It is a view supported by culture theory whereby the adaptation to a given human environment is an inevitable process for the success of the marriage. Primary deviance, thus, starts to show when the woman notes discrimination based on her tribe from the family of her husband. Alternatively, primary deviance means that an individual embraces the first steps of internalizing forms of deviant identity without alteration of accepted self-concepts of society (Slattery 2003, p. 144). Consequently, by integrating primary deviance, it implies that the marriage happens without the knowledge of the family. In other words, the deviance enables the couple to adapt to material as well as social processes caused by the dynamics of culture and nature.
On the other hand, materialization of secondary deviance will emerge when the family begins to label the girl as from another tribal family instead of viewing the couple as a unit. The family, therefore, is made aware of the violations of societal norms stipulated by the husband’s culture that will result in the labelling process (Anleu 2005, p. 77). Aspects of the labelling process include unwanted categorizations that elicit deviance and stigma in the targeted victim. Overall, labelling is meant to distort social identity and self-concept of an individual to prevent her from questioning consequences of stigmatization in the marriage.
Interestingly, there are numerous ways in which I was seen as deviant in the family set-up of my husband’s household. First, my primary deviance started when the family refused to acknowledge our marriage because of existing tribal differences. It shows that my deviance emanated from the social construction of reaction of the husband’s family and not action to formalize the marriage. Contrastingly, cultural values and norms play an integral role in
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