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Family socio-cultural values and its practices have pervasive effects on early age at first marriage in every society. The purpose of this paper is to examine and compare how family socio-cultural values and its practices exert effect on early age at first marriage between Muslim and Santal couples in rural Bangladesh.

First of all through snow-ball process and checking of marriage documents the author carefully identified 598 couples from Muslim and 560 from Santal who were married the first time between 1995 and 2005 years and whose age range was 12-48 years for husbands and 10-45 years for wives. Then, 585 pairs of couples (295 for Muslim and 290 for Santal) were randomly selected from the Talonda of Rajshahi district, Bangladesh. Data were collected, applying interview method with semi-structural questionnaire in family setting. Then the collected data were analyzed, using χ2 test and binary logistic regression (BLR) technique.

The frequency distribution showed that most of the Santal couples compared to the Muslim ones were married before the minimum legal age in Bangladesh. The results of χ2 test of the frequency distribution were significant at p<0.01 and p<0.05 level. In addition, results of BLR analysis suggested that early age at first marriage was significantly (p<0.01 and p<0.05) associated with family socio-cultural values studied. It is argued that ethnicity, family pattern, residence pattern, illiteracy and ascriptive occupational status were the risk factors to persist early marriage among the Santal couples than the Muslim ones in rural Bangladesh.

Although the findings are suggestive to understand differences in early marriage associated with family socio-cultural values between the ethnic couples, further cross-cultural study should be conducted on how socio-psychological factors affect early marriage between the ethnic groups. In spite of the limitations these findings may have implications in comparative social policy practice to prevent early marriage associated with changes in family socio-cultural values between the ethnic groups in Bangladesh.

The findings in the paper are original in linking between family socio-cultural theory, its related policy and practice to prevent early marriage between the ethnic couples in Bangladesh.

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.

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 aim of this study is to examine interpersonal trust in Muslim matrimonial sites (MMS) from a male perspective. Specifically how users perceive interpersonal trust in MMS; what are the signs of lack of trust in MMS (if any); and what strategies do users adopt to handle the lack of trust in MMS.

This empirical qualitative study used ethnographic techniques to collect data. In addition to briefly observing five MMS, the study conducted semi-structured interviews with ten participants, who were all males, between the ages of 25-35, and residing in different locations, including the USA, the UK, the UAE, Australia and Bahrain. While the interviews focused on participants' experience in MMS, the analysis of these interviews focused on the issue of trust in these sites.

The analysis has revealed that participants associated trust with “risk taking”, “reliance” on one's abilities, “self-confidence” and honesty with the first three being the major themes that transpired from the analysis of data. The analysis has also revealed three signs of lack of trust in MMS. Users expressed concern over a large number of members' profiles being fake; they appeared suspicious about these sites and approached them with caution and felt intimidated by the unrealistic expectations members placed on them. However, it was found users adopted several strategies to handle the lack of trust in MMS including using their communication skills to study others carefully, doing “police work” to uncover any inconsistencies in their statements, “interrogating” them using a pre-developed list of questions and involving their family members in their negotiations.

Despite MMS immense popularity within the Islamic world, with the exception of a few articles, there are not many articles available in the academic literature on them. This article seeks to address this imbalance.

This is an opinion piece on the practice of early child marriage in Iran, with a brief review of the causes and consequences of this practice. This piece critically looks at the blanket policies, such as minimum age at marriage, that criminalise early child marriage and discusses why such policies may do more harm than good when they are not compatible with the social norms of the societies in which they are implemented.

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.

The purpose of this paper is to examine the impact of religious sect on the Lebanese consumer’s perception of controversial product advertisements.

The study used a quantitative survey that was administered to a purposive representative sample of respondents from the two main Muslim sects in the country, namely, Sunni and Shiite Muslims.

The results indicated significant differences in perceptions between Sunni and Shiite Muslims with regards to the offensiveness of the advertising of controversial products. Briefly, Sunni Muslims found the advertising of social and political as well as health and care products more offensive, whereas Shiite Muslims found the advertising of gender and sex-related products more offensive, and no significant difference in offensiveness perception between the two sects was found with regards to the advertising of addictive products.

Two main limitations faced the researchers: the fact that the respondents were not shown examples of offensive product advertisements; and that religiosity was not measured for the respondents, which could also be a factor in offensiveness perception.

The study indicates that a consumer’s religious sect can play a determining role in how he/she perceives product advertisement, thus encouraging marketers to consider the differences between these sects while advertising to ensure no potential consumers are alienated.

Although research has looked into the impact of religiosity and religion on the perception of offensive product advertisements, minimal research exists on the impact of religious sects on the perception of offensive product advertisement. The results of this study provide some insights into the consumer behavior differences between the two sects.

This study aims to propose a model to elevate the financial empowerment of Muslim women by rejuvenating the practice of Mahr in society and facilitating the affordability of men to pay that Mahr amount.

The approach of this study is to offer a model through the interest-free savings-based finance concept. The model comprises four stages; each stage of the model is mathematically formulated and graphically explained to ensure clarity and coherence. To further investigate the issue, the authors use a convenient sampling method to ask a small sample size of respondents (women) from different countries about their financial contribution and empowerment in the family.

This model enables women to turn their exclusive financial right into a source of earning without borrowing from any source or paying interest on the principal amount. Besides, it encourages accelerating men’s obligation to pay the Mahr to the women immediately during the marriage ceremony by facilitating men’s affordability. Almost 45% of respondents state that a woman’s financial contribution exalts her decision-making power and strengthens her financial position in the family.

The authors attempt to revitalize Mahr practice in Muslim society to accelerate the process of receiving a woman’s exclusive financial right and empower a family as a whole through the Mahr model.

Considering the model’s uniqueness, the developed and proposed Mahr model in this research is novel; to the best of the authors’ knowledge, no other study has been conducted and developed such a model using the Mahr concept.

South Africa’s mixed, pluralistic legal order demands a nuanced approach to cultural expertise in litigation. Culture in general and cultural expertise in particular have always played an important role in all areas of law, both state and non-state, and a rich collection of jurisprudence is available to serve as illustration. Even though both the common law and the customary law are both recognized legal systems, they are treated differently by the judiciary. The general rule is that judicial notice must be taken of the common law rules and that judicial notice of customary law may only be taken “in so far as such law can be ascertained readily and with sufficient certainty.” The ascertainment of customary law provides a challenge to the judiciary because of its adaptive inherent flexibility and indeterminate nature, especially where the rules are oral or so-called “living” customary law. Cultural expertise also plays an important role in the case of non-state law. A considerable quantity of case law exists where the courts have considered expert evidence regarding the content of certain religious legal systems to provide protection to litigants claiming that they are subject to those systems. The aim of this contribution is to investigate the diverse approaches of the South African courts when it comes to the admissibility of expert evidence in cases where culture (both custom and religion in both state and non-state law) is relevant. The fact that the South African legal system has its roots firmly in Western law and has been confronted with cultural diversity for a very long time might provide some lessons to the Western world, even if those lessons are only to prevent it from making the same mistakes as the South African legal system has made or might still be doing.