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The study aimed to qualitatively explore the relationship between intimate partner violence and early marriage, focusing on the psychological and physical health issues faced by married women in rural Pakistan. Specifically, it investigated how resilience moderates the effects of early marriage, physical health problems, intimate partner abuse, and psychological issues. Using an intrinsic qualitative approach, the research involved interviews with 20 household heads, 62 husbands, and 40 wives in Sindh province. The findings indicated significant differences related to early marriage, intimate partner abuse, physical health issues, stress, anxiety, and depression. The results align with other South Asian studies, highlighting early marriage as a major risk factor for physical health issues and intimate partner violence. Additionally, the study underscores the widespread nature of violence as a social problem affecting married couples' health in Pakistan., Competing Interests: The Authors declared no conflict of interest, (African Journal of Reproductive Health © 2024.)

Leisure activities enjoyed by older married couples play an important part in creating more meaningful married lives. The study focuses on the prevalence of joint leisure activities by older couples, the factors influencing older adults' engagement in leisure activities together, and the relationship between joint participation in leisure activities and marital satisfaction of older couples. The quantitative sample included 414 married respondents aged 55 years and above from different parts of Vietnam. The leisure activities analyzed in the paper include vacation/travel, watching movies, music, karaoke singing outside the house, walking around the house, attending cultural events and festivals, watching TV, drinking tea, and doing exercise. The study results showed that the level of joint engagement in leisure activities in places near home with less cost was higher than those engaged in elsewhere. Couples with better living standards, higher education, better health, and who lived in urban areas more actively participated in leisure activities far from home. Vietnamese couples who engage in more leisure activities together had a higher level of overall satisfaction with their marriage, and greater satisfaction in several dimensions of their marital relationship than those who did not participate in leisure activities with their partners., (© 2024. The Author(s), under exclusive licence to Springer Science+Business Media, LLC, part of Springer Nature.)

Intermarriage between immigrants and native individuals highlights the need to study childbearing as a joint decision of couples, because fertility preferences are likely to differ for the two partners involved. This study focuses on Sweden, where the majority population holds a relative preference for daughters but many immigrants come from countries with son preferences. Using longitudinal registers for the period 1990-2009, I analyse third-birth risks according to the sex composition of previous children and type of union. Doing so allows the study of preferences from behavioural data: couples with a daughter preference, for example, are more likely to have another child if their two previous children were boys. Results show that third-birth risks tend to be higher in unions between Swedish women and immigrant men, whereas unions between Swedish men and immigrant women tend to exhibit lower third-birth risks. Son preferences are rarely realized in intermarriages.

Objectives: In the United States, the two most common interracial marriages are between Asian women and White men, and between Black men and White women. Previous research proposed that the reason for these pairings stems from White Americans' racial preferences, such that White men prefer Asian women over Black women (i.e., the group stereotyped as more feminine), whereas White women prefer Black men over Asian men (i.e., the group stereotyped as more masculine). Here, we argue that focusing solely on White Americans' preferences neglects the reality that Americans of color also have preferences (and beliefs about others' preferences) that contribute to the composition of U.S. interracial relationships., Method: We used multiple methodologies (i.e., surveys and experimental manipulations) to examine Asian, Black, and White Americans beliefs about others' preferences., Results: Across three studies ( N = 3,728), we reveal that Asian, Black, and White Americans have beliefs about others' preferences (Study 1), that those beliefs mirror their own preferences (Study 2), and that those beliefs have causal implications for their own preferences (Study 3)., Conclusion: Collectively, these findings reveal that such beliefs (and preferences) advantage White Americans, such that both Asian and Black Americans believe that they are more attractive to White Americans than to each other, which leads them to be more attracted to White Americans. (PsycInfo Database Record (c) 2024 APA, all rights reserved).

Objectives: Cultural reproduction theory posits that cultural resources are transmitted across generations, suggesting early parental influences on cultural experiences in adulthood. Further, cultural resources may be transferred within the same generation-through significant others, such as spouses. This study investigates cultural engagement among middle-aged adults, focusing on individual and spousal influences of childhood cultural engagement., Methods: A sample of 1,271 couples (age 49-66) from the 2012 Korean Baby Boomer Panel Study and the Korean Forgotten Generation Study was analyzed. Each respondent reported the number of arts and cultural activities (e.g., paintings, literature, and classical music) and levels of perceived cultural engagement (i.e., cultural awareness) during childhood and at midlife. Actor-partner interdependence models (APIMs) were estimated to examine how spouses' childhood and midlife cultural engagement were linked within couples., Results: Findings showed that wives reported higher levels of activity participation and cultural awareness in childhood and midlife, compared to husbands. The APIM results indicated that beyond one's own childhood cultural engagement, spouse's childhood cultural awareness was associated with both levels of participation in arts and cultural activities (only for husbands) and cultural awareness (for both husbands and wives) at midlife., Discussion: Cultural activities and awareness can be valuable assets to enhance overall well-being in later life. Given the cross-spousal associations in cultural engagement among Korean middle-aged couples, both spouses' cultural resources need to be considered for the design of interventions and policies to cultivate cultural competence and promote cultural engagement in adulthood., (© The Author(s) 2024. Published by Oxford University Press on behalf of The Gerontological Society of America. All rights reserved. For commercial re-use, please contact reprints@oup.com for reprints and translation rights for reprints. All other permissions can be obtained through our RightsLink service via the Permissions link on the article page on our site—for further information please contact journals.permissions@oup.com.)

Intermarriage, defined here as the marriage between people of different races or different ethnicities, is on the rise in the United States, with one in six newlyweds intermarrying. While public opinion approval of interracial marriage is at an all-time high, racial and ethnic hate crimes are also on the rise, which can affect spouses differently based on their identity. Drawing on a 2022 Qualtrics sample of 287 spouses who intermarried and have children, authors of this article sought to learn what is related to their holding a positive view of intermarriage. Talking openly with one's spouse about differences, children initiating discussions about race, and being consciously aware of the interracial or interethnic aspect of the marriage were predictors. Implications for social work practice, which are predicated on the ability to have open communication between family members and the social worker's comfort with their own racial identity, are included for this growing population of intermarried couples., (© 2024 National Association of Social Workers.)

Background: Women who are migrants experience discrimination and face major risks, including sexual exploitation, trafficking, and violence, which affect their health and well-being. This study explored critical health incidents experienced by immigrant Thai women in marriage migration., Methods: A qualitative explorative approach with in-depth interviews was used. Forty immigrant Thai women who currently or previously had a Swedish spouse were recruited for the study. An inductive critical incident technique was used to collect and analyze the data as the first step. In a second deductive step, the Newman system model was used to categorize health dilemmas., Results: The women reported 438 critical health incidents in five main areas. Psychological health dilemmas included emotional abuse, feeling overwhelmed due to family responsibilities and the stress of leaving family behind. Sociocultural health dilemmas included transnational family duties or not performing family duties. Physiological health dilemmas included experiencing physical violence and environmental, domestic or work accidents. Developmental health dilemmas included failing health, difficulties upholding the duties expected of a spouse in the target culture and caring for an elderly husband. Spiritual health dilemmas included critical incidents in which the women perceived themselves to have failed in their hopes and duties as a wife, which intensified their dependence on faith, particularly the Buddhist concept of karma., Conclusion: Professionals in health and welfare practices in Thailand together with professionals in Western countries who work with women in marriage migration situations need to recognize the psychological, sociocultural, physiological, developmental, and spiritual health dilemmas experienced by these women. Furthermore, civil organizations that meet Thai women in foreign countries, such as Buddhist cultural associations, would benefit from the multicultural knowledge revealed by the present study. This knowledge can facilitate healthcare and welfare support for women in marriage migration situations., (© 2024. The Author(s).)

Purpose: This study aimed to investigate the experiential meaning of child-rearing for marriage immigrant women in Korea in the context of the coronavirus disease 2019 (COVID-19) pandemic., Methods: Using the hermeneutic descriptive phenomenology framework developed by Colaizzi, 10 marriage immigrant women rearing preschool and school-age children were invited through purposive and snowball sampling from two multicultural support centers in Korea. The participants were rearing one or two children, and their original nationalities were Vietnamese, Japanese, Cambodian, and Chinese. Individual in-depth, face-to-face, semi-structured interviews were conducted from September 1 to November 30, 2021. We extracted significant statements from the transcripts, transformed these into abstract formulations, and organized them into theme clusters and themes to authentically capture the essence of the participants' subjective experiences., Results: Four theme clusters with 14 themes were derived. The four theme clusters identified were "navigating child healthcare alone," "guilt for not providing a social experience," "worry about media-dependent parenting," and "feelings of incompleteness and exclusion." This study explored the perspectives of mothers raising children as marriage migrant women who experienced physical and emotional health crises due to the COVID-19 pandemic., Conclusion: The findings underscore that marriage immigrant women encountered heightened challenges in managing their children's health and well-being during the COVID-19 pandemic due to linguistic and cultural barriers limiting access to healthcare and information. Additionally, these women experienced considerable emotional stress from perceived inadequacies in providing a holistic social and developmental environment for their children under extensive social restrictions.

Despite the rising divorce rates in some immigrant communities in the US, there has been scant scholarly attention on how immigrants experience divorce, particularly on the role of culture in the divorce process. The primary goal of the present study was to explore the diverse divorce experiences of Hmong immigrants in the United States. As a patrilineal and patriarchal community, divorce is generally frowned upon, with Hmong women often experiencing shame and stigma. A narrative design with nine Hmong women was used to capture their intricate stories that highlight such experiences. Using a thematic analysis, our findings highlighted the complexity and cultural nuances the women in our sample encountered from initiating divorce to the divorce itself: (1) No wants a divorce, (2) Divorce is the "last straw", (3) Varying divorce pathways, and (4) Navigating systems as a Hmong woman. For those who have increased knowledge of both the US American court system and divorce laws along with the traditional Hmong mediations, they may be more equipped in navigating systems. Yet as Hmong divorce practices are performed by Hmong men, Hmong women may struggle with finding their voice or support needed to advocate for their divorce. In such cases, the US court system may be more appealing in assisting their cause (e.g., custody). Professionals working with such communities should be culturally aware and attuned to the different marriage and divorce practices to understand both cultural and legal barriers for those seeking a divorce., (© 2024 The Authors. Family Process published by Wiley Periodicals LLC on behalf of Family Process Institute.)

This study examined the reciprocal prospective associations between commitment, forgiveness, and different aspects of marital well-being (marital satisfaction and marital instability) among Chinese newlywed couples and the gender differences in these associations. The Vulnerability-Stress-Adaptation (VSA) model posits reciprocal associations between adaptive processes and relationship satisfaction. However, the directionality of the associations between adaptive processes and marital satisfaction may differ from the associations between adaptive processes and marital instability in Chinese societies due to the emphasis on relationship maintenance. Based on three annual waves of data from 268 Chinese newlywed couples (Mage = 29.59, SD = 3.25 for husbands; Mage = 28.08, SD = 2.51 for wives), a cross-lagged approach was used to examine the reciprocal associations between commitment, forgiveness, and marital satisfaction/instability. We found: (a) reciprocal associations between commitment/forgiveness and marital satisfaction (wives only); (b) reciprocal associations between forgiveness and marital instability (husbands only); and (c) wives' commitment at Wave 2 mediated the association between wives' commitment at Wave 1 and wives' marital satisfaction at Wave 3. Extending the VSA model, findings suggest different reciprocal associations between commitment, forgiveness, and different aspects of marital well-being among Chinese newlywed couples. Results highlight the important role of culture and gender in marital relationships and clinical practice., (© 2023 Family Process Institute.)

The transition to parenthood can be a challenging time for the relationships of new parents and result in declines in relationship satisfaction. Although a robust literature has identified characteristics that predict changes in relationship satisfaction during this period, the relationships of Black mothers postpartum remain understudied. To address this gap, we examined a set of relational, individual, and external characteristics as predictors of relationship satisfaction trajectories over the first four months postpartum. First-time Black mothers (N = 93, 22.6% married, 52.7% cohabiting, 24.7% not cohabiting) reported on relational, individual, and external characteristics at 1 week postpartum and their relationship satisfaction at 1, 8, and 16 weeks postpartum. Mothers who reported more commitment and partner support were higher in initial satisfaction, as were mothers who were married or cohabiting with a partner (relative to mothers who were not cohabiting with their partner). Mothers with clinically significant depressive symptoms at 1 week postpartum had lower initial relationship satisfaction than mothers without clinically significant depressive symptoms. Mothers' sleep difficulties and experiences of racial discrimination were associated with changes in relationship satisfaction over time; mothers experiencing more sleep difficulties and racial discrimination experienced larger declines in satisfaction. These findings offer new insights into risk and protective factors associated with relationship satisfaction among Black mothers during the early postpartum period and can inform multicomponent interventions to enhance their relationship functioning., (© 2024 The Authors. Family Process published by Wiley Periodicals LLC on behalf of Family Process Institute.)

While modern family-related ideas and behaviors have become more widely accepted in contemporary China, Chinese Muslim minorities continue to hold on to traditional religious practices. Surprisingly, data from our survey conducted in Gansu province in China's northwestern borderlands reveal that Muslims of the Hui and Dongxiang ethnicities reported much higher rates of cohabitation experience than the secular majority Han. Based on follow-up qualitative interviews, we found the answer to lie in the interplay between the highly interventionist Chinese state and the robust cultural resilience of local Islamic communities. While the state maintains a high minimum legal age of marriage, the early marriage norm remains strong in Chinese Muslim communities, where religion constitutes an alternative and often more powerful source of legitimacy-at least in the private sphere of life. Using the 2000 census data, we further show that women in almost all 10 Muslim ethnic groups have higher percentages of underage births and premarital births than Han women, both nationally and in the northwest where most Chinese Muslims live. As the once-outlawed behavior of cohabitation became more socially acceptable during the reform and opening-up era, young Muslim Chinese often found themselves in "arranged cohabitations" as de facto marriages formed at younger-than-legal ages. In doing so, Chinese Muslim communities have reinvented the meaning of cohabitation. Rather than liberal intimate relationship based on individual autonomy, cohabitation has served as a coping strategy by which Islamic patriarchs circumvent the Chinese state's aggressive regulations aimed at "modernizing" the Muslim family., Competing Interests: Competing interests statement:The authors declare no competing interest.