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    However, some causes have achieved success more quickly than others. The separation of church and state in Uruguay took place as early asmeaning that religious values have, perhaps, had less influence on politics Woman sex in uruguay the predominantly Catholic country than in other parts of Latin America. When Mujica came to office inhe promised he would not exercise his right to veto the abortion reforms, despite opposition from religious campaigners. The legislation was finally signed into law in Celiberti believes Uruguay's male-dominated political system contributed to the legal delays.

    Not all liberal reforms took as long to implement as the abortion act, however. The introduction of a state-regulated market for cannabis was more swiftly approved to make Uruguay the first country in the world to make it legal to grow, sell and consume marijuana. Activist groups such as Proderechosor Pro-Rights, played a major role in the country's overhaul of its drug policies. In the five years leading up to the reforms, youth, feminist and student organisations teamed up with health experts and NGOs to push the drugs debate to the top of the political agenda. Outdoor events were held, attracting thousands of people, to show that even a lot of people smoking marijuana together entailed no risks.

    The average number of persons in each household was 3. The small size of Uruguayan families by Latin American standards was related to the widespread practice of birth control and the middle-class aspiration to provide the best possible education for children. Families tended to be larger in rural areas, where the birth rate was much higher.

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    In rural areas, however, there uriguay an imbalance in the sex ratio because women jruguay a much Womn propensity to migrate to the towns in search of work, particularly as domestic servants. Poor families in rural areas were often unstable; common-law marriage and illegitimacy were widespread. Ueuguay abortion was illegal, there was no Urkguay distinction between children born in and out of wedlock. In rural areas, the maintenance of symbolic kinship ties remained common. When babies were baptized, they often were given a godfather compadre chosen from among the members of the local srx. This practice, known as compadrazgo, was intended to provide the children with useful connections in later life.

    It formed an important link in the pattern of interaction between rural elites and subordinate classes. Reciprocal obligations ranged from help from the godparent in finding employment to the requirement of loyalty in voting on the part of the godchild. Relations between husbands and wives in Uruguay were relatively equal by Latin American standards. The divorce rate had grown steadily from 1 per 10, population in to 14 per 1, in In the compulsory civil marriage ceremony was amended so that the bride no longer promised obedience, but both man and woman vowed to treat each other with respect.

    It was not uncommon for women to keep their surnames after marriage. Often, they simply added the husband's name to theirs. Children had their father's surname followed by their mother's. Uruguayan children, and especially girls, had a relatively high degree of freedom compared with their counterparts in many other Latin American countries. It was expected that women would have careers, and by almost half the total school population was female. During the s, the phenomenon known as the "generation gap" began to be acutely felt in Uruguay. Young people rebelled against their parents and adopted permissive life-styles.

    In many cases, they were drawn into radical politics; in fact, in youth was still one urugguay the strongest predictors of left-voting in Uruguay. Family ties remained strong in Uruguay despite the rebelliousness of youth. Children frequently lived in the parental home well into their thirties, in some cases even after marriage.