Zimbabwe's marriage regime is regulated by the Marriages Act No. 1 [Chapter 5:17] of 2022 (Marriage Act, 2022). According to the Marriage Act, 2022, the proprietary consequences of all marriages solemnised and registered following its provisions are regulated by the Matrimonial Causes Act [Chapter 5:13] of 1985 (Matrimonial Causes Act). Yet unregistered customary marriages are neither solemnised nor registered in terms of the Marriage Act, 2022. As such, a gap in law is created in which unregistered customary marriages fall beyond the regulation of the Matrimonial Causes Act at divorce. In other words, when it comes to divorce, unregistered customary marriages are not guaranteed the equitable distribution of matrimonial property contemplated by the Matrimonial Causes Act. This position affects the property, cultural and equality rights of women who are in unregistered customary marriages. It is thus recommended that Zimbabwe follow the example of South Africa, which has recognised the validity of unregistered customary marriages even at divorce. This in turn calls for the reform of marriage laws in Zimbabwe.

Upon previous research, the matrilineal system seems to oppose Islamic teaching. However, the matrilineal system practiced by the Minangkabau society in West Sumatra, Indonesia has its uniqueness. Thus, this study aims to examine the correlation between the Qur'an and gender roles within the context of Minangkabau customs, specifically focusing on the matrilineal aspect. The present study employs qualitative methods for conducting library research through critical analysis. This study discovered that the matrilineal system practiced by the Minangkabau society aligns with Qur'anic teachings that respect the position of women in Islam. In the matrilineal system of Minangkabau, women hold significant strength and play an influential role in cultural and traditional practices. The Minangkabau tribe's matrilineal system encompasses three key elements: marriage, inheritance and offspring. The marriage system is exogamous. Additionally, the practice of marriage is localised, with the husband typically residing in the wife's household. Their inheritance is divided into pusako tinggi [from ancestors from generation to generation] and pusako randah (from the efforts of married couple). Women get pusako tinggi as they serve as protectors and a symbol of their community. In comparison, men take the responsibility of overseeing its preservation to prevent any form of misuse. Pusako randah is distributed as Islamic teaching. Lineage determination is primarily based on paternal lineage, aligning with Islamic teaching. Upon comprehensive analysis, it becomes evident that there is no conflict between the matrilineal system and Islamic teachings, particularly concerning principles of gender equality. Both women and men have significant roles, as the Qur'an provides extensive explanations regarding gender equality. CONTRIBUTION: This research holds significant findings in establishing a great relation between Islamic teachings based on the Qur'an and the matrilineal principles practiced by the Minangkabau tribe.

Abstract In Mexico, the legal recognition of same-sex marriage began twelve years ago in the country’s capital. Following this reform, same-sex marriage legislation has advanced and encountered different obstacles at the national level. This article examines the development and current state of public opinion regarding same-sex marriage in Mexico through theories based on modernization, generational change, political attitudes, and religion. In order to test our hypotheses, this research uses data from LAPOP surveys (2010-2018) in a series of regression models. Our findings indicate that higher educational levels, being younger and living in urban areas makes it more likely for individuals to support same-sex marriage. In contrast, those who are part of evangelical groups are more likely to disagree than Catholics or people without a religious affiliation. On average, there is a trend of growing support for same-sex marriage legislation in Mexico.

Resumen En México, el reconocimiento legal del matrimonio entre personas del mismo sexo comenzó en la capital del país hace doce años. Después de esta reforma, la legislación sobre el matrimonio igualitario ha avanzado y enfrentado distintos obstáculos a nivel nacional. Este artículo examina el desarrollo y estado actual de la opinión pública con respecto al matrimonio igualitario en México por medio de teorías basadas en la modernización, el cambio generacional, las actitudes políticas y la religión. Con el objetivo de poner a prueba nuestras hipótesis, esta investigación utiliza datos de LAPOP en sus distintos levantamientos (2010-2018) para realizar una serie de modelos de regresión lineal. Los hallazgos señalan que mayores niveles educativos, ser más joven y habitar en zonas urbanas aumenta la probabilidad de apoyar el matrimonio igualitario. Por el contrario, aquellas personas que forman parte de grupos evangélicos tienen mayor probabilidad de estar en desacuerdo que las personas sin religión o los católicos. En términos generales, se observa una tendencia de apoyo creciente por el matrimonio igualitario en México.

This article consists of five sections on equality within faith communities. First, the focus is on the creation of human beings as the image of God on an equal basis. The premise is that LGBTQIA+ people are created as human beings in the image of God, deserving to be welcomed in faith communities. Secondly, the article focuses on how missionaries have taught African converts to interpret the Bible on many serious human rights issues. Thirdly, the article discusses the position of the Uniting Reformed Church in Southern Africa (URCSA), using the contents of the General Synods, spanning from Pietermaritzburg (2005) to Stellenbosch (2022). Fourthly, this study reflects on the challenges faced by denominations that accept LGBTQIA+ people regarding marriage and their ordination. The challenge seems to be about the fundamental reading of the Bible, confession, and Church Order articles, as discussed in this article. Fifthly, recommendations are made to address this inequality. This article is approached from an anthropological-missional viewpoint when addressing this inequality within communities of faith.

Society as a whole has for eons been premised on the importance of patriarchy and heteronormatity. During this time society has seen gradual leaps regarding people in the LGBTQI+ community. South Africa appears to be at the foreground of this recognition of the rights of people in this marginalised grouping. However, what may be present on paper may not appear to be what it is. This case discussion examines the extent to which, among others, the Alteration of Sex Description and Sex Status Act as well as the Marriage Act fail to address the matters ancillary to transgender individuals and the glaring discrimination faced by the transgender community in the face of a country that prides itself in a sense of equality that unfortunately is not enjoyed by all its people. To illustrate this point, it is important to examine the above-mentioned Acts in conjunction with KOS v Minister of Home Affairs. There appears to also be a glaring deficit in the fundamental understanding between sex and gender within the legislation and a need to update the legislation to the contemporary shift in the issues faced by the LGBTQI+ community.

Resumen Existe hoy una opinión generalizada según la cual habría igualdad entre varón y mujer en el mundo del trabajo y de la sociedad política en la medida en que haya corresponsabilidad entre ambos en las tareas domésticas. La dificultad en alcanzar esa meta se ha debido a cierta cultura individualista predominante, desde la cual se propone un modelo de corresponsabilidad que no tiene en cuenta la igualdad y la diferencia entre la persona masculina y la persona femenina. El trato desigual sufrido por la mujer en esos ámbitos se resolvería mejor desde una cultura de la complementariedad amorosa entre ambos sexos.

Abstract Today there is a generalized opinion according to which there would be equality between men and women in the workforce and the political society to the extent that there is co-responsibility between both of them in domestic tasks. The difficulty in achieving this goal has been due to a certain predominant individualistic culture, from which a model of co-responsibility is proposed that it does not take into account equality and difference between the male person and the female person. The unequal treatment suffered by women in these areas would be better resolved from a culture of loving complementarity between both sexes.

Polygamy, which was practiced without limitations in the past, had been restricted to four wives after the arrival of Islam in the Arabian Peninsula. However, some scholars have different views on this issue, supposedly influenced by the literal and cultural background of patriarchal tradition on treating women as the object of polygamy. This article attempts to examine the construction of patriarchal interpretation in a gender-biased interpretation, its factors and its implications. This study adopts a qualitative approach and employs a content analysis approach. Interviews with relevant scholars are also used to explore in-depth information regarding this subject. The object of research is based on a full set (30 juz/chapters) of 11 books of tafsir written in Indonesia. These books are Tafsir Al-Furqan, Tafsir Quran, Adz-Dzikra: Terjemah dan Tafsir al-Quran, Al-Quran dan Terjemahnya, Tafsir Quran Karim, Tafsir al-Azhar, Tafsir Rahmat, Tafsir al-Quran al-Majid an-Nur, Tafsir al-Mishbah, Al-Quran and its Exegesis of the Department of Religion, and Tafsir al-Hijri. This study found that women have been exploited through polygamy practices. Our findings show that biased gender interpretation, especially because of the patriarchal mindset, brought a greater impact on the Quranic interpretation. This study suggested that reinterpretation towards Quranic verses particularly dealing with gender issues needs to be strengthened in accordance with justice and humanistic values. CONTRIBUTION: This article offered two approaches for the study of the Quran in order to establish gender equality and justice in marriage practice. Firstly, the adaptive and humanistic interpretations of the Quran need to be strengthened and should raise common consciousness in Muslim society. Secondly, there is a need to study the Quran in an integrative, holistic and hermeneutical understanding of the Quranic text. This method can explore the deepest meaning of the Quran so it can rise gender-sensitive, humanist and moderate interpretations

The Supreme Court of Zimbabwe recently handed down a judgment on the determination of whether the law that governs testamentary dispositions of estates binds a testator to bequeath his or her share of property to the surviving spouse. This was an appeal case against the judgment of the High Court which had held that a testator is bound to leave his or her property to the surviving spouse. Albeit the fact that section 5(1) of the Wills Act establishes the doctrine of freedom of testation, section 5(3)(a) of the Wills Act prohibits a testator to execute a will that disinherits a surviving spouse. The provision has been interpreted inconsistently by the High Court for the past years. One category of judgments held that a testator could disinherit a surviving spouse based on freedom of testation and that the provisions of the Deceased Estates Succession Act are not applicable to testamentary dispositions. In contrast, the other set of dissenting judgments held that a will that disinherited a surviving spouse was invalid. Further, the courts held that the provisions of the Deceased Estates Succession Act, in particular section 3A which grants a surviving spouse the right to inherit the matrimonial home applies to testate succession. In overturning the High Court decision, the Supreme Court authoritatively held that section 5(3)(a) of the Wills Act could not be interpreted to mean that a surviving spouse cannot be disinherited in a will. The Court based its decision on the doctrine of freedom of testation entrenched in the Wills Act and the Constitution. The Supreme Court also conclusively held that the provisions of the Deceased Estates Succession Act are not applicable to testamentary dispositions. In arguing her case in the Supreme Court, the surviving spouse among other arguments contended that section 26 of the Constitution of Zimbabwe provides for equality of rights of spouses and the protection of children and spouses upon the dissolution of marriage through death or divorce. The Supreme Court disapproved the previous High Court decisions which held that a will that disinherited a surviving spouse was invalid as it contravenes section 26 of the Constitution. The Court held that section 26 of the Zimbabwean Constitution is not directly enforceable, does not bestow rights on individuals and does not prohibit the disinheritance of a surviving spouse. The Court held that the provisions of section 26 are found under the National Objectives which are intended to guide the state in the formulation of laws relating to dissolution of marriage through death. In this article, I argue that the Supreme Court decisively answered the discordant questions on whether a surviving spouse can be disinherited through a will and whether the provisions of the Deceased Estates Succession Act apply to testamentary dispositions. However, the Court missed an opportunity to develop the Zimbabwean jurisprudence on the enforcement of National Objectives, in particular section 26 of the Constitution.

The issue of sexual relations between spouses is a major cause of broken homes in Nigeria and Christian couples are not an exception. People believe that a large percentage of broken homes have the root of their problem traced to sex. The preponderance of broken homes (and homes under tension of crises) notwithstanding, most studies in this area have been from the socio-scientific and medical cum psychological point of view and many more have focused on teenagers and young people to the exclusion of married couples that need healing in this regard. This article is aimed at bringing out biblical instruction concerning the issue of sex that could help to restore peace to many homes at the verge of breaking down. The focal passage is 1 Corinthians 7:1-5, which was Paul's instructions to the Corinthian church when they faced a similar problem. This article is an exegetical analysis of the passage and is read rhetorically (rhetorical analysis examines how a text persuades readers of its point of view) with the Nigerian situation in mind. It concludes that sex must be enjoyed within the ambits of marriage and within this ambit, the only reason for abstinence is mutual agreement for the purpose of prayer. CONTRIBUTION: The article upholds gender equality in initiating and enjoying sex and rejects looking down on women who request sex. It also calls for the eradication of female genital mutilation, a tradition based on making women not enjoy sex.

Resumen: En el año 2019, la Corte Constitucional del Ecuador emitió la sentencia 11-18-CN/19. En esta resolución, se afirmó que el artículo 67 de la Constitución-que establecía que el matrimonio es la unión entre hombre y mujer-era inconstitucional, abriendo así la posibilidad a que personas del mismo sexo se casen. Para ello, el Juez Ponente Ramiro Ávila Santamaría, entre otros argumentos, utilizó la ponderación, cuya parte esencial es la fórmula del peso. No obstante, esta no fue utilizada en la sentencia. Mediante este método argumentativo se concluyó que el principio de igualdad prevalece frente a otros principios generales del Derecho. El presente trabajo analiza la fórmula del peso, aplicándola de la manera en que, según considero, debió haberlo hecho la Corte Constitucional en la sentencia del “matrimonio igualitario”. Al efecto, se utiliza el método analítico-sintético, descomponiendo en fragmentos la argumentación realizada por el Juez Ávila. El primer apartado trata sobre los elementos de la fórmula del peso. Posteriormente, se expone el ejercicio ponderativo efectuado en la sentencia. A continuación, se demuestran los yerros argumentativos cometidos, resaltando la equivocación al escoger los principios en pugna. Por último, se plantea un nuevo ejercicio ponderativo, enfrentando los principios que debieron haber sido llevados a la balanza. El trabajo concluye que la Corte Constitucional aplicó erróneamente la ponderación en la sentencia del “matrimonio igualitario”.

Abstract: In 2019 the Constitutional Court of Ecuador issued sentence 11-18-CN/19. In this resolution it was affirmed that article 67 of the Constitution-which established that marriage is the union between a man and a woman-was unconstitutional, thus granting the possibility for same-sex people to marry. For this, the Judge Ramiro Ávila Santamaría, among other arguments, used balancing. The essential part of balancing is the weight formula. However, this was not use in that sentence. Through this argumentative method, it was concluded that the principle of equality prevails over other general principles of law. This paper analyzes the weight formula, applying it in the way that, in my opinion, the Constitutional Court should have done in the “egalitarian marriage” judgment. For this, the analytical-synthetic method is used, breaking down the argumentation made by Judge Ávila into fragments. The first section deals with the elements of the weight formula. Then the balancing exercise carried out in the sentence is exposed, followed by a demonstration of the argumentative errors committed, highlighting the mistake in choosing the principles in conflict. Finally, a new balancing exercise is presented, confronting the principles that should have been taken to the balance. The paper concludes mainly that the Constitutional Court erroneously applied balancing in the “egalitarian marriage” judgment.

Abstract This paper seeks to explain how federal institutions influence gender policies in Mexico by examining why some policy areas converge with similar laws across subnational units, while others do not. A comparison of five strategic gender equality policies finds that gender violence law, women’s policy agencies, and gender quotas eventually demonstrated relative homogeneity across subnational units; whereas marriage equality and abortion exhibited substantial heterogeneity. Formal institutional power, informal or defacto power, the salience of the issue, international pressure, and public consensus influence how the policymaking process unfolds across a federal system.

Resumen El objetivo del artículo es explicar cómo las instituciones federales influyen en las políticas de género en México. Examina por qué algunas políticas públicas convergen produciendo resultados homogéneos en todas las unidades subnacionales (estados) de un sistema federal, mientras que -en otros casos- se mantienen heterogéneos. El análisis compara el proceso de formulación de políticas para la violencia de género, las agencias de políticas para las mujeres, las cuotas de género, el matrimonio igualitario y los derechos reproductivos en los treinta y dos estados mexicanos. Políticas tales como la erradicación de la violencia de género, la creación de agencias de políticas a las mujeres y las cuotas de género demostraron una relativa homogeneidad entre los estados para el año 2020; mientras que el matrimonio igualitario y el aborto exhibieron una heterogeneidad sustancial. El poder institucional formal, el poder informal o de facto, la relevancia del tema en varios niveles de gobierno y el consenso político en los diferentes niveles de gobierno influyen en cómo se desarrolla el proceso de formulación de políticas en un sistema federal.

Abstract: The rights and obligations of marriage and de facto union arise at the will of the contracting parties or partners. The legal regulations between the rights of both aspects and their impact on the principles of equality, freedom, and other rights of the members of the Ecuadorian family were compared. The design was mixed quali-quantitative, the scope descriptive and explanatory, and with the interview and the survey the legal procedures to execute and protect the marital and patrimonial rights of the partners or spouses were clarified when the relationship was terminated. It was established that the de facto union is the most common way of forming homes and families, avoiding marital responsibilities and legal and economic obligations.

Resumen: Los derechos y obligaciones del matrimonio y la unión de hecho surgen por voluntad de los contrayentes o convivientes. Se comparó la normativa jurídica entre los derechos de ambos aspectos y su incidencia en los principios de igualdad, libertad y demás derechos de los miembros de la familia ecuatoriana. El diseño fue mixto cuali-cuantitativo, el alcance descriptivo y explicativo, y con la entrevista y la encuesta se esclarecieron los procedimientos jurídicos para ejecutar y proteger los derechos conyugales y patrimoniales de los convivientes o cónyuges al darse por terminada la relación. Se estableció que la unión de hecho es la forma más común de formar hogares y familia, evadiendo responsabilidades maritales y obligaciones jurídicas y económicas.

Of recent in Nigeria, there has been a considerable increase in the rate of involuntary singlehood, particularly among women. It constitutes a major constraint for Christians because of the general perception that the Bible commands everyone to marry - the belief which they derive from Genesis 1:28 and 2:18, 24. However, most people who have this notion, hardly take cognisance of Paul's preference for celibacy as in 1 Corinthians 7. The situation is compounded by popular Christian preaching and an attitude which favour marriage against singlehood. The result is the frantic desperation among Nigerian Christian women to get married. Against this background, this article attempted to ascertain if marriage is necessarily an obligation for Christians, and appraised Nigerian Christian single women's desperation for marriage against the understanding of the Genesis and 1 Corinthians passages as presented in this study. As the author of this article, I did exegeses of the texts and interacted with relevant material on singlehood and its constraints, especially in relation to Nigerian women. The work found that the Genesis passages from which is derived the perception that marriage is obligatory for all, are largely misunderstood. Hence, they are not in contention with 1 Corinthians 7 which views marriage and celibacy as equal. In view of this, the article considered Nigerian Christian single women's desperation to get married as unnecessary. For this reason, it advised the church in Nigeria to imbibe the biblical perspective of equality of marriage and singlehood, and inculcate it in its members. CONTRIBUTION: The article is a contribution in the context of the theology of marriage, and of particular relevance in Nigeria where most Christians still have the belief that marriage is a moral duty for all

This study examines the Qurʾān's view towards gender and argues that all three masculine, feminine and egalitarian (gender-inclusive) discourses exist in its text, and that these discourses do not follow a simple and linear model but rather a nonlinear and complex one. It also provides evidence, showing that gender equality in the Qurʾān is achieved in two ways: firstly, through linguistic devices that are devoid of gender distinctions, and secondly, through concurrent use of masculine and feminine gender markers in one context. The masculine discourse is, however, more prominent in the verses of this book and manifests itself to varying degrees in three ways: (1) in some verses, only masculine indicators are used but it can be inferred based on the (Taghlīb) principle that both men and women are the intended addressees; (2) in some verses, rules regarding women are stipulated, whilst men are, in fact, the main addressees and (3) in verses that state rules on reciprocal issues such as divorce and marriage but these rules are addressed to only men. The feminine discourse is also present in the Qurʾān and can be seen in verses that address women.CONTRIBUTION: Revealing gender discourses in the Qurʾān requires not only a historical but also an integrative and holistic understanding of its text. This study attempts to identify the relation of the Qurʾān to the three gender discourses based on the linguistic elements of the text and their classification

Abstract Despite social differences verticality, modernity established the horizontality of universal human rights, founded on the respect of human dignity for all. Gender is one of the least focused vectors of such a differentiation. Traditional patriarch created a power process, submitting women and sexual minorities, the latter in the pyramid’s basis. Brazil, facing deep social change, paces step by step in the rights conquest for these groups, victims of stigma and violence. This work analyses the social context, the violence parade, as well as emerging legislation in the last decades on the basis of sociology and anthropology. It approaches diverse violence modalities, including child marriage and active homophobia. It points out likely men chauvinist reactions to women and sexual minorities ascendant visibility in the populist framework in the world.

Resumo Apesar da verticalidade das diferenças sociais, a modernidade estabeleceu a horizontalidade dos direitos humanos universais em torno da dignidade humana para todos. O gênero tem sido dos menos focalizados vetores desta diferenciação que, pelo patriarcado tradicional, estatui um processo de poder, ao qual estão submetidas as mulheres e, na base da pirâmide, as minorias sexuais. O Brasil, em face das mudanças sociais, caminha arduamente no sentido da conquista de direitos para estes grupos, alvos de estigmas e violências. Este trabalho analisa o contexto social, o cortejo de violências e a legislação emergente ao longo das últimas décadas. Trata das diversas formas de violência, inclusive o casamento infantil e a ativa homofobia. Assinala ainda uma possível reação política do machismo à visibilidade ascendente das mulheres e das minorias sexuais no quadro dos populismos no mundo.