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Symbolic Patterns Of Dowries And Bride Prices In North America

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14. What are the symbolic remnants of both dowries and bride price that we see commonly in North America?

Free-choice marriages have retained some symbolic remnants of dowries and bride prices in wedding traditions. For example, the trousseau or the clothing and household items collected for the wedding, the honeymoon, and the marriage itself are symbolic of dowries. In addition, the engagement ring and gold wedding band given to the bride are remnants of bride prices.

15. What is the difference between patriarchy and matriarchy when it comes to families? Who wears the pants in your family? What’s wrong with this expression?

Patriarchy is when the father, or the eldest male figure is the `head`(leader) of the family. But matriarchy is when the mother of the eldest female figure is the `head`(leader) of the household, and family. In my family I think that my mom is the one that `wears the pants`in my family. This expression is wrong because everyone has a job, a certain thing they have to do and a certain responsibility …show more content…

People who are in a cohabitational type of relationship are less likely to feel obligated to stay in a relationship thus less likely to be ‘fed up’ or ‘done’ with the person that they are married too.

18. How many women between the ages of 35 to 44 live as part of a couple?

3/4 of Canadian women between the ages of 35 to 44 live as part of a couple. Most Canadians live in couple relationships (married or not).

19. Summarize the fertility trends for Canadians. Compare these crude birth rates for Canada: 1851, 1901, 1931, 1951, 1981, and 2001. Explain the dips in the 30s and 40s and the peaks in the 50s and 60s. What are the reasons for the recent declines? (see total fertility

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An example of this is shown in Graff’s essay. He states that historically marriage was simply an exchange of land and money, and was often considered as a means to make life easier for both parties, “the phrase ‘traditional marriage’ […] should really only mean marriage for money” (346). Another argument that Graff deconstructs is that marriage was not even considered the ‘sacred’ exchange that it is today, until nearly “1215” (346), nearly a thousand years after Christianity was first created. Graff finishes his argument by claiming that marriage is a construct that has always been changing, and will always be changing. It has never been one stone cut definition, and it never will be, marriage equality is just another change in the construct.

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