By Elizabeth Abbott
What does the "tradition of marriage" quite appear like? In A background of Marriage, Elizabeth Abbott paints a regularly striking photograph of this so much public, but such a lot intimate, establishment. Ritual of romance, or social legal responsibility? everlasting bliss, or cult of domesticity? Abbott unearths a posh culture that comes with same-sex unions, prepared marriages, dowries, self-marriages, and baby brides. Marriage--in all its loving, unloving, decadent, and impoverished manifestations--is published the following via Abbott's infectious interest.
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Extra resources for A History of Marriage
Cambridge, MA: Blackwell Wallerstein, Immanuel. 1974. The Modern World-System: Capitalist Agriculture and the Origins of the European World-Economy in the Sixteenth Century. New York: Academic Press. ). 1996. Questioning the Secular State: The Worldwide Resurgence of Religion in Politics. New York: St. Martin’s Press. Zeidan, David. 2003. The Resurgence of Religion: A Comparative Study of Selected Themes in Christian and Islamic Fundamentalist Discourses. Leiden: Brill Academic Publishers. e. in depicting three religious figures, of the martyr, the convert (and re-convert), and the (apocalyptic) black knight, I would like to discuss the process of resurgent religion in politics.
E. the rituals developed by the neo-Hindu movements. Examining this case does not entitle me to generalize; it merely helps me to formulate a working hypothesis that, in a comparative study on the rituals developed in other socio-religious settings, might refute the claim that conversion is not only a matter of individual choice, but the outcome of a conversion policy, a battle taking place not only at the boundaries between systems of religious belief, but also and especially as part of a political design to impose a cultural hegemony on a society that is thereby restored to a state of purity, where belonging to a religion is part of the natural order of things (Stromberg, 1993).
Simplifying somewhat, the reason that religion was not modern was that it was not “rational”, or at least not sufficiently rational, and that therefore in modern society religion was superseded by the contrastingly rational or at least more rational. Modern rationality, on this increasingly dominant view, was represented, not by religion, but by the rationales or ways of operation of what I have been calling the secular societal systems, state, law, economy, and science especially. Correspondingly, to the degree that society became more and more modern – and for this view that is what was inexorably happening – it would become more and more rational and therefore had to become less and less religious, which is to say more secular.
A History of Marriage by Elizabeth Abbott