family and marriage

1. Mrs. Namita Batra Guin
Professor
Dept. of Community Health Nursing

2. Most social institution.
Important primary group of the society.
Plays vital role in the socialization of the individuals and
is also regarded as first society of human beings.
The family maintains a common and distinctive culture.
Definition: It is a group of people united by the ties of
marriage, blood or adoption, consists of single household,
interacting and intercommunicating with each other in
their social roles of husband and wife, mother and father,
son and daughter, brother and sister, creating a common
culture.

3.  Universal institution
 Based on emotional attachment
 Small social institution
 Establishes through marriage
 Common dwelling place
 Bonded by interaction and communication
 Fulfilment of economic needs.
 System of nomenclature
 Sharing of responsibilities and obligations.
 Permanent as well as changing nature.
 Agency of socialization and social control

4. Housing
Food
Security
Clothing
Health
Education
Effective communication
Love
Order
Access to information technology

5. Maclver divides the functions in two categories
Essential
 Satisfaction of sexual needs
 Production and rearing for children
 Provision of home
Non-Essential
 Economic
 Religion
 Educational
 Health
 Recreational
 Civic
 Social

6. 1. Basis of organization and size: Nuclear, Joint, Extended and
Blended Family
2. On the basis of authority: Patriarchal and Matriarchal family
3. On basis of residence: Patrilocal, matrilocal, neolocal,
Avanculocal, Matri-Patri-local
4. On the basis of decent: Patrilineal and matrilineal family
5. On the basis of marriage: Monogamous and polygamous or
polyandrous
6. On the basis of affiliation: Exogamous and endogamous
7. On the basis of relation: Conjugate and consanguineous.

7.  Unit composed of husband , wife and their unmarried children.
 This is very common in modern industrial societies.
 The size of the nuclear family is very small.
 It is free from the control of elders.
 It is based on strong conjugal bonds.
 The children get maximum care, love and affection of the parents in nuclear
family.
 The nuclear family is independent and economically self-sufficient.
 The members of nuclear family also enjoy more freedom than the members of joint
family

8. When more than one nuclear family lives together, it is called
joint family.
Size of such families is large.
Eldest male member is the head of the family.
The rights and duties of the members in this type of family are
laid down by the hierarchy order of power and authority.
Emphasis on conjugal is supposed to weaken the stability of
joint family.
The father-son relationship and the relationship between
brothers are more crucial for the joint family system than the
conjugal relationship.

9. Large size
Joint property
Common residence
Cooperative organization
Common religion
Productive unit
Mutual rights and obligations

10.  Ensure economic progress
 Division of labour
 Economy
 Opportunity of leisure
 Social insurance
 Social virtues
 Avoids fragmentations on holdings
 Socialism

11. Hindrance in development of personality
Encourages litigation
Privacy denied
Leads to quarrels
Unfavorable to accumulation of capital
Uncontrolled procreation

12. Industrialization
Extension of communication and transport
Decline of agriculture and village trades
Impact of West
New social legislation

13.  A man and his wife live with the families of their married sons,
grandchildren or great grand children in the paternal or
maternal line.
 It can be defined as a complex family, large joint family, or multi-
generation family.
 It can be viewed as a merger of several nuclear families.
 This type of joint family often includes multiple generations in
the family.
 This type of family has multiple relatives or close friends other
than just parents and their children living in the same household
or keeping close ties and taking on responsibilities for that
household.

14.  There are two types
 Small extended family:
May include an old man and his wife, their sons and son’s wife and
son’s children
 Large extended family:
Amy include the old man and his wives, their unmarried children
and married sons and the son’s wives along with their unmarried
children

15.  Also called as step family. It includes children from previous marriage of one spouse or
both.
 Children in blended family often learn to relate to a wider range of people, so they
might be more flexible and tolerant.
 They may have bitter sibling rivalry as they are from different backgrounds.
 Kids may struggle to share parents. Sometimes these families lack family bond.
 It can create moments of identity confusion, as mother may change her last name.
 It can lead to plenty of financial difficulties. Sudden increase in number of family
members can lead to financial problems

16.  The family has undergone some radical changes in the past half
century.
 Its structure has changed, its functions have been altered and its
nature has been affected.
 There are various factors- social, economic, educational, legal,
cultural, scientific, technological etc.
 The modern family is democratic based on equality between
husband and wife.

17.  Decreased control of marriage contract: less parental control
 Changes in the relationship of man and woman: Woman is not devotee but
an equal partner
 Laxity in sexual relationship: illegitimate sexual relationship of husband
and wife
 Economic independence: Women in modern families have attained an
increasing degree of economic independence
 Smaller family: Size of modern family is smaller
 Decline of religious control: Modern families have secular attitude.
 Separation of non-essential functions: Traditional families functions are
now been taken over by specialized agencies.
 Filocentric family: children tend dominate the scene and their wishes
determine the policy of their family

18. It is a type of family in which all authority belongs to the
paternal side.
The eldest male or the father is the head of the family.
He exercises his authority over the members of the family.
He presides over the religious rites of the household.

19.  It s a type of family in which all authority belongs to the maternal side.
 The matriarchal family system implies rule of the family by mother not by
their father.
 Women are entitled to to perform religious rites and husbands lives in the
house of wife.
 Inheritance is transmitted through the female line.
 Khasi and Garo tribes of Assam and Meghalaya practice this family
system.

20. The families where the wife goes to live with the
husband’s family.
Can be joint or nuclear.
The concept of location may also extend to a larger area
such as village, town or clan territory.
Daughters move out of their natal household when they
marry while the sons remain in their father’s house after
reaching maturity and bring wife to live with his family
after marriage.

21.  When the couple after their marriage moves to live with wife’s
family, such residence is called as matrilocal.
 The husband thus ha a secondary position in wife’s family where his
children live.
 Woman remains in her mother’s household after reaching maturity
and brings her husband to live with her family after marriage.
 Sons conversely move out of their natal household after marriage to
join their wife’s household.

22. When the couple after marriage moves to settle in
an independent residence which is neither
attached to the bride’s family of origin nor
bridegroom’s family of origin.

23. An avunculocal society is one in which a married couple
traditionally lives with the man's mother's eldest brother,
which most often occurs in matrilineal societies.
E.g. Nayars of Kerala

24.  In this type of marriage, Immediately after marriage bridegroom
moves to the house of bride and temporarily settles there till the
birth of the first child and then comes back to his family of
orientation, along with wife and child for permanent settlement.
 The Chenchuas of Andhra Pradesh live in this type of family.

25. When descent is traced through father, it is called
patrilineal family.
In this type of family inheritance of property takes place
along the male line of descent.
The ancestry of such family is determined based on male
line or father

26. The descent is traced along the female line or mother.
Inheritance of property also takes place along the female
line of descent.
Some tribes on Malabar region and Khasi tribe are
matrilineal.
If the descent is traced through both father and mother, it
is called as bilineal families.

27. Family consisting of one husband and on ewife.
In this type of family one man has one wife or one
women has one husband at a given time.

28.  When man marries several women or one woman marries several
men and constitutes the family, it is polygamous family.
 Two types
 Polygynous
 Polyandrous
 Polygynous: In this one man has more than one wife at a given time
and lives with them and their chidren e.g. Eskimos, Nagas, some
tribes in central india
 Polyandrous: In this type of family one wife has more than one
husband at a given time and she lives with all of them together or
each of them in turn. E.g. Some tribes of Srilanka, Tibetans todas of
Nilgiris hills.

29. Practice of marrying someone within a specific social
group, religious denomination, caste or ethnic group.
Common in many cultures and ethnic groups.
E.g. Armenians, Syrian Christians of Kerala, parsis,
Rajputs etc.

30.  Marrying someone outside his/her group.
 A family is consisted of husband and wife of different groups such as
gotra is called exogamous family.
 Some tribes practice clan exogamy, according to this they marry
outside their clan.
 The practice of clan exogamy is widely followed among the Indian
tribes like the Gond, the Ho and the Khasi tribes.

31. The family built upon parent-child relationship on blood
descent. The family is formed by marriage between
individual who are closely related e.g. Cousins of same
family.

32.  It is a nucleus of the husband, the wife and their offspring, who are surrounded
by relatives only incidental to the functioning of the family as a unit.
 In this type of family the authority and solidarity of the family group reside solely
on the husband and wife

34.  It is socially recognised universal institution which is found in every
society.
 It is a social contract of two opposite sexes for satisfaction of
physical, biological, social, psychological and spiritual needs of males
and females.
 It leads to the formation of family and procreation of children.
 As a stable institution, it binds two opposite sexes and allows them
to live as husband and wife,
 It is closely associated with institution of family.
 Marriage is a relation of one or more men to one or more women
which is recognized by customs or law and involves certain rights
and duties both in case of parties entering into union and in the case
of children born of it.

35. On the basis of number of mates
Monogamy: It is a form of marriage in which one
man marries a woman. It is universally practiced
providing marital opportunity and satisfaction to
all individuals. It promotes love and affection
between husband and wife. Types:
Serial monogamy: Individual are permitted to marry
again often on death of first spouse.
Straight monogamy: The remarriage of the individual is
not allowed.

36. Suitable to all societies and for all levels of people.
Promotes better understanding between the spouses.
Minimizes jealousy, hatred and quarrels in the family
Upholds gender equality and provides equal status to men
and women.
Provides stable family life.
Children are taken proper care by the parents
Facilitates easy rules of inheritance and succession.

37. Type of marriage in which there is plurality of
partners. It allows a man to marry more than one
women or one woman to marry more than one man
at a time.
Types
Polygyny: One man married to more than one
woman at a given time. It was common practice
in ancient civilizations. Types:
Sororal: In which wives are invariably the sisters. It is
often called sororate.
Non-sororal: In this wives are not related as sisters.

38. Polyandry: Marriage of one women with several
men. It is practiced among the tribes of Tiyan,
toda, kota etc. Types:
Fraternal: When two brothers share the same wife.
The practice of being mate, actual to one’s husband’s
brothers is called as levirate. Prevalent among Todas in
india
Non-fraternal: In this marriage husbands are not
brothers. Among Samoans, children are given liberty to
choose their parents for permanent stay.

39.  It can be stressful and can lead to tensions
 May lead to neglect of children
 Spouses may not feel comfortable
 May be problematic from a legal perspective
 Problems of inheritance and succession.
 Bigger accommodation is required
 Children may be neglected
 Diseases like STDs may spread in polygamy

40. Marriage of two or more women with two or more men.
Here husbands are common husbands and wives are
common wives. Children are regarded as children of the
entire group.
This type of marriage is found among some tribes of New
Guinea and Africa

41.  Endogamy prescribes that mate selection should be from within the
group.
 Marriage with out-group members are prohibited.
 The group can be caste, sub-caste, race, class or tribe.
 Endogamy as a rule of marriage came to existence because it was
believed that it preserves the purity of the group, protects the status
and prestige of the group and keeps the group united and keeps the
property within the group.
 It can also lead to encouragement of casteism, communalism, foster
hatred among different groups

42. Tribal endogamy: In this choice of mate is restricted to one’s
own tribe.
Varna endogamy: Choice of mate is restricted to one’s own
varna only like Brahmins, kshatriyas, Vaisyas and shudras
Caste (jati) endogamy: Choice of mate is restricted within
one’s own caste. Example: Gaur brahmins, kayastha
Sub-Caste endogamy: Choice of mate is restricted to one’s own
sub-caste. Example: shrimali, purohit and Pushkarna
Class endogamy: Marriage within same class or social status
Race endogamy: marriage within same race. Example:
Mongoloid Race, Caucasoid, Negroid, Dravidian and Sinhalese

43.  Marriage outside one’s own group is called exogamy.
 Rule of marriage which prohibits the marriage within one’s own group.
 Most socities prohibit marriages between individuals related by blood or direct
and indirect consanguine kin.
 Forms:
 Gotra exogamy: Members of particular gotra or clan has to marry outside one’s
own gotra.
 Pravara exogamy: Pravara means siblings. People originating from a common
saints are said to belong to a particular pravara. Marriage within pravara is
forbidden.

44. Sapinda: People belonging to five generations from
father’s side and three to seven generations from mother’s
side are known as sapinda they are believed to belong to a
particular pinda. Hence marriage within one’s own
sapinda is forbidden.
Village exogamy: marriage within one’s own village is
forbidden.

45.  Some societies have several restrictions on marriage among kins,
whereas some societies allow marriage between a limited number of
kins.
 Hence in those societies marriage is sanctioned on the basis of
preference.
 Accordingly socially sanctioned marriage among kins is known as
preferential marriage.

46.  1. Cross- cousin marriage: When marriage takes place between children
of maternal and paternal side relatives, it is called cross cousin
marriage. Practiced in some parts of Rajasthan, Orissa and
Maharashtra.
 2. Parallel cousin marriage: When marriage takes place between
children of either two sisters or two brothers, it is known as parallel
cousin marriage. This type of marriage is found among Muslims.
 3. Levirate: Also called as Devar Vivaah. When a women marries her
husband’s brother after the death of her husband, it is called levirate.
This type of marriage is found among tribes like Gond, Munda, Santhal
, Oran and Toda.
 4. Sororate: Also known as Saali Vivaah. When a man marries his wife’s
sister after the death of his wife or even when the wife is alive, it is
called as sororate. Common among tribes of Kharia and Gond

47.  1. Anuloma or Hypergamy: When a man from higher caste or
varna marries a women of lower caste or varna, it is called
Anuloma.
 2. Pratiloma or Hypogamy: When a man from lower caste or
varna marries a women of higher caste or varna, it is called
Pratiloma.

48. 1. Love marriage: It is driven solely by the couple with or
without the consent of the parents.
2. Arranged marriage: Type of union where the bride and
groom are selected by the individuals other than the
couple themselves particularly by the family members
especially parents or by some professional matchmaker.

49.  1. Hindu Marriage: The Hindu marriage ceremony follows the Vedic
rituals and the three main rituals of Kanyadann, Panigrahana and
Saptapadi.
 The first kanyadaan means giving away of the bride by the father.
 Second means joining hands of bride and groom in front of fire
 Third is making seven rounds around the holy fire.
 There are several hindu communities with different rituals like:
 Kerala do not have a system of lighting fire. No priest is required unless
wedding is taking place in temple. Marriage happens on stage which is
decorated with flowers and lamps
 Eastern India the application of vermillion is more significant.
 In Maharashtra more stress is laid on the Lakshmi Narayan pooja.

50.  2. Muslim Marriage: It comes under the purview of Muslim Personal Law
Application Act, 1937.
 Islamic traditions are followed in a muslim marriage in India.
 The wedding ceremony is called as Nikah which is solemnized by the Maulavi.
 The weeding is followed by reading Koran and the groom’s proposal (Ijab) and
completes with the bride’s acceptance (Qubul).
 According to the Muslim marriage Act in India, both groom and bride are to
consent to the marriage of their free will.
 There should be two male or one male and two females witnesses to the ijab and
qubul.
 Marriage is considered as a social contract of obligation between man and
woman.
 This contract may be broken at the will of any of the two.

51.  3. Sikh Marriage:
 Wedding takes place in Gurudwara. The marriage is registered under the
Punjab Sikh Anand Karaj Marriage Act.
 It involves rituals of Milni, Ardas, Laavan Phere, Sikhia
 Four simple stanza are recited from Guru Granth Sahib ji and then bride
and groom takes four pheras around the sacred book.
 Members of the family selects shabads or religious musical compositions.
 Ritual of Milni means introduction of family members of both bride and
groom.
 Sikhia means teaching and guiding the couple regarding the marriage
from a sikh perspective.

52.  4. Christian Marriage: Under the Indian Christian Marriage Act.
 Christian marriages are performed by a minister or a priest in church.
 Bride often chooses to wear the attire of the community she belongs to
instead always opting for gown.
 Christian marriage can be solemnized only between 6AM to 7PM
 Procedure involves a notice which is put in the conspicuous part of the
church atleast 4 days before marriage.
 It is followed by the declaration by one of the parties stating there is no
unlawful reason why marriage cannot go ahead. Along with the consent
from bride’s father, mother or guardian.
 A certificate is issued by the clergy and marriage may be solemnized. The
marriage need to happen within two months of certificate being issued.
 During the ceremony, marriage is registered in a register book. The oath
before marriage registrar must be taken by one of the person intending to
marry to solemnize the wedding.

53.  5. Buddhist Marriage:
 It is registered under the special marriage act, 1954.
 There are neither strict rituals to be followed nor there are elaborated
ceremonies.
 Buddhist marriage emphasizes on spirituality and carrying out vows.
 There is usually an engagement solemnized by a monk.
 On the wedding day, bride and groom with their respective families visit
the temple, where wedding ceremony is carried out in separate place.
 The ceremony is called “chessian” is completed with a prayer and the
lama gives out a religious drink “Madyan”.
 The marriage is considered a very secular matter. So marriage is not
sacred but a social contract.

54.  6. Parsi Marriage: The wedding takes place in agiary (temple)
 The rituals like: Adravvun/ Rupiah peravanu (presents silver coin), Madasoro
(lamps are lit in homes), Adrani (3rd day before wedding, gift exchange) are
ritual performed pre-wedding.
 Madhavsaro: ritual of planting sapling in flower pot as a symbol of fertility.
Plant is placed near the entrance of the house.
 Marriage rituals involve: Supra nu Murat: Haldi ceremony , Nahan : Holy bath,
 Groom wears Parsi Dagli and fetah
 Achu Michu: ritual performed to ward off evil
 Ara Antar: Seven married women circle around couple with white thread seven
times
 Chero Bandhavano: Exchange of wedding rings

55. 7. Court Marriage: Intercaste or inter-faith
marriages are can opt for court marriage under the
Special marriage Act of 1954.
The registrar is given 30-day notice with the
residential and birth details of the bride and
groom.
Then on the fixed day, they must be present at the
registrar office with three witnesses to sign on the
legal documents and read the vows.

56. Marriage is both a social and religious event in India.
Different communities have their own customs and
traditions of solemnizing a marriage.
Common aspect of all marriage is prayer, vows to be
taken.
In India, marriage is considered as union of two families
rather than the union of two individual
Customs and traditions vary according to religion and
region.

57.  ENGAGEMENT CEREMONNY
Months before the wedding also known as Mangni or Roka in
North India and Nischitartham in South India.
Two families meet to perform rituals to make engagement
official. Couple is then blessed by the elders
In certain traditions engagement is marked by exchange of
rings between the bride and groom to be.

58.  PRE-WEDDING CEREMONNY
Haldi: Holy bath ritual during which haldi (turmeric) and oil
is applied to both bride and groom by married women
Mehndi: Bride’s hands and feet are decorated with intricate
patterns of application of Henna. Generally seen as a ritual
in North India.
Sangeet: The ceremony includes musical entertainment
hosted by both the families at their respective homes for
their relatives.
Tilak ceremony: Kumkum is placed on the forehead of the
groom by all male members of bride’s family. It is the official
acceptance of groom in bride’s family and is also a symbol of
trust on groom, which formalizes relation.

59.  PRE-WEDDING CEREMONNY
 Janavasam: Predominantly south Indian tradition, where groom is
paraded around the town on a chariot, the evening before the wedding.
In villages the event showed groom to the people so that if they knew
anything about the groom that had to be brought to the notice of bride’s
family, they could do so.

61.  The purpose of this act was to amend and codify law relating to marriage among
Hindus and others.
 The Act applies to
 Any person who is a Hindu by religion in any of its forms or developments.
 to any person who is a Buddhist, Jain or Sikh by religion; and
 to any other person domiciled in the territories to which this Act extends who is
not a Muslim, Christian, Parsi or Jew by religion, unless it is proved that any
such person would not have been governed by the Hindu law or by any custom or
usage as part of that law in respect of any of the matters dealt with herein if this
Act had not been passed.
 * Anand Karaj – marriages in Sikh have a separate personal law.

62. CONDITIONS
Neither party has a spouse living at the time of marriage.
At the time of marriage, neither party is incapable of giving valid
consent.
The bridegroom has completed the age of 21 at the time of marriage
The parties are not within degrees of prohibited relationships unless
customs permits.
The parties are not sapindas of each other.
The Act recognizes the ceremonies and customs of marriage may be
solemnized in accordance with the customary rites and ceremonies
of either party.
Such rights includes: Saptapadi before sacred fire.

63.  It deals with both solemnization and registration of marriage.
 Under the Special Marriage Act, 1954, no religious ceremonies
are prerequisite for a marriage to be complete. It is a civil
contract.
 The ACT lays down the following conditions for marriage to be
regarded as lawful:
 Neither party should have a spouse living at the time of the
marriage.
 The age of the parties: male has complete the age of 2 years and
female has complete age of 18 years.
 The parties are not within the degrees of prohibited

64. APPLICABILITY
Any person, irrespective of religion.
Hindus, Muslims, Buddhists, Jains, Christians, Sikhs,
Parsis, Jews can also perfom marriages under special
marriage Act, 1954.
Inter-religion marriages can be performed under this Act.
This Act is applicable to the entire territory of India and
extends to the intending spouses who are both Indian
nationals living abroad.

65.  Muslim Marriage is in nature of a contract and the bride and groom
can enter into various agreements as to their matrimonial rights and
obligations.
 A lawful Muslim Marriage requires Nikha, the groom makes his
proposal of marriage. The proposal then needs to be accepted by a
relative appointed on behalf of the bride. This is called Ijab and Qubool
 Usually marriage is officiated by religious judges or Qazis.
 Bride and groom are also required to be mentally fir and should not be
related to each other as against the rules of consanguinity and affinity.
 A muslim male can marry a non-muslim women, whereas a Muslim
woman cannot marry non-muslim man without conversion.
 Muslim man is allowed to enter into polygamy while same is prohibited
for a muslim woman

66. A marriage between two persons, one or both of whom is or
are Christians shall be solemnized in accordance to this
law.
The marriage takes place in the presence of a marriage
registrar appointed under this act to grant certificates of
marriage between Indian Christians.
As a general rule, marriage can be solemnized between
6AM to 7PM is a church unless there is no church within 5
miles.
Exceptions are however made in case where a special
licence permitting a clergyman of the church is granted.

67. The rule of monogamy is followed in Christian marriages.
The marriage needs to be performed in presence of a
minimum two witnesses and the parties are to make a
declaration in the standard format.
Marriage is also possible where one or both parties are
minors if they obtain the consent of father, mother or
guardian.

68. This act formulates some provisions that defines the rules of the
marriage of Indian citizens who resides outside India.
The Act deals with the conditions relating to solemnization of
foreign marriages.
The Act says that it solemnizes the marriage between parties of
one of whom which should be an Indian citizen under Article 8 of
Indian Constitution.
The parties have to give notice to the marriage officer of the
district in writing.
The district specified by the parties should be the one where any
one of the parties have resided for a period of not less than 30 days
immediately preceding the date on which the notice is issued.

69. Divorce is the legal dissolution of marriage.
All Hindus, as well as Buddhists, Sikhs and Jain
can seek divorce under the Hindu Marriage Act,
1955.
It is also applicable to every person who is
domiciled in the territory of India and who is not
Parsi, Christian, Muslim or Jew by religion.
Muslim women seeking divorce can obtain it
through the provisions of Dissolution of Muslim
Marriage Act, 1939.

70. Any person who professes Christian religion can seek
divorce under the provision of the Indian Divorce Act,
1869.
Spouses belonging to different communities and
castes can seek divorce under the Special Marriage
Act, 1956.
Divorce under Hindu law can be classified into:
 Mutual divorce: Mutual divorce is governed by section 13B.
The two requirements for filling the mutual divorce are
mutual consent and 6 month “cool off” or waiting period after
filing the divorce petition before matter proceeds. The
purpose of “Cooling off” period is to provide one last chance
for reconciliation and safeguard them from hurried decision.

71. Contested Divorce: Under the Hindu Marriage Act,
contested divorce is governed by Section 13. It provides
grounds for filing a contested divorce which includes
adultery, cruelty, desertion, religion conversion, mental
disorder, communicable diseases and leprosy,
presumptive death (spouse has not been heard of as
being alive for a period of at least 7 years)
Void Marriages: Ground which shall render a marriage
void or the court shall deem it to be legal are: bigamy,
persons falling within the degree of prohibited
relationships, sapinda relationships etc.

72.  Two processes to seek divorce under Muslim Law in India are:
Judicial process: Where Muslim woman can seek
divorce in India:
 When whereabouts of husband not been known for at least 4
years.
 Husband failed to provide maintenance for at least 2 years.
 Husband failed to comply with marital obligation for at least
3 years without any reasonable cause.
 The husband was impotent at the time of marriage or
suffering from venereal diseases or has been of unsound
mind for at least 2 years.
 Husband treated his wife with cruelty

73. Two processes to seek divorce under Muslim Law in India
are:
Extra-judicial process:
Divorce by husband: Talaq-e-sunnat, Ila, Zihar
Divorce by wife: Talaq-i-Tafweez, Lian
Divorce by mutual consent: Khula, Mubarat
Triple Talaq: Under section 3 of the Muslim Women
(Protection of Rights on marriage) Act, 2019, Triple talaq
oral, written or in electronic form shall be considered an
illegal and cognizable and non-bailable offence under this
Act.

74. Two ways to file a Christian divorce
Mutual divorce: If parties mutually agree and have been
living separately for atleast 2 years then they can file
petition for dissolution of marriage.
Contested divorce: Any of the parties can file for divorce on
grounds of adultery, being ceased to be a Christian, being
of unsound mind for continuous 2 years.

75. This Act was an amendment to the already existing Child
Marriage and Restraint Act,1929.
According to the Act it is illegal for the girls below 18 and boys
below 21 years to marry.
The offence of child marriage is punishable with rigorous
imprisonment upto two years or fire up to 1 lakh rupees or both.
The punishment is also provided to the persons who promote
and permit the child marriage.
The offence is regarded as non-bailable and this Act provides for
the provision of remarriage and maintenance of the girls, who
have been affected by the child marriage.

76.  The aim of this Act was to eradicate the dowry practice from the
society.
 The Act declares not only the practice of accepting dowry unlawful,
but also penalizes giving of the same.
 It includes property, valuables like cash and jewelry exchanging
during the marriage.
 Making demands of dowry is punishable by minimum imprisonment
of 5 years and minimum fine of Rs. 15000 or the amount of the value
of such dowry, whichever is more.

77. The Hindu Widows Remarriage Act, 1856.
No marriage contracted between Hindus shall be invalid, and the
issue of no such marriage shall be illegitimate, by the reason of the
women having been previously married or betrothed
Widows who remarry are entitled to all the rights and inheritances
that a woman who marries for the first time would have.
The Act also provides legal protection to men who married widows.

78. Capacity to adoption: Any adult Hindu male who is of sound mind
can adopt a child. If the said man is married, consent of his wife is
necessary. Female adult Hindu of sound mind could adopt a child if
she is unmarried, divorced, widowed or her husband suffers from
certain disability.
Capacity to give in adoption: Section 9 of this Act states that only
the father, the mother or guardian can make decision of giving a
child for adoption.

79. Effect of adoption: An adopted child shall be deemed to be the
child of his or her adoptive father or mother for all purpose from
the date of adoption. From such date all ties of ties of the child with
his or her family of birth shall be deemed severed and replaced by
those created by adoption in the adoptive family.

80. The primary purpose of this act is to provide protection to the wife or
female live-in partner from domestic violence at the hands of the
husband or male live-in partner or his relatives.
The law also extends its protection to women living in a household
such as sisters, widows or mothers.
The definitions and segments included in the legislation are
diversified and include all forms of abuse, namely physical,
emotional, economic, sexual and verbal aggression.

81. It is a very comprehensive and promising legislation that
combines civil remedies with criminal procedures and
ensure effective protection and immediate relief to victims
of violence of any kind occurring within the family.
It empowers the magistrate to pass protection order in
favour of the abused to prevent the abuser from aiding or
commiting an act of domestic violence.
It provides for appointment of an Protection officer for
providing assistance to the abused with respect to her
medical examination, obtaining legal aid, safe shelter.

82. Social relationships
Social support
Family practices
Woman education
Diet Pattern

83. Family income
Illness or disability in family
Health of parents and children
Supportive parenting
Family dynamics

84. Negative aspects:
 Weak family relationships impairs physical and mental
health
 Unhappy marriages result in poor physical and mental
health
 Unsupportive, neglectful and violent environment are
strongly associated with poor physical health and mental
health.
 Families marked by conflict, anger and aggression exhibit
negative effects on children.

85. An understanding of family structure and its dynamics is
important for a nurse for the following reasons:
There is a greater possibility of spreading infectious diseases
among family members.
Each family reacts to illness in a unique way. Some family place
health promotion as high priority while some respond to health
issues only in time of serious illness.
Sometimes family can be a source of disease.
Unfulfilled and unresolved conflicts in family can be a source of
stress among family members.
Family plays a significant role in maintaining health of its
members.
Disease not only affects individual but also the family
relationships.