影响当代青年婚恋观的因素分析——以文化传播为视角

爱情是缔结婚姻、组成家庭的基础,婚姻和家庭是爱情在内容和形式上的升华。爱情和婚姻在社会发展中由男性主导逐渐走向两性的自由平等,婚姻和家庭的和谐推动着社会的文明进步。音乐、电视剧、电视节目、网络等对青年的婚恋观有着广泛而深远的影响。     

我国的婚检制度问题研究

2003年10月1日起施行的新《婚姻登记管理条例》废除了我国的强制婚检制度,自此婚检不再是我国公民结婚登记的强制要件,而由公民自由选择。在自愿婚检制度的实行过程中出现了一系列问题,比较突出的是新生儿缺陷率大幅度上升,使得社会各界恢复强制婚检的呼声越来越高。因此,从我国国情入手,分析我国恢复强制婚检的必要性,并采取相关措施,完善我国的婚检制度,使婚检制度更好地发挥作用。     

敦煌“放妻书”浅议

1900年敦煌出土的离婚文书多称为“放妻书”。“放妻书”是敦煌地区特有的离婚现象，通过分析这些文书，使我们从一个小的角度透视到敦煌广阔的离婚现象，以期能给大家对这一文化现象一些更明确的认识。     

浅谈无效婚姻制度

2001年<婚姻法>修正案增设的无效婚姻制度,弥补了我国婚姻立法长期存在的一项空白,是我国婚姻法制建设的一大进步.它对于建立、健全结婚制度,加强我国婚姻法制建设具有重大意义.     

2001年婚姻法增补内容研究综述

我国于2001年修订颁布了《中华人民共和国婚姻法》,这是我国自建国后第二次修改婚姻法。2001年婚姻法增补的内容有深刻的立法背景及原因。但尚存争议,在实际操作中还需要不断地完善。     

当代农村嫁妆的来源及功能分析

在农村社会,人们对婚姻的关注与热情往往体现在对婚姻礼仪的重视上。嫁妆作为婚姻礼仪的重要组成部分,其来源与社会功能具有较重要的研究价值。一般而言,嫁妆的稳定来源主要有女方父母、男方家庭和亲戚资助三个方面。其社会功能主要有：改善新家庭的经济状况;确定新娘在婆家的家庭地位;获取相对较高层次的婚姻。     

Towards a Free Market in Religion

While most nationalised enterprises have been privatised and made subject to the market, the Church of England, with considerable but not complete autonomy, remains ultimately a state controlled and governed organisation. The growth of secularism and religious diversity has demonstrated that the Church has failed in its mission to be the Church of all the people of England. Its share of the marriage market has shrunk to one in four and most weddings are now secular. It retains a monopoly of UK state religious ceremonial but in attempting to adjust to contemporary forms of religiosity it has become, in contradiction of its founding 16th century articles, the leader of official state interfaith activities and the arbiter and broker for the participation of a restricted range of other religious denominations in state activities. Releasing the Church from state control and creating a more open market for religion and belief will create a level playing field for all denominations and a better correspondence between citizen attitudes and public actions.     

Permissibility of Istibdal in Islamic Law and the Practice in Malaysia

lstibdal is a topic in the field of Islamic endowment （waqf） which means exchanging something with something else. The issue of istibdal and its administrative cases raised as an attractive discussion among Muslim scholars since the permission for exchanging （istibdal） is against the principle of Islamic endowment itself, which functions under the concept of perpetuity and everlasting. The action of altering or exchanging of the waqf property is contrary to the concept of waqf, which should exist forever, perpetual and cannot be changed or amended. In fact, a waqfproperty was no longer owned by man as the owner, but the ownership was transferred to the God. However, most of the Muslim scholars permit istibdal for a specific reason so as to ensure that the waqf property is functioning as intended, to maintain the intention of the waqif （donor） in a new form of asset and to ensure its benefit for the interest of all Muslims. In the Malaysian context, the issue in administrating istibdal arose as the country was dominated by the Shafi＇i sect which was more to not allow the istibdal. Therefore, this study aimed to examine this issue in the context of administrative law ofwaqfin Malaysia under the topic of istibdal. The data will be collected from the results of fatwa committee （Islamic ruling decision） from States and the Federal, also will look into some cases ofistibdal and the provisions in the Enactment of Waqfin certain states in Malaysia.     

闽台冥婚旧俗之研究

文章以录自福建(包括台湾)方志和谱牒的明、清、民国时期之冥婚案例为据,就迁葬与归葬、嫁殇和嫁于殇而言之,描述和论述闽、台冥婚旧俗之种种情况:尸归夫家、身死夫家而葬之,上门守贞、望门守贞,从安排死者联姻到包办生者与死者缔婚,以及合丧、苗媳守贞、过门待嫁而嫁于殇、延婿入赘而嫁于殇、夫家移柩从于女而合葬等特殊事例。归葬和嫁于殇专以未婚女性的性命和幸福为牺牲,是冥婚旧俗极端劣质化的产物。