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Marriage is extremely important in Egypt as the only way for Islamic youth to become adults and gain independence, sexual experience, and begin a family of their own. Traditionally, marriage would require the male partner to provide materially for the female partner in terms of a wedding, housing, and a livelihood in general. However, traditional marriages are becoming less common as youths increasingly engage in secret marriages. Professor Salem begins her lecture with three vignettes to illustrate some common experiences of marriages for modern Egyptian youth; frustrated love, love postponed, and forbidden love.

Randa ends up leaving Elwan for her boss who can materially provide for her. The second story is based on an interview conducted by Professor Salem in Minya, Egypt in Zeinab and Muhammed were engaged for six years while saving enough money to get a traditional marriage. The final vignette, forbidden love is the story of Usama and Shaima, a couple she interviewed in Cairo in Usama could not receive the blessing of his father to marry Shaima, being disgraced as a divorced women with. As ly stated, traditional marriages in Islamic cultures tend to be financially taxing on young couples.

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With high youth unemployment and a lack of affordable housing, traditional marriage is no longer a viable option for young couples. They have three options that the vignettes above illustrate; to break up, hold off, or engage in a secret marriage. A secret marriage is an informal marriage contract drawn up between two heterosexual Muslims.

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The contract is drawn up in front of two trusted witnesses and is never registered formally with the state. However, these informal contracts are often recognized by the judiciary in case of any incidents divorce, custody, etc. Many aspects of secret marriages are gendered, often to the disadvantage of women. The practice began in the s, as widows of the Six-Days War would have lost their benefits if they were to remarry.

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Polygamy for males is permissible in Islamic doctrine, with males being able to engage in a traditional and secret marriage simultaneously. Though potentially disadvantageous to women, secret marriages remove most of the costs of a traditional marriage as the couple do not cohabit, saving on rent, appliances, a wedding, etc.

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Her research compares and contrasts the two competing theories in explaining the rise of secret marriages; the high costs of traditional marriage coupled with deteriorating economic circumstances pauper or a shift in the attitude towards sex among Egyptian youth playboy. Her interest in this topic arose as she was doing field research for the Population Council in the Middle East and attempting to come up with her thesis topic.

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She decided to choose secret marriages for four reasons; 1 it was important to ordinary people she encountered, 2 the ubiquity of this cultural artefact in public discourse, 3 the interest to policy makers and development theorists, and 4 the implications on gender inequality.

She analyzes the current literature on secret marriages and finds two common themes. Increased uncertainties, disputes, and moral alarm arise around virginity, paternity and divorce due to its secret nature.

B Women are portrayed as victims of sexual desire, deception, and the legal system in these relationships. All participants were agedand due to the secretive nature of these engagements, were found through snowball sampling.

Professor Salem proceeds to tell us a few more vignettes of the experience of four of her interview participants beginning with two examples of paupers. Mahmoud, a 26 year old with a BSc. They entered into a secret marriage, and Mahmoud continues to moonlight, save, and apply to public housing in the hopes of formalizing their marriage.

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She then retells the story of Usama and Shaima she used to introduce the concept of secret marriages to us see above. Hassam, a 32 year old with a BA. Although his financial situation has improved, he is now considering another bride, nominated by his parents, for a traditional public marriage instead of Samar. Professor Salem concludes that the pauper explanation is much more compelling; financial obstacles stand in the way of many young couples who wish to marry their loved ones openly.

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All want a traditional marriage, a home, and a family, values which could not be considered deviant from mainstream standards. In closing, Professor Salem challenges the myth of female victimhood and the belief that patriarchy is always disempowering, while highlighting the gendered risks inherent in secret marriages. She notes that women are active agents when deciding to enter, remain, and leave these secret marriages, and not the passive victims they are often made out to be. This mechanism of patriarchy is not present in the institution of secret marriages as nobody is aware of their existence.

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