Children, family and the state examines different theories of childhood, children's rights and the relationship between children, parents and the state.
Based on an original analysis of qualitative and quantitative material from twenty-two industrialized countries, this book traces the development of state support for families since the turn of the century. Assembling elements from demography, sociology, and economics, it argues that demographic changes have been a major force in bringing population and family issues on to the political agenda. The decline in fertility, the increase in divorce rates and lone-parenthood, and the entry of women into the labour force have all reduced the relevance of systems of state support aimed at traditional male breadwinner-housewife families, and in so doing have forced governments to reform the existing measures of family support. However, the exact nature of these reforms, and the ways family policy has evolved over time, differ considerably across countries.
The authors highlight how structural circumstances in countries with various degrees of industrialization are associated with specific policies. The analyses of womens experiences reveal the variety of ways in which private patriarchy in families combines with public patriarchy in economies and states to create a system of domination which subordinates women. The authors detail how gender is constructed under specific political, economic, and cultural circumstances, and seek to understand how state policies with differing sensitivities to womens issues have produced mixed outcomes for women and their families in the process of economic development.
The distinct personal laws that govern the major religious groups are a major aspect of Indian multiculturalism and secularism, and support specific gendered rights in family life. Nation and Family is the most comprehensive study to date of the public discourses, processes of social mobilization, legislation and case law that formed India's three major personal law systems, which govern Hindus, Muslims, and Christians. It for the first time systematically compares Indian experiences to those in a wide range of other countries that inherited personal laws specific to religious group, sect, or ethnic group. The book shows why India's postcolonial policy-makers changed the personal laws they inherited less than the rulers of Turkey and Tunisia, but far more than those of Algeria, Syria and Lebanon, and increased women's rights for the most part, contrary to the trend in Pakistan, Iran, Sudan and Nigeria since the 1970s. Subramanian demonstrates that discourses of community and features of state-society relations shape the course of personal law. Ruling elites' discourses about the nation, its cultural groups and its traditions interact with the state-society relations that regimes inherit and the projects of regimes to change their relations with society. These interactions influence the pattern of multiculturalism, the place of religion in public policy and public life, and the forms of regulation of family life. The book shows how the greater engagement of political elites with initiatives among the Hindu majority and the predominant place they gave Hindu motifs in discourses about the nation shaped Indian multiculturalism and secularism, contrary to current understandings. In exploring the significant role of communitarian discourses in shaping state-society relations and public policy, it takes "state-in-society" approaches to comparative politics, political sociology, and legal studies in new directions.