Age and Sex-Related Associations between Marital Status, Physical Activity and TV Time

Marital status mediates an association between physical activity (PA) and TV time with health outcomes. However, population-based studies have revealed that the health effect of marriage or divorce is age-dependent and differs between women and men. The study aimed to identify the age and sex-related associations between marital status with PA and TV time. We used data from Vigitel, an annual telephone survey started in 2006 in Brazil. We applied a complex sample logistic regression model to estimate the odds for PA and TV time comparing marital statuses according to age and sex subgroups, independent of obesity, hypertension, diabetes, self-assessed poor health, and smoking. Our sample included 561,837 individuals from 18 to 99 years, with a TV time > 3 h/day (prevalence = 25.2%) and PA > 150 min/week (prevalence = 35%). Later, we divided our sample in seven age groups by marital status and sex. Compared to single individuals, married men and women were less likely to watch TV more than 3 h/day in participants >30 years old. When compared to single, married participants were less likely to do more than 150 min of PA/week at younger age groups. Married women older than 40 years were more likely to do more than 150 min of PA/week than the single ones, while there were no differences among married men by age group. In conclusion, our study suggests that the investments in public policies to encourage the practice of PA and reduction of TV time could be based on the marital status, sex, and age, prioritizing less active groups.

Ceding Power in Intra-Household Bargaining in Times of Economic Anxiety: An Experimental Study in Nepal

How do perceptions of one's relative economic status affect beliefs regarding gender roles? We conducted a 2019 survey experiment with approximately 2,000 adults in Nepal. Employing an established survey treatment called a priming experiment to subtly alter half of respondents' perceptions of their relative economic well-being, we ?find that increased feelings of relative deprivation make married women significantly less likely to support gender egalitarian perspectives. Women decrease their support for women making decisions over household expenditures, having equal control over household income, sharing household chores, and women working outside the home. A message randomly read to some women and designed to spur increased support for women's empowerment does little to alter beliefs regarding gender roles or to attenuate the effects of the relative deprivation prime. Despite the negative impacts on women's gender attitudes, however, we do not find a similar pattern among married men. The results underscore the deleterious effects that feelings of relative deprivation can have on women's own gender attitudes and provide a cautionary tale given trends toward greater economic inequality further exacerbated by the COVID-19 pandemic.

Family Structure, Gender, and Wages in STEM Work

Drawing upon work effort and gendered organizations perspectives and using data from the Current Population Survey, we examine how family structure types (i.e., combinations of marital and parental statuses) shape within- and between-gender variation in the earnings of highlyeducated men and women working in STEM and non-STEM occupations. We find that STEM and non-STEM women earn premia for marriage and for motherhood if they are married, with higher family-related premia for STEM women. Analysis of married men and women by specific STEM category reveals the largest parenthood premium is for women in engineering. Yet, STEM men and non-STEM men generally earn more than their counterpart women, with the largest between-gender wage difference for married parents in non-STEM occupations. Taken together, these findings provide a mixed picture of movement towards gender equality in work organizations.

Biritualism in the Practice of the Czech Church

Both codes of canon law state the duty of bishops to care for all believers in their territory. This applies not only to the faithful of their Church, but also to the faithful of another Church sui iuris (in the case of the Czech Republic, especially the Greek Catholic Church). For pastoral help as well as support and revival of their rite, it can be in the field of liturgical help, where the priest of one ceremony receives from the Holy See the so-called faculty of biritualism. The article describes the situation in the Czech Republic, moreover complicated by the lack of priests of both ceremonies and the fact that in times of imprisonment before 1989 there were secret ordinations of married men with the Faculty of Biritualism. After the situation was relaxed, these priests were involved in the life of the Church mainly within the Greek Catholic exarchate.

The Case of 'Suspected Adulteress': Reading Numbers 5:11-31 from the Perspective of a Married African Woman

As studies have shown, marital sexual infidelity is attested in every society of the world.1 In African societies, adultery is not only strictly prohibited on social, moral and religious grounds but is also regarded, in some African cultures, as an abomination. This is rooted, among others, in the sacredness of marriage in Africa and the inseparable link between the use of human sexuality in marriage and the generation of new life for the perpetuation of the family-lineage and the community. In theory, the ban on adultery applies equally to all married men and women but in praxis, there are some hints of gender injustice against women in observing the ban on adultery. The patriarchal context in some African cultures provides the background for such gender inequality and sexual injustice against women. By using bosadi biblical hermeneutics to interpret the Sotah ritual (Num 5:11-31) - a ritual that is gender-specific, meant only for women accused of adultery - this article condemns the sexual injustice endured by married women in some (African) patriarchal societies and advocates the reading of Num 5:11-31 and other biblical texts containing 'oppressive elements' in a way that is liberating and empowering to the oppressed and marginalised.