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Based on extended fieldwork among Fulɓe Woɗaaɓe in Niger and by analysing an ethnographic case, this paper discusses aspects of continuity and change in the practice of a culture-specific form of elopement marriage, called te'egal, in which a married woman leaves her husband to marry a man from another clan. The discussion focuses on two major aspects: (1) the extensive use of mobile phone communication in arranging and logistically managing elopement, and (2) the increasing police involvement in the settlement of te'egal cases. Mobile phone use in the context of elopement is interpreted as a modern means of achieving cultural ends. It acts as a catalyst, making elopement more dynamic. In the wider context of globalization and urbanity, however, this leads not simply to continuity but also to contradictions, as the moral and legal institutions of the state increasingly interfere with the normative framework of customary law.

Through the Window brings an original perspective to folklore of Bosnians at a certain period of time and the differences and similarities of the three main ethnic groups in Bosnia and Herzegovina. It examines the transethnic character of cultural heritage, against divisions that dominate their tragic recent past. The monograph focuses in particular on customs shared by different ethnic groups, specifically elopement, and affinal visitation. The elopement is a transformative rite of passage where an unmarried girl becomes a married woman. The affinal visitation, which follows, is a confirmatory ceremony where ritualized customs between families establish in-lawships These customs reflect a transethnic heritage shared by people in Bosnia as a national group, including Bosniaks, Serbs and Croats.

In these four artfully crafted essays, Patrick Geary explores the way ancient and medieval authors wrote about women. Geary describes the often marginal role women played in origin legends from antiquity until the twelfth century. Not confining himself to one religious tradition or region, he probes the tensions between women in biblical, classical, and medieval myths (such as Eve, Mary, Amazons, princesses, and countesses), and actual women in ancient and medieval societies. Using these legends as a lens through which to study patriarchal societies, Geary chooses moments and texts that illustrate how ancient authors (all of whom were male) confronted the place of women in their society. Unlike other books on the subject, Women at the Beginning attempts to understand not only the place of women in these legends, but also the ideologies of the men who wrote about them. The book concludes that the authors of these stories were themselves struggling with ambivalence about women in their own worlds and that this struggle manifested itself in their writings.

Mozart's comic operas are among the masterworks of Western civilization, and yet the musical environment in which Mozart and his librettist Lorenzo da Ponte wrote these now-popular operas has received little critical attention. In this richly detailed book, Mary Hunter offers a sweeping, synthetic view of opera buffa in the lively theatrical world of late-eighteenth-century Vienna. Opera buffa (Italian-language comic opera) persistently entertained audiences at a time when Joseph was striving for a German national theater. Hunter attributes opera buffa's success to its ability to provide \"sheer\" pleasure and hence explores how the genre functioned as entertainment. She argues that opera buffa, like mainstream film today, projects a social world both recognizable and distinct from reality. It raises important issues while containing them in the \"merely entertaining\" frame of the occasion, as well as presenting them as a series of easily identifiable dramatic and musical conventions. Exploring nearly eighty comic operas, Hunter shows how the arias and ensembles convey a multifaceted picture of the repertory's social values and habits. In a concluding chapter, she discussesCos\" fan tutteas a work profoundly concerned with the conventions of its repertory and with the larger idea of convention itself and reveals the ways Mozart and da Ponte pointedly converse with their immediate contemporaries.

Beginning with their elopement and marriage, Bess and Tyler found their lives swept into the orbit of Lyndon and Lady Bird Johnson, thanks to close family ties. The Johnson's held an elaborate reception for the young couple soon after their marriage. The 1960 election and inauguration of John F. Kennedy as president and Lyndon Baines Johnson as vice-president would become a major turning point in Bess and Tyler's lives.

In recent decades, arranged marriages have become less common in many parts of Asia. This paper explores people's schemas surrounding just such a marital change in one Indian village using semi-structured interviews (N = 30) and ethnographic fieldwork. Respondents categorize marriages into two main types: arranged marriages and elopements, also called love marriages. Arranged marriages were common in the past, while elopements are now dominant. Both types of marriages have characteristics that are perceived positively and the ideal marriage is a hybrid of the two. Respondents ascribe the rise of love marriages to educational expansion, technological change, and foreign influence. Many also see it as an inevitable part of a larger process of socioeconomic change. These schemas are strongly shaped by global influences, but also reflect multiple layers of local beliefs and cultures. The schemas also demonstrate a complex integration of both structural and ideational factors in accounting for marital change.

Londo iha is a form of bride kidnapping practiced by the Muslims of Monta, a district of Bima, Indonesia, that violates sharia (i.e. Islamic law). In this practice, a man steals away with a young woman, often for the purpose of marriage. Although marriage is strongly recommended by Islamic law, such an approach to marriage is considered to be against Islamic norms. This article seeks to explain why londo iha continues to be practiced by the Muslims of Monta, even though it violates Islamic law. Observation, in-depth interviews, and document analysis are used to collect data. The observation is for Muslim wedding activity in Monta. The interview is designed to gather useful information by interviewing eight people who are involved with londo iha. Furthermore, document analysis is managed by obtaining some documents from Bima's Ministry of Religion Office that show londo iha's involvement in several districts. Based on the collected data, this article finds that londo iha continues to be perceived as facilitating marriage and its continued practice is driven by various customary and religious norms. However, this practice has been controversial, as its validity is only recognized under customary norms. As it lacks religious validity, this practice has thus been detrimental to the social structures of Muslim-majority Monta. This article applies a simple socio-religious perspective, and covers a relatively brief period of time; as such, it is necessary to conduct further research using a multi-disciplinary perspective and covering a broader range of cases.

India enacted a new child sexual abuse law in 2012 and made important changes to the rape law in 2013 to expand the definition of rape and sexual assault, introduce several reforms and improve gender sensitivity in rape trials. However, the child sexual abuse law with its definition of who is a child has increased the age of consent for sex from 16 years to 18 years, echoed by similar changes in the rape law. This paper revisits the debates on the age of consent in India in the late nineteenth century. It reviews them in the light of the new legislative changes, adjudication of cases of sexual assault, and examines the implications of the new laws on adolescents and their sexuality. We contend that the changes in the law have resulted in several challenges: for adolescents exploring their sexuality on the one hand, and for courts to adjudicate on love, romance, and elopement, on the other. Further, in conjunction with raising the age of consent, other changes such as mandatory reporting of sexual activity among adolescents, especially by hospitals, have increased family control on adolescents' sexuality and strengthened regressive social norms linked to marriages. One of the most troubling developments is the resulting barriers to adolescents' access to reproductive and sexual health care. This paper explores how laws devised to address harm and extend protection to children play into dominant social norms and are in the service of protectionist and patriarchal control on young people and their sexuality.

This paper deals with some practices and conceptions relating to love and marriage in a now-extinct pre-Islamic culture of the Hindukush, as described in an extremely precious, yet very little-known, Persian ethnographical source (ca. 1840). Written by a munshī from Peshawar under instructions from the French general Claude-Auguste Court, who was then in the service of Maharaja Ranjit Singh, this is probably the single most important pre-Robertson source about the “Kafir” cultures of Nuristan. While a complete translation and thorough study of the unpublished document, by Stefano Pellò and Alberto Cacopardo, is now forthcoming, in these brief notes we show how free love and love marriage, often perceived as “modern” concepts in many parts of Asia, were envisioned by Tak and Shamlar, two elders from pre-Islamic Kamdesh.