Marriage as a Wretched Institution

The author of this disturbing reflection on the mores and mishaps that increasingly afflict love and marriage among young Americans is a professor of sociology and the humanities at San Jose State College and director of its Experimental Program in Humanities and Science. He is forty, "has been happily married three times," and is the father of one child. He is at work on Christ, Cromwell, and Castro, a comparative study of mass movements.

Our society expects us all to get married. With only rare exceptions we all do just that. Getting married is a rather complicated business. It involves mastering certain complex hustling and courtship games, the rituals and the ceremonies that celebrate the act of marriage, and finally the difficult requirements of domestic life with a husband or wife. It is an enormously elaborate round of activity, much more so than finding a job, and yet while many resolutely remain unemployed, few remain unmarried.

Now all this would not be particularly remarkable if there were no question about the advantages, the joys, and the rewards of married life, but most Americans, even young Americans, know or have heard that marriage is a hazardous affair. Of course, for all the increase in divorce, there are still young marriages that work, unions made by young men and women intelligent or fortunate enough to find the kind of mates they want, who know that they want children and how to love them when they come, or who find the artful blend between giving and receiving. It is not these marriages that concern us here, and that is not the trend in America today. We are concerned with the increasing number of others who, with mixed intentions and varied illusions, grope or fling themselves into marital disaster. They talk solemnly and sincerely about working to make their marriage succeed, but they are very aware of the countless marriages they have seen fail. But young people in particular do not seem to be able to relate the awesome divorce statistics to the probability of failure of their own marriage. And they rush into it, in increasing numbers, without any clear idea of the reality that underlies the myth.

Parents, teachers, and concerned adults all counsel against premature marriage. But they rarely speak the truth about marriage, as it really is in modern middle-class America. The truth as I see it is that contemporary marriage is a wretched institution. It spells the end of voluntary affection, of love freely given and joyously received. Beautiful romances are transmuted into dull marriages, and eventually the relationship becomes constricting, corrosive, grinding, and destructive. The beautiful love affair becomes a bitter contract.

The basic reason for this sad state of affairs is that marriage was not designed to bear the burdens now being asked of it by the urban American middle class. It is an institution that evolved over centuries to meet some very specific functional needs of a nonindustrial society. Romantic love was viewed as tragic, or merely irrelevant. Today it is the titillating prelude to domestic tragedy, or, perhaps more frequently, to domestic grotesqueries that are only pathetic.

Marriage was not designed as a mechanism for providing friendship, erotic experience, romantic love, personal fulfillment, continuous lay psychotherapy, or recreation. The Western European family was not designed to carry a lifelong load of highly emotional romantic freight. Given its present structure, it simply has to fail when asked to do so. The very idea of an irrevocable contract obliging the parties concerned to a lifetime of romantic effort is utterly absurd.

Other pressures of the present era have tended to overburden marriage with expectations it cannot fulfill. Industrialized, urbanized America is a society which has lost the sense of community. Our ties to our society, to the bustling multitudes that make up this dazzling kaleidoscope of contemporary America, are as formal and superficial as they are numerous. We all search for community, and yet we know that the search is futile. Cut off from the support and satisfactions that flow from community, the confused and searching young American can do little but place all of his bets on creating a community in microcosm, his own marriage.

And so the ideal we struggle to reach in our love relationship is that of complete candor, total honesty. Out there all is phony, but within the romantic family there are to be no dishonest games, no hypocrisy, no misunderstanding. Here we have a painful paradox, for I submit that total exposure is probably always mutually destructive in the long run. What starts out as a tender coming together to share one's whole person is transmuted by too much togetherness into attack and counterattack, doubt, disillusionment, and ambivalence. The moment the once-upon-a-time lover catches a glimpse of his own hatred, something precious and fragile is shattered. And soon another brave marriage will end.

The purposes of marriage have changed radically, yet we cling desperately to the outmoded structures of the past. Adult Americans behave as though the more obvious the contradiction between the old and the new, the more sentimental and irrational should be their advice to young people who are going steady or are engaged. Our schools, both highschools and colleges, teach sentimental rubbish in their marriage and family courses. The texts make much of a posture of hard-nosed objectivity that is neither objective nor hard-nosed. The basic structure of Western marriage is never questioned, alternatives are not proposed or discussed. Instead, the prospective young bride and bridegroom are offered housekeeping advice and told to work hard at making their marriage succeed. The chapter on sex, complete with ugly diagrams of the male and female genitals, is probably wedged in between a chapter on budgets and life insurance. The message is that if your marriage fails, you have been weighed in the domestic balance and found wanting. Perhaps you did not master the fifth position for sexual intercourse, or maybe you bought cheap term life rather than a preferred policy with income protection and retirement benefits. If taught honestly, these courses would alert the teenager and young adult to the realities of matrimonial life in the United States and try to advise them on how to survive marriage if they insist on that hazardous venture.

But teenagers and young adults do insist upon it in greater and greater numbers with each passing year. And one of the reasons they do get married with such astonishing certainty is because they find themselves immersed in a culture that is preoccupied with and schizophrenic about sex. Advertising, entertainment, and fashion are all designed to produce and then to exploit sexual tension. Sexually aroused at an early age and asked to postpone marriage until they become adults, they have no recourse but to fill the intervening years with courtship rituals and games that are supposed to be sexy but sexless. Dating is expected to culminate in going steady, and that is the begining of the end. The dating game hinges on an important exchange. The male wants sexual intimacy, and the female wants social commitment. The game involves bartering sex for security amid the sweet and heady agitations of a romantic entanglement. Once the game reaches the going-steady stage, marriage is virtually inevitable. The teenager finds himself driven into a corner, and the one way to legitimize his sex play and assuage the guilt is to plan marriage.

Another reason for the upsurge in young marriages is the real cultural break between teenagers and adults in our society. This is a recent phenomenon. In my generation there was no teen culture. Adolescents wanted to become adults as soon as possible. The teenage years were a time of impatient waiting, as teenage boys tried to dress and act like little men. Adolescents sang the adults' songs ("South of the Border," "The Music Goes Round and Round," "Mairzy Doats"—notice I didn't say anything about the quality of the music), saw their movies, listened to their radios, and waited confidently to be allowed in. We had no money, and so there was no teenage market. There was nothing to do then but get it over with. The boundary line was sharp, and you crossed it when you took your first serious job, when you passed the employment test.

Now there is a very definite adolescent culture, which is in many ways hostile to the dreary culture of the adult world. In its most extreme form it borrows from the beats and turns the middle-class value system inside out. The hip teenager on Macdougal Street or Telegraph Avenue can buy a costume and go to a freak show. It's fun to be an Indian, a prankster, a beat, or a swinging troubadour. He can get stoned. That particular trip leads to instant mysticism.

Even in less extreme forms, teen culture is weighted against the adult world of responsibility. I recently asked a roomful of eighteen-year-olds to tell me what an adult is. Their deliberate answer, after hours of discussion, was that an adult is someone who no longer plays, who is no longer playful. Is Bob Dylan an adult? No, never! Of course they did not want to remain children, or teens, or adolescents; but they did want to remain youthful, playful, free of squares, and free of responsibility. The teenager wants to be old enough to drive, drink, screw, and travel. He does not want to get pushed into square maturity. He wants to drag the main, be a surf bum, a ski bum, or dream of being a bum. He doesn't want to go to Vietnam, or to IBM, or to buy a split-level house in Knotty Pines Estates.

This swing away from responsibility quite predictably produces frictions between the adolescent and his parents. The clash of cultures is likely to drive the adolescent from home, to persuade him to leave the dead world of his parents and strike out on his own. And here we find the central paradox of young marriages. For the only way the young person can escape from his parents is to assume many of the responsibilities that he so reviles in the life-style of his parents. He needs a job and an apartment. And he needs some kind of emotional substitute, some means of filling the emotional vacuum that leaving home has caused. And so he goes steady, and sooner rather than later, gets married to a girl with similar inclinations.

When he does this, he crosses the dividing line between the cultures. Though he seldom realizes it at the time, he has taken the first step to adulthood. Our society does not have a conventional "rite of passage." In Africa the Masai adolescent takes a lion test. He becomes an adult the first time he kills a lion with a spear. Our adolescents take the domesticity test. When they get married they have to come to terms with the system in one way or another. Some brave individuals continue to fight it. But most simply capitulate.

The cool adolescent finishing high school or starting college has a skeptical view of virtually every institutional sector of his society. He knows that government is corrupt, the military dehumanizing, the corporations rapacious, and the schools dishonest. But the one area that seems to be exempt from his cynicism is romantic love and marriage. When I talk to teenagers about marriage, that cool skepticism turns to sentimental dreams right out of Ladies' Home Journal or the hard-hitting pages of Reader's Digest. They all mouth the same vapid platitudes about finding happiness through sharing and personal fulfillment through giving (each is to give 51 percent). They have all heard about divorce, and most of them have been touched by it in some way or another. Yet they insist that their marriage will be different.

So, clutching their illusions, young girls with ecstatic screams of joy lead their awkward brooding boys through the portals of the church into the land of the Mustang, Apartment 24, Macy's, Sears, and the ubiquitous drive-in. They have become members in good standing of the adult world.

The end of most of these sentimental marriages is quite predictable. They progress, in most cases, to varying stages of marital ennui, depending on the ability of the couple to adjust to reality; most common are (1) a lackluster standoff, (2) a bitter business carried on for the children, church, or neighbors, or (3) separation and divorce, followed by another search to find the right person.

Divorce rates have been rising in all Western countries. In many countries the rates are rising even faster than in the United States. In 1910 the divorce rate for the United States was 87 per 1000 marriages, In 1965 the rate had risen to an estimated figure of well over 300 per 1000 in many parts of the country. At the present time some 40 percent of all brides are between the ages of fifteen and eighteen; half of these marriages break up within five years. As our population becomes younger and the age of marriage continues to drop, the divorce rate will rise to significantly higher levels.

What do we do, what can we do, about this wretched and disappointing institution? In terms of the immediate generation, the answer probably is, not much. Even when subjected to the enormous strains I have described, the habits, customs, traditions, and taboos that make up our courtship and marriage cycle are uncommonly resistant to change. Here and there creative and courageous individuals can and do work out their own unique solutions to the problem of marriage. Most of us simply suffer without understanding and thrash around blindly in an attempt to reduce the acute pain of a romance gone sour. In time, all of these individual actions will show up as a trend away from the old and toward the new, and the bulk of sluggish moderates in the populations will slowly come to accept this trend as part of social evolution. Clearly, in middle-class America, the trend is ever toward more romantic courtship and marriage, earlier premarital sexual intercourse, earlier first marriages, more extramarital affairs, earlier first divorces, more frequent divorces and remarriages. The trend is away from stable lifelong monogamous relationships toward some form of polygamous male-female relationship. Perhaps we should identify it as serial or consecutive polygamy, simply because Americans in significant numbers are going to have more than one husband or more than one wife. Attitudes and laws that make multiple marriages (in sequence, of course) difficult for the romantic and sentimental among us are archaic obstacles that one learns to circumvent with the aid of weary judges and clever attorneys.

Now, the absurdity of much of this lies in the fact that we pretend that marriages of short duration must be contracted for life. Why not permit a flexible contract perhaps for one or two or more years, with period options to renew? If a couple grew disenchanted with their life together, they would not feel trapped for life. They would not have to anticipate and then go through the destructive agonies of divorce. They would not have to carry about the stigma of marital failure, like the mark of Cain on their foreheads. Instead of a declaration of war, they could simply let their contract lapse, and while still friendly, be free to continue their romantic quest. Sexualized romanticism is now so fundamental to American life—and is bound to become even more so—that marriage will simply have to accommodate itself to it in one way or another. For a great proportion of us it already has.

What of the children in a society that is moving inexorably toward consecutive plural marriages? Under present arrangements in which marriages are ostensibly lifetime contracts and then are dissolved through hypocritical collusions or messy battles in court, the children do suffer. Marriage and divorce turn lovers into enemies, and the child is left to thread his way through the emotional wreckage of his parents' lives. Financial support of the children, mere subsistence; is not really a problem in a society as affluent as ours. Enduring emotional support of children by loving, healthy, and friendly adults is a serious problem in America, and it is a desperately urgent problem in many families where divorce is unthinkable. If the bitter and poisonous denouement of divorce could be avoided by a frank acceptance of short-term marriages, both adults and children would benefit. Any time husbands and wives and ex-husbands and ex-wives treat each other decently, generously, and respectfully, their children will benefit.

The braver and more critical among our teenagers and youthful adults will still ask, But if the institution is so bad, why get married at all? This is a tough one to deal with. The social pressures pushing any couple who live together into marriage are difficult to ignore even by the most resolute rebel. It can be done, and many should be encouraged to carry out their own creative experiments in living together in a relationship that is wholly voluntary. If the demands of society to conform seem overwhelming, the couple should know that simply to be defined by others as married will elicit married-like behavior in themselves, and that is precisely what they want to avoid. How do you marry and yet live like gentle lovers, or at least like friendly roommates? Quite frankly, I do not know the answer to that question.

Fred and Mabel: A Textbook Case

Married love, which we have called conjugal love, finds expression in many day-by-day experiences. None of these is more effective as a unifying force than regular, satisfying sexual intercourse . . . . The regular release of tension in coitus is extremely satisfying in the purely physical sense, and in addition it serves as an expression of fulfillment for the entire relationship . . . .

Take a really satisfying day from the life of Fred and Mabel, who have been married long enough to have achieved a satisfactory sex adjustment. Fred comes home from a busy day at the plant full of the doings of his day. He tells Mabel about how grouchy the boss is, how green his new assistant is . . . what a funny duck he got to talking to on the way home on the bus. This conversation takes up most of the dinner hour; it leaves Fred relaxed at having spilled his day's experiences and gives Mabel the feeling that she has been a part of Fred's day.

Mabel too has things to relate. She wants to share excerpts of the letter she has just received from her folks. She is eager to discuss with Fred what they will do with her mother when her father goes (this last letter tells of another heart attack, and both Fred and Mabel know that some day soon there will be one too many)....Mabel senses that Fred is back of her, whatever happens, and she feels a sudden burst of affection....right there while they are finishing dessert....

After supper they do the dishes together. Fred drops and breaks the jelly dish. Mabel starts to fuss and then admits that she hated the thing anyway. They got it last Christmas from Aunt Harriet, whom she has always disliked. Fred grins and says he can't stand her either, as he kisses the back of Mabel's neck . . . .

By bedtime there has developed a strong sense of belonging to each other, a feeling of true unity. Sex intercourse then becomes not just a physical release, but a symbol of the whole relationship. Into it flow the meanings and the feeling tones of the broken jelly dish and the music and Fred's boss and Mabel's mother and all the security that has come from working it all through together....

From Being Married, a college marriage manual by Evelyn M. Duvall and Reuben Hill. Copyright © 1960. D. C. Heath and Company.

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