Peer Reviewed Journal Articles
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This study examines the associations between educational sorting—the intra-couple difference in education—and subjective well-being of heterosexual partners in Europe, independent of each partner’s education status. It extends the literature by exploring whether and how these associations vary across societies and normative climates. A sample of 180,733 respondents in marriage or cohabitation from 29 countries was selected from Rounds 1-10 (2002-2020) of the European Social Survey and analyzed using the Diagonal Mobility Models. Pooled analyses show that net of status effects, hypergamy (women partnering with more educated men) was associated with lower well-being for both genders, and men were more satisfied with life in hypogamous relationships (partnering with more educated women). These patterns varied across societies, illustrated, for instance, by a hypergamy advantage among men in Southern Europe and women in the Baltic states. Notably, women’s well-being disadvantage in hypergamy was exacerbated in contexts where such partnerships were less normative. These findings provide unique insights into the diverse well-being outcomes of assortative mating between genders and across societies, shaped, in part, by societal norms.
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Objective. Drawing on the life course perspective, this study examined partnership trajectories of childless individuals to understand the drivers and processes of becoming childless in China.
Background. Despite the rise in childlessness in China, little is known about the within-group heterogeneity in partnership trajectories leading to childlessness and their sociodemographic correlates.
Method. The study employed sequence analysis and multinomial and ordinary least squares regressions using a sample of 778 childless men and women aged 40 and above from the China Family Panel Studies in 2010, 2012, 2014, 2016, and 2018.
Results. Five clusters of partnership trajectories were identified: never partnered (51.8%), early marriage (24.8%), late marriage (9.4%), on-time marriage (9.3%), and unpartnered via divorce and widowhood (4.9%). Men with low socioeconomic status were most likely to become childless through never being married, and their privileged counterparts were mostly through on-time or late marriage. The early-marriage and unpartnered clusters mostly consisted of women, and among women, those with an urban hukou or low education were more likely to be divorced. The overall heterogeneity in partnership trajectories to childlessness declined, and most complexity observed was limited to the unpartnered cluster.
Conclusion. Partnership trajectories to childlessness in China are heterogeneous and stratified bu increasingly homogenous.
Implications. Due to the persistent connections between marriage and childbearing, Chinese individuals become childless through more standardized life course trajectories than before.
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The proportions of adults reaching midlife without having children have been rising rapidly across the globe, particularly in Asia. However, little is known about the pathways to permanent childlessness within the region’s childless population. This study utilized a latent class analysis (LCA) to typologize pathways to childlessness based on dynamic characteristics of multiple life domains (i.e., partnership, education, and occupation) among 489 childless Singaporeans aged 50 and above from a 2022 nationwide survey. Additionally, we utilized multinomial logistic regressions to examine the sociodemographic correlates of pathway profiles and Shannon’s entropy index to assess the heterogeneity in pathways to childlessness among successive cohorts. Results revealed five distinct profiles of pathways to childlessness: the Never-Married Semi-Professionals, the Low-Flex Blue-Collars, the Highly Educated Professionals, the Ever-Married Semi-Professionals, and the Flexible Blue-Collars. These pathway profiles were significantly associated with sociodemographic characteristics such as gender and family background. Women’s pathways to childlessness were more standardized and heavily influenced by partnership characteristics, compared to those of men. The childless from privileged family background were less likely to follow pathways characterized by disadvantageous education and occupational status. There are also rising trends of voluntary childlessness among married childless individuals and increasing heterogeneity in pathways to childlessness across successive birth cohorts. In sum, our findings are consistent with some of the predictions of the Second Demographic Transition, suggesting that Singapore may be experiencing a demographic transition characterized by rising childlessness, decoupling of marriage and childbearing, and de-standardization of the life course.
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The well-being implications of intergenerational educational mobility have been extensively studied, yet the focus predominantly lies on primary movers—individuals who themselves move up or down the educational ladder. Less is known about the impact of adult children’s educational mobility on their parents’ subjective well-being. Moreover, the role of family structures and gender dynamics in shaping the well-being outcomes of such mobility has often been overlooked. The study employs the Diagonal Mobility Model to estimate the effects of net mobility on subjective well-being, independently of both parents’ (origin) and their adult children’s (destination) educational levels, using data from the 2010 China Family Panel Studies. The results show that the subjective well-being of both generations was influenced by origin and destination, with a more pronounced effect from their own education. Notably, downward mobility adversely affected individuals’ and their parents’ subjective well-being, a phenomenon observed exclusively among those in only-child families. Among these parents, mothers with an upwardly mobile daughter reported the highest life satisfaction. These findings point to a shift in the traditional gendered parent-child dynamics and underscore the adverse consequences of downward mobility that sway both generations in only-child families.
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Under Review & In Progress
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Intermarriage is often seen as a solvent of caste and ethnic divisions. This study provides the first nationwide analysis of intermarriage in Nepal, drawing on data from the 2001 and 2011 censuses. Despite Nepal’s remarkable diversity, intermarriage remained exceedingly rare, accounting for only 0.74% of all marriages. Only Madhesi Brahman/Chhetri, Newar, and MPB (Marwadi, Punjabi, Bangali) communities exceeded 1%. Log-linear models reveal persistent, though slightly weakening, intergroup boundaries, with indigenous Janajatis exhibiting greater openness to intermarriage. Gender asymmetries—such as lower-caste men marrying into higher-caste groups—were evident. Education most effectively facilitated intermarriage among disadvantaged groups (e.g., Dalits, Janajatis) but had limited or even negative effects among privileged groups. Child marriage, still present in nearly half of all unions, reinforced caste endogamy, especially among Dalits. However, unexpectedly higher intermarriage rates in child marriages among Madhesi Brahman/Chhetri and MPB communities suggest strategic arranged out-marriages. These findings highlight the enduring resilience of caste and ethnic divisions in Nepal, while identifying educational expansion and enforcement of minimum marriage age, especially targeting disadvantaged populations, as promising pathways toward greater social integration. These insights carry important implications for policies aimed at reducing caste- and ethnicity-based stratification in Nepal and similarly divided societies.
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In multiethnic societies, interethnic marriage serves as a critical lens for understanding cultural integration and status hierarchies among ethnic groups. Using data from China's Census (1982-2010), we examine how these dynamics unfold in a context where ethnic disparities intersect with state interventions through preferential policies. Although uncommon, intermarriage with the Han majority gradually increased, occurring most frequently among the Manchu, Mongolian, and Southern minorities, and least frequently among the Kazakh and Uyghur. After controlling for ethnic compositions, all minority groups exhibited a preference against intermarriage with the Han, with the strongest disinclination observed among groups maintaining distinct ethnoreligious identities (e.g., Kazakh, Uyghur). Over time, these cultural boundaries became increasingly permeable for most groups, except the Manchu, and patterns of gender asymmetry largely dissipated. Our analysis of educational patterns reveals two distinct mechanisms for boundary crossing: relatively assimilated groups (e.g., Hui, Manchu, Mongolian) through educational assortative mating, and status exchange among groups with strong but permeable boundaries. The Koreans leveraged their educational advantage to marry Han spouses, while Han Chinese needed higher education to marry into Tibetan and Southern minorities—those receiving the most substantial policy advantages. Notably, the Uyghur and Kazakh populations maintained rigid boundaries unaffected by either mechanism. These findings reveal how marriage choices reflect complex negotiations between cultural preservation, social mobility, and state-structured incentives, providing insights into the persistence and malleability of ethnic boundaries in contemporary societies.
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Despite China's earlier progress toward gender equality, recent decades have seen a resurgence of patriarchal values, with women increasingly exiting the labor force to become full-time homemakers. Two important questions remain underexplored: how this gendered retreat varies across China's diverse ethnic landscape—revealing distinct cultural scripts of accommodation or resistance to patriarchal norms—and how interethnic marriages function as emerging sites of cultural adaptation and gender role negotiation across ethnic boundaries. Using China's census data (1982-2015), this study addresses these gaps by examining ethnic disparities in women's homemaking patterns and effects of majority-minority intermarriage. Multilevel logistic models revealed a rising trend in homemaking with significant ethnic variations. Compared to the Han majority, women from Manchu and predominantly Muslim groups (Hui, Kazakh, Uyghur) were more likely to be full-time homemakers, while Korean, Southern, and Tibetan women showed lower probabilities. Analysis of intermarriage uncovered asymmetric assimilation: Han women's homemaking patterns remained stable, whereas minority women shifted toward Han norms. This shift varied in complex ways, influenced by individual and contextual characteristics. For groups with traditional gender norms, higher education and greater prefecture-level Han concentration amplified the reduction in homemaking associated with intermarriage. Conversely, for groups with historically high labor force participation, higher education tempered the shift toward increased homemaking, while Han concentration had minimal impact, suggesting strategic adaptation and resistance to Han assimilation. These findings highlight diverse pathways of cultural adaptation at the intersection of ethnicity, education, and marriage, deepening our understanding of gender and ethnic stratification in contemporary China.
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Over the past decades, the patterns of educational sorting in marriage have changed dramatically in China, exhibiting a U-shaped curve for homogamy, an inverted U-shaped curve for hypergamy, and a consistently low prevalence of hypogamy. However, few studies have systematically examined why these changes occurred as they did. Using data from China’s Census, this study employs a decomposition approach to unpack the contributions of three driving forces: educational expansion, educational gradients in marriage rates, and assortative mating preferences. Results show that the initial decrease in homogamy among cohorts born before 1965 was driven entirely by educational expansion. For later birth cohorts, sustained educational expansion promoted homogamy and hypogamy while discouraging hypergamy. This influence outweighed the opposing effects of a steeper decline in marriage rates among highly educated women. Preferences for homogamy and against heterogamy, especially hypogamy, intensified. Combined, the three factors explained the rising homogamy, declining hypergamy, and stagnant hypogamy across later cohorts.
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Literature examining the disparities in health outcomes between ethnic groups in China reveals a consistent disadvantage among ethnic minorities than Han Chinese. The ethnic differentiation of economic conditions between the majority and minority have been the most cited predictors. However, the cultural pathways underlying ethnic variations in health have been understudied. Using samples from China’s census and inter-census surveys in 2005, 2010, and 2015, this study provides a comprehensive documentation and understanding of ethnic variations in self-rated health among Chinese older than 60 years old. Findings show that compared to Han Chinese, Kazakh, Manchu, Mongolian, Southern, Tibetan, and Uyghur report significantly lower health. While minorities’ group-level dissimilarity from Han in various demographic characteristics, prefecture-level ethnic residential concentrations and number of high schools per thousand individuals are negatively associated with health, prefecture-level GDP per capita positively predict health. In prefectures with high levels of ethnic residential concentrations and higher per-capita GDP, the negative associations between dissimilarity to the Han and health are strengthened; in prefectures where the distributions of ethnic groups were more heterogenous, the negative associations between dissimilarity to the Han and health are mitigated. This study shows the importance of unpacking ethnic variations in health accounting for intra-ethnic diversity and interactions between cultural and socioeconomic contexts.