Divorcing romance, rights and radicalism:Beyond pro and anti in the lesbian and gay marriage debate

In this article about ‘For Better or Worse? Lesbian and Gay Marriage’ (Feminism & Psychology, 14[1]) we focus on the contributions to the special feature, the commentaries provided by Ellen Lewin (2004), Sheila Jeffreys (2004) and Sue Wise and Liz Stanley (2004), and on wider debates about lesbian and gay marriage and partnership recognition. We agree that ‘there is a lot of confusion/assumptions made about what “it” (i.e. “marriage”) is’ (Wise and Stanley, 2004: 333). Thus, when talking about same-sex partnership recognition we are concerned with civil marriage (or civil union, or civil partnership), and not religious marriage. Our emphasis is on the public not on the private sphere; we are less interested with the personal aspects of relationships (such as intimacy or commitment) than with their public function in, for instance, obtaining ‘rights and responsibilities’.

Marital counselling: follow-up study of marriage guidance clients: perceptions of the agency, the process and outcomes. Available in 2 volumes.

This study is a consumer-survey conducted with former Marriage Guidance Council clients. The objectives were to identify and examine why they chose the agency, what their expectations and experiences were of marital counselling and whether anything was achieved. The material was derived from tape recorded interviews with 51 former M.G. clients (17 men and 34 women) from 42 marriages and with 21 counsellors; data from written material and a card-sort completed by the research sample; and the case record sheets of the research population (174 cases). The results from the written data of clients showed that 49% were satisfied with counselling, 25.5% were satisfied in some ways but not in others, and 25.5% were dissatisfied. Forty-six percent rated they had benefited from counselling, either a great deal or to some degree, 4% were neutral and 50% recorded they had not benefited. However the counsellors' assessments were more optimistic. It was also ascertained that 50% of the research sample eventually separated or divorced subsequent to counselling. A cross-check revealed that the majority who rated they were satisfied with counselling were those who remained married, whilst dissatisfied clients were the ones who unwillingly separated or divorced. The study then describes, discusses and assesses the experiences of clients in the light of these findings on a number of dimensions. From this it was possible to construct a summary profile of a "successful" client describing the features which would contribute to "success". Two key themes emerged from the data. (1) the discrepancy between clients expectations and the counselling offered, which included mis­ match over the aims and methods of counselling, and problem definition; and (2) the importance of the client/counsellor relationship. The various implications for the agency are then discussed which include recommendations on policy, the training of counsellors and further research.

Universities and the user community:marriage or mismatch?

DUE TO COPYRIGHT RESTRICTIONS ONLY AVAILABLE FOR CONSULTATION AT ASTON UNIVERSITY LIBRARY AND INFORMATION SERVICES WITH PRIOR ARRANGEMENT

Food customs of rural and urban Inupiaq elders and their relationships to select nutrition parameters, food insecurity, health, and physical and mental functioning

The Inupiaq Tribe resides north of the Arctic Circle in northwestern Alaska. The people are characterized by their continued dependence on harvested fish, game and plants, known as a subsistence lifestyle (Lee 2000:35-45). Many are suggesting that they leave their historical home and move to urban communities, places believed to be more comfortable as they age. Tribal Elders disagree and have stated, "Elders need to be near the river where they were raised" (Branch 2005:1). The research questions focused on differences that location had on four groups of variables: nutrition parameters, community support, physical functioning and health. A total of 101 Inupiaq Elders ≥ 50 years were surveyed: 52 from two rural villages, and 49 in Anchorage. Location did not influence energy intake or intake of protein; levels of nutrition risk and food insecurity; all had similar rates between the two groups. Both rural and urban Elders reported few limitations of ADLs and IADLs. Self-reported general health scores (SF-12.v2 GH) were also similar by location. Differences were found with rural Elders reporting higher physical functioning summary scores (SF-12.v2 PCS), higher mental health scores (SF-12.v2 MH), higher vitality and less pain even though the rural mean ages were five years older than the urban Elders. Traditional food customs appear to support the overall health and well being of the rural Inupiaq Elders as demonstrated by higher intakes of Native foods, stronger food sharing networks and higher family activity scores than did urban Elders. The rural community appeared to foster continued physical activity. It has been said that when Elders are in the rural setting they are near "people they know" and it is a place "where they can get their Native food" (NRC 2005). These factors appear to be important as Inupiaq Elders age, as rural Inupiaq Elders fared as well or better than Inupiaq Elders in terms of diet, mental and physical health.

A man with an "equal rights for fathers" sign attends the "Marriage and Divorce" conference

General note: Title and date provided by Bettye Lane.

Marriage and divorce demonstration at Brides Magazine

General note: Title and date provided by Bettye Lane.

Cigar smoking masked woman testifies at "Marriage and Divorce" conference

General note: Title and date provided by Bettye Lane.

Mothers but not wives: The increasing lag between nonmarital births and marriage

This study analyzed trends in marital behavior for unwed mothers who gave birth between 1960 and 2004. With nationally representative data on 15,353 White and Black unmarried mothers, results indicated that mothers who gave birth after 1989 were waiting much longer to marry than were mothers giving birth before 1968. The most pronounced delays were found immediately after a birth. Over the study period, the cumulative proportion of women who married within three years of a birth decreased for Whites by 27% and for Blacks by 60%. Findings underscore the separation that has developed between first births and first marriages in the United States, and they highlight the older ages at which children are experiencing a transition to marriage. © National Council on Family Relations, 2011.

Sweat Lodges in Iron Age Iberian Peninsula: New Data, Typologies and Interpretations

Three questions on the study of NO Iberian Peninsula sweat lodges are posed. First, the new sauna of Monte Ornedo (Cantabria), the review of the one of Armea (Ourense), and the Cantabrian pedra formosa type are discussed. Second, the known types of sweat lodges are reconsidered underlining the differences between the Cantabrian and the Douro - Minho groups as these differences contribute to a better assessment of the saunas located out of those territories, such as those of Monte Ornedo or Ulaca. Third, a richer record demands a more specific terminology, a larger use of archaeometric analysis and the application of landscape archaeology or art history methodologies. In this way the range of interpretation of the sweat lodges is opened, as an example an essay is proposed that digs on some already known proposals and suggests that the saunas are material metaphors of wombs whose rationale derives from ideologies and ritual practices of Indo-European tradition.

Childhood’s crossings: rites of initiation in "Campo Geral" by Guimarães Rosa and "Terra sonâmbula" by Mia Couto

The present work analyses, under an anthropologic perspective, each one of the phases of the rites of passage lived by the protagonists of Guimarães Rosa’s Campo geral and Mia Couto’s Terra sonâmbula, trying to track in these texts the elements related to the traditional societies’ culture and trying to identify the meaning of the mentioned elements in the specific context of the authors. The two writers mix these primitive components with the regional culture and therefore achieve, starting also from the local representations, to reach a universal extent.

Introducing "Fourth Space" : Young Muslims Negotiating Marriage in Europe

Based on interviews with young persons in two national Muslim youth organizations in Europe, this article examines how young Muslims negotiate between the cultural customs of their societiesof origin, their everyday experiences in Europe, and the global Muslim public sphere. In seekinga universal “true” core of Islam, these young persons create their own version of Islam, a “fourthspace” in which they reinterpret the authoritative source texts of Islam in light of personal diasporicexperiences in Europe. This reinterpretation becomes particularly pertinent in the context of planningfor future marriage, where they jointly construct new understandings of Islam to argue for inter-ethnic marriages and later age at marriage, to argue against coercion in arranged marriages, tooppose polygyny and to portray the stigmatization of divorce as counter to the true spirit of Islam.

Marriage and freedom : Isabel archer's choice in the portrait of a lady [recurso electr?nico]

Resumen: Henry James (1880-81) narrates the story of a fictional American lady called Isabel Archer who decides to move to England to live with her aunt and later inherits a great fortune. The novel?s story is set during the late nineteenth century, which is an epoch that has a broad historical context with transitions and revolutions in different academic fields. This analysis treats the issues developed in the book that explore, on the one hand the possibility of a woman to be free in a nineteenth century Victorian society that demands adherence to traditional beliefs in order to belong to the high, intellectual and respectful elite. On the other hand, the book presents the possibility of marriage in which women have autonomy over their decisions and lives in general.

"I’ll call you when we are ready" (One family’s experience of critical care and end of life decision making)

The purpose of this paper is to explore through narrative accounts one family's expérience of critical care, after the admission of a family member to an Intensive Care Unit (ICU) and their subséquent death five weeks later. Numerous studies support the need for effective communication and clear information to be given to the family. In this instance it was évident from their stories that there were numerous barriers to communication, including language and a lack of insight into the needs of the family. Many families do not understand the complexities of nursing care in an ICU so lack of communication by nursing staff was identified as uncaring behavior and encounters. Facilitating a family's proximity to a dying patient and encouraging them to participate in care helps to maintain some sensé of personal control. Despite a commitment to involving family members in care, which was enshrined in the Unit Philosophy, relatives were banished to the waiting room for hours. They experienced feelings of powerlessness and helplessness as they waited with other relatives for news following investigations or until 'the doctor had completed his rounds'. Explanations of "we must make 'the patient' comfortable" was no consolation for those who wished to be involved in care. The words "I'il call you when we are ready" became a mantra to the forgotten families who waited patiently for those with power to admit them to the ICU. Implications are this family felt they were left alone to cope with the traumatic expériences leading up to and surrounding the death. They felt mainly supported by the priest, who not only administered the last rites but provided spiritual support to the family and dealt sensitively with many issues. Paternalism in décision making when there is a moral obligation to ensure that discussions on end of life dilemmas are an inclusive process with families, doctors, nurses was not understood, therefore it caused conflict within the family over EOL décision making. The family felt that the opportunity to share expériences through telling and retelling their stories would enable them to reconfigure the past and create purpose in the future.