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Is there a connection between the exchange of vows and the fighting and suffering of couples that are unique to the institution of marriage? This essay introduces the concept of Shadow Vows, the unacknowledged assumptions, agreements, and obligations each partner brings to the relationship, which the authors believe are often responsible for longstanding marital discord and strife. The authors ground the existence of shadow vows in Jung's quaternity, alchemy, typology, archetypal theory, and depth approaches to couple therapy. The essay concludes with a list of themes indicative of shadow vow enactments in clinical work with couples.

Y a-t-il un lien entre l'échange des vœux et les conflits et souffrances des couples, un lien qui serait spécifique à l'institution du mariage ? Cet article introduit le concept de « vœux de l'ombre ¼ - les présomptions non-reconnues, les compromis, les obligations que chaque partenaire amène dans la relation. Les auteurs pensent que de tels vœux sont souvent responsables de discorde et querelles durables dans un couple marié. Les auteurs fondent l'existence de ces vœux de l'ombre dans la quaternité Jungienne, l'alchimie, la typologie, la théorie des archétypes et la thérapie de couple selon la psychologie des profondeurs. L'article se termine par une liste de thèmes révélateurs des mises en acte de ces vœux de l'ombre dans le travail clinique avec des couples.

Existe una conexión entre el intercambio de votos y el conflicto y sufrimiento de las parejas, que es única a la institución del matrimonio? El presente ensayo introduce el concepto de 'sombra de los votos' - las asunciones, acuerdos y obligaciones no reconocidas que cada integrante de la pareja trae a la relación, las cuales los autores creen que a menudo son responsables de largos conflictos y desavenencias en el matrimonio. Los autores basan la existencia de la sombra de los votos en la noción de cuaternidad de Jung, alquimia, tipología, teoría arquetipal, y los abordajes en psicología profunda a la terapia de pareja. El ensayo concluye con una lista de temas indicativos de actuaciones del lado sombrío de los votos en el trabajo clínico con parejas.

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In our consulting rooms we find, depending on the period, certain conditions that relate closely to current cultural prejudices. In our culture, divorce and the reconstituted family can bring both creativity but also emotional difficulty, often triggered by marital betrayal. This paper explores marital betrayal in relation to childhood experiences of fidelity, infidelity and the lack of love. It asks whether there is a cultural prejudice related to marital fidelity, and whether sexuality only belongs in a loving couple, whether this is a patriarchal contract, and what role the anima plays in a loving bond; this is related to 'altericide' and need for respect for the other, as the libido seeks 'living symbols'.

Suivant les périodes, nous retrouvons dans nos salles de consultation des situations qui ont beaucoup à voir avec les préjudices culturels en vigueur. Dans notre culture le divorce et la famille reconstituée peuvent apporter à la fois de la créativité et de la difficulté émotionnelle, souvent déclenchée par la trahison dans le couple. Cet article explore la trahison dans le couple en relation avec les expériences infantiles de fidélité, d'infidélité, et de manque d'amour. L'article s'interroge: y-a-t-il un préjudice culturel lié à la fidélité dans le couple? La sexualité appartient-elle seulement à un couple qui éprouve de l'amour? S'agit-il là d'un contrat patriarcal? Et quel rôle joue l'anima dans une relation aimante? Ceci est mis en lien avec « l'altéricide ¼ et le besoin de respect à l'égard de l'autre, alors que la libido recherche des « symboles vivants ¼.

Encontramos en nuestros consultorios, dependiendo del período, ciertas condiciones que se relacionan cercanamente con prejuicios culturales vigentes. En nuestra cultura, el divorcio y la familia reconstituida puede brindar tanto creatividad como dificultades emocionales, a menudo ambas activadas por la traición marital. El presente trabajo explora la traición marital con relación a experiencias infantiles de fidelidad, infidelidad, y de falta de amor. Pregunta si existe un prejuicio cultural respecto a la fidelidad marital, si la sexualidad solamente pertenece a la pareja amorosa, si ésta es un contrato patriarcal y que rol juega el ánima en un vínculo amoroso. Esto está relacionado al 'altericidio' y a la necesidad de respeto por el otro, a medida que la libido busca 'símbolos vivos'.

Em nossas salas de consultório encontramos, dependendo do período, certas condições que se relacionam intimamente com os preconceitos culturais atuais. Em nossa cultura, o divórcio e a família reconstituída podem trazer criatividade, mas também dificuldade emocional, muitas vezes desencadeada pela traição conjugal. Este artigo explora a traição conjugal em relação às experiências infantis de fidelidade, infidelidade e falta de amor. Pergunta se há um preconceito cultural relacionado à fidelidade conjugal e se a sexualidade pertence apenas a um casal amoroso, se este é um contrato patriarcal e qual papel a anima desempenha em um vínculo amoroso; isso está relacionado ao "altericídio" e à necessidade de respeito pelo outro, já que a libido busca "símbolos vivos".

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Condom use is a key protection method outside marriage. This study aimed to determine the rate of extramarital condom use and, how condom should be either used or abolished outside marriage. MATERIAL AND METHODS: We conducted a cross-sectional study for 24 months from 01 January 2015 to 31 December 2016at the Talangai base hospital in Brazzaville on the introduction of the condom in the relationship, regularity of its use, reasons, conditions and the time period for its removal. RESULTS: Out of 1103 couples who have had a non-marital relationship for at least 1 year, 89.5% have confessed to having sex with a condom. Condom was used during the first sexual intercourse due to the fear of HIV and other sexual transmissible infections (STIs) in 56.1% of cases and/or pregnancy in 36% of cases. Within a year, 734 couples or 74.4% had stopped using the condom. This withdrawal was mainly motivated by a partner assuming his/her significant other had a fairly acceptable sexual history in 47.8% and/or apparently healthy lookin 39.2%. CONCLUSION: The condom is widely used during the first sexual intercourse in Brazzaville. It is suppressed over time without knowledge of the other's HIV serological status in most cases. This indicates a significant gap between the level of knowledge of the population on HIV /AIDS and their practices.

Le préservatif est une méthode de protection capitale en dehors du mariage. Cette étude a eu pour objectifs de déterminer le taux d'utilisation du préservatif en dehors du mariage, déterminer les modalités d'utilisation du préservatif en dehors du mariage, déterminer les modalités de suppression du préservatif en dehors du mariage. MATÉRIEL ET MÉTHODES: Il s'est agi d'une enquête transversale du 01 janvier 2015 au 31 Décembre 2016, 24 mois à l'hôpital de base de Talangaï à Brazzaville portant sur l'introduction du préservatif dans la relation, la régularité de son l'utilisation, les motifs, conditions et le délai de sa suppression. RÉSULTATS: Sur 1103 couples vivant une relation en dehors du mariage depuis au moins 1an interrogés, 89,5% ont avoué avoir débuté les rapports sexuels avec le préservatif. L'introduction du préservatif lors dupremier rapport sexuel a été motivée pas la crainte du VIH et autres IST dans 56,1% de cas et la crainte de la grossesse dans 36% de cas. Après un an, 734 couples soit 74,4% avaient supprimé le préservatif. La raison principale ayant motivé cette suppression chez les femmes et les hommes étant le passé sexuel supposé acceptable du partenaire et/ou sa bonne santé apparente respectivement dans 47,8% et 39,2% de cas.Le préservatif est largement utilisé lors du premier rapport sexuel à Brazzaville. Il est supprimé au fil du temps sans connaissance du statut sérologique de l'autre dans la plupart des cas. Ce constat indique un écart important entre le niveau de connaissance de la population sur le VIH/SIDA et leurs pratiques.

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Most research on stroke's impact on couples has focused on the transition to caregiving/receiving. Despite considerable evidence that marriage is the primary source of support in the face of chronic conditions, little is known about what happens to marriage in the context of care after stroke. To address this gap, we undertook a qualitative grounded-theory study of 18 couples in which one partner had experienced a stroke. Findings revealed two interrelated themes of the couple processes: working out care, which involved discovering and addressing disruptions in day-to-day activities; and rethinking marriage, which involved determining the meaning of their relationship within the new context of care and disability. Three distinct types of marriages evolved from these processes: reconfirmed around their pre-stroke marriage; recalibrated around care; and a parallel relationship, "his" and "her" marriage. Our findings highlight the need to consider relationship dynamics in addition to knowledge about stroke and care.

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This study examines the association between religious affiliation and reasons for marriage, perceived church attitudes, and reproductive health-seeking behaviors, including HIV testing, among young women in eastern rural Zimbabwe. The sample comprised women (N = 35) who had married by 2012 while participating in a larger randomized controlled trial (RCT) to test the effects of school support on HIV-related risk. The RCT sample was identified in 2007 as all female sixth graders in 25 rural eastern Zimbabwe primary schools whose parents, one or both, had died (N = 328). In our previous RCT analyses, we found that participants who affiliated with an Apostolic church were more than four times more likely to marry than those from non-Apostolic churches and that control group participants were twice as likely to marry as those in the intervention group. Other studies had found that marriage greatly increased the odds of HIV infection among adolescent women. Given the link between Apostolic affiliation and marriage, we conducted semi-structured interviews to explore type of marriage, reasons for marrying, church affiliation and attitudes, family planning, HIV testing, schooling, and family life. We were interested in differences, as perceived by our sample of young married women congregants, among Apostolic sects and other denominations in their attitudes about marriage and health-seeking behaviors. We were also interested in the influence of church affiliation on intervention participants' decision to marry, since they had comprehensive school support and education is highly valued in Zimbabwe, but costly and often out of financial reach. Interviews were conducted from October 2012 through November 2013; data were analyzed using a general inductive approach. We found that pressure or perceived deception for coitus or marriage was reported only by intervention participants affiliated with Apostolic denominations. Other reasons for marriage were similar between Apostolic and non-Apostolic adherents, as well as intervention and control conditions. All participants believed HIV testing was important, but while all non-Apostolic denominations encouraged HIV testing and clinic/hospital care, there was considerable heterogeneity in attitudes among Apostolics, with ultraconservative denominations most likely to proscribe non-religious health care. We conclude that some, but not all, Apostolic-affiliated women are afforded discretion in their health-seeking behaviors. Since HIV screening and treatment depend on access to clinic/hospital care, continued public health efforts to engage Apostolic leaders is needed, along with monitoring of progress in access and outcomes.

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This article examines the medical aspects of young, unmarried pregnancy in the early post-WWII period. It explores the roles played by physicians and nurses, their prescriptions for prenatal care, their psychologizing of girls' problems, and the nature of girls' hospital experiences. That these patients were indeed seen as "girls" and not women, is a central point; in fact, age, and the perception of what it meant to be "teenaged," significantly shaped the perception, treatment, and experience of unmarried pregnancy in these years.

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