Search results

Only three decades ago, many demographers believed that the nuclear family – married adults and their biological children – was the modal family structure toward which all societies would rapidly converge (e.g. Goode, 1970). Indeed, during the two decades following World War II, marriage and childbearing in most Western nations tended to: (1) occur early in adulthood; (2) follow a predictable sequence; and (3) be tightly coupled. That is, young couples first married, and then quickly began having children. Over the past few decades in many Western countries, however, marriage and fertility have been increasingly delayed to later adulthood and decoupled from one another, such that the sequence and timing of partnership formation and childbearing have changed dramatically. As a result, most Western nations have experienced increasing rates of out-of-wedlock and out-of-partnership fertility and nonmarital cohabitation¹ (as well as divorce) (Goldscheider et al., 2001; Haskey, 2001; Hoem & Hoem, 1988; Kiernan, 2001; Martin & Bumpass, 1989; Murphy, 2000; Noack, 2001; Ostner, 2001; Prinz, 1995; Toulemon, 1997). The pace of change has been so swift that in the preface to the second edition of Marriage, Divorce, Remarriage, Cherlin (1992, p. vii) remarks that only ten years after the publication of the first edition a more appropriate title to the book might have been Cohabitation, Marriage, Divorce, More Cohabitation, and Probably Remarriage.

Demographic and health surveys in the Philippines have shown a rise in cohabitation among young people. This chapter aims to provide an in-depth sociological understanding of a more specific phenomenon called serial cohabitation – referring to the dissolution of current cohabitation and entering a new one, and the continuation of the cycle if the new one ends again. By developing the framework of undisplaying and re-displaying family from Janet Finch’s displaying family, this study posits that serial cohabiters experience a cycle of wanting to display an ideal family and having to undisplay every time the dissolution of the cohabiting relationship happens. This study demonstrates how serial cohabiters with children, in response to social stigma, exhibit resiliency toward stepfamily formation and committed sexual relationships. This chapter, therefore, conceptualizes “family acceptance” which refers to embracing the fluidity, reconfigurations, and “imperfections” of their newly formed family and “community acceptance” which covers the same affirmation from friends, neighbors, and extended relatives who are considered as relevant others by serial cohabiters. Family acceptance comes in three forms: first is the acceptance of/by children, second is the acceptance by the parents to the repeated stepfamily formation within their own homes, and third is the acceptance of the woman herself to the possibility that cohabitation is the “happy ever after.” This study argues that once these forms are achieved, serial cohabiters become more capable of undisplaying their previous family and displaying their new family.

Comparative studies have confirmed that the current types of cohabitation (defined as living together as a couple without being married) and the meanings attached to them differ across Europe. This variation could reflect differences in the levels of progress or the stages countries have reached in a common developmental process, as suggested by the theory of the Second Demographic Transition and Kiernan’s stage model of cohabitation. However, it may also indicate that countries are on different developmental paths, as suggested by path dependency theories. To examine whether changes in the prevalence of cohabitation follow a common script, this study analyses types of cohabitation within emerging family formation patterns over cohorts and across countries.

For this purpose, sequence methodology is applied to analyze cohort-specific family trajectories in France, western Germany, Norway, and Italy. In particular, using data from the German National Educational Panel Study (NEPS) and the Generation and Gender Survey (GGS), patterns of union status and co-residence with (own) children between ages 15 and 35 among the 1935–1969 birth cohorts (for Germany, among the 1940–1974 birth cohorts) are compared.

Our findings provide some support for the claim that there were common patterns of change. However, also country-specific variations in family trajectory patterns were detected, which suggests that general processes of change were mediated through country-specific institutions (path dependencies). The empirical evidence for convergence as well as for divergence indicates that both theoretical strands add to our understanding of the spread of cohabitation in European countries.

This chapter aims to document the increase in cohabitation in the Southern Cone (Argentina, Chile, and Uruguay) between 2010 and 2021, to analyze the role played in it by certain associated factors such as changes in the educational level of the population, age structure, and income distribution, and to evaluate the importance of people’s preferences (in terms of ideas or values) for cohabitation versus marriage. The results suggest that the models of nuptiality identified in previous studies coexist in the region: the traditional and the modern one, while there is a convergence of the prevalence of cohabitation among social groups within countries. Furthermore, although the prevalence of cohabitation as a springboard to marriage cannot be rejected, there are indications that suggest the presence of perceptions and ideas favorable to cohabitation as an alternative form of family organization, closer to the predictions of the theory of the second demographic transition than to the postponement of the age of entry into marriage and the birth of children.

In recent years, Asian countries have experienced rising rates of premarital cohabitation, mirroring a similar trend that could be observed in many European countries several decades ago. As international differences in these trends are often attributed to institutional and societal differences, this study explores how China’s and Germany’s welfare and cultural regimes relate to national differences in the timing and prevalence of premarital cohabitation and direct marriage.

On the basis of two post-hoc harmonized surveys (pairfam for Germany; CFPS for China), descriptive analyses and logistic regressions were conducted. A higher standardization of partnership trajectories during the transition to adulthood was observed in China; this being probably related to China’s collectivist and Germany’s individualistic culture. While urban–rural differences prevail in China, and are attributable to China’s hukou system, East and West Germans differ considerably in this regard, a finding which can be traced back to regional differences in historical legacy. Discrepancies in economic modernization explain why the likelihood of experiencing these events differs for individuals in the Eastern and Western Chinese provinces.

Besides these differences, the two national contexts resemble each other in the prevalence of educational hypergamy, as well as in greater rates of cohabitation prior to first marriage, in contrast to direct marriage, seen among wealthier individuals and those with higher education. For the first time, the effects of cultural and institutional differences on the transition to adulthood were compared between a collectivistic vs. individualistic cultural regime and a productivist vs. corporatist conservative welfare regime, enabling researchers to draw conclusions about the link between cultural and welfare regime types and partnership patterns.

Purpose: Premarital cohabitation has increased dramatically in China in the last few decades. Past studies have suggested that education is positively associated with premarital cohabitation in China, but how this association changes over time when cohabitation grows from a marginal phenomenon to a popular choice remains unknown. This chapter investigates the changes in the association between education and premarital cohabitation among married individuals in post-reform China.

Design/methodology/approach: Using pooled data from the China Family Panel Studies (2010–2016), logistic regressions are carried out to compare the association between education and premarital cohabitation across three marriage cohorts: 1981–1992, 1993–2001, and 2002–2016.

Findings: Results show that opposite to trends in many Western countries, the positive association between education and premarital cohabitation has not decreased but instead strengthened over time in China. This trend is more consistent for women than men.

Research limitations/implications: The pathways through which education influences cohabitation have not been examined. Moreover, the scope of this research is limited to married individuals and does not include cohabiting experiences that do not lead to marriage. Future research may address this issue when such data become available.

Originality/value: This chapter for the first time examines how the association between education and premarital cohabitation changes over time across different marriage cohorts and whether the diffusion process has happened like what has been observed in Western countries. The findings suggest that China is developing different patterns and trends of demographic changes because of its unique institutional and cultural context.

Research has shown that young adults face strong economic burdens when it comes to establishing their intimate relationships in times of labor market deregulation and economic recession. However, little is known about possible protective effects of the transition to cohabitation on subjective worries. Based on economic and gender-specific assumptions, the present paper uses data from the German Socio-economic Panel (GSOEP) from 1991 to 2020. Longitudinal analyses show that the transition into cohabitation reduces the economic worries of German women, especially in times of macroeconomic crisis. For men, cohabitation is only protective against economic worries if they or their partner have high economic resources. The latter may indicate that young men in precarious living situations perceive the male breadwinner model as a subjective burden in the context of cohabitation.

The literature on cohabitation intimates a clear line between marriage and cohabitation where the latter lacks a formal or legal backing. This understanding overlooks contextual issues which complicate definitions of cohabitation. With evidence from historical and contemporary literature on cohabitation among the Asante of Ghana, this chapter argues that traditional social practices coupled with the plurality of legal frameworks governing marriage in Ghana, leads to subjective constructions and interpretations of cohabiting unions. Consequently, there are situations where one form of partnership would qualify as marriage, whilst the same would be considered a cohabiting union in other circumstances. Again, the sense in which cohabitation functions as a prelude, an alternative or equivalent to marriage among the Asante differs significantly from what pertains in other societies. The chapter, therefore, calls into question the oversimplified meanings of cohabitation often based on the assumption of a dualistic relationship between marriage and cohabitation. The chapter concludes that the definition of cohabitation among the Asante and some sections of the Ghanaian public is fluid and not as clearly defined as it is in other parts of the world, especially the Global North. Given this reality, rather than generalized interpretations of cohabitation, researchers need to consider the contextual differences and understandings of cohabitation in their studies.

This paper aims to explore how couples reflect gender role–related attitudes in their family formation process and whether these processes could be described through the lens of ambivalence. Using qualitative methods, semi-structured interviews with Estonian married and cohabiting couples were conducted (all together 24 interviewees). Analysis revealed themes of ambivalence toward gender roles among married and cohabiting couples. The present study could be classified as exploratory in identifying ambivalence, with open-ended and emergent analysis.

It is known that Estonians have adopted Western values and their family behavior resembles that of Nordic countries. However, our interviews showed that on the level of the individual, gender role–related attitudes in relationships have remained traditional. The reason for this might lie in the rapid change of values that occurred after the collapse of the Soviet Union. Western lifestyle was seen as an ideal, and copied in behavior before the actual family or gender role values could undergo the transformation needed to support egalitarian family values.

Our study reveals that the societal context of a rapid change in values and norms might create confusion and ambivalence in attitudes. Therefore, a high proportion of cohabiting couples might not be the product of egalitarian gender role–related attitudes but a product of ambivalent couple relations where the couple has not discussed thoroughly the vision and expectations they have for each other and their relationship.