Marriage is Biopsychological phenomenon with social funn. Economic aspect also related to it in form of m\u2019age Payments. Different types of m\u2019age payments are dowry, bride wealth, suitor service, Gift exchange & sister exchange. These have many socio-economic significance <\/p>\n\n\n\n
Types of Marriage Payments<\/u><\/strong><\/p>\n\n\n\n<\/figure>\n\n\n
Dowry<\/h1>\n
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substantial transfer of goods & money from bride family to bride.<\/strong><\/li>\n\n\n\n
Negative reciprocity<\/strong>\u00a0 in which bride & payment moves in same direction.\n
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I.e not a exchange b\/w kins of bridegroom but one way flow <\/li>\n\n\n\n
However can be general balanced reciprocity<\/strong> when used for groom\u2019s sister\u2019s m\u2019age. <\/li>\n<\/ul>\n<\/li>\n\n\n\n
Types of property involves varies tremendously \u2192 Personal possessions , Money, Servants , Land <\/li>\n\n\n\n
Social condition under which dowry exists<\/u><\/strong>\n
\n
women contribute less to primary subsistence. <\/li>\n\n\n\n
high degree of social stratification.<\/li>\n\n\n\n
Monogamy \u2192 man not allowed move than wife simulteneously..<\/li>\n<\/ul>\n<\/li>\n\n\n\n
Theories explaining existence<\/u><\/strong>\n
\n
dowries in lieu of right of Inheritance from father’s estate. (Goody & Tambiah, 1973)<\/strong><\/li>\n\n\n\n
some protection<\/strong> to woman against abusive husband. <\/li>\n\n\n\n
future support to women & her children even if she does not do primary subsistrace work<\/li>\n\n\n\n
Attract best bridegroom<\/strong> for daughter in monogamous societies with high degree of inequality.<\/li>\n\n\n\n
protection in wake of death of husband & No right to Inheritance. <\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n\n
Political dimension<\/p>\n\n\n\n
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marrying son’s with woman of rich noble family to gain financial gains eg- medieval europe <\/li>\n\n\n\n
huge docories to form martial alliance with families of higher caste to elevate social status. (especially in hypergamy) eg-Norhtern India.<\/li>\n\n\n\n
Prevalence<\/u><\/strong> – common practice in S. Asia, disappeared from europe<\/li>\n\n\n\n
Mythology<\/u><\/strong>\u00a0– In Indian Hindu society can be traced back to types of m\u2019age. Acc to mythology Araha, Asura & Prajapatya m\u2019ages involve payment of money by bride\u2019s father to the groom.\n
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In hindu Philosophy every\u00a0Dana\u00a0<\/strong>has to be accompanied by\u00a0Dakshina<\/strong>\u00a0;\u00a0Kanyadan\u00a0<\/strong>being the best kind of Dana has to be accompanied by\u00a0Vara Dakshina\u00a0<\/strong><\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n\n<\/figure>\n\n\n\n
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Consequences<\/u><\/strong>\n
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female foeticide, infanticide <\/li>\n\n\n\n
chlid m’age.<\/li>\n\n\n\n
low level of literacy & edu to woman. <\/li>\n\n\n\n
harassment & Killing of woman.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
Debate<\/u><\/strong>\n
\n
Menski 1999<\/u><\/strong> – whether such social evils are due to practice of custom of dowry or result of modern conditions that undermined r\/l b\/w two families & inflated cash value of dowry.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
Measures<\/u><\/strong>\u00a0–\n
\n
Dowry Prohibition Act, 1961. <\/li>\n\n\n\n
IPC sec. 304B & 498 A.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
conclusion<\/u><\/strong> – hence dowry has been a social evil in India which should be curbed at the earliest <\/li>\n<\/ul>\n<\/div>\n\n
Bride Price \/ Wealth<\/h1>\n
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form of mage payment involving transfer of goods, money or livestock to bride’s group to compensate for loss of women’s labour and her child’s labour.\n
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So balanced reciprocity<\/li>\n<\/ul>\n<\/li>\n\n\n\n
commonest form of mage payment.<\/li>\n\n\n\n
In such customs, m’age corporate enterprise in which control over valuables is exercised by older generation men.<\/strong><\/li>\n\n\n\n
commonest in Africa & oceania, <\/strong>though form of payment varies.<\/li>\n\n\n\n
social conditions<\/u><\/strong>\n
\n
More common in patrilineal descent system<\/strong><\/li>\n\n\n\n
subsistence economy with horticulture or pastoral<\/li>\n\n\n\n
Absence of social stratification.<\/li>\n\n\n\n
land abundance.<\/li>\n\n\n\n
contribution of woman’s labour to group welfare. <\/li>\n\n\n\n
No higher Status to woman as male takes decisions <\/li>\n<\/ul>\n<\/li>\n\n\n\n
Reasons for bride price<\/u><\/strong>,\n
\n
way of valuing labor of women, <\/li>\n\n\n\n
efforts involved by her family in raising her<\/li>\n\n\n\n
labour value of woman’s offspring<\/li>\n\n\n\n
searing rights over her children by bride’s group.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
Types of exchanges<\/u><\/strong>\n
\n
Swasi Tribes (S. Africa) \u2192 cattles (No. varies acc. to girl’s rank)<\/li>\n\n\n\n
kwakiuttl ved Indians \u2192 Blanket.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
Consequences<\/u><\/strong>\n
\n
consolidation of family ties & permanance of alliance.<\/li>\n\n\n\n
implications on status & power.<\/li>\n\n\n\n
economics of inheritance.<\/li>\n\n\n\n
compensation for loss of labour.<\/li>\n\n\n\n
Guarantees sexual rights to the groom <\/li>\n\n\n\n
Divorce : fault of groom – bride wealth not returned, fault of bride – bride wealth is returned <\/li>\n\n\n\n
It works against divorce or for proper behaviour with one\u2019s spouse as second m\u2019age for groom is costlier & for bride\u2019s family it brings less bride wealth. <\/li>\n<\/ul>\n<\/li>\n\n\n\n
Recent Shifts<\/u><\/strong>\n
\n
from B.P.\u2192 indirect dowry <\/strong>(from husband to bride) <\/li>\n<\/ul>\n<\/li>\n\n\n\n
Conclusion<\/u> –<\/strong> represents egalitarianism in societies, also justifies loss of woman’s contribution to her paternal economy.<\/li>\n<\/ul>\n<\/div>\n\n
Bride Service aka Suitor Service<\/h1>\n
\n
service rendered by bridegrooms<\/strong> to bride’s family as bride price <\/strong>before or after mage result in matri-pairi locality <\/u><\/strong><\/li>\n\n\n\n
common in matrilocal societies. <\/strong><\/li>\n\n\n\n
duration & by negotiation<\/li>\n\n\n\n
Rather than compensation, Dean (1995)’s<\/strong> study on Orahina in Amazon<\/strong> suggest it as politics of m’age.<\/strong><\/li>\n\n\n\n
some \u24c5 : it is form of Bride price.<\/li>\n\n\n\n
In many neo tropical society, husband cannot excercise full Power eco, pol or sexual power over wife untill completion of BS. <\/li>\n\n\n\n
most common in Amazonia<\/strong>.<\/li>\n\n\n\n
Examples<\/u><\/strong>\n
\n
In Hebrew Bible: Jacob<\/strong> laboured for Laban for 14 yrs to marry Rachael<\/strong>.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
In “bride service societies” Jane collier & Michele Rosaldo (1981)<\/u><\/strong> – man more dependent on woman, so their m’age faciliate men’s achievement of status. Thus B.S= man’s establishment & maintainance of claims. on woman as wives.<\/li>\n<\/ul>\n<\/div>\n\n\n
Sister Exchange<\/strong><\/h1>\n\n\n\n
\n
In this system, sisters are exchanged by family.\u00a0<\/li>\n\n\n\n
It enhances the cooperation between families and reduce the need of bride wealth.<\/li>\n\n\n\n
These are omnipotent, which are Practicised in all societies. <\/li>\n\n\n\n
Gifts are not only exchanged b\/w groom’s & bride’s family, but also also with landred Group.<\/li>\n<\/ul>\n","protected":false},"excerpt":{"rendered":"
Marriage is Biopsychological phenomenon with social funn. Economic aspect also related to it in form…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"om_disable_all_campaigns":false,"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"_uf_show_specific_survey":0,"_uf_disable_surveys":false,"footnotes":""},"categories":[5,9],"tags":[],"yoast_head":"\n
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