Family values, sometimes referred to as familial values, are traditional or cultural values that pertain to the family's structure, function, roles, beliefs, attitudes, and ideals. The concept of family values may also refer to the extent to which familial relationships are valued within people's lives.
In the social sciences and U.S. political discourse, the conventional term "traditional family" describes the nuclear family—a child-rearing environment composed of a leading father, a homemaking mother, and their nominally biological children. A family deviating from this model is considered a nontraditional family. However, in most cultures at most times, the extended family model has been most common, not the nuclear family,[1] and the "nuclear family" became the most common form in the U.S. in the 1960s and 1970s.[2]
Definition
Several online dictionaries define "family values" as the following:
"the moral and ethical principles traditionally upheld and passed on within a family, as fidelity, honesty, truth, and faith."[3]
"values especially of a traditional or conservative kind which are held to promote the sound functioning of the family and to strengthen the fabric of society."[4]
"values held to be traditionally taught or reinforced within a family, such as those of high moral standards and discipline."[5]
Familialism or familism is the ideology that puts priority on family and family values.[6] Familialism advocates for a welfare system where families, rather than the government, take responsibility for the care of their members.[6]
The phrase "family values" originated with the 1992 Republican National Convention, for their "Family Values Night," featuring Barbara Bush as the keynote speaker. In the short term the phrase was widely panned, and at the time the staying power of the idea was underestimated. [9]
Interpretations of Islamic learnings and Arab culture are common for the majority of Saudis. Islam is a driving cultural force that dictates a submission to the will of Allah.[10] The academic literature suggests that the family is regarded as the main foundation of Muslim society and culture; the family structure and nature of the relationship between family members are influenced by the Islamic religion.[11] Marriage in Saudi culture means the union of two families, not just two individuals.[12] In Muslim society, marriage involves a social contract that occurs with the consent of parents or guardians. Furthermore, marriage is considered the only legitimate outlet for sexual desires, and sex outside marriage (zina) is a crime that is punished under Islamic law.[13]
The Saudi family includes extended families, as the extended family provides the individual with a sense of identity. The father is often the breadwinner and protector of the family, whereas the mother is often the homemaker and the primary caretaker of the children.[14] Parents are regarded with high respect, and children are strongly encouraged to respect and obey their parents.[15] Often, families provide care for elders. Until recently, because families and friends are expected to provide elderly care, nursing homes were considered culturally unacceptable.[16]
United States culture
In sociological terms, nontraditional families make up the majority of American households.[17] As of 2014, only 46% of children in the U.S. live in a traditional family, down from 61% in 1980.[18] This number includes only families with parents who are in their first marriage, whereas the percentage of children simply living with two married parents is 65% as of 2016.[19]
These groups are associated with "family values." Many of them are also listed as hate groups with the Southern Poverty Law Center as a result of their anti-LGBT activism.
^"family values". Dictionary.com. Archived from the original on 25 December 2018. Retrieved 3 September 2014.
^"family values". Merriam-Webster. Merriam-Webster, Inc. Archived from the original on 25 December 2018. Retrieved 3 September 2014.
^"family values". Oxford Dictionaries. Oxford University Press. Archived from the original on January 8, 2014. Retrieved 3 September 2014.
^ abEmiko Ochiai, Leo Aoi Hosoya (2014). Transformation of the Intimate and the Public in Asian Modernity. The Intimate and the Public in Asian and Global Perspectives. BRILL. pp. 20–1. ISBN9789004264359.
^McEwen, Haley (May 25, 2017). "Nuclear power: The family in decolonial perspective and 'pro-family' politics in Africa". Development Southern Africa. 34 (6): 738–751. doi:10.1080/0376835X.2017.1318700. S2CID148956131.
^Peachy, William S. (1999). A brief look upon Islam. Riyadh, Saudi Arabia: Darussalam Publishers and Distributors. Retrieved 3 September 2014.
^Mutair, A; Plummer, V; O'Brien, A; Clerehan, R (2014). "Providing culturally congruent care for Saudi patients and their families". Contemporary Nurse. 46 (2): 254–258. doi:10.5172/conu.2014.46.2.254. PMID24787260. S2CID20386177.
^Ghazwi, F.; Nock, L. (1989). "Religion as mediating force in the effects of modernization on parent–child relations in Jordan". Middle Eastern Studies. 25 (3): 363–369. doi:10.1080/00263208908700786.
^Panasenko, N (2013). "Czech and Slovak Family Patterns and Family Values in Historical, Social and Cultural Context". Journal of Comparative Family Studies. 44 (1): 79–98. doi:10.3138/jcfs.44.1.79.
