marriages in preserving cultural heritage in multicultural societies.

This extensive list of arranged marriage essay topics provides you with a wide range of options to explore this complex and multifaceted subject. Whether you want to delve into the psychological effects, cultural implications, or societal expectations surrounding arranged marriages, these topics will surely inspire you to write an engaging and thought-provoking essay. Remember to choose a topic that resonates with your interests and aligns with the purpose of your essay, ensuring an enriching and insightful exploration of arranged marriages.

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Essay Samples on Arranged Marriage

The past and the present of arranged marriage in ancient rome.

Rome was founded in 753 B.C. by Romulus and Remus, twin sons of Mars, the god of war. Left to drown in a basket on the Tiber by a king of nearby Alba Longa and rescued by a she-wolf, the twins lived to defeat that...

• Ancient Rome
• Arranged Marriage

Forced Marriage: The Issues Of Being In An Arranged Marriage

Imagine waking up to a stranger for the rest of your life. Marriage. Such a small word, yet is “supposed” to be one of the biggest days of ones life. However, imagine marriage being one of the scariest days of ones life. A day that...

• Marriage and Family

Forms Of Marriage: Love Or Arranged Marriage For Happiness

Abstract Our topic for research is marriage and forms of marriage. The dynamic concept of marriage will be explained. Marriage is a fundamental institution without which no union between man and woman is recognised. The paper would include perspectives of various philosophers on marriage as...

• Happy Marriage

The Arranged And Love Marriage In Bosnia

From childhood, we fantasize that we'll find the one that will fill us, who are going to be our wife or husband. Prince on a white horse and a princess, like in fairy tales. In real world , we'll not sleep in a castle, but we will still find our true love and marry her. Marriage-an extended lasting contract made between...

The Taming of the Shrew: The Bitterness of Arranged Marriage

Shakespeare created comedies, such as The Taming of the Shrew, in order to criticize the negative social norms in the Elizabethan era. Shakespeare’s The Taming of the Shrew strongly inspires the conventional notion of arranged marriage between woman and the nobleman. Woman, however, deals with...

• The Taming of The Shrew
• William Shakespeare

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Best topics on Arranged Marriage

1. The Past And The Present Of Arranged Marriage In Ancient Rome

2. Forced Marriage: The Issues Of Being In An Arranged Marriage

3. Forms Of Marriage: Love Or Arranged Marriage For Happiness

4. The Arranged And Love Marriage In Bosnia

5. The Taming of the Shrew: The Bitterness of Arranged Marriage

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Article Contents

I. introduction, ii. misunderstanding the arranged marriage, iii. understanding arranged marriage, iv. conclusion and suggestions for further research.

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Understanding Arranged Marriage: An Unbiased Analysis of a Traditional Marital Institution

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Naema N Tahir, Understanding Arranged Marriage: An Unbiased Analysis of a Traditional Marital Institution, International Journal of Law, Policy and the Family , Volume 35, Issue 1, 2021, ebab005, https://doi.org/10.1093/lawfam/ebab005

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This research asks one simple question, a question many studies on the arranged marriage omit to ask, namely “What exactly is the arranged marriage?” Author Naema Tahir, born and bred in the arranged marriage culture, but educated in the free-choice marriage culture, argues that much literature on the arranged marriage fails to offer full exploration of this traditional marital system. Instead, the arranged marriage is often analysed through the lens of the modern free choice marriage system. However, this is not a neutral lens. It considers the free choice marriage to be the ideal. As a result, the arranged marriage is perceived to be a “marriage of shortcomings”, one that fails to meet the standards of the free-choice marriage system. The author encourages readers to break this frame and offers a neutral perspective on this traditional marital system practised by billions around the world. Readers are invited to an in-depth and rigorous analysis of the foundations upon which the arranged marriage system rests. While this analysis zooms in on the case study of one particular focus group, the British Pakistani diaspora, it reveals broad insights into the arranged marriage system in general. This analysis highlights and critically examines social principles fundamental to the arranged marriage system and which are much misunderstood, such as hierarchy, patriarchy, collectivism, group loyalty and the role of parental and individual marital consent. The author argues that it is vital to first understand the traditional structures of the arranged marriage, before one can understand modernizing tendencies the arranged marriage system is currently undergoing. As such, this study hugely contributes to an unbiased understanding of the arranged marriage and changing arranged marriage patterns and is a valuable reading for those interested in marriage, marital systems and the future thereof.

There is a tendency in academic literature to view the arranged marriage from the lens of the autonomous marriage. In this literature the arranged marriage is compared in a binary to the autonomous marriage. 1 While a comparison of the arranged marriage to the autonomous marriage should be an unbiased one, the contrary is true. From this binary, both marital systems are not viewed neutrally. The autonomous marriage, thriving on individual choice, is perceived to be the ideal marital system, while the arranged marriage, supported by traditional kin authority, is not considered ideal. Resulting from this, the autonomous marriage sets the standards of an ideal marriage all marriages must aim for, including the arranged marriage. The arranged marriage is then measured by characteristics typical of the autonomous marriage system. However, the arranged marriage, even in its most modern manifestation, is not an autonomous marriage. Monitoring the arranged marriage as if it were or should be autonomous, emphasizes defects, deficits, lacunas in the arranged marriage on matters related to autonomy. Measured this way, the arranged marriage turns into something faulty. It becomes a marriage of shortcomings.

There is a necessity to study the arranged marriage on its own terms and not in a binary with the autonomous marriage. 2 This will enable judging the arranged marriage on the qualities and rewards it holds for its practitioners. At its core, this article hopes to contribute to an understanding of the arranged marriage from an unbiased lens.

This article is set up in three sections.

Section II will investigate biased understandings of the arranged marriage in more detail, by critically evaluating the binary approach in scholarly literature, illustrated further by a study of a variety of categorizations and close interpretation of definitions on the arranged marriage. Section II argues that in scholarly literature, the arranged marriage is framed as a lesser version of the ideal of autonomous conjugal union.

Section III will aim to construct a Weberian ideal type 3 of the traditional arranged marriage as a useful tool that offers neutral, unbiased insights into general features all arranged marriage systems, to varying degrees, share. The arranged marriage will be understood as a guardianship invested marital system, which is organized in a hierarchical, aristocratic manner, upheld by parental authority, group orientation and belonging. This section will provide a conceptual, theoretical analysis of the arranged marriage by drawing on literature that intersects between tradition and modernity, by leading scholars in the field. 4 Through this analysis a marital system will surface which is embedded in a cultural inherited belief that the young must be relieved of mate-selection which is perceived, not so much as a harmless liberty with mere individual impact, but as a burden that the strongest shoulders in the community must be bear, and as a choice that has broad implications for the family, extended family, and community.

Section IV will conclude as to how knowledge on the arranged marriage proper, as an aristocratic guardianship system, can be applied to the varied practices of changing patterns in arranged marriages, that include the increasing involvement of the young in mate-selection and marriage making. This section will also offer suggestions for further research.

This article will focus on analyses of conjugal practices of British immigrant Pakistanis residing in the UK, the largest Pakistani diaspora in the world that strongly upholds the arranged marriage system. While narrowing down the focus to one culture, norm and values will surface that typically underlie the arranged marriage system in general.

For this article, the following working definition of arranged marriage will be employed: marriage for which the mate selection is under the guardianship and authority of elders of the (extended) families of both marital agents and that aligns the families in a durable relational bond that allows for a legitimate space and belonging for the conjugal union. 5 The following working definition will be employed of the autonomous marriage: marriage for which the mate selection is undertaken by the marital agents, who base their selection on subjective criteria with the aim to align the agents in a durable relational conjugal union. 6

1. Biased Binary Approach

The so-called binary approach in the study or representation of the arranged marriage is much criticized in literature. 7 This binary is considered ‘liberal individualist’ 8 or Eurocentric. 9 Set in a binary with the autonomous marriage, the arranged marriage is judged by the idealized standards of the autonomous marriage. That which is idealized is individual freedom and conjugal choice. Individualism is considered progressive, there is free choice and the freeing of individual potential. 10 The autonomous marriage elevates the individual who emancipated themselves and rose from the bonds of a history in which marriage choices were not left to solely the individuals. 11 Individuals assume that this transformation from ‘arranged marriages to love matches is progressive and “healthy” … the result should be happier marriages’. 12 Central to the autonomous marriage is the nuclear family, otherwise known as the conjugal or the atomistic family. 13 The dissolving of the extended family into the nuclear family is also seen as a marker of modernity and progress. 14 Modernity signifies improvement, including modernity in the way one marries. 15 Through modernization, arranged marriage will be replaced by self-chosen unions. 16 ‘[A]lthough Western ideas about the family are often opposed or resisted at first, many of these ideas are nevertheless adopted, often in modified forms, because the Western style family is so closely associated with development.’ 17 And while this theory may have its critics, 18 this article claims that it still holds ground as regards arranged marriage.

As suggested by the convergence theory and developmental paradigm, 19 the arranged marriage is held to the expectation that it will one day adapt to the Western ways, and advance into the autonomous marriage, as a sign of emancipation, of progress.

Until then, the arranged marriage appears lacking in those very features so particular of the autonomous marriage: free choice, individual energy, emphasis on the idiocentric conjugal union and the self-centred nuclear family. Literature magnifies those very features and puts the arranged marriage to the test: can it fulfil standards of full and free autonomy? Failing to do so turns the arranged marriage into something faulty. The arranged marriage culture is seen as ‘deficient’ and ‘deformed’. 20 It becomes the ‘other’. 21 ‘[T]he “Orient” is constructed and represented in the binary opposition against the Occident as the “Other”.’ 22 This binary distinction ‘[p]roblematically contributes to the discursive portrayal of arranged marriages as certainly less than and other to mainstream marriage practices’. 23

The social principles of individual freedom and autonomy are given much weight in perspectives on the arranged marriage. However, such principles are not neutral. They are ‘European values, assumptions, cultural codes’, are ‘culturally-determined and biased’, and offer ‘limited historical perspectives’, 24 providing a lens through which the arranged marriage is evaluated. There then, is a free-choice system at one end of the spectrum, a space that cannot be shared with the arranged marriage, for that is a parent-orchestrated endeavour and parents’ ‘subtle coercion has a tainting effect on the child's quality of choice’. 25 Thus emerges at the other end of the spectrum the not so free system called the arranged marriage.

Of course, the arranged marriage is certainly not considered a forced marriage in the studied literature—though media often equate the two. 26 However, literature on the arranged marriage frequently mentions forced unions and thus frequently connects arranged marriage to forced marriage. Besides, an overlap between arranged and forced marriage is often recognized and referred to as a ‘grey area’ with the potential of ‘slippage:’ the slightest increase of duress can lead the arranged marriage to ‘slip’ into a forced one. 27 The arranged marriage is always haunted by force.

The heightened attention to freedom and the lack thereof highlights consent, arguably the most important legal principle the arranged marriage is expected to prove. This consent must be full and free. 28 A recurring question in literature is whether arranged marriage supports full and free consent. 29 If consent is present, the union is considered an arranged marriage. Without consent the union is considered coerced. Consent separates arranged marriage from forced marriage. 30 This leads to a preoccupation in legal and policy discourse with the presence of consent and the absence of coercion in the arranged marriage. 31 The presence of consent and the absence of coercion determine the value of the arranged marriage. In essence, the arranged marriage is framed in yet another binary: that between consent versus coercion, a binary that is damaging and limiting. 32 The culture of the arranged marriage in itself becomes problematic. 33 This culture needs to prove constantly that there is no coercion involved. In addition, the binary is limiting in a different sense too. Consent, full and free is a human rights standard, 34 as well as a legal tool to declare the legitimacy of marriage as an uncoerced union. 35 Yet, consent as it operates in the law is given a ‘Western individualistic bent’. 36 As such, read in ‘plain language’ ‘only “free market” or choice marriages —a hallmark of Western societies—meet the “free and full” requirement because “there is nothing to prevent men and women from taking spouses which do not meet their families” approval’. 37

Arranged marriage contexts do not evolve around the freeing of individual energy. They are characterized by collective dynamisms with a particular ‘distribution of power and wider familial and community involvement’. 38 ‘The arranged marriage process, heavily reliant on parental and sometimes extended family input, fails to measure up to the requirements of free and full consent.’ 39 The attention given to full consent ignores that something given an individualistic bent is a strange bedfellow in a system that is not primarily or fully individualistic, nor aims to be. Consent is a universal principle which certainly has its place in the arranged marriage system. Yet, the language of consent in the discourse on arranged marriage is an expression of the ‘rational individual with free will’ 40 or the ‘free self’. 41 It is the language of an atomistic individual, of ‘an autonomous agent who is able to choose and act freely’. 42 This is not the language of a member deeply engrained in community belonging, duty, and purpose.

To reiterate, individual autonomy, including the right to consent, dictates the preoccupation in literature on arranged marriage. Notions such as agency, control, freedom to date, freedom to reject a selected candidate, negotiating power, the right of marital subjects to fall in love, choice and the freedom to self-select, receive profound consideration as a consequence.

In this regard, it is illustrative that arranged marriage is often categorized in types which reflect differing amounts of yet again this very notion of individual autonomy. There are three main types of categorization: traditional, semi-arranged, or love-arranged marriage types. 43 Arranged marriages earmarked as traditional are described as offering no or very little involvement by the young, 44 as if involvement or the lack thereof is the only feature of traditional arranged marriage. Semi-arranged or hybrid types, also known as joint-venture types, point to control shared by the elders and the young alike, 45 which again only emphasize this control as a shared element, as if nothing is of any relevance other than control . Finally, the love-arranged types are embodiments of near full individual control and individual love. 46 This categorization according to a ‘sliding scale of control’ 47 does not highlight what the arranged marriage in general is or what it offers, other than control, to those practising it. Some authors even reject ‘arranged’ as a word to describe this marital system, as this word suggests a lack of control. 48 Individual control has become a dominating feature by which arranged marriage is judged. But it is again agency and control towards more autonomy that academics are consumed with and not agency or autonomy towards more traditional features arranged marriage offers. Those are simply ignored or not sought for. Those remain irrelevant and underexamined.

There could only be one reason why social principles that are founded upon the philosophy of idiocentrism and the freeing of individual energy, are tirelessly sought in a system that thrives on allocentrism, group-belonging and honour for group loyalty. Arguably, the arranged marriage culture only seems to satisfy the Eurocentric mind if it contains the same recognizable ingredients as the autonomous marriage culture. And as it does not, the arranged marriage represents a lesser marital version than the prized autonomous marriage.

2. Biased Definitions of Arranged Marriage

The above bias is reflected in descriptions and definitions of the arranged marriage. Many descriptions or definitions only really offer information as to who selects the mate, eg ‘parent orchestrated alliances’, 49 or ‘marriages that are instigated by the family’, 50 or ‘arranged by family members or respected members in the religious or ethnic community’. 51 Other definitions view the arranged marriage from a biased Eurocentric appreciation. These definitions accentuate ‘individualizing tendencies’. 52

While there is nothing wrong with individuation and autonomy, especially if so desired by those involved in arranged marriages, 53 headlining these modern notions points to a Eurocentric domination as to how the arranged marriage ought to be valued. Simultaneously, such one-sided promotion undervalues notions that cannot be grouped under ‘individualizing tendencies’ and the freeing of individual energy.

A case in point are the following definitions. Arranged marriages are featured as those ‘in which the spouses are chosen for one another by third parties to the marriage such as parents or elder relatives’, 54 or ‘the partners to which are chosen by others , usually their parents’. 55 In these definitions elders are referred to as ‘third parties’ or ‘others’. These wordings seem innocent, yet they are not. They suggest that marital subjects are the ‘first parties’. This qualification is justified if marriage is perceived to be an alliance between individuals, which is the case in the autonomous marriage system. This qualification is not correct if marriage is seen as an alliance between (extended) families, which emerges in the arranged marriage system. 56 ‘ First ’ parties suggests a hierarchy above ‘ third ’ parties, which is not an attribute of the arranged marriage system where singular members of the group, in this case the marital agents, are not valued above the elders or generally above one’s group. Similarly, mentioning that ‘parents rather than. spouses’ or ‘two families rather than individuals’ 57 contract a marriage is again pointing to a Eurocentric preference for self-selection.

Other definitions amplify attention to the individual more explicitly. For example in the definition ‘marriage arranged by the families of the individuals’, 58 the individual is seen as a separate entity, while, as we shall learn in Section III, a ‘tradition directed person … hardly thinks of himself as an individual’. 59 Indeed, ‘[t]he ideology that underpins a South Asian “arranged” marriage is that obligations to one’s immediate and more extended family have priority over personal self-interest’. 60 Ignoring this, is judging the arranged marriage from a ‘Western individualistic bent’. 61 In the same vein, many definitions contain the words ‘control’, ‘agency’ ‘choice,’ which all emphasize individual autonomy as the standard and which in effect draw attention to arranged marriage as primarily a space where marital agents negotiate increasing amounts of individual control. Other definitions refer to this ‘control’ highlighting dominion and power, suggesting that the arranged marriage is a battlefield between the elders and the young: ‘Traditional arranged marriage placed considerable power in the hands of the parents, and in particularly the father’. 62 Or, ‘In “traditional” societies, parents or the extended family dominate marriage choices’. 63 The power difference referred to suggests there are two parties with opposing aims and interests, which again is not an insightful reflection of unified interests so characteristic of group cultures. Also, culture here is presented as merely problematic: a father’s or parent’s role is that of power or domination, with negative connotations, and not much else.

A third set of definitions emphasizes the changing and flexible arranged marriage types, especially towards offering more control to the individual. It seems as if the arranged marriage is trying to prove that it is very capable of accommodating modernity and is progressive and evolving, for it has choice, agency, room for dating and romance, or the right of marital agents to say ‘no’ at any stage of the arrangement. This latter is illustrated well by Ahmad’s words referring to marriage as a dynamic process: ‘a family-facilitated introduction of a potentially suitable matched prospective candidate followed by a managed pattern of courtship prior to a potential, and agreed to marriage’. 64 Her words seem to suggest that the only acceptable arranged marriage is a progressive arranged marriage, one that resembles the autonomous marriage.

Love too, when mentioned, generally suggests lovelessness in arranged marriage as opposed to true love in autonomous marriage. 65 Arranged marriages are contrasted to marriage where there is romantic love 66 or to ‘love marriages’ based on romantic attachment between the couple’. 67 Arranged marriages when ‘a couple validates its love choice to their respective families’ 68 would be termed love-arranged or western type marriages. One commonly held view is that love will (hopefully) grow in arranged marriage as time passes. 69 Reference to ‘marriage, then love’, 70 supports this theory. Or when ‘love is not forthcoming’ the couple ‘are increasingly supported to divorce … ’. 71 In these examples it is yet again the love between the spouses, primarily romantic, sensual love, or individual affection that is stressed, which again celebrates the love so typical in the autonomous marriage system. 72

Families that are not conjugal have valued ‘not affection, but duty, obligation, honour, mutual aid, and protection … ’. 73 Such love for family or culture or any type of gift-love 74 are hardly mentioned in descriptions of arranged marriage. Even when ‘companionate’ love features, the focus remains on the spouse’s companionship for one another, and not for any(thing) other. Arguably the Eurocentric perspective holds little regard for other loves than the romantic.

3. Evaluation of Biased Science on the Arranged Marriage

The manner in which the arranged marriage is described in the literature studied is a marker of recognizing the arranged marriage as worthwhile only in so far it mirrors the characteristics of the autonomous marriage system. The words employed to describe the arranged marriage reflect autonomy-related values, but exclude community-related values that are foundational to the arranged marriage system. The arranged marriage is thus undervalued for the fundamental characteristics upon which it rests. These are ignored, not understood, arguably misunderstood, if at all known. Set against the autonomous marriage, the arranged marriage then becomes the other, deficient, deformed, a marriage of shortcomings, a marriage lacking in freedom and a marriage that is catching up and trying to prove it is not as traditional, thus not so backwards or rigid as analysts of the arranged marriage suggest.

The arranged marriage proper then remains a much understudied marital system and can only be understood by abandoning the binary approach and adopting a neutral lens. One needs ‘to turn the picture round’ as Tocqueville puts, in his eloquent study of aristocratic systems. 75 Such an aristocratic system is the arranged marriage, as we shall learn below.

As mentioned before, arranged marriages are frequently categorized in types, varying from traditional to hybrid to loosely arranged modern versions. They are frequently studied individually, through empirical research which offers a rich, complex, and varied analysis of arranged marriage practices, in diaspora communities, transnational communities as well as in communities and cultures around the world that are globalizing and are in transition. Yet, while all arranged marriages are arguably different, all do share a basic set of similarities. This section aims to bring these to the surface, drawing on sociology, so as to arrive at an ideal type of the arranged marriage.

The arranged marriage as an ideal type is a theoretical construct. 76 The ideal type emphasizes typical features of the arranged marriage, which all concrete individual arranged marriages share with one another and which are presented ‘into a unified analytical construct’. 77 As such the ideal type, ‘in its conceptual purity … cannot be found empirically anywhere in reality’. 78 ‘It is a utopia’. 79 Yet, it is a necessary tool to bring to the surface a neutral, unbiased understanding of the arranged marriage. It is also a ‘measuring rod’ 80 to measure the reality of cultural differences or change the arranged marriage system is constantly undergoing. 81

Before I proceed, it is vital to address academic opposition against the essentialization of the arranged marriage system. This essentialization is criticized as it captures the arranged marriage in a binary opposition with the autonomous marriage, idealizing the autonomous marriage and ‘othering’ the arranged marriage. This essentialization exaggerates cultural difference. 82 It portrays the arranged marriage as a rigid, static, unchanging, unnuanced system. 83 It ‘assumes the complete hold over the migrant of traditional gender and family norms by underscoring the foreignness of … arranged marriages’. 84 Authors opposing this essentialization are quick to point out that the arranged marriage is a dynamic and highly flexible system, that is able to accommodate change, modernization, individualizing tendencies, agency, romantic love and negotiating spaces, in which especially women assume more control in their endeavours to navigate around victimization by patriarchy. 85

What these scholars are in actual fact doing, unknowingly, is trying to exhibit to the Eurocentric mind evidence that the arranged marriage resembles the autonomous marriage. These authors demonstrate that the arranged marriage is very capable of upholding choice, agency, and control. These authors preoccupy themselves with bringing those qualities in the arranged marriage to the surface of their research. Sequentially, traditional features of this marital system remain understudied.

This section will not essentialize the arranged marriage system from a Eurocentric viewpoint for it desires not to repeat the othering of the arranged marriage. It will not try to prove that the arranged marriage is a flexible modern institution able to accommodate a constant flux of variety and diversity. As valuable as an investigation of that change may be, one cannot study the arranged marriage by studying how it absorbs constant flux. ‘[W]eber defines reality as an “infinite flux” which cannot be apprehended in its totality’. 86 One cannot apprehend arranged marriage on its fundamental shared characteristics if only the constant flux and change towards autonomy dominate academic engagement.

Despite being diverse and different on individual level, there are common qualities that make a marriage an arranged marriage and thus a largely unexamined ideal type of the arranged marriage will be examined in Section III of this article. The rich diversity between cultures, countries, social and economic classes, between religions and religious denominations, between those that have migrated and those that have not, as well as the constant evolution of the arranged marriage, will be left to the efforts of other scholars. 87

At its core, all arranged marriage cultures have marriage arrangers, whether these arrangers operate on their own or co-jointly with the marital agents. All marriage arrangers are senior members of the family or community, whether these arrangers operate on their own or co-jointly with the marital agents. All arranged marriage cultures value marriage to be arranged by these senior marriage arrangers, whether these arrangers operate on their own or co-jointly with the marital agents. All arranged marriage cultures consider mate selection to be not primarily the responsibility of the marital agents, whether they share this responsibility substantially or subtly with the marital agents. All arranged marriage cultures consider mate-selection physically and mentally risky, shameful and burdensome for the young to be engaged in, whether the young engage themselves in such matters or not. Family is placed central to marriage in all arranged marriage cultures, as they all consider marriage an alliance between families, whether or not the marital agents emphasize their conjugal alliance above that of the family’s. All arranged marriages guard against an incoming candidate harming family unity or family interests. Objective reasons for marrying are always valued as these support aforementioned family unity and interests, regardless of whether there is room for individual desire and preference. Finally, all arranged marriages are voluntarily accepted by marital agents on the basis of legitimate parental guidance and authority.

As such, all arranged marriage cultures are hierarchical cultures, as they accord different roles and responsibilities to the elders and to the younger ones of a group; they are group cultures that strongly incorporate its members through loyalty to the group and its interests; they are all driven by parental guardianship and authority, rooted in protection, providence and voluntary compliance. These principles of community, hierarchy, guardianship and authority are foundational to the ‘way of life’ 88 of the arranged marriage system, and will be explained below.

1. Arranged Marriage is a Community Oriented System

Literature frequently makes reference to arranged marriage cultures as collectivist, community oriented, occurring in extended families, whether there is individualism or not. 89 Marriage concerns the whole family and families are characteristically extended with extended kinship ties. 90 Marriage choices ‘have a far-reaching impact upon … relatives, affecting the futures and socio-economic positions of a much wider range of kin than just parents and children’. 91 Beyond the conjugal alliance, marriage creates alliances between a variety of family-members. 92 ‘Strategic marriage choices enable social mobility even within the extended kinship network.’ 93 Fox argues that arranged marriage preserves family unity, ‘by felicitous selection of the new spouse’ which ‘allows for the furtherance of political linkages and/or economic consolidation between families … it helps keep families intact over generations; and … it preserves family property within the larger kin unit’. 94 Objective selection criteria are emblematic of the families’ desire to preserve a stable family. ‘Parents usually assess the reputation, economic standing and personalities of the potential in-laws and the educational level and occupation of the potential groom or bride.’ 95 The strong emphasis on pragmatic, unromantic reasons that guide mate-selection are considered wise: the new conjugal addition must suit family background and thus fit harmoniously into its organization. 96 As such, extended families remain strong in the social order. Less attention is paid therefore to subjective love. One learns that spousal love may come as martial time goes by. 97 This need not be romantic, it may as well be love in a ‘more all-encompassing sense’. 98 Typical of group cultures is that ‘[i]ndividual choice … may be constricted either through requiring that a person be bound by group decisions or by demanding that individuals follow the rules accompanying their station in life’. 99 The individual is ‘sacrificed’. 100 ‘The tradition-directed person … hardly thinks of himself as an individual.’ 101 He is a ‘collective being’ not a ‘particular being’. 102 But such sacrifice ‘is more than offset by the advantages of fulfilling one’s role within the family … ’. 103

2. Arranged Marriage is a Hierarchical System

The mere fact that marriage arranging requires some element of wisdom, experience and providence, suggests hierarchy. Not everyone is suited to make marriage choices, certainly not young children and this applies to all cultures, whether autonomous or arranged. In the latter culture, arranging marriages is a responsibility bestowed upon elders, mostly parents of the marital agents. 104 Elders, given their status and rank, are considered most able, equipped, wise and well connected to undertake the grave and delicate task of mate selection. It is their proper place to screen and select mates and it is the proper place of the young to trust and respect the judgment of the elders in this regard. Pande points to a case of a young woman called Shabnam appreciating this ‘proper place’ as she would never directly go up to her parents with her marriage wishes as ‘parents deserve their izzat ’ 105 (respect NT). And while elders are given the privilege of mate selection, they do not and may not select for their own benefit, but in the best interests and the good of the group, 106 into which are incorporated the interests and the good of the marital agents. 107

Arranged marriage cultures are thus hierarchical. 108 To understand arranged marriage, is to understand hierarchy. Yet, the social principle of hierarchy does not sit well with the Western mind. 109 The western mind views society from the lens of equality and freedom and hierarchical systems lack equality and freedom. Thus arranged marriage is rejected: it is a space where parents have the ‘power’ and upper hand and ‘dominate’ in marriage choices. 110 Arranged marriage becomes nothing more than a ‘chain of command’ 111 or a ‘power hierarchy’. 112 However, as Dumont argues, this is not true hierarchy. 113 To understand hierarchy one must ‘detach … from egalitarian societies’. 114 One must view hierarchical systems on its own merits, in an organic manner. 115

‘[H]ierarchy. comes from the very functional requirements of the social bond.’ 116 Literature offers the organism, a whole or the body as a metaphor to understand hierarchical systems. 117 Hierarchy is ‘the principle by which the elements of a whole are ranked in relation to the whole’. 118 The whole body and its parts are strongly bound together by rules, 119 social control, 120 and a common value system. 121 One accepts as necessary the rank order and the fulfilment of distinct obligations—without this the whole cannot function as it is supposed to function. 122 Decisions are taken by the most able in the interests of the whole and its parts. 123 The most able are the guardians and guardianship and hierarchy are strongly intertwined. 124

Families in arranged marriage cultures are organized hierarchically, with each member aware of its own and other’s status and social ranking, 125 with each member submitting to ‘group control’ and fulfilling ‘socially imposed roles’, 126 with each member keeping in one’s proper place, honouring order, 127 and subject to a ‘hierarchized interdependence’. 128 It is deeply understood that elders arrange marriages—it is their obligation to find matches from good families, and to exercise control as to who joins the family. 129 This applies whether or not they share this task with the marital agents. ‘From the viewpoint of many parents, arranging and seeing through your children’s marriages is a primary duty, to the extent that your role as a parent is unfulfilled until this duty is accomplished.’ 130 It is ‘a matter of great family honour.’ 131 It is a necessity too as ‘marriage normally confers the statuses of wife and husband, which have been and still are regarded in many societies as necessary to being seen as an adult rather than as a child’. 132 It is only through marriage that intimate life with a stranger turned into family is legitimate. So, the young depend on the patronage of the elders. 133 Amber, a twenty-four year old student ‘sought her parent’s intervention stating it was their ‘responsibility’. 134 Elders are not to abandon this role, nor to share it with the less qualified. They too are answerable to tradition and community. 135 But they are bound also, as good guardians and figures of authority, to choose wisely and in the best interest of the child. 136 Below a further exploration will be provided on guardianship, which is ‘a standard justification for hierarchical rule’ 137 and authority which too manifests itself through hierarchical relations. 138

3. Arranged Marriage is a System of Guardianship and Parental Authority

Arranged marriage cultures thrive on authority and entrusted leadership of guardians. Though literature never does, one could call arranged marriage a rule of guardians 139 or of parental authority or an aristocratic marital system. 140 In such a system ‘rulership should be entrusted to a minority of persons who are specially qualified to govern by reason of their superior knowledge and virtue’. 141 The entrusted uphold community values, such as ‘altruism, sacrifice, love … order, security, loyalty, duty’. 142 They govern as guardians, as figures of authority. 143 Traditionally, elders are the entrusted ones. 144 And the young honour their authority. 145 The arranged marriage of Manju and Jagdesh, both from Indian middle class families, offers a good example of these notions. 146 Manju, twenty-one years old at the time and Jagdesh, twenty three, were ‘both told that they would be a good match and should marry’ and soon after their agreement, the marriage took place. 147 Or the case of Saima, a 20-year old student who says that ‘my parents will obviously find the guy for me … I trust them for it … If they come out with a decent guy and say we’d like you to marry him, I’d say yes … ’. 148 In both examples parental authority occupies a central role in match making.

A. But what exactly is authority?

‘The need for authority is basic. Children need authorities to guide and reassure them. Adults fulfil an essential part of themselves in being authorities; it is one way of expressing care for others.’ 151

‘Deeply embedded in social functions, an inalienable part of the inner order of family … ritualized at every turn, authority is so closely woven into the fabric of tradition and morality … ’. 162 As such, traditional authority is embedded in arranged marriage cultures. It ‘roots in the belief that it is ancient’. 163 In arranged marriage cultures traditionally there is trust in parental leadership. 164 One is assured that parents know what is best for their child, as they know their child, sometimes even better than the child knows itself—they see through them. 165 This inspires obedience. 166

Parental authority is a necessary component in arranged marriage systems. Marriage affects a whole family’s stability and future, so marriage choices need to be supervised. 167 The young, inexperienced and not yet wise, are traditionally not considered well trained for this task, as they may be misguided by love. 168 So, arranged marriage societies isolate the young from potential mates. 169 In addition, social control, typical for group cultures, is applied to guard behaviour. 170 Young people can easily fall prey to romantic and sexual behaviour considered disruptive to the dignity and order of the family. 171 Here then arises the necessity for elders to authorize rational mate selection. 172 Of course, this does not exclude that young people may step out of their role. If they do, shame and dishonour may be brought to the family. 173 Such youngsters are considered deviants who must be blamed, heavily punished or re-educated. 174 As such being nourished by parental authority offers security, 175 and enables moral life. 176

4. Studying Arranged Marriage Practices

The idealized typology of the arranged marriage, as a Weberian theoretical construct, demonstrates that, at the outset, arranged marriage systems are traditionally systems of community, hierarchy, guardianship, and authority. So described, the arranged marriage finds its rationality in a system that safeguards mate selection by placing this under the guardianship and authority of elders of the (extended) families of both marital agents with the aim to align both families in a durable relational bond, that strengthens its economic and societal standing, and that allows for a legitimate space and belonging for the conjugal union.

This typology is an ideal construct, in the same way the autonomous marriage is also an ideal construct. Borrowing then from William Goode who arrived at an ideal type of the conjugal family, which was also seen as an ideal , the arranged marriage as typified above is also seen as an ideal in that a ‘number of people view some of its characteristics as proper and legitimate, no matter that reality may run counter to the ideal’. 177 Elders in arranged marriage contexts all around the world consider it an ideal to take upon themselves the role of proper guardians and authorities in marriage arranging, and children, in their turn, ideally accept the parental choice, understanding that this is wisely made, that it gains its majesty in legitimate authority. All around the world, this ideal is an inspirational reference point in arranged marriage cultures.

This said, of course reality does not always represent the ideal portrayed, however inspirational. Still, the value of the ideal and the ideal type remain: this construct, even if it is an utopia, is necessary as it provides a neutral and unbiased understanding of the arranged marriage, one that is detached from a restrictive binary approach that others the arranged marriage. The ideal construct serves also as a measuring rod to study the reality of arranged marriage practices that depart from that construct. It ‘[p]rovides the basic method of comparative study’. 178

Taking a look then into these realities, one will find that, for one, elders are not always capable of arranging marriages well. ‘The notion that parents will always act in the child’s best interests is … based on an idealized interpretation of the parent/child relationship and assumes that adults will be altruistic whenever they relate to children with love, care and empathy.’ 179 Elders may not always understand what guardianship truly entails. They may confuse parental authority with the exercise of parental power, force even.

In addition, elders continuously share marriage arranging duties with their children, as the variety of semi-arranged marriage types suggest. These hybrid arranged marriage types are expressions of transformations of marital agents’ role in exercising self-determination and self-realization in marriage matters. They also reflect the changes in traditional parenthood: where once it was the elders who decided for the collective, this is now scrutinized by marital agents’ desires for freedom to (also) decide. In the words of Aguiar ‘arranged marriage has become the locus of a set of liberal and communitarian discourses that articulate competing visions of individual and collective agency’. 180 This does not always run smoothly. Elders may not always believe that transitions towards freedom and individualism are proper. Families often act as buffers against ‘too much’ individualism that is perceived as an isolating and alienating force that disrupts family cohesion and hinders traditions to be passed on from generation to generation. Many, in arranged marriage cultures, parents as well as young people, are grappling with the blended agendas of the liberal and communitarian, of the individual and the collective that are shaping arranged marriage realities. A very sensitive portrayal of an intergenerational struggle in this regard can be seen in the drama film A Fond Kiss : protagonist Casim, son of Pakistani Muslim immigrants to the UK, asks his parents to accept his love choice for Roisin, a Catholic divorcee. In their turn, his parents, emotionally destroyed and shamed by Casim’s desires, plead to their son to accept an arranged marriage to his cousin Yasmin. This Casim refuses and the family breaks up. 181

As indicated earlier, the tendency is to view such realities from a Eurocentric lens, that prizes liberalism and equality, and that advocates the individual’s rise from traditional structures as a marker of sovereignty, supported by contract, geared towards independence and freedom from authority. 182

Again, such views monopolize examination of arranged marriage, are biased, ‘culturally-determined’ and entrenched in ‘limited historical perspectives’. 183 ‘Many people in this world have registers of well-being that are not the same as degrees of freedom, measures such as duty, devotion and responsibility.’ 184 Many people do not value, experience, nor desire full independence from parental authority.

Hybrid arranged marriages are in a sense partly separated from and partly belonging to traditional as well as liberal structures. It is vital to represent and express belonging to these traditional structures in the discourse on arranged marriage. It is important to acknowledge notions of guardianship, authority, and community when one measures change and modernization in arranged marriage realities, but also when one measures distancing from that very modernization in efforts to hold on to traditions.

The current tendency, when marital agents demand a stronger role in mate selection, is to capture this in a language of freedoms, control, agency and the rising individual. This language presupposes that marital agents’ main aim is to free oneself, become independent and ultimately exit the arranged marriage system. 185 It presupposes too that marital agents are very capable of acting independently of their parents. The fact of the matter is, that many marital agents are deeply connected to a system of parental guardianship and authority, they are hierarchically interdependent with family, they cherish strong belonging to their community and understand family cohesion as a necessary component of their family’s well-being in which their well-being is integrated. Marital agents granted or demanding a role in match making, challenge in essence (part of) the authority of parents, but do not act as fully atomistic units. When parents allow their child to jointly decide with them on marriage matters, this is articulated in literature mostly as a step that invests power in the child. However, this ought to also be valued as a sharing of parental authority or guardianship with the child. Adding authority and guardianship to the conversation on the arranged marriage gives rise to a language that relates to and represents community. For instance, why do some parents share their authority, why do others not? It might be possible that some parents deem their children disciplined enough to select wisely, pointing to the principle that ‘discipline is authority in operation?’ 186 It might be that some parents believe that their children can act as their own guardians, partly or in full, given that these children are educated and skilled in ways the elders are not? Might it be that in diaspora contexts elders are searching for new meaning to traditional concepts such as authority and guardianship and need a language to cope with this hybrid dynamic rather than a language that calls upon their children to exit anything traditional? Asking and addressing such questions will contribute to a discourse on arranged marriage that respects the very foundations it is built upon. It is knowledge about these foundations that is pivotal if we wish to understand the arranged marriage proper and change in that domain.

This article argued for a full renunciation of the binary approach adopted in literature in studying arranged marriage. In the binary approach, the arranged marriage emerges as a lesser conjugal union in comparison to the ideal and prized autonomous conjugal union. Recognizing that the arranged marriage must be valued on its own merits, this article sought for an ideal typical construct of the arranged marriage, as a neutral departure point in a study of this marital system and as a tool to explore arranged marriage realities. The arranged marriage is fundamentally rooted in the sociological principles of collective belonging, parental guardianship and the protective, provident authority of elders in match making. This article calls for a fresh discourse on arranged marriage and changing arranged marriage patterns that reflect these principles in order to arrive at a much needed and understudied fuller appreciation and conversation of a marital system that engages hundreds of millions.

In order to be as impartial as humanly possible, this article does not offer personal opinions on or preferences for the arranged or the autonomous marriage. It is of fundamental importance that any scholar on the arranged marriage system (and many other subjects for that matter) is an unbiased scholar or at least strives to be. Neither advocacy of nor opposition to the arranged marriage, and neither advocacy of nor opposition to the autonomous marriage should enter a scholar’s theories and findings. A scholar’s role is not to express any preference for either system, it is not to value one system as better than the other, it is to become independent from any prejudice of one over the other

This article is based on, The Arranged Marriage – Changing Perspectives on a Marital Institution (Unpublished Dissertation Utrecht University) Utrecht, 2019.

Authors referring to this binary are eg F. Shariff, ‘Towards a Transformative Paradigm in the UK Response to Forced Marriages’ (2012) 21 (4) Social and Legal Studies 549–65; M. Aguiar, Arranging Marriage, Conjugal Agency in The South Asian Diaspora (Minneapolis: University of Minnesota Press, 2018); R. Pande, ‘Geographies of Marriage and Migration: Arranged Marriages and South Asians in Britain’ (2014) 8 (2) Geography Compass 75–86; S. Anitha and A. Gill, ‘Coercion, Consent and the Forced Marriage Debate in the UK’ (2009) 17 Feminist Legal Studies 165–84; M. Khandelwal, ‘Arranging Love: Interrogating the Vantage Point in Cross-Border Feminism’ (2009) 34 (3) Signs 583–609; F. Ahmad, ‘Graduating Towards Marriage? Attitudes Towards Marriage and Relationships among University-educated British Muslim Women’ (2012) 13 Culture and Religion 193–210.

M. Weber, Gesammelte Aufsätze zur Wissenschafslehre (Tübingen: J.C.B. Mohr, 1988) p. 191.

Notably, H. Arendt, Between Past and Future (New York: Penguin Books, 1977); M. Douglas, ‘Cultural Bias’ in M. Douglas (ed.), The Active Voice (London: Routledge and Kegan Paul, 1982), as referred to by Thompson et al., Cultural Theory (Boulder, San Francisco: Westview Press, 1990); Thompson et al. ibid; M. Douglas, Risk and Blame (London, New York: Routledge, 1992); R.A. Dahl, Democracy and its Critics (New Have: Yale University, 1989); L. Dumont, Homo Hierarchicus (Chicago: University of Chicago Press, 1980); R.A. Nisbet, The Quest for Community (California: ICS Press, 1990); R.A. Nisbet, The Sociological Tradition (London: Heinemann Educational Books Ltd, 1966); R. Sennett, Authority (New York: W.W. Norton, 1980).

For origins of the term ‘arranged marriage’ see Aguiar (n 1) 14.

‘Autonomous marriage’ is used in I.L. Reiss, Family Systems in America (New York: Holt, Rinehart and Winston, 1976) as referred to by G.R. Lee and L. Hemphill Stone, ‘Mate-Selection Systems and Criteria: Variation according to Family Structure’ (1980) 42 (2) Journal of Marriage and Family 319–26, 319.

Anitha and Gill (n 1); Shariff (n 1); Aguiar (n 1); Pande (n 1); Khandelwal (n 1).

Shariff (n 1) 556, on binary between consent and coercion.

Compare Ahmad (n 1) 194; see also Pande (n 1) 82; see also Aguiar (n 1) 14.

Nisbet 1990 (n 4) pp. 3–4; A.J. Cherlin, ‘Goode's “World Revolution and Family Patterns”: A Reconsideration at Fifty Years’ (2012) 38 (4) Population and Development Review 577–607, 580, 581; see for progress towards the atomistic family C.C. Zimmerman, Family and Civilization (Wilmington Delaware: ISI Books, 2008) pp. 124, 247–49; in general on progress see J.B. Bury, The Idea of Progress (New York: Cosimo Classics, 2008); R.A. Nisbet, History of the Idea of Progress (New York: Basic Book, Inc. Publishers, 1980); see also Arendt (n 4) 100, 101 on progress theory.

See S. Coontz, Marriage, a History, How Love Conquered Marriage (New York: Penguin Group, 2005) p. 25; See for more on this evolution J. Witte Jr., From Sacrament to Contract , Marriage, Religion, and Law in the Western Tradition (Kentucky: Westminster John Knox Press, 1997) pp. 194–215.

X. Xiaohe and M. King Whyte, ‘Love Matches and Arranged Marriages: A Chinese Replication’ (1990) 52 (3) Journal of Marriage and the Family 709–22, 709.

See for these terms W.J. Goode, World Revolution and Family Patterns (New York: The Macmillan Company, 1970) p. 1, and Zimmerman (n 10) pp. 30–36.

A. Thornton, Reading History Sideways: The Fallacy and the Enduring Impact of the Developmental Paradigm on Family Life (Chicago: University of Chicago Press, 2005), as referred to by Cherlin (n 10) 581; see also, K. Allendorf and R.K. Pandian, ‘The Decline of Arranged Marriage? Marital Change and Continuity in India’ (2016) 42 (3) Population and Development Review 435–464, 435.

Cherlin (n 10) 581.

Allendorf and Pandian (n 14) 435.

Thornton (n 14), as referred to by Cherlin (n 10) 593.

Cherlin (n 10) 594.

On the ‘convergence theory’, see Goode (n 13) and Cherlin (n 10); on ‘developmental paradigm’ see Thorntan (n 14) as referred to by Cherlin (n 10) 581; see also A. Shaw, A Pakistani Community in Britain (Oxford: Basil Blackwell, 1988) pp. 2, 3 on the expected disappearance of Pakistani migrants’ culture.

M. Enright, ‘Choice, Culture and the Politics of Belonging: The Emerging Law of Forced and Arranged Marriage’ (2009) 72 (3) The Modern Law Review 331–59, 338.

R. Pande, ‘Becoming Modern: British-Indian Discourses of Arranged Marriages’ (2016) 17 (3) Social & Cultural Geography 380–400, 384; see on consequence of ‘othering’ of migrants, Pande (n 1) 75; Shariff (n 1) 562.

E. Said, Orientalism (New York: Penguin, 1978) as referred to by S.R. Moosavinia et al, ‘Edward Said’s Orientalism and the Study of the Self and the Other in Orwell’s Burmese Days’ (2011) 2 (1) Studies in Literature and Language 103–13, 104.

Pande (n 21) 384.

Moosavinia et al, (n 22) 104; Said (n 22).

P.J. Gagoomal, ‘A “Margin of Appreciation” for “Marriages of Appreciation”: Reconciling South Asian Adult Arranged Marriages with the Matrimonial Consent Requirement in International Human Rights Law’ (2009) 97 The Georgetown Law Journal 589–620, 601; compare Shariff (n 1) 557.

E.g.: ‘I fled in just the clothes I was wearing’: How one Muslim woman escaped arranged marriage, Mirror , 17 September 2012; L. Harding, ‘Student Saved from Arranged Marriage’, The Guardian , 14 March 2000, as referred to by R. Penn, ‘Arranged Marriages in Western Europe: Media Representations and Social Reality’ (2011) 42 (5) Journal of Comparative Family Studies 637–50, 639, for more examples, see 639–41; see also Aguiar (n 1) 11, 12.

Enright (n 20) 332; Shariff (n 1) 557; Anitha and Gill (n 1) 171; G. Gangoli et al, Forced Marriage and Domestic Violence among South Asian Communities in North East England (Bristol: University of Bristol, Northern Rock Foundation, 2006), as referred to by Anitha and Gill (n 1) 167.

Universal Declaration of Human Rights (UDHR), G.A. Res. 217A, (III), U.N. Doc A/810, 10 December 1948, Article 16 (2); International Covenant on Civil and Political Rights (ICCPR), GA. Res. 2200A (XXI), 16 December 1966, Article 23 (3); International Covenant on Economic, Social and Cultural Rights (ICESCR), G.A. Res. 2200A (XXI), 16 December 1966, Article 10 (1).

Aguiar (n 1) 11–13, see also Anitha and Gill (n 1); Shariff (n 1).

Aguiar (n 1) 11, 67.

Anitha and Gill (n 1); Aguiar (n 1) 67.

Anitha and Gill (n 1); Aguiar (n 1) 13, 14; Shariff (n 1).

Enright (n 20) 338.

UDHR (n 28); ICCPR (n 28); ICESCR (n 28).

Aguiar (n 1) 13.

Gagoomal (n 25) 611.

R.W. Hodge and N. Ogawa, ‘Arranged Marriages, Assortative Mating and Achievement in Japan,’ in Nihon University Population Research Institute, Research Paper, Series No. 1986, as referred to by Gagoomal (n 25) 601.

Shariff (n 1) 562; see also Anitha and Gill.

Shariff (n 1) 557.

Aguiar (n 1) 67; see also Anitha and Gill (n 1) 171.

Anitha and Gill (n 1) 171.

Anitha and Gill (n 1) 171; see also Thompson et al, (n 4) 7 on the ‘individualistic social context’.

See for a slightly different categorization R.B. Qureshi, ‘Marriage Strategies among Muslims from South Asia’ 1991 10 (3) The American Journal of Islamic Social Sciences , as referred to by A.U. Zaidi and M. Shuraydi, ‘Perceptions of Arranged Marriages by Young Pakistani Muslim Women Living in a Western Society’ 2002 33 (4) Journal of Comparative Family Studies 495–514, 496.

Qureshi (n 43) as referred to by Zaidi and Shuraydi (n 43) 496; Gagoomal (n 25) 592; Cherlin (n 10) 589; see also for modified traditional types, Shariff (n 1) 558; H. Siddiqui, ‘Review: Winning Freedoms’ (1991) 37 Feminist Review 78, 81, as referred to by Enright (n 20) 340, ft 45; see also R. Pande, ‘I Arranged my Own Marriage': Arranged Marriages and Post-colonial Feminism’ (2015) 22 (2) Gender, Place & Culture 172–87, 175; S.P. Wakil et al, ‘Between Two Cultures: A Study in Socialization of Children of Immigrants’ (1981) 43 (4) Journal of Marriage and Family 929–40, 935; see also Ahmad (n 1).

Qureshi (n 43), as referred to by Zaidi and Shuraydi (n 43) 496; S.A. Patel, An Exploratory Study of Arranged-Love Marriage in Couples From Collective Cultures (Dissertation Northern Illinois University, Ann Arbor: ProQuest LLC) 2016, 10; J. Kapur, ‘An Arranged Love Marriage: India’s Neoliberal turn and the Bollywood Wedding Culture Industry’ (2009) 2 Communication, Culture, and Critique 221–33, as referred to by Patel 10; Cherlin (n 10) 590; Shariff (n 1) 558.

Shariff (n 1) 558; S. Seymour, Women, Family, and Child Care in India: A World in Transition (Cambridge: Cambridge University Press, 1999) p. 212, as referred to by Kandelwal (n 1) 595; K. Kezuka, ‘Late Marriage and Transition from Arranged Marriages to Love Matches: A Search-theoretic Approach’ 2018 42 (2) The Journal of Mathematical Sociology 237–56, 237; N.D. Manglos-Weber and A.A. Weinreb, ‘Own-Choice Marriage and Fertility in Turkey’ (2017) 79 (2) Journal of Marriage and Family 372–89, 373; Pande (n 21) 389.

Shariff (n 1) 558, who refers to M. Stopes-Roe and R. Cochrane, Citizens of this Country: The Asian-British (Clevedon: Multilingual Matters, 1990).

Ahmad (n 1) 195, 200; M.J. Bhatti, Questioning Empowerment: Pakistani Women, Higher Education & Marriage (Dissertation University at Buffalo, State University of New York, 2013) 153.

R. Huch, ‘Romantic Marriage’, in H. Keyserling ed., The Book of Marriage: A New Interpretation by Twenty-four Leaders of Contemporary thought (New York: Harcourt, Brace & Company, 1926) pp. 168, 177, as referred to by Gagoomal (n 25) 607/n 112.

S. Davé, ‘Matchmakers and Cultural Compatibility: Arranged Marriage, South Asians, and American television’ (2012) 10 (2) South Asian Popular Culture 167–83, 168.

F.B. Ternikar, Revisioning the Ethnic Family: An Analysis of Marriage Patterns Among Hindu, Muslim, and Christian South Asian Immigrants (Dissertation, Chicago, Illinois, August 2004) 41.

Ahmad (n 1) 206, see also 207.

See among others Ahmad (n 1) and Aguiar (n 1).

Enright (n 20) 331, italics added.

Pande (n 21) 384, italics added, referring to the Oxford English Dictionary.

K. Charsley and A. Shaw, ‘South Asian Transnational Marriages in Comparative Perspective’ (2006) 6 (4) Global Networks 331–44, 335; Zaidi and Shuraydi (n 43) 496.

Zaidi and Shuraydi (n 43) 496; see also Penn (n 26) 637.

Zaidi and Shuraydi (n 43), 496 (italics omitted).

D. Riesman et al, The Lonely Crowd: A Study of the American Changing Character (New Haven: Yale University Press, 1961) p. 17.

A. Shaw, ‘Kinship, Cultural Preference and Immigration: Consanguineous Marriage Among British Pakistanis’ (2001) 7 (2) Royal Anthropological Institute 315–34, 323.

G.W. Jones, Changing Marriage Patterns in Asia (Working Paper, Asia Research Institute, Series 131, 2010) 4.

P. Wood, ‘Marriage and Social Boundaries among British Pakistanis’ (2011) 20 (1) Diaspora 40–64, 41.

Ahmad (n 1) 200.

Charsley and Shaw (n 56) 338; Khandelwal (n 1).

Davé (n 50) 167, 168.

Charsley and Shaw (n 56) 338.

M. Aguiar, ‘Cultural Regeneration in Transnational South-Asian Popular Culture’ (2013) 84 Cultural Critique (2013) 181–214, 183.

Aguiar (n 1) 7.

A. Patel, ‘Marriage, then Love — Why Arranged Marriages Still Work Today,’ Global News , 26 July 2018.

K. Qureshi et al, ‘Marital Instability among British Pakistanis: Transnationality, Conjugalities and Islam’ (2014) 37 (2) Ethnic and Racial Studies 261–79, 276.

Pande (n 1) 75; for more on this love see K. Bejanyan et al, ‘Associations of Collectivism with Relationship Commitment, Passion, and Mate Preferences: Opposing Roles of Parental Influence and Family Allocentrism’ (2015) 10 (2) PLoS ONE 1–24, 3; Goode (n 13) 9, 12; Coontz (n 11) 149; Compare Zimmerman (n 10) 39.

R.A. Nisbet, Twilight of Authority (Indianapolis: Liberty Fund, Inc. 2000) 235.

C.S. Lewis, ‘The Four Loves’ in C.S. Lewis (ed.), Selected Books (London: Harper Collins, 1999) pp. 5, 15.

A. de Tocqueville, La Démocratie en Amérique (Paris: Gallimard, 1961, 2 vols.), English Translation by H. Reeve: Democracy in America (London: 1875) as referred to by Dumont (n 4) 17.

Compare the ideal type of the conjugal family, Goode (n 13) 7.

Weber (n 3) 191, translation by H. Ross, Law as a Social Institution (Oxford: Hart Publishing, 2001) p. 34.

L.A. Coser, Masters of Sociological Thought (New York: Harcourt Brace Jovanovich, 1977) p. 223.

Compare Goode (n 13) 7.

Khandelwal (n 1) 584, 586, 605.

Ahmad (n 1) p. 194; Pande (n 21) p. 384; see also R. Mohammad, ‘Transnational Shift: Marriage, Home and belonging for British-Pakistani Muslim Women’ (2015) 16 (6) Social & Cultural Geography 593–614, 596.

Pande (n 44) 172, 183; Pande (n 21) 384.

Khandelwal (n 1); Ahmad (n 1); Pande (n 1); Mohammad (n 83); Pande (n 44) 181.

S.J. Hekman, Weber, the Ideal Type, and Contemporary Social Theory (New York: University of Notre Dame Press, 1983) p. 20.

For existing analyses on the topic, see Goode (n 13); D. Mace and V. Mace, Marriage East and West (London: Macgibbon and Kee, 1960); for marriages and caste in India, see Dumont (n 4); for Pakistani immigrants in Oxford and arranged marriages, see Shaw (n 19); see also Pande (n 45); Ahmad (n 1); Aguiar (n 1).

Thompson et al (n 4) 1.

See e.g. Aguiar (n 1) 15, 25, 139–44; G.L. Fox, ‘Love Match and Arranged Marriage in a Modernizing Nation: Mate Selection in Ankara, Turkey’ (1975) 37 (1) Journal of Marriage and Family 180–93, 181; Lee and Stone (n 6) 320; Kezuka (n 46).

Lee and Stone (n 6) 320: see also Mate selection theories, Encyclopaedia of Sociology, The Gale Group Inc., Encyclopedia.com: https://www.encyclopedia.com/social-sciences/encyclopedias-almanacs-transcripts-and-maps/mateselection-theories (last visited 14 July 2019).

Shaw (n 60) 325.

See eg Goode (n 13) pp. 240, 241; R.O. Blood, The Family (New York: Free Press, 1972) pp. 293–96, as referred to by Fox (n 89) 187.

A. Shaw, ‘Drivers of Cousin Marriage among British Pakistanis’ (2014) 77 Human Heredity 26–36, 31.

Fox (n 89) 181.

Shaw (n 93) 31.

See also Fox (n 89) 181; Lee and Stone (n 6) 320.

Gagoomal (n 25) 611; Lewis (n 74) 5, 15 in general on gift-love.

Thompson et al. (n 4) 6, referring to the grid-group analysis.

Tocqueville vol 2 (n 76) 90–92, as referred to by Dumont (n 4) 17; Shaw (n 19) 6.

Riesman et al (n 59) 17.

Dumont (n 4) 7.

Shaw (n 19) 6, referring to immigrant Pakistanis.

Lee and Stone (n 6) 320.

Pande (n 44) 177.

Lee and Stone (n 6) 320 see also Fox (n 89) 181.

See for various examples Gagoomal (n 25) 615, 617, 618.

G.P. Monger, Marriage Customs of the World: From Henna to Honeymoon (Santa Barbara, California: ABC-CLIO, 2004) 13.

Dumont (n 4) 2, 239, 19, 20; Nisbet (n 73) 217.

Jones (n 62) 4; Wood (n 63) 40–64, 41.

P. Crone, Pre-Industrial Societies (Oxford: Oneworld Publications, 2003) p. 99; Dumont (n 3) 19.

Dumont (n 4) 19.

Ibid., 17, 2.

Compare Crone (n 111) p. 104 on an organic view of society.

Nisbet (n 73) 217.

Dumont (n 4) 66, 240, 243, 244; Crone (n 111) pp. 99, 107; Thompson et al (n 4) 59.

Dumont (n 4) 66.

Thompson et al (n 4) 6.

Ibid., (n 4) 6.

T. Parsons, ‘A Revised Analytical Approach to the Theory of Social Stratification’ in R. Bendix et al (eds.), Class, Status and Power (London: Glencoe, 1954), as referred to by Dumont (n 4) 19.

Thompson et al (n 4) 6; Dumont (n 4) 17–19; see in general on guardianship Dahl (n 4) 52–64, 73.

Parsons (n 121), as referred to by Dumont (n 4) 19, see also 239, 240.

Dahl (n 4) 52.

Monger (n 108) 13.

Crone (n 111) p. 105, who refers to pre-industrial societies and hierarchy.

Dumont (n 4) 18.

M. Shams Uddin, ‘Arranged Marriage: A Dilemma for Young British Asians’ (2006) 3 Diversity in Health and Social Care 211–19, 211; F.M. Critelli, ‘Between Law and Custom: Women, Family Law and Marriage in Pakistan’ (2012) 43 (5) Journal of Comparative Family Studies 673–93, 677; Fox (n 90) 186,181.

Shaw (n 60) 324.

Shams Uddin (n 129) 211.

G.R. Quale, ‘A history of marriage systems’ in Contributions in Family Studie s, Issue 13 (Westport, US: Greenwood press, 1988) 2.

Tocqueville II (n 76), as referred to by Dumont (n 4) 18; see also Sennett (n 4) 126.

Ahmad (n 1) 201; in a similar vein see Mohammad (n 83) 603; see also Wakil et al (n 44) 936 on this responsibility.

Tocqueville II (n 76), as referred to by Dumont (n 4) 18, 17.

A. de Tocqueville, Democracy in America II (London: Everyman’s Library, 1994) 196.

Arendt (n 4) 93.

On guardianship see Dahl (n 4) 52.

On aristocracy see Tocqueville II (n 76), see Dumont (n 4) p. 18.

See for an explanation on tradition and authority, M. Weber, The Theory of Social and Economic Organization , A.M. Henderson and T. Parsons (trans.), T. Parsons (ed.) (New York: Oxford University Press, 1947) 341, as referred to by Nisbet 1966 (n 4) 142.

Compare Pande (n 44) 177; Shams Uddin (n 129) 211; Ahmad (n 1) 201 on trust and respect for parents.

Gagoomal (n 25) 589, 590.

Ibid., 590.

Ahmad (n 1) 201.

Arendt (n 4) 92.

Sennett (n 4) 15; see also Arendt (n 4) 92.

Weber (n 144) 341, as referred to by Nisbet 1966 (n 4) 142; Zimmerman (n 10) 215.

Zimmerman (n 10) 215.

Arendt (n 4) 93, 103.

Sennett (n 4) 18; Arendt (n 4) 93.

Sennett (n 4) 15–22.

Sennett (n 4) 16.

Arendt (n 4) 111; Weber, as referred to by Sennet (n 4) 22.

Weber, without further reference, as referred to by Sennett (n 4) 22.

Derived from Sennett (n 4) 19.

Nisbet 1966 (n 4) 107, 108.

Ibid., 142.

Shams Uddin (n 129) 211: Ahmad (n 3) 201.

MTV Documentary, True Life: I'm Having an Arranged Marriage , 2007, as referred to by Gagoomal (n 25) 617; Pande (n 21) 387; Gagoomal (n 25) 615; see also Sennett (n 4) 17 on a conductor that sees through members of the orchestra.

Sennett (n 4) 17.

Lee and Stone (n 6) 320; Fox (n 89) 181.

See W.J. Goode, ‘The Theoretical Importance of Love’ (1959) 24 (1) American Sociological Review 38–47, 43–46; compare also Bejanyan et al (n 72) 3.

Goode (n 168) 43; H. Papanek, ‘Purdah in Pakistan: Seclusion and Modern Occupations for Women’ (1971) 33 (3) Journal of Marriage and Family 517–30, 520.

Goode (n 168) 43; Thompson et al (n 4) 6; Shams Uddin (n 129) 212.

See for more Bejanyan et al (n 72) 3.

Goode (n 168) 43; Papanek (n 169) 520.

F. Bari, Country briefing paper: Women in Pakistan, Asian Development Bank July 2000. http://www.adb.org/Documents/Books/Country_Briefing_Papers/Women in Pakistan , as referred to by Critelli (n 129) 677; Shaw (n 60) 330; see also Riesman et al (n 59) 24.

Thompson et al (n 4) 59; see also in general on shame, N.P. Gilani, ‘Conflict Management of Mothers and Daughters Belonging to Individualistic and Collectivistic Cultural Backgrounds: A Comparative Study’ 1999 22 Journal of Adolescence 853–65, 854, 855; Riesman et al (n 59) 24.

A. de Tocqueville, Democracy in America II , 298, 303, as referred to by Nisbet 1966 (n 4) 114.

Nisbet 1966 (n 4) 151.

Goode (n 13) 7.

Coser (n 80) 223.

C. Breen, Age Discrimination and Children’s Rights. Ensuring Equality and Acknowledging Difference (Leiden: Brill Nijhoff, 2006) as referred to by A. van Coller, ‘Child Marriage – Acceptance by Association’ (2017) 31 International Journal of Law, Policy and The Family 363–76, 369.

Aguiar (n 1) 215.

Film A Fond Kiss , Ken Loach 2004; see also the Film What Will People Say , Iram Haq 2017 on a similar intergenerational struggle between an immigrant Pakistani father and his daughter in Sweden.

Derived from Nisbet 1966 (n 4) 116.

Moosavinia et al (n 22) 104; Said (n 22).

S. Mahmood, Politics of Piety: The Islamic Revival and the Feminist Subject (Princeton, NJ: Princeton University Press, 2011), as referred to by Aguiar (n 1) 219.

For more on this exit see Anitha and Gill (n 3) 176–80; Shariff (n 3) 550, 551, 553, 561, 562.

Nisbet 1966 (n 4) 150.

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Arranged Marriage Essays Examples

Type of paper: Essay

Topic: Social Issues , Freedom , Marriage , Love , Arranged Marriage , Family , Children , Relationships

Published: 02/21/2020

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Marriage is one of the critical issues in society. As a matter of fact, the roles and functions of marriage make it one f the important union in human race. Those who are religious will assert that marriage was actually instituted by God and this makes it a crucial issue. Arranged marriage is one of the types of marriage, but in this case the marital union is decided by third parties. It is a type of marriage where the groom and the bride are selected by other people rather than making their own decision on who to marry. In the past, this seemed to be the norm but the trend seems to behave continued in some culture or societies. The family members in most cases become part of those bringing the couples together. The parents are in the forefront in approving the potential partner for their children. In fact, the couples may even marry without knowing each other expecting that love will develop and become the best. In general perspective, this is unrealistic situation and brings out various reasons why being against arranged marriage is justified. Regardless of the religion that we belong, arranged marriage is not good. One of the main reason that drives many people to be against arranged marriage is the fact that there is no chemistry and physical attraction between the couples (Hylton, 2013). Research shows that in a marriage there should be bio-chemically compatibility between the two partners who want to get married. Hence, there is no need of putting people at risk. Marriage is actually a life time commitment and arranged marriages id putting the couples on a life time situation against their will. The chemistry between people who want to get married must grow and flourish automatically (Divakaruni, 2011). In arranged marriages love may not grow forever. There is a possibility that the partners do not like each other and focus more on their personalities. This means that the intimacy and the chemistry between the couples will never grow. An arranged marriage is not good because people have no time to learn various characters of the other partner. In most cases, people hide their personalities that may be abusive or flawed in nature. The abusive personality will come into play when individuals are already married, leaving one of the partner in marriage stressed (Hahn, 2011). Arranged marriage does not give the couples an opportunity to learn and tolerate each other characters and personality before getting married. This issue can also be said in non-arranged marriage but it becomes more harmful in arranged marriages due to the fact that you never made the choice. Arranged marriages denounce divorce leaving room for no easy escape. It is worth noting that divorce in arranged marriages comes with very severe penalties. The political, social and religious focus on divorce seems to be complex (Hylton, 2013). People focus more on the arranged marriage rather than focusing on the personal situation of an individual. In fact, people believe that abandoning arranged marriage can lead to lifetime problems. Arranged marriages have no room for free will and free decision making. Regardless of the fact that the couples are given an opportunity to meet before giving consent sound better, but if the couples refuse to consent the relatives go ahead and make the marriage official. In the 21st century, there are various risks associated to marriage, which may include STD and one could want to be tested before marriage. Arranged marriage leaves no room for this cautious and reasonable process. Arranged marriages have lead to abusive and exploitation, especially on the state of guise arranged marriage. In some occasions, arranged marriage may involve underage children, immigration fraud, and other forms of forced marriages. Therefore, the arranged marriages may be carried out in unlawful circumstances (Divakaruni, 2011). There are communities that arrange marriage for their children regardless of age, education schedule or other programs that individuals wish to accomplish before marriage. The arranged marriages violate the rights and freedom of people as stated by the law. Everyone has the right and freedom to choose who they want to get married to. The couples who are victims of forced marriage did not get an opportunity to enjoy this right and freedom. Those who arrange marriage for their children do not respect the desires and needs of their children. This means that the parents are nit sensitive to the desires of the children, which is not fair to the children (Hahn & Austen, 2011). Parents should be in the forefront on protecting the desires and needs of their children. Arranged marriages mostly driven by financial gain and social status at the expense of the happiness of children. There is a big possibility that arranged marriages will bring people who are not compatible. On the other hand those in support of arranged marriages have come up with reasons to support it. These include cultural and religious issues, financial and dynastic gain, and more so the parents take full control of their children life. In general perspective, arranged marriages are bad and should not be supported. Marriage should be a decision made by the couples in free will.

Divakaruni, C. (2011). Arranged Marriage. New York: Wadsworth Hahn, J. (2011). An Arranged Marriage. California: Wiley Hahn, J., & Austen, J. (2011). An arranged marriage. Oysterville, WA: Meryton Press. Hylton, S. (2013). An Arranged Marriage. London: Wiley

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An arranged marriage is a marriage that is planned and agreed upon by the families of the bride and groom. The couple, in most cases, have minimal or no prior interaction with each other. In some cultures, the matchmaker, a person known for their matchmaking skills, is involved in finding a suitable partner for the bride and groom. Arranged marriages are still practiced in some parts of the world today, especially in traditional societies. These marriages are deemed to be based on societal, cultural, and religious beliefs, rather than personal preference.

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Believe it or not, arranged marriages do last longer than loved ones. Arranged marriage is a marriage arranged by family members, usually the parents. In other words it is defined as a marriage where the marital partners are chosen by other, based on their considerations. Although an individual’s marriage is arranged by their family members but it reveals the dedication of two hearts, the marriage is successful and compared to love marriages the divorce rates are low. Despite of arranged marriages being set by family members, they can be more thriving, flourishing and long lasting compared to love marriages. To begin with, arranged marriage couples have the demand and desire to understand each other. In arranged marriages, love grows more by time for the couple, day by day. ‘Love is expected to grow as the spouses learn more about each other as the years go by’ (Myers, Madathil and Tingle, 2005). As a couple spends more time with each other the bond gets stronger. Therefore, understanding each other over a period time eventually will result in long lasting union. In arranged marriages, couples with different perspectives, ways of thinking and goals are committed to live together. ‘When you’re appreciative toward your spouse, he reciprocates’ (Seth, 2008). The partners in arranged marriages have a type of understanding where the couple spends time with each other to understand their needs and desires. Moreover, as the couple approaches to understand each other, this results in a western dating mode; where each partner tries to impress the other, in order to make the couple successful. In arranged marriages, the partners have the potential time to know each other well. They both try to adapt to each other’s culture and traditions with logic in order to keep the relation to last longer. By questioning rather than accepting traditional statements about the need to be together, the original collection both make us understood that what makes a couple and what deepens the appreciation for the human needs that coupling meets (Kimmel, 2002). As a matter of fact Kimmel states that questioning your spouse may lead to better understanding rather than expecting what it is and how it is. The more questions asked, the more the couple would understand each other. The arranged marriage couple tends to respect their partner’s culture and traditions. Therefore, this relationship results in a respectful relationship. Above all, couples in arranged marriages tend to spend more time with their partner to make their relationship long lasting, flourishing and passionate. Involvement of parents in arranges marriage is beneficial as they know their child’s desires more than anyone. One should marry someone whom their parents know very well. As parents raise up their child and they are aware of their child’s preference. The key consideration is that the potential mate should be situated with a set of relations who are known through prior association to another person in that effective network (Epstein 1961). As a matter of fact, parents ensure that what is right and what is wrong for their child. Therefore, approaching the decision of their child’s spouse, they are comprehensible and specific on their decision to ensure the right match for their child. Thus, leading towards the right partner for their lifetime, whereas in a love marriage, an individual may choose a wrong partner based on ‘want’ rather than their ‘needs.’ Secondly, the high degree of compatibility of parents’ help and support formulate the divorce rate in arranged marriages low. The globally average divorce rate on arranged marriages is 4% (UNICEF, Human Rights Council, ABC News, 2012). Divorce rates: Sweden-54.9%, US-54.8%, Russia-43.4%, UK-42.6%, Germany-39.4%, Israel-14.8%, Singapore-17.2%, Japan-1.9%, Srilanka-1.5% and India-1.1%. The aforementioned statistics conclude that the divorce rates are below 55%. In some countries such as India, the rates are low than expected. This is due to their family’s culture and religion. As religions play a vital role in countries like India, as their religion restricts them to perform divorce for the reason that divorce is looked down upon. Thus, their religion, leads the couples to compromise with each other, resulting in a low divorce rate. Lastly, arranged marriage does not only strengthen the bond between the couple but it also strengthens the religion and family bonding. If the relationship with family is strong, your heaven exists, otherwise your life is black and white (Aline, 2001). Furthermore, Aline shows the importance of the family bond. Arranged marriages are advantages towards family bonds, as a child trusts its parents’ choice. Whereas a love marriage without the parent’s content, breaks the family. Looking at aforementioned evidences, it is proven that arrange marriages decreases divorce rates and strengthens a family bonding. Arrange marriages have the benefit of being dedicated, liberal and compliant. A strong sense of commitment is the powerful advantage of an arranged marriage. Arranged marriage is based on mutual trust and understanding rather than just ‘love at first sight’ (Sahani, 2013).To clarify, the partners, therefore, tend to show love and respect towards each other rather than showing some other exterior sides. Commitment brings both of the partners together and the love eventually grows. At the same time, low expectations can play a huge role in arranged marriages which can lead to an unexpected successful marriage. In this case, the marriage works out well because the things aren’t as bad after all (Fox 1975). Low expectations lead to low disappointments. None of the partners know exactly what to expect from the other, so they are eventually happily surprised by what their marriage has become or has yet to become. Arranged marriage couples have the tendency to adjust with persistence and forbearance. Patience and tolerance is the key towards the success of one’s victorious end (Gandhi, 1948). Gandhi was a great man, who fought against the British individuals without being violent. As arranged marriage couples depict Gandhi’s act by accepting their spouse without any complaints. Additionally, they try to strengthen their bond by respecting and accepting each other. Consequently, arranged marriage couples have the tendency for acceptance, patience and moderation to strengthen their alliance. Even though arranged marriages have many disadvantages, it has many more advantages by which it creates a strong bond and the relationship lasts longer than loved ones. Alas, arranged marriage couples have the power to understand, accept and compromise with each other, in order to depict their parents’ respect and tradition. Compared to love marriages, arrange marriage have higher chances of being successful. Physical attraction can be blinding. Mutual trust and strong commitment are what are needed to make a strong bonding in the marriage. Without those components, relationships don’t last for long. Hence, along with mutual trust and strong commitment, love eventually grows which makes the arranged marriages last longer than love marriages. To begin with, arranged marriage couples have the demand and desire to understand each other. In arranged marriages, love grows more by time for the couple, day by day. ‘Love is expected to grow as the spouses learn more about each other as the years go by’ (Myers, Madathil and Tingle, 2005). As a couple spends more time with each other the bond gets stronger. Therefore, understanding each other over a period time eventually will result in long lasting union. In arranged marriages, couples with different perspectives, ways of thinking and goals are committed to live together. ‘When you’re appreciative toward your spouse, he reciprocates’ (Seth, 2008). The partners in arranged marriages have a type of understanding where the couple spends time with each other to understand their needs and desires. Moreover, as the couple approaches to understand each other, this results in a western dating mode; where each partner tries to impress the other, in order to make the couple successful. In arranged marriages, the partners have the potential time to know each other well. They both try to adapt to each other’s culture and traditions with logic in order to keep the relation to last longer. By questioning rather than accepting traditional statements about the need to be together, the original collection both make us understood that what makes a couple and what deepens the appreciation for the human needs that coupling meets (Kimmel, 2002). As a matter of fact Kimmel states that questioning your spouse may lead to better understanding rather than expecting what it is and how it is. The more questions asked, the more the couple would understand each other. The arranged marriage couple tends to respect their partner’s culture and traditions. Therefore, this relationship results in a respectful relationship. Above all, couples in arranged marriages tend to spend more time with their partner to make their relationship long lasting, flourishing and passionate. Involvement of parents in arranges marriage is beneficial as they know their child’s desires more than anyone. One should marry someone whom their parents know very well. As parents raise up their child and they are aware of their child’s preference. The key consideration is that the potential mate should be situated with a set of relations who are known through prior association to another person in that effective network (Epstein 1961). As a matter of fact, parents ensure that what is right and what is wrong for their child. Therefore, approaching the decision of their child’s spouse, they are comprehensible and specific on their decision to ensure the right match for their child. Thus, leading towards the right partner for their lifetime, whereas in a love marriage, an individual may choose a wrong partner based on ‘want’ rather than their ‘needs.’ Secondly, the high degree of compatibility of parents’ help and support formulate the divorce rate in arranged marriages low. The globally average divorce rate on arranged marriages is 4% (UNICEF, Human Rights Council, ABC News, 2012). Divorce rates: Sweden-54.9%, US-54.8%, Russia-43.4%, UK-42.6%, Germany-39.4%, Israel-14.8%, Singapore-17.2%, Japan-1.9%, Srilanka-1.5% and India-1.1%. The aforementioned statistics conclude that the divorce rates are below 55%. In some countries such as India, the rates are low than expected. This is due to their family’s culture and religion. As religions play a vital role in countries like India, as their religion restricts them to perform divorce for the reason that divorce is looked down upon. Thus, their religion, leads the couples to compromise with each other, resulting in a low divorce rate. Lastly, arranged marriage does not only strengthen the bond between the couple but it also strengthens the religion and family bonding. If the relationship with family is strong, your heaven exists, otherwise your life is black and white (Aline, 2001). Furthermore, Aline shows the importance of the family bond. Arranged marriages are advantages towards family bonds, as a child trusts its parents’ choice. Whereas a love marriage without the parent’s content, breaks the family. Looking at aforementioned evidences, it is proven that arrange marriages decreases divorce rates and strengthens a family bonding. Arrange marriages have the benefit of being dedicated, liberal and compliant. A strong sense of commitment is the powerful advantage of an arranged marriage. Arranged marriage is based on mutual trust and understanding rather than just ‘love at first sight’ (Sahani, 2013).To clarify, the partners, therefore, tend to show love and respect towards each other rather than showing some other exterior sides. Commitment brings both of the partners together and the love eventually grows. At the same time, low expectations can play a huge role in arranged marriages which can lead to an unexpected successful marriage. In this case, the marriage works out well because the things aren’t as bad after all (Fox 1975). Low expectations lead to low disappointments. None of the partners know exactly what to expect from the other, so they are eventually happily surprised by what their marriage has become or has yet to become. Arranged marriage couples have the tendency to adjust with persistence and forbearance. Patience and tolerance is the key towards the success of one’s victorious end (Gandhi, 1948). Gandhi was a great man, who fought against the British individuals without being violent. As arranged marriage couples depict Gandhi’s act by accepting their spouse without any complaints. Additionally, they try to strengthen their bond by respecting and accepting each other. Consequently, arranged marriage couples have the tendency for acceptance, patience and moderation to strengthen their alliance. Even though arranged marriages have many disadvantages, it has many more advantages by which it creates a strong bond and the relationship lasts longer than loved ones. Alas, arranged marriage couples have the power to understand, accept and compromise with each other, in order to depict their parents’ respect and tradition. Compared to love marriages, arrange marriage have higher chances of being successful. Physical attraction can be blinding. Mutual trust and strong commitment are what are needed to make a strong bonding in the marriage. Without those components, relationships don’t last for long. Hence, along with mutual trust and strong commitment, love eventually grows which makes the arranged marriages last longer than love marriages.

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Arranged Marriages: A Critical Analysis Essay

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Introduction

The advantage of arranged marriage, the points against arranged marriages.

Arranged marriages have existed in India from the days of yore. Various issues regarding the pros and cons of arranged marriage have gained ground with leading writers and other organizations. A critical examination of the analyses reveals that the public favors their own decision in most cases. To arrive at a suitable decision, I have chosen three arguments for and three arguments against arranged marriages in India.

Sudhir Kakar, a journalist with India Today , one of the leading magazines in India, reports that the advantage of arranged marriage is that it takes away the young person’s anxiety around finding a mate. (Kakar, 2007). Yet another view holds that arranged marriages provide more security to the woman as she receives mature advice from her parents in choosing her mate. (Arranged Marriages). The third reason is that the culture and tradition of the particular caste or community are preserved. (Arranged Marriages).

The arguments that go against the proposition are that the children do not know each other or understand each other. This results in incompatibility. Arranged marriages give rise to the threat of parents getting overprotective and controlling their children’s wishes and desires in choosing their partner and the family members of the young couple often interfere in their matters which prepares grounds for loss of individuality. (Love vs. Arranged). In the desperate attempt to preserve culture and tradition, money is swindled as dowry. (Arranged Marriages and Dowry, 1999-2006). The caste system exists which gives prominence to racism. (Classification of Marriage).

These points prepare the reader to arrive at the fallacies and hence analyze the two sides fairly and rationally.

While discussing the points in favor of arranged marriage, the writer does not seem to have taken a stand in favor yet he has provided evidence to show that arranged marriage is an outlet for the children to overcome their anxiety. It is to be noted that the range of argument is questionable and that the evidence that he has provided is not logical enough. Coming to the second argument, the writer does not express his opinion in favor of arranged marriage yet, he has dealt with the sensitive issue of protection of the rights of a woman. As a common practice, he has chosen testimony from ancient Indian and western cultures.

The evidence has not been given explicitly. In answer to the third argument, the writer has not taken a firm stand favoring arranged marriage yet, he believes that through arranged marriage the culture of a community is preserved and hence giving rise to future developments of culture and tradition in India. The writer has substantiated this from ancient Indian culture to the present.

Coming to the points against arranged marriages, the writer seems to have concluded that arranged marriages are insufficient to provide emotional security as the newlyweds are strangers to each other. This often gives rise to misunderstanding. There is also interference of the family members and unnecessary bickering in the name of religion. Money is swindled, the bride is harassed and in the name of dowry, she is often degraded.

It also promotes racism. These arguments are not properly evidenced. Small samples have been cited to substantiate the views. Suppressed evidence run through which doesn’t account for a practical solution to the above-mentioned drawback. The writer doesn’t look into facts or provide concrete data for reference.

From the above paragraphs, it can be rightly concluded that the arguments that go against arranged marriages are stronger than the arguments in favor.

From the evidence and arguments from both sides, views against arranged marriages are enlightening. The reasons are enumerated below:

Sharmin, in her article, Arranged Marriages: Then and Now has suggested that ‘qualities of a human being should be given its due importance over the popular attributes (family status, look, job, degrees)’ there is a formidable depth to understand the meaning of the phrase “know the person.” (Arranged Marriage: Then and Now 2006)

This reasoning asserts that the character of the person is more important than the superficial identity of the girl or boy. The girl and the boy must know each other’s differences and preferences so that there is mutual understanding in the years to come. Time has to be given to them. This evidence reiterates the need for emotional security, which is a crucial factor in the life of a woman because she has to spend the rest of her life with her in-laws being treated as an outsider rather than one among the family.

According to another opinion ‘In India the evil of dowry, caste and community issues and the concept of matching horoscopes sometimes taken to its extreme level, have contributed much to the arguments against arranged marriages” (Classification of Marriage). The evil practice of dowry has taken many innocent lives and the greed doesn’t end. Parents with girls are burdened. No doubt the rate of female infanticides is the highest. Matching horoscopes has turned fraudulent as the astrologers are bribed and very often it leads to the death of one partner! This is powerful evidence. Though the trend seems to have undergone slight changes, yet the custom prevails.

Parents’ interferences in family matters destroy the individuality of the couples. This is a striking point that has to be noted.

Analyses of the cases would enable us to arrive at this decision. It is a fact that in an arranged marriage the children are unknown to each other and hence they would find it extremely awkward to find themselves in an entirely new environment with a stranger after spending a good number of years with their parents. If the boy is an NRI, he would invariably leave the girl behind and keep in touch with her by phone giving no room for assessing her life partner. She is left back in yet another different environment with her in-laws, thereby providing the least emotional support. Her husband remains a total stranger for several years and the gap widens. Very often opinions clash and there is more room for misunderstandings.

It is always good that parents interfere while choosing their child’s partner because mature advice often saves mishaps.

Yet the danger it poses is alarming as there could be unnecessary interferences of the family members and over-protection resulting in feuds. Though the girl does get social security, family quarrels in the name of culture and tradition arise too soon that the family members engage in frivolous discussions that end up in serious consequences. The parents, in their aim to secure the best partner for their child often hamper the individual preferences of the young couple.

The typical Indian gives importance to the traditions and customs of the community. In the name of culture and custom, money is exchanged as dowry. A custom that began as a gift being given to the daughter at the time of marriage turned out to become a forceful demand for money to meet the requirements of the in-laws! The husband remains a mute puppet in the hands of his parents. The girl is often harassed in the name of giving birth to a male child to pass on to the coming generations. It is shameful to note that the daughter-in-law who has suffered at the hands of her mother-in-law becomes the accused in the next generation.

This is prominent even in educated and elite households where crores are spent on the bridegroom and it is called a ‘decent marriage’.

I believe that the arguments favoring arranged marriages have failed to provide practical solutions to the problems and the evidence does not stand the test of time, whereas the arguments against arranged marriages have evidence and public support. They have withstood the test of time. Proofs from every side seem to speak against arranged marriages.

Kakar, Sudhir. (2007). Match Fixing, India Today. Web.

Arranged Marriages , Indian Wedding: iloveindia. Web.

Love vs. Arranged , Indian Wedding: iloveindia. Web.

Arranged Marriages and Dowry, (1999-2006). Pardesi. Web.

Arranged marriage: Then and Now . (2006). Adhunika blog. Web.

Classification of Marriage , Indianetzone. Web.

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The Presidency of John Adams: Achievements and Challenges

This essay about John Adams’ presidency highlights his diplomatic and domestic challenges as the second President of the United States. It discusses his efforts to prevent war with France through the Convention of 1800, ending the Quasi-War, and his controversial Alien and Sedition Acts, which sparked significant opposition for infringing on civil liberties. The essay also emphasizes Adams’ contributions to the development of the American navy and his appointment of John Marshall as Chief Justice, which had a lasting impact on the judiciary. Despite facing political strife and unpopularity, Adams’ commitment to republican ideals and his leadership during turbulent times are underscored as defining aspects of his presidency.

How it works

Although he was frequently overshadowed by his more well-known predecessor, George Washington, and his successor, Thomas Jefferson, John Adams, the second President of the United States, presided over an administration full of historic events and lasting effects on the developing nation, including internal strife, diplomatic setbacks, and a steadfast commitment to republican ideals. Adams served from 1797 to 1801.

Amidst the growing threat of war with France, President Adams’s early years in office were overshadowed by the Quasi-War, an unofficial naval conflict.

France became enraged and started seizing American ships after the United States and Britain signed the Jay’s Treaty, which improved relations between the two nations. To avert a full-scale conflict, Adams sent a delegation to engage in negotiations with the French authorities. As a result, there was the notorious XYZ Affair, in which French operatives required money in order to resume talks. This debate led to a maritime near-conflict and inflamed anti-French sentiment in the US.

The Convention of 1800, commonly referred to as the Treaty of Mortefontaine, was successfully negotiated by Adams in 1800, bringing an end to the Quasi-War and restoring relations with France. The public and political elites had pushed for a more confrontational position, but this diplomatic win kept the peace and allowed the US to concentrate on home development instead of foreign strife. For these reasons, it was an important diplomatic win.

Among the most divisive parts of President Adams’s domestic tenure were the Alien and Sedition Acts of 1798, which were passed in reaction to worries of foreign influence and internal dissent. These four laws, which were heavily criticized for infringing on civil liberties, increased the residence requirement for citizenship and gave the president the authority to deport noncitizens who were deemed dangerous, all in the name of bolstering national security. On the other hand, publishing “false, scandalous, and malicious writing” disparaging the government or its officers became unlawful under the Sedition Act.

The Alien and Sedition Acts were fiercely opposed by the Democratic-Republican Party, especially under the leadership of Thomas Jefferson and James Madison. They were argued to have infringed the First Amendment rights of free speech and the press. The Acts played a significant role in the fiercely contested 1800 presidential battle, aiding Jefferson in defeating Adams and winning the subsequent election. The discussion in American politics today centers on the tension that exists between national security and individual liberties, notwithstanding the Acts’ eventual repeal.

John Quincy Adams, who understood the importance of naval might in defending American interests and ensuring maritime security, encouraged the construction of frigates and the Department of the fleet in 1798, which helped to significantly contribute to the expansion of the American fleet. By taking these steps, the nation laid the groundwork for a robust naval force, which would be crucial to its future military and economic development.

Another noteworthy achievement of President Adams’s presidency was the appointment of John Marshall to the position of Chief Justice of the United States in 1801, one of the most enduring legacies of the former president. Marshall would go on to serve as Chief Justice for more than three decades, drastically altering the American legal system and the role of the Supreme Court through decisions that established the principles of judicial review and solidified the balance of powers among the branches of government.

Adams’ steadfast commitment to republicanism and the rule of law was another aspect of his presidency. Despite intense political pressure and personal criticism, he refused to support war, preferring to use diplomacy and negotiation instead. His willingness to put the needs of the nation above party loyalty and self-interest was a shining example of leadership and statesmanship.

In summary, John Adams had many difficulties throughout his administration, but he also achieved several notable successes. His nomination of John Marshall had a lasting impact on the judiciary, his diplomatic efforts averted a conflict with France, and his support for a strong fleet bolstered American defenses. On the other hand, controversial laws and political upheaval also characterized his presidency. However, Adams’ commitment to republican ideals and his function in helping the young country through trying times solidified his reputation as a visionary and principled leader in American history.

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Brides Too Soon: The Rising Trend of Early Marriages in Uzbekistan

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Early marriages are on the rise, primarily driven by a growing scarcity of eligible brides.

“I became a kelin when I was 20, still a college student, after meeting my husband-to-be only two to three times before the wedding,” said Shohida Kenjaeva, who currently lives in Germany. A kelin, an Uzbek word for a bride, holds the lowest status in the Uzbek societal hierarchy. They are expected to serve their in-laws and husbands along with taking care of all household chores and children while working and studying. 

“I think this was my biggest mistake. I should have gotten married after finishing my studies. It was very difficult for me to juggle the duties of a bride, of a wife and a student. I couldn’t get enough sleep – I had to go to university, which was 70 km away, by bus in the morning at dawn and return in the evening. I would come home tired and still was expected to make dinner. The meal would be ready late and my husband would beat me mercilessly for it.”

Shohida’s story is quite typical. In recent years, Uzbekistan has witnessed a troubling resurgence in early marriages, a practice that disproportionately harms young girls. In June, Kun.uz reported about a wedding in Bukhara of a 16-year-old boy and a 17-year-old girl arranged by their parents, who were later fined . There has been no update on whether the young couple was separated. It is likely that they were not, reflecting a broader societal acceptance of such practices despite its illegal status.

The Family Code of Uzbekistan currently sets the age of marriage at 18. Only in rare cases (pregnancy, birth of a child, emancipation of a minor) can the age of marriage be reduced by one year with a city hakim’s permission. Officially registered marriages of girls under 18 have decreased drastically – from 8,223 in 2010 to only 68 in 2023 – mostly due to the 2019 amendments to the Family Code that increased the age of marriage for girls from 17 to 18.

However, the law has not eradicated marriages under 18. Instead, parents have resorted to marrying off their daughters through informal religious ceremonies known as nikah , without legal registration.

Liliya Achilova and Khurshida Saydivaliyeva’s study on early marriage and births, published by Society, Gender and Family in Central Asia, reported 1,496 births among girls under 18 in 2021, a 56 percent increase compared to 2020. Considering that there were only 92 registered early marriages in 2021 and that young girls rarely become a mother without a husband in Uzbekistan, one can make assumptions about the possible number of unregistered nikahs among teen girls.

Some illegal early marriages come to public attention either through wedding videos shared on social media or news reports about police arrests. These arrests often target parents or imams who conduct unregistered nikah ceremonies, serving as a warning to others.

For example, news about a man from Syrdarya who was fined for arranging a nikah between his son and a girl under 17 made rounds on local media earlier this year. Such unregistered marriages leave young girls without legal protections.

“Since they are minors, their marriages are not considered legal,” explained Kamola Alieva, a lawyer, expert on gender issues, and an associate professor at Tashkent State University of Law. “Protecting the legal rights of a girl as a wife is challenging until she reaches adulthood and formalizes the marriage. In cases of divorce via shariah law (where a husband can divorce a wife by saying a specific word three times), property and other relations between them are not regulated by formal legal frameworks. A bride can only seek child support if the husband was formally registered as the father. If she was registered in the shared household after the nikah, she may attempt to claim a portion of it, but this process is complex and difficult.”

Apart from the legal age cap, 11 years of mandatory education (rather than the previous nine years of school followed by a two to three years of college or lyceum) serves as a primary measure preventing young girls from being married off before 18 or becoming a teenage mother. The Ministry of Public Education branded schooling as a means of exerting  “social control.”

Parents are also held accountable if their children are kept from studying, resulting in some girls getting engaged before 18 but not actually marrying until after they graduate and reach the legal age.

Over the last decade, the proportion of girls marrying at just 18-19 has steadily increased. In 2015, only 21 percent of brides were in this age group; by last year, the figure had risen to 36 percent with over 102,000 brides nationwide aged 18-19.

Early marriage has always been a part of Uzbek patriarchal culture. Girls are seen as a burden to families since they do not bring in material support for their parents or look after them in their late years. Many families see it as more reasonable to invest in their sons and “get rid” of their daughters. Since the country’s independence, traditional values along with Islamic ones encouraging marrying young have re-emerged and the process has accelerated with the new government’s more tolerant approach to religious practices.

The increasing popularity of social media platforms has heightened parents’ urgency to marry off their daughters sooner. Traditionally, girls are expected to marry as a virgin and preferably with no history of dating. Parents are getting increasingly anxious about their daughters’ future prospects of finding a good match in an age of sharing personal information on social media and  sexting , exposure viewed as threatening the family’s honor. 

“Social pressure also plays a significant role,” confirmed Alieva. “In some remote areas, we observe how parents rush to marry off their daughters simply because girls appear old enough. If a good candidate from a reputable family shows interest, parents often give away their minor daughters to secure the match.”

Arranged marriages remain popular in Uzbekistan, and forced marriages still occur. A 2021 study by the Mahalla and Family Research Institute surveyed 250 teenage girls who married or gave birth early. Among the respondents, 70 percent indicated that their parents were responsible for their marriages, while only a quarter married for love. Early marriages have not only negatively affected the brides’ health (38.2 percent), but their relationship with their parents too (22.9 percent). The majority of young brides also reported that they did not continue their studies after marriage – 17 percent by their own choice, while almost 40 percent cited objections from their in-laws and husbands.

“I myself married when I was 20 and faced many hardships at such an early age,” said Sayyora, a 42-year-old mother from Tashkent who asked not to use her real name, fearing for her reputation and that of her daughter. “The groom we chose for my daughter was from a good family and my daughter herself liked him. So, we married her off when she was just 20. She married into a rich family and now has to take care of two big houses. Her academic performance has dropped. She has to do all bridal duties in the morning despite her pregnancy and only then does she rush to college.

“I very much regret marrying her off so early. The worst part is, I don’t see happiness in her eyes anymore.”

Early marriages, especially arranged and forced ones, confine many girls to their homes, where they serve their in-laws and are vulnerable to various forms of abuse. In 2022, the Family and Women Research Institute surveyed female victims of gender-based violence in five regions of Uzbekistan. The findings revealed that 39.9 percent of respondents married through sovchilik , a traditional matchmaking practice initiated by parents and other older relatives, 33.9 percent married based on mutual interest, while 21 percent married due to their parents’ will.

“My parents, especially my mother, feel very guilty,” reflected Shohida, discussing her divorce. It was initiated by her mother-in-law just a month after her wedding. “‘We made you miserable,’ they often say. But I don’t think it is my parents’ fault. They just wanted me to be happy. Yet, I still feel the pain of those beatings. My whole body hurts. I am afraid to ever get married again.”

A deeper reason for the pursuit of young brides lies in the growing scarcity of eligible girls. Uzbekistan, with a population of just over 37 million, exhibits an overall balanced male-to-female ratio. But this balance is disrupted among eligible youth; there are slightly fewer girls in Uzbekistan than boys. This gap has been widening, with only 954 girls aged 20-29 per 1,000 men in the same age category as of 2024.

In the 15-29 age group, there are 200,000 fewer girls than boys – a staggering 100 percent increase compared to 2011. Moreover, men from older age groups also seek to marry girls under 30, intensifying the competition for young brides. 

Polygamy is also on the rise. While the exact number of polygamous marriages remains unknown, some report it to be in the hundreds of thousands. Although many women agree to become a second wife due to social pressure and financial troubles, the majority of them are young, under 35.

The scarcity is further exacerbated as many Uzbek girls choose to marry foreigners, particularly Turkish nationals. In 2019 alone, 1,559 women from Uzbekistan married citizens of Turkey. 

This shortage drives parents to find a bride quickly, regardless of her young age, fearing they might not be able to secure a suitable match for their sons later on.

“Administrative punishment for marrying off an underaged young is very light – a fine of a couple of hundred dollars,” explained Alieva. “Further criminalization of early marriages is not a solution. There should be a complex set of measures on the ground, including various awareness raising programs about the consequences of early marriage in mass media, forming legal awareness and legal culture, and resolving economic problems in society.”

“Girls should get education first,” said Shohida. “Let them get married only when they finish their studies and can provide for themselves. Only then will they not depend on someone or tolerate the mother-in-law’s complaints or the husband’s violence.” 

The demographic changes and re-emergence of traditional values in Uzbekistan, however, point to a further surge of early marriages, if not illegal ones, for the coming years. 

The author thanks the TalTech Law School at Tallinn University of Technology for providing the opportunity to participate as a fellow in Caucasus and Central Asia Research Social Innovation: Development Assistance, Innovation and Societal Transformation project that allowed her to work on this piece.

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Home — Essay Samples — Entertainment — Movie Review — An Arranged Marriage Issue

An Arranged Marriage Issue

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Words: 809 |

Published: Nov 8, 2019

Words: 809 | Pages: 2 | 5 min read

Cultural Artifact

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