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High levels of absenteeism have been observed amongst male students attending two transnational higher education (TNHE) institutions in the United Arab Emirates (UAE). One reason offered is an obligation to attend engagement ceremonies. Many ceremonies are linked to arranged marriages. The purpose of this paper is to contradict assumptions that suggest that higher education reduces arranged marriages, and to highlight that university policies overlook cultural nuances.

Semi-structured interviews were conducted with 25 male postgraduate students aged between 22 and 45. Content analysis was used to analyse and interpret the data.

Several interviewees chose to have an arranged marriage and some saw their postgraduate studies as an opportunity to have a better chance of securing a wife. Equally, several students felt that university policies were unsympathetic to cultural obligations.

This research was restricted to male students from two TNHE institutes in the UAE.

This research provides insight for TNHE managers by providing student-centric research into cultural reasons that prevent student attendance.

TNHE is not fully responsive to familial obligations within collective societies. In consequence, there has been a lack of sympathy within policies regarding students’ requirement to fulfil cultural commitments.

The paper explores the challenges of creating culturally sensitive educational policy and practices.

The literature on marriage formation neglects different pathways to marriage. This study focuses on arranged marriage, introduced marriage, and self-initiated marriage as three main marriage pathways in East Asia and examines how people’s marriage pathway choices are associated with education and change over time in mainland China, Japan, South Korea, and Taiwan. Using data from the East Asian Social Survey, this study finds that education is associated with fewer arranged marriages and more self-initiated marriages and that more recent marriage cohorts also witness a decline in arranged marriages and an increase in self-initiated marriages. However, how introduced marriage is associated with education and change over time varies in four East Asian societies. The findings support the “developmentalism-marriage” framework that developmental idealism leads to modern marital practices.

The purpose of this paper is to explore relationships that seniors (aged 55 and above) experience with prescription pharmaceutical brands, thus attending to situations where consumers have limited control over brand choice.

A phenomenological study was conducted involving interviews with seniors in two Canadian cities. Phenomenology relies on a small number of interviews that are analyzed in depth and describes the lived consumer experience. Data analysis focused on types of relationships participants had experienced with brands and factors that influenced relationships.

Analysis reveals four types of relationships that seniors hold with prescription pharmaceutical brands. The interpersonal relationship metaphor of arranged marriages can be used to describe relationship forms that seniors develop with brands. The quality of relationship seniors have with prescribing physician, who acts as marriage broker, and brand attributes influence relationships with prescription pharmaceutical brands. Consumer's ethos and nature of illness also influence brand relationships.

The study provides insights into brand choice situations where consumers have low control and addresses impact of intermediaries on consumer experiences. It opens the way for further research on mediated brand relationships.

Marketing managers need to understand the role of intermediaries, where applicable, in influencing consumer relationships with brands.

The study closes a gap in academic research (which is sparse) on relationships with prescription pharmaceutical brands held by consumers – specifically older consumers. It also encourages a critical view of the arranged marriage metaphor as a means of understanding consumer‐brand interactions.

In this chapter, we describe the belief system of Izzat which is central among South Asian families. The idea of forced marriage is based upon the concept of Izzat or honor which is a cornerstone of family life in South Asian communities.

Rai (2006) suggests that South Asian community members are deeply affected by what others say about them. The closest English translations to Izzat and Sharam are honor and shame, respectively. Rai argues that Izzat and Sharam are mechanisms that safeguard patriarchal customs such as arranged marriage which are familiar to us from our own backgrounds as two Asian women. It is our belief that Izzat is the highest “context marker” (Pearce & Cronen, 1980) for forced marriages.

We will illustrate the concept of Izzat through two case vignettes and explicate theoretical ideas, based on Izzat to include Borzemyi-Nagy’s ideas about belief systems.

The research of Ryan Brown (2016) University of Oklahoma on “honour cultures” in the USA draws some parallels in gendered discourses about power of men over women. He suggests that high levels of murder rates as well as reluctance to address mental health issues are present in “honour cultures.” These ideas resonate with the strong influence of Izzat upon South Asian family and community systems which we have met in our practice. The development of our practice was in response to issues arising from our clinical work in these communities (Robinson, 2016).

We will explore the continuum of marriage to include forced, arranged and consensual marriage within the context of Izzat and compare with black African and African-Caribbean families.

We will also consider issues of cultural competence and expertness and how this interplays with strongly held belief systems such as Izzat. We will end with some clinical implications and pointers for practice.

The purpose of this paper is to examine the influence of Muslim society marriages – forced, arranged or marriages of choice/love, on women entrepreneurial intentions (EI), with reference to Ajzen’s (2002) theory of planned behaviour. It is postulated that marriage type has a significant influence on women household dynamics towards EI and business growth.

A qualitative methodology was used and a total of 20 semi-structured face-to-face interviews were conducted with Muslim married women entrepreneurs operating home-based and market-based small businesses.

The findings show that all these three types of married women entrepreneurs are active in the entrepreneurial process. However, the authors found different paradoxes in their EI and desire for business growth based on their marriage choices or marriage-related constraints that may have been imposed on them.

Qualitative research on a small sample size certainly presents a limitation on the generalizability of this work, because it is difficult to capture data regarding this sensitive issue. Future research could also be carried out in other cultural and religious traditions.

The paper provides good insights to understand the entrepreneurial journey of Muslim women entrepreneurs in the conservative society based on their marriages options.

The contribution of this research is twofold. First, the paper offers a theoretical perspective related to female EI and business growth based on religious marriages. Second, it applies Ajzen’s (2002) planned behaviour theory to establish how marriage constraints may influence women EI in the Muslim society.

The relationship between religious belief and spousal choice in Nepal is examined, looking at how the importance that individuals place on their own religious faith influences their decision either to allow their parents and other relatives to arrange a marriage for them or to initiate their own love marriage. How the importance attached to religious faith within the individual’s family and neighborhood affects this decision, and how education modifies the relationship between religion and spousal choice are also looked at.

Ordinary least squares regression models are used to examine the relationship between spousal choice and key independent variables. Interaction terms are used to examine how education may moderate the relationship between personal, family, and neighborhood religious salience and spousal choice.

It is found that the effect of one’s neighbors’ faith operates differently based on one’s own level of education. The “moral communities” thesis is used to theorize that in neighborhoods where religion is regarded as very important, individuals need to expend more effort to maintain respectability, adhering to tradition by having arranged marriages. In neighborhoods where religion is less important, the weaker demands made by the “moral community” render individuals more free to choose their own spouses. For highly educated individuals, the effect of their neighbors’ religious belief is considerably reduced.

As Nepalis become more educated, they not only move out of the sphere of family influence, as discussed in previous research, but also away from being influenced by their neighbors.

The purpose of this paper is to look into marriage patterns and family structure and changes therein over the period of 50 years. Reasons for change in marriage patterns are also included. It also includes marriage arrangements in the village by time periods. The latter part of the paper explores changes in family structure and its relevant reasons over the decades.

Survey was conducted to attain and assess the required information. An interview schedule was developed as a tool for data collection. Systematic sampling technique was used for the selection of the respondents (aged 55+). These respondents were assumed to have observed the changes over the decades. The results were based on trend analysis from 1960s through 2008.

The results showed that material exchanges on the vital events have declined with the exception of marriage occasion over the period of time. The data shows that most of the marriages were taking place between close relatives from 1960s through 1980s. Substantial decline in these marriages was replaced by corresponding increase in inter-caste marriages after 1990 due to education and economic factors. During the same period, a shift is observed from joint family system to nuclear one.

Policy makers might consider various social trends to manage changes in a traditional society.

This paper focusses on changes in marriage patterns and family structure along with their pertinent causal factors in a rural community of the Punjab, Pakistan.

Attitudes and beliefs towards marriage and family held by Chinese and American college students were compared in this study. The primary dimensions included whether to marry, age to marry, number of desired children, age to have children, perceptions of divorce, willingness to cohabit, openness to blended marriages, and gender roles within marriage. If a global convergence of cultures is occurring, then similarities should be found throughout the views of all respondents towards the institution of marriage. Dissimilarities in views could be interpreted as evidence of the entrenchment and uniqueness of culture, an outcome advanced by those who question cultural homogenisation. Hundreds of college students in several large universities in China and one regional university in the United States were surveyed at convenience. The Chinese students were found to prefer marrying and to plan having children a year later in age compared to the Americans. They also desired having nearly one fewer total number of children on average compared to the Americans. Surprisingly, the Chinese were more agreeable with divorce. The Americans were more likely to support gender equality within marriage and to accept blended types of marriage. Both groups equally approved of the overall idea of couples cohabiting if they plan on marrying. However, the Americans were far more willing to say that they themselves would cohabit. Visions of the benefits of married life were similar across countries. Overall, far more significant differences were found than no differences. The results suggest that elements of marriage norms in the world’s largest economies are somewhat constrained by social forces in their ability to completely converge.

As an object of study, mergers and acquisitions are often characterized as containing two entities that in one way or the other become one. Metaphorically, researchers frequently talk about this relationship in terms of a “marriage.” In this chapter, the authors discuss the marriage metaphor with regard to its adequacy in M&A studies. The authors suggest that the metaphor contains strong normative understandings that to some extent condition how we understand M&As. This chapter highlights three dimensions to problematize the metaphor: sequence of events, number of partners, and power relations in a marriage. For each dimension, the underlying metaphorical belief is discussed and a specific risk is identified. The general message is that M&A research should consider more closely the nature of the relationship between the two (or more) parties of M&A to provide a better understanding of which situations that are actually studied.