METHODS: The study focused on analyzing 3,200 comments from Weibo, concentrating on six prominent topics linked to women's marriage and fertility. These topics were treated as research cases. The research employed natural language processing techniques, such as sentiment orientation analysis, Word2Vec, and TextRank.
RESULTS: Firstly, the overall sentiment orientation of Chinese women toward marriage and fertility was largely pessimistic. Secondly, the factors contributing to this negative sentiment were categorized into four dimensions: social policies and rights protection, concerns related to parenting, values and beliefs associated with marriage and fertility, and family and societal culture.
CONCLUSION: Based on these outcomes, the study proposed a range of mechanisms and pathways to enhance women's sentiment orientation towards marriage and fertility. These mechanisms encompass safeguarding women and children's rights, promoting parenting education, providing positive guidance on social media, and cultivating a diverse and inclusive social and cultural environment. The objective is to offer precise and comprehensive reference points for the formulation of policies that align more effectively with practical needs.
METHODS: 4,385 ever-married women, aged 18-83 years, from six rural districts, were interviewed to enquire about the types of their marriages. The data was collected through interviews conducted by trained female interviewers and analysed through SPSS-20.
RESULTS: Twelve percent marriages were the result of Vanni, Swara, Sang Chatti, Badal , Bazo i.e. to settle blood feuds; 58.7% were Watta-Satta / Pait Likhai i.e. exchange marriages and pledging a fetus; in 7.9% case bride was bought; 1.0% marriages were Badle-Sullah i.e to settle dispute other than murder and 0.1% women were married to Quran. The traditional marriages, where wishes of both families and consent of the couple to be married are also considered, constituted 20.3%. The prevalence of Vanni, Swara / Sang Chatti / Badal / Bazo was the highest in Balochistan (22-24%) followed by Sindh (5-17%) and the least in Punjab (0-4%). The other practices in Balochistan were selling the bride (10-17%), Badle-Sulah (3%) and marriage to Quran (1%). Watta Satta was most prevalent in Sindh (66-78%), where 3-13% brides were bought. In Punjab also Watta-Satta was common (44-47%), where 0.5-4% brides were bought and 0.3-3% marriages were Budle-Sullah.
CONCLUSIONS: Since laws against these harmful customs exist but are not applied forcefully, there is a great need to create massive awareness against such customs.