The rituals makes human life colourful and cheerful alongwith the representation of richness of their cultural heritage. The cultural heritage differs from are to area and social groups. The chain of cultural heritage is very long and it includes the rituals of birth, marriage, death and festivals. Generally the occasion of marriage comes in only one time in once life period, so the prime importance have been given to this ritual. The marriage ceremony is bound with so many rituals between Sagai to Vidai. Keeping in view the importance of marriage I have tried to explore the marriage rituals of tribals and non-tribal groups of the country viz Adikarnataka, Assamese, Hindus, Asur, Baurias, Bhils, Bhumija, Bhuyan, Birhor, Bohra, Christian, Damor, Ghasi, Gond, Hos. Saharia etc., in detail.

An innovative cultural history of the evolution of modern marriage practices in Bengal, Marriage and Modernity challenges the assumption that arranged marriage is an antiquated practice. Rochona Majumdar demonstrates that in the late colonial period Bengali marriage practices underwent changes that led to a valorization of the larger, intergenerational family as a revered, “ancient” social institution, with arranged marriage as the apotheosis of an “Indian” tradition. She meticulously documents the ways that these newly embraced “traditions”—the extended family and arranged marriage—entered into competition and conversation with other emerging forms of kinship such as the modern unit of the couple, with both models participating promiscuously in the new “marketplace” for marriages, where matrimonial advertisements in the print media and the payment of dowry played central roles. Majumdar argues that together the kinship structures newly asserted as distinctively Indian and the emergence of the marriage market constituted what was and still is modern about marriages in India. Majumdar examines three broad developments related to the modernity of arranged marriage: the growth of a marriage market, concomitant debates about consumption and vulgarity in the conduct of weddings, and the legal regulation of family property and marriages. Drawing on matrimonial advertisements, wedding invitations, poems, photographs, legal debates, and a vast periodical literature, she shows that the modernization of families does not necessarily imply a transition from extended kinship to nuclear family structures, or from matrimonial agreements negotiated between families to marriage contracts between individuals. Colonial Bengal tells a very different story.

"In India, there are 650 million people under the age of 35. These are men and women who grew up with the Internet, and the advent of smartphones and social media. But when it comes to love and marriage, they're expected to adhere to thousands of years of tradition. It's that tension between obeying tradition and accepting modernity that drives journalist Mansi Choksi's [book]"--

Anju wants a husband. Equally important, her entire family wants Anju to have a husband. Her life in Bombay, where a marriage can be arranged in a matter of hours, is almost solely devoted to this quest, with her anxious mother hauling her from holy site to holy site in order to consult and entreat swamis and astrologers. As Anju’s twenties slip away, she’s fast becoming a spinster by her culture’s standards, so she moves to New York City to work in fashion. For Matrimonial Purposes is the hilarious story of Anju’s journey, her quest for love, and the choices that she must make while trying to remain true to herself and satisfy her family and tradition.