As he shovels, he gives an account of bride-price inflation.
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He is not put off by the prospect of paying lobola, or bride price, if necessary.
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Natana said that this is the highest bride price that has been reported in the region.
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Girls often marry as young as 13 years old, and their bride price is nine cows.
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When asked to read the manuscript of her first novel, "The Bride Price," he burned it.
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Noor Agha arranged for his fifteen-year-old sister to be married, to obtain a bride price.
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Alas for migrant swains, they cannot afford such a bride price, especially in expensive cities such as Beijing and Guangzhou.
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The husband pays a bride price ("mahr") in exchange for sexual submission ("tamkin") of the woman, and wife beating is permitted.
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In fact, dowries have been outlawed in India since 1961, and individuals can face prison terms for demanding a bride price.
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"But these days there is no man who wants her" — because no one can afford the bride price of about $32.
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Boyfriends looking to marry have also been caught out: their future in-laws are refusing to accept the bride-price in zollars.
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He had no problem paying the $800 bride price demanded by her father's clan, or feeding the guests at their lavish wedding.
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Traditionally, Syrian grooms paid a bride-price: a car, a house and cash in Latakia; a kilogram of gold jewelry in Aleppo.
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The hand of a daughter in marriage brings a bride price, and so weddings can be a source of income for stretched families.
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Parents may marry girls off so they have one less mouth to feed and in Africa will receive a "bride price" for the girl.
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She said she was disappointed that Estes and her husband had agreed to pay a bride price as part of the traditional Pokot ceremony.
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This surprise, arranged by Tendi, does not sit well with Marvelous when she learns that Anne will perform a traditional Zimbabwean "bride price" ceremony.
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By increasing the bride price, polygamy tends to raise the age at which young men get married; it takes a long time to save enough money.
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Legal amendments about 10 years ago set a maximum sentence for anyone accepting a bride price for an under-age girl at 10 years but campaigners want this to be increased.
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They talk about domestic violence and bride price, about divorce and about marriage, and the women qazis listen patiently, give both men and women space to speak, and then help find resolution.
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This case came to attention because of the notoriety surrounding it and what Ms. Nuristani said was a high bride price paid to the girl's father, reputedly 30 goats and seven cows.
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She said more needed to be done to tackle poverty and change the perception that girls are an economic burden on their families or a commodity to be traded for bride price - or dowry.
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"I was given away at that age so my mother could get a good bride price of five cows and a plot of land," she said referring to the dowry paid by her husband's family.
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Since the end of the civil war, thousands of men have returned to South Sudan looking for wives, which has pushed up the 'bride price', making these animals even more precious and increasing lethal cattle raids.
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Girls are expected to marry young in exchange for a dowry or "bride price," often in the form of cattle, and parents are more likely to educate boys while discouraging girls from going to school, she added.
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When the accused try to take shelter with relatives, their families often reject them: the supposed witches' husbands have paid their families a "bride price" which would have to be returned if the bride left the husband's family.
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All of this is made all the more upsetting as this conversation revolves around the Capulet sisters' "bride price," which is literally the sum of money necessary to marry a woman by buying her from a male guardian.
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Mhlongo, who was Tlou's guardian, said it made sense to demand a bride price, or lobola, for a traditional marriage which allowed her to refurbish her home while her granddaughter made the fast transition from schoolgirl to housewife.
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A realist foreign policy would use this knowledge in efforts to reduce terrorist groups' recruitment, perhaps also tracking bride price trajectories while encouraging a cap on prices and even changes in the practice, as Uganda has recently done.
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For although Zimbabwe this year outlawed child marriage, many parents and guardians continue to sanction under-age traditional marriages and withdraw rape charges in exchange for a bride price but this is now putting them in the sights of the law.
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He had recently divorced his second wife, Amira, 17, and he wanted back the gold he had given her as a bride price, some three or four ounces at most — worth more than few goats but less than a car.
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And all the confrontations are considerably leavened by humor, particularly when Chris must rope in his brother, the laid-back Brad (a hilarious Joe Tippett) into representing him during the bride price ceremony, because it's improper for the groom himself to partake directly in negotiations.
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DAR ES SALAAM (Thomson Reuters Foundation) - A landmark court ruling raising the legal age of marriage for girls in Tanzania to 18 will have little impact in ending child marriage if parents continue to marry off their daughters for bride price rather than educating them, campaigners said.
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Offering a gift of livestock as a bride price, he had been told, is an old Serbian country tradition, so Mr. Reed's four-footed travel partner was a lighthearted yet meaningful way of making sure the Ilichs knew he was committed to their daughter, even as they laughed over the bleating.
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Those rules include the fact that same-sex unions are not permitted; the acquisition whereby the groom pays a bride price as is reflected in the wording of the traditional marriage contract (ketubah); and if the marriage does not work out, only the man is allowed to initiate a divorce.
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In 1740, Gabrielle-Suzanne Barbot de Villeneuve wrote the Beauty and the Beast fairy tale that's become so familiar, framing it as an allegory of arranged marriage: a beautiful young woman handed off to an ugly, rich noble who demands she leave her father and live with him forever (complete with a lavish bride price).
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In several novels set in Nigeria, including "The Bride Price" (21989), "The Slave Girl" (21994), "The Joys of Motherhood" (21996) and "Double Yoke" (19863), Ms. Emecheta dramatized, in often harrowing detail, the dire poverty and tight web of family obligations that thwarted aspiring women, their worth determined by the number of sons they could bear.
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The "burden" is an apparent reference to a tradition that has not died, decades after the Communist government's Marriage Law: A man's family is often expected to give a woman's family a "bride price," which can include an apartment and car for the bridal pair, making it costly for many families to marry off their sons.
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The bride had had a child with King Zwelithini in 2005, and had been living at KwaKhangela Palace in Nongoma for years, the Citizen newspaper in KwaZulu Natal reported, adding that the wedding had been delayed by the death of her father in 2007 and a subsequent family dispute over who should receive the bride price, of 40 cattle.
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Bride price would be set and paid. failure to pay bride price would bring shame to the boy's family. The items of bride price included malwa (beer), goats and money.
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This use of bride price drew severe criticism against Fang Guan.
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Asurs have a custom of paying bride price. Pigs are an essential part of bride price. In addition, cash and clothes are also given. At the time of marriage, they follow the rule of tribe endogamy.
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The form of acquiring mate is often by negotiation. However, marriage by capture or elopement is also rarely practiced. For marriage bride price is paid to the parents of the bride by the groom, which is a striking feature of the Khonds. The bride price was traditionally paid in tiger pelts though now land or gold sovereigns are the usual mode of payment of bride price.
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The bride price is often subject to the groom's family economic status. Most brides' families try to avoid giving the impression of "selling the daughter" by not demanding a high bride price. In many southern wedding traditions, the bride price can be in the form of gold jewelry, fine fabric or just money. Sometimes, a roast pig is given as part of the price for the bride.
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Candles and paper cut "Double Happiness" are often seen on a wedding day as well. The bride price, which is given by the groom's family to the bride's family, varies from region to region. In Southern China, the bride price is much higher than in Northern China. After the betrothal gifts and bride price are negotiated and given, the families select a special date for the wedding.
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Bride prices vary from in famously money-centric Shanghai to as little as . A house is often required along with the bride price (an apartment is acceptable, but rentals are not) and a car under both or only the bride's name, neither of which are counted toward the bride price itself. In some regions, the bride's family may demand other kinds of gifts, none counted toward the bride price itself. May 18 is a particularly auspicious day on which to pay the bride price and marry as its Chinese wording is phoenetically similar to "I will get rich".
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Child Marriages are some of the most expensive marriages. Bride price is similar to that of Dowry. The more value that a child has, the more money a man has to pay for her. Bride price is related to a man's status.
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Ending a forced marriage may be extremely difficult in many parts of the world. For instance, in parts of Africa, one of the main obstacles for leaving the marriage is the bride price. Once the bride price has been paid, the girl is seen as belonging to the husband and his family. If she wants to leave, the husband may demand back the bride price that he had paid to the girl's family.
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David replied, "I am a poor and lightly esteemed man", meaning that he was unable to provide a bride price. Saul then advised him that no bride price was required except for the foreskins of 100 Philistines. David took part in a further battle, killed 200 Philistines, and brought their foreskins to Saul as a double bride price. In the biblical narrative, Michal chooses the welfare of David over the wishes of her father.
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Bangalore, India. In recent years, the customs of dowry and bride price have received international criticism for inciting conflicts between families and clans; contributing to violence against women; promoting materialism; increasing property crimes (where men steal goods such as cattle in order to be able to pay the bride price); and making it difficult for poor people to marry. African women's rights campaigners advocate the abolishing of bride price, which they argue is based on the idea that women are a form of property which can be bought. Bride price has also been criticized for contributing to child trafficking as impoverished parents sell their young daughters to rich older men.
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The next is payment of bride price this is the prerogative of the father of the bride. After the payment of the bride price isikolobia, Umuada, inyemu ndi uno and umuagbo is settled the requirements vary from kindred to kindred. Itu oyi Nwa is when the bride price is paid the mother of the bride accompanied by her nwunyedis dances and makes a joyful noise to inform the neighborhood that the daughter has been given out in marriage.
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The bride price was a cow. The parents of the girl would respect those of the boy.
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It brought together activists from Uganda, Kenya, Tanzania, Nigeria, Ghana, Senegal, Rwanda and South Africa to discuss the effect that payment of bride price has on women. Delegates also talked about ways of eliminating this practice in Africa and elsewhere. It also issued a preamble position in 2008."MIFUMI Preamble on Bride Price for Tororo Ordinance 2008" In 2007 MIFUMI took the Uganda Government to the Constitutional Court wishing the court to rule that the practice of Bride Price is un-constitutional.
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It may be connected to the practice of bride price, and the inability or unwillingness to pay it.
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Juntunen, Dasch, and Rogers, The World of the Kalapuya, pg. 20. When a man wanted to marry a woman, he had to pay a bride price to her father. If a man slept with or raped another man's wife, he was required to pay the bride price to the husband.
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The decision of the Supreme Court to outlaw bride price refund was a major step forward in the advancement of women's rights. This was a landmark ruling that set a precedent throughout Africa, where bride price had not been challenged as a human rights issue in a court of law.
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Schweitzer, Albert. 1958. African Notebook. Indiana University Press In the African Great Lakes country of Uganda, the MIFUMI ProjectThe MIFUMI Project held a referendum in Tororo in 2001 on whether a bride price should be a non-refundable gift. In 2004, it held an international conference on the bride price in Kampala, Uganda.
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Tarhun and the sea god agree under the meditation of Hannahannah to a bride price. Hatepuna's temple was in Maliluha.
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In August 2015, Justice Christine Kitumba was part of the 6-1 majority that it was unconstitutional for the family of the man to demand a refund of the bride price, from the family of the woman, in case of a divorce. However the demand of bride price before a traditional marriage was ruled constitutional.
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The original custom in Bangladesh was the bride price, called pawn, where the groom's family makes a payment to the bride's parents. This has gradually been replaced by the dowry, called joutuk. This transition in customs began in the 1960s. By the early 21st century, the bride price has been supplanted by the dowry.
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In certain parts of the country a groom must bring a bride price to the wedding ceremony. In some cases this is paid in golden-edged clam shells. In other areas, a dowry is payable rather than bride price. These payments may take the form of shell money, food, pigs, cash, or other goods.
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Some cultures may practice both dowry and bride price simultaneously. Many cultures practiced bride pricing prior to existing records. The tradition of giving bride price is practiced in many Asian countries, the Middle East, parts of Africa and in some Pacific Island societies, notably those in Melanesia. The amount changing hands may range from a token to continue the traditional ritual, to many thousands of US dollars in some marriages in Thailand, and as much as a $100,000 in exceptionally large bride prices in parts of Papua New Guinea where bride price is customary.
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At this point the bridegroom's family arranged the matchmaker(Jahu or Jasu) to present a bride price to the bride's family.
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Both neolocal and patrilocal residences were common. The traditional dowry included a spade, a basket, a spear, personal clothes and food. The bride price custom was practised in all villages except Meluri, Lephori and Tuphruri; the bride price usually included cattle, such as mithun or buffalo. The status of women was generally equal to that of men.
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This tradition is still present in local customs. In some cultures, to get a bride, a groom must bring a certain number of golden-edged clam shells as a bride price. In other regions, the bride price is paid in lengths of shell money, pigs, cassowaries or cash. Elsewhere, it is brides who traditionally pay a dowry.
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Especially it was complained, that the bride price once taken, should not be refundable if the couple should get a divorce. The Mifumi petition on bride price was decided in 2010 by the Constitutional Court of Uganda when four judges to one (with Justice Tumwesigye dissenting) upheld the constitutionality of bride price (See Constitutional Court of Uganda (2010) Mifumi (U) Ltd & 12 Others v Attorney General, Kenneth Kakuru (Constitutional Petition No.12 Of 2007) [2010] UGCC 2 (26 March 2010. This was despite finding that certain elements of the custom of bride price, such as the demand for refund, was not only unconstitutional but also criminal. However all was not lost because the case significantly advanced African jurisprudence, particularly in the views of the judges expressed obiter dicta in their judgements. More importantly, MIFUMI appealed and in 2015 the Supreme Court of Uganda ruled that the custom of bride price refund was unconstitutional and therefore outlawed (See (See Supreme Court of Uganda (2015) Mifumi (U) Ltd & Anor Vs Attorney General & Anor (Constitutional Appeal No. 02 of 2014) [2015] UGSC 13).
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Cousin marriage normally results in a reduced bride price (mahr in Islam). Patai states that bride price to a cousin is usually about half as high as to a nonrelative. Due to the poverty of many families this outlay often requires exceptional effort, and especially because the decision traditionally is in the hands of the groom's father, these considerations may weigh heavily on the outcome. The bride's family moreover is expected to spend much of the bride price on the bride herself, so there is a reduced incentive to gain a higher price by avoiding cousin marriage.
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It is here where the lobola (dowry) negotiations will begin. The family of the woman will give them a bride-price and a date for which they must return to pay that price. The bride-price is dependent on numerous things such as her level of education, the wealth status of her family in comparison to that of the man's family, what the man stands to gain in the marriage and the overall desirability of the woman. The payment of the bride-price could be in either cattle or money depending on the family of the woman.
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In traditional Chinese culture, an auspicious date is selected to ti qin (), where both families will meet to discuss the amount of the bride price () demanded, among other things. Several weeks before the actual wedding, the ritual of guo da li () takes place (on an auspicious date). The groom and a matchmaker will visit the bride's family bearing gifts like wedding cakes, sweetmeats and jewelry, as well as the bride price. On the actual wedding day, the bride's family will return a portion of the bride price (sometimes in the form of dowry) and a set of gifts as a goodwill gesture.
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Papuan bride price basket piece from the early 20th century. In the collection of The Children's Museum of Indianapolis. Bride price, bridewealth, or bride token, is money, property, or other form of wealth paid by a groom or his family to the family of the woman he will be married to or is just about to marry. Bride price can be compared to dowry, which is paid to the groom, or used by the bride to help establish the new household, and dower, which is property settled on the bride herself by the groom at the time of marriage.
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The traditional customs of dowry and bride price contribute to the practice of forced marriage. A dowry is the property or money that a wife (or wife's family) brings to her husband upon marriage. A bride price is an amount of money or property or wealth paid by the groom (or his family) to the parents of the bride upon marriage.
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According to one scholar, a successful bridal kidnapping raised the abductor's reputation in his community, and allowed him to negotiate a lower bride price with his wife's family. Should an attempted abductor fail to seize his bride, he was bound to pay a bride price to the woman's family, provide additional gifts and payments to the family, and to have an arranged marriage (akota).
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Marriage retained the form of purchase, but was essentially a contract to be husband and wife together. The marriage of young people was usually arranged between their relatives—the groom's father the bride-price, which, with other gifts, the suitor ceremonially presented to the bride's father. This bride-price was usually then handed over by her father to the bride upon her marriage, and so returned into the bridegroom's possession, along with her dowry, which was her portion of the family's inheritance as a daughter. The bride-price varied greatly, according to the status of the parties, but surpassed the price of a slave.
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The leading cause for girls not to go to school is early marriage, while for boys it is the high cost of school fees. In 2013, about 45% of girls were married before the age of 18. This is mostly due to the fact that when marrying, men are required to pay a "bride price" to the bride's family. It is very common to receive cows as a bride price.
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In studies testing theoretical predictions, evolutionary psychologists have made modest findings on topics such as infanticide, intelligence, marriage patterns, promiscuity, perception of beauty, bride price and parental investment.
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In Thailand, bride price—sin sod (Thai: สินสอด, pronounced [sĭn sòt] and often erroneously referred to by the English term "dowry") is common in both Thai-Thai and Thai-foreign marriages. The bride price may range from nothing—if the woman is divorced, has a child fathered by another man, or is widely known to have had premarital relations with men—to tens of millions of Thai baht (US$300,000 or ~9,567,757 THB) for a woman of high social standing, a beauty queen, or a highly educated woman. The bride price in Thailand is paid at the engagement ceremony, and consists of three elements: cash, Thai (96.5 percent pure) gold, and the more recent Western tradition of a diamond ring. The most commonly stated rationale for the bride price in Thailand is that it allows the groom to demonstrate that he has enough financial resources to support the bride (and possibly her family) after the wedding.
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Though the decision was conservative in upholding that bride price per se is constitutional, and in this regard yielded only incremental progress, its outlawing of bride price refund will act as a catalyst for other human rights demands that are implicit in such issues as polygamy, wife inheritance and FGC. However the outcome lent weight to the argument that society is the first to change, and it's only later that the law catches up with it. In the Supreme Court, Justice Tumwesigye in his lead judgement acknowledged that the commercialisation of bride price “has also served to undermine respect for the custom” (MIFUMI Case, 2015, p. 26). Justice Tumwesigye also acknowledged that the issue of parents in some Ugandan communities removing their under-age daughters from school and forcing them to marry in order to get their children's bride price had been widely reported by NGOs concerned with children's welfare, and given extensive coverage by the media; he agreed that it reflected poorly on law enforcement agencies.
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Some of the marriage settlements mentioned in the Iliad and Odyssey suggest that bride price was a custom of Homeric society. The language used for various marriage transactions, however, may blur distinctions between bride price and dowry, and a third practice called "indirect dowry," whereby the groom hands over property to the bride which is then used to establish the new household. "Homeric society" is a fictional construct involving legendary figures and deities, though drawing on the historical customs of various times and places in the Greek world. At the time when the Homeric epics were composed, "primitive" practices such as bride price and polygamy were no longer part of Greek society.
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In the Assembly Welly confronted issues like child marriage, polygamy and bride price. When she brought a Bill to outlaw these practices, male members of the Assembly protested loudly.
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Charles Mwalimu (2007), The Nigerian Legal System: Public Law, Volume 1 (), pp. 546–551.Bride price: an insult to women, a burden to men? , BBC News, August 30, 2004.
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She also contributed a chapter to Foreign Policy Decision Making (Revisited).Biography of Hudson Additionally, she and fellow researcher Hillary Matfess uncovered linkages between violent conflict and bride price.
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No matter what type of wife a woman would become, there was always a dowry and bride-price for her. The husband was required to "give a marriage gift of stipulated amount to his new bride." This gift was fully in her possession, including in the case of separation, and the husband could not decline to pay the bride-price. The establishment of this practice had great significance in negotiations and requirements in marriage.
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Dlamini has been married to Musa Mdluli since 1989 and they have two children. In 2016, the king received a gift of 140 cattle as a bride price for her.
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Before the wedding ceremony (budu, typically several months later), the families meet in the bride's parents' house to negotiate the bride price that the bridegroom is obligated to offer; the parents of the bride and bridegroom are never directly involved in these negotiations, though they may be involved indirectly and behind the scenes. Because the Bari have long been agro- pastoralists, the bride price is traditionally paid in the form of live animals. A typical bride price might be composed of two dozen cattle and 40 head of sheep and goats. When the use of animals is too difficult, such as in the case of drought or natural disaster, bride prices in the form of cash may also be acceptable.
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The Hebrew Bible mention the practice of paying a bride price to the father of a virgin, an unmarried young woman. Exodus 22:16-17 states CEV Exodus 22:16-17 Suppose a young woman has never had sex and isn't engaged. If a man talks her into having sex, he must pay the bride price and marry her. But if her father refuses to let her marry the man, the bride price must still be paid. NASB Exodus 22:16-17 “If a man seduces a virgin who is not engaged, and lies with her, he must pay a dowry for her to be his wife. “If her father absolutely refuses to give her to him, he shall pay money equal to the dowry for virgins.
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Mentions of them preserve, if they have a historical basis at all, customs dating from the Age of Migrations (c. 1200–1000 BC) and the two centuries following. In the Iliad, Agamemnon promises Achilles that he can take a bride without paying the bride price (Greek hednon), instead receiving a dowry (pherne).Iliad 9.146 In the Odyssey, the least arguable references to bride price are in the marriage settlements for Ctimene, the sister of Odysseus;Odyssey 15.367.
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He recommends that Uganda should amend its constitution accordingly. Such an amendment would ensure that one need not rely on the discretion of the presiding judge to decide whether or not to refer to international law. Changing customary law on bride price in Uganda is difficult as it is guarded by society, which is especially in the rural areas approving its relevance. The whole culture of the People of Ankole is deeply connected to the institution of bride price.
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Goods exchanged as bride price Pashtun population has a tradition of trading girls in solving disputes. Girls have been used historically, and are still used in some parts of the world, in settlements of disputes between families, through practices such as baad, swara, or vani. In such situations, a girl from a criminal's family is given to the victim's family as a servant or a bride. Another practice is that of selling girls in exchange of the bride price.
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Once a girl was identified, an emissary was sent to her parents to ask for her hand. The girl had no say whatsoever in the whole matter: bride price would be discussed, and once paid she would be sent to live with her new husband. This form of marriage is common in traditional households. In some cases, the potential groom would be from a poor family and could not afford to pay the likely bride price.
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If a slave take a female slave their case is the same. The majority of children to the female slave and one child to the slave. 34\. If a slave convey the bride price to a free son and take him as husband for his daughter, nobody dare surrender him to slavery. 36\. If a slave convey the bride price to a free son and take him as husband for his daughter, nobody dare surrender him to slavery. 40\.
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While in Valhalla, Magnus has dreamlike visions of Loki manipulating his uncle Randolph. Loki also tells Magnus about a wedding between Samirah and the giant Thrym in five days, and that Magnus will need to bring the bride-price. Magnus, Sam, and their friends Blitzen and Hearthstone travel to the Provincetown barrow but discover the Skofnung Sword instead of Thor's hammer. Loki appears and tells the quartet the sword and matching whetstone will be Sam's bride-price.
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In June 2017, at a celebration of Family Day, Njue criticized men who put roadblocks in the way of marriages by making exorbitant demands for payment from the groom's family (bride price).
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Again, some delegates, especially women, called for bride price to be abolished, but their arguments did not attract much attention, and most men supported its retention. Far from this being a new case by a human rights NGO, all the ingredients whereby MIFUMI was to challenge the constitutionality of the practice of bride price had already been laid down during this consultative process, but women's voices were silenced. MIFUMI appealed to the Supreme Court against the decision of the Constitutional Court that dismissed their petition (See Supreme Court of Uganda (2015) Mifumi (U) Ltd & Anor Vs Attorney General & Anor (Constitutional Appeal No. 02 of 2014) [2015] UGSC 13. On 6 August 2015, by a majority of six to one (with Justice Kisaakye dissenting), the Supreme Court judges unanimously declared the custom of refunding bride price on the dissolution of a customary marriage was ruled unconstitutional. However, it also ruled that held that bride price does not fetter the free consent of persons intending to marry, and consequently, is not in violation of Article 31(3) of the Constitution.
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Their society is apparently patriarchal, and residence after marriage is patrilocal if a bride-price was paid. The groups have a very loose political organization; each village has its own leaders and tribunals.
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The "jol-lhah" marriage is resorted to in the case of a pregnancy resulting from premarital relationships. In this case, a bride-price is usually agreed upon before the cohabitation process, which begins immediately when the pregnancy is discovered. The "kijam mang" is a marital arrangement that results from the union of two parties Without the consent of the parents of either bride, groom, or both by eloping. The bride-price is settled at some point after the union takes place.
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Bride prices are rising quickly in China largely without documentation but a definite verbal and cultural understanding of where bride prices are today. Gender inequality in China has increased competition for ever higher bride prices. Financial distress is an unacceptable and ignored justification for not paying the bride price. If the grooms' side cannot agree or pay, they or simply the groom himself must still pay a bride price thus borrowing from relatives is a popular if not required option to "save face".
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Pero, the daughter of Neleus, who demanded cattle for her;Odyssey 11.287–297 and 15.231–238. The two versions vary, but the bride price demanded takes the form of a mythological test, labor, or ordeal; William G. Thalman, The Swineherd and the Bow: Representations of Class in the Odyssey (Cornell University Press, 1998), p. 157f. and the goddess Aphrodite herself, whose husband Hephaestus threatens to make her father Zeus return the bride price given for her, because she was adulterous. It is possible that the Homeric "bride price" is part of a reciprocal exchange of gifts between the prospective husband and the bride's father, but while gift exchange is a fundamental practice of aristocratic friendship and hospitality, it occurs rarely, if at all, in connection with marriage arrangements.
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The main beer of Banyala is "Malwa". Beer was so important long ago if it was not one of the items bought with the bride price, the bride was not taken from the home.
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Bride-price is paid in cash. Residence after marriage is patrilocal. Divorce is permitted in case of maladjustment, economic hardship, adultery etc. The Varjelas prefer to restrict marriage ties to within the reform groups only.
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But over the year this practice is followed by a few masses. Divorce is not a taboo in this culture, and divorced women are not ostracised from society. However, if the woman comes back to the parents' home after a divorce, the family must pay back the bride price to the man's family. If the woman divorces her husband to marry another man, the second man must pay bride price to the first man's family.. But over the years this practice is followed by a few masses.
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The social context of violence in Nigeria is based largely on its patriarchal society. Violence against a wife is seen as a tool that a husband uses to chastise his wife and to improve her. The common loss of women's rights upon marriage in Sub-Saharan Africa and the implicit obedience and deference towards men is socially encouraged within their society. Where a bride price is paid, it is common for the husband to believe that by paying the bride price, he now owns his wife.
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Once a couple agrees to marry, their parents negotiate a bride-price. Among the Lamet, the bride's family also sends a dowry. Because there are few opportunities to acquire significant wealth in villages, Kammu and Lamet young men have frequently migrated to towns or to Thailand since the 1920s to work for several years until they acquire the funds needed for a bride-price. Among the Lamet, unmarried adolescent males sleep in the communal men's house, although they work with their families during the day.
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Next comes the actual "bride price". This is called "Rusambo" and although the process described above is referred to or called "roora", this is the name given to the whole ceremony and all of the gifts, not just the bride price or dowry. Traditionally a gift of cattle, this is most commonly paid in cash, although the amounts will still be representative of fair market price for cattle. The new groom will also pay for "Munongedzi wedanga", a stick used for driving the cattle into the corral.
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At the age of 23, Nofinishi married Mr Qongqothwane N. Dywili with whom she had a son, Makwedini, and six daughters. Her name, Nofinishi, was given to her by her father-in-law. Culturally this was his right, as the one who paid the bride-price (ikhazi) for her on behalf of his son. The name Nofinishi is derived from the word "finish", and means "Mother Finish", with the probable implication that her father-in-law was at last finished with paying bride- price for his sons.
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Unlike Orpheus, however, the young man makes no "tragic mistake" and he and Wanjiru leave the underworld alive. He tells her people they treated her "shamefully", and marries her--though he grudgingly pays her bride price.
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A marriage is arranged though monogamy is prevalent. Married women put a vermillion mark and wear an iron bangle as marriage symbols. The payment of bride price is obligatory. They follow the rule of patrilocal residence.
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Ayie takes place in homesteads like these Ayie is the first of two stages of a traditional marriage ceremony of the Luo tribe of Kenya and Tanzania. The ceremony involves the payment of a bride price by the groom to the mother of the bride. Ayie is a Dholuo word, which means "I agree", referring to the fact that the mother of the bride accepts the bride price and agrees for the marriage to take place. Once the ceremony has taken place, the couple are considered to be married and the groom is at liberty to leave with the bride after the ceremony, although to complete the union a second bride price known as "keny", in the form of cattle, should be paid to the father of the bride not on the same day, but at a later date.
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A dowry is a transfer of parental property, gifts, or money at the marriage of a daughter (bride). Dowry contrasts with the related concepts of bride price and dower. While bride price or bride service is a payment by the groom or his family to the bride's parents, dowry is the wealth transferred from the bride's family to the groom or his family, ostensibly for the bride. Similarly, dower is the property settled on the bride herself, by the groom at the time of marriage, and which remains under her ownership and control.
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It roughly translates to "bride price". The groom will be expected to pay a sum of money to the family, to compensate them for the loss of a daughter and to demonstrate that the groom is financially capable of taking care of their daughter. Bride prices of 50,000 to 300,000 baht have been documented, but bride prices can sometimes run into the tens of millions of baht. In many cases, the bride price is purely symbolic and will be returned to the bride and groom after the wedding has taken place.
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One of the notable customs of Triqui people is the practice of bride price. During pre-colonial and colonial times, this was a common practice amongst Native Americans in Mesoamerica, other groups like the Mixtecs of Oaxaca continue practicing a bride price based marriage. It is typical in Trique culture for a man to offer a bride's family money, food, and other products in exchange for the bride's hand in marriage. Generally, the husband and wife know each other prior to this arrangement and there is no arrangement without consent.
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Bingyi and Pingjun were married in a ceremony entirely paid for by Zhang (because Bingyi could not afford the cost). Zhang also paid the bride price. After their marriage, Bingyi heavily depended on his wife's family for support.
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Cultural practices in relation to marriage include polygamy, bride price and early marriage. Marriages may also be forced or arranged. In rural and remote areas the traditional cultural practices remain. These practices cover marriage, dissolution, inheritance and family relations.
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The Bride price was probably introduced by the Neo-Siberians. The dowry was shared by the clan. The number of men generally exceeded the number of women. It was hard to gain wives, as they were few and expensive.
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The amount of Ayie is fixed within a certain range throughout the Luo communities in Kenya (ruling bride price), and it increases from time to time, although the mother of the bride may negotiate a higher price whilst the groom may also negotiate a lower price. Since in Luo tradition the bride price is recoverable upon divorce, it is usually unlikely for the mother of the bride to negotiate unreasonably higher price than the ruling price. This is because, in case of divorce, which is a rare happening among Luo couples-(as most Luo women are known to be faithful) the family of the bride would be able to refund the bride price, which may embarrass them. During the Ayie ceremony the bride prepares food for the groom and feeds him in front of everyone to signify her acceptance as the groom's traditional bride and those who accompany him.
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Kamp (2006), p. 61. Initial central control was so weak that Jadids, acting under the communist banner, provided the administrative and ruling class.Khalid (1998), p. 288. The Jadid's legislated against polygamy, Sharia, and bride price, but did not enforce these rulings.
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After the selection of the auspicious dates, wedding details such as types and quantities of betrothal gifts, reciprocal gifts, bride price (), and number of tables at the wedding banquet provided by the groom's parents for the bride's parents' guests are settled.
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Polygyny traditionally has been allowed, but it is rare, because few men can afford a second wife. Whereas a Lamet man may marry two sisters, this practice is prohibited among the Kammu; a widow may marry her husband's brother in either culture. If he chooses not to marry her, however, the brother is still responsible for her support. Initial residence after marriage is usually patrilocal, but if the groom is unable to pay the full agreed-upon bride-price, he may be obligated to live and work in his in-laws's household for several years in lieu of the bride- price.
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In other instances, people marry at an advanced age, as they still need more time to acquire enough property to marry their wives officially. Customary law is also considered more than just bride price but other rituals and ceremonies that enrich Ugandan cultures. Of course, next to constitutional changes, changes in customary law would be necessary to abolish the practice. And customary law is not changeable by decision, but develops itself alone... In sub-Saharan Africa, the visits between families to negotiate the bride price are traditional customs that are considered by many Africans to be central to African marriage and society.
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A traditional, formal presentation of the bride price at a Thai engagement ceremony. Dowry is property (money, goods, or estate) that a wife or wife's family gives to her husband when the wife and husband marry. Offering dowry was common in many cultures historically (including in Europe and North America), but this practice today is mostly restricted to some areas primarily in the Indian subcontinent. Bride price, (also bridewealth or bride token), is property paid by the groom or his family to the parents of a woman upon the marriage of their daughter to the groom.
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For instance, in Middle-Age Europe, the family of a bride-to-be was compelled to offer a dowry —- land, cattle and money —- to the family of the husband-to-be. Bridewealth exists in societies where manual labor is more important than capital. In Sub-Saharan Africa where land was abundant and there were few or no domesticated animals, manual labor was more valuable than capital, and therefore bridewealth dominated. An evolutionary psychology explanation for dowry and bride price is that bride price is common in polygynous societies which have a relative scarcity of available women.
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In parts of Africa, a traditional marriage ceremony depends on payment of a bride price to be valid. In Sub- Saharan Africa, bride price must be paid first in order for the couple to get permission to marry in church or in other civil ceremonies, or the marriage is not considered valid by the bride's family. The amount can vary from a token to a great sum, real estate and other values. Lobolo (or Lobola, sometimes also known as Roora) is the same tradition in most cultures in Southern Africa Xhosa, Shona, Venda, Zulu, Ndebele etc.
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In his analysis of the MIFUMI case, the legal scholar Professor Chuma Himonga (2017, p. 2), compares bride price to lobola in South Africa, and concludes that “Essentially, the judgment confirms that bride price has both positive and negative consequences with respect to women’s rights”. He added that “Mifumi dealt with a very important custom in customary marriage - the payment of lobola towards the institution of a marriage, and its repayment at the conclusion and dissolution of a marriage. This custom is one of the most contested aspects of customary marriages from the perspective of women’s rights”.
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In traditional weddings, two blessings are recited before the betrothal; a blessing over wine, and the betrothal blessing, which is specified in the Talmud.Ketuboth 7b The wine is then tasted by the couple.Made in Heaven, A Jewish Wedding Guide by Rabbi Aryeh Kaplan, Moznaim Publishing Company, New York / Jerusalem, 1983, Chapters 20 and 21 Rings are not actually required; they are simply the most common way (since the Middle Ages) of fulfilling the bride price requirement. The bride price (or ring) must have a monetary value no less than a single prutah (the smallest denomination of currency used during the Talmudic era).
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The traditional marriage system entails a distinctive practice or payment of bride price, a system where the family of the bridegroom carries out some marital obligations including the provision of cola nuts, bottles of schnapps and some amount of money. The bridegroom, apart from the above items, pays a goat or a sheep depending on the capacity of the man, as the final bride price. In other situations, a traditional dance is usually carried out as a prelude to the marriage. The above arrangements seek to strengthen ties between families and ensure the security of marriage.
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This bride price is an act of buying the bride from her family, who now has responsibilities looking after her husband's relatives. Today's weddings have a combination of modern and traditional styles, a church wedding and payment of bride price before or after the wedding. As with any other transitional society, (moving from traditional times to suddenly be competing in the 21st century, on the free market), the Eastern Highlands has witnessed its fair share of law and order problems. Most problems stem from the fact that the majority of the youth are not engaged in gainful employment or other productive activity.
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Polyandry is unknown altogether. Widows or widowers can remarry. Customary law allows divorces, but they are not very common. It is also customary for a groom’s parents or guardians to pay bride price – mostly nominal – to the parents or guardians of the bride.
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It is still practised by Muslims in India, Pakistan and Bangladesh and is called Mahr. In North East India, notably in Assam (the indigenous Assamese ethnic groups) an amount or token of bride price was and is still given in various forms.
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Though this is simple in thought, this is not simple in execution. To prevent their wives from leaving, husbands will often keep the bride price at high levels, which is often at an unpayable level for women.Boserup, Ester. 1970. "The Economics of Polygamy".
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Excerpt from moku mayol, a bride price negotiation text :moku mayol, he-ni-l yal he-fu :kid woman 3II.LOC- be.like.this.CPL-give now 3II.AL-betel.nut :‘the daughter, it became so, now her betel nut’ :he-meting siei he-ya he-maama :3II.AL-betel.
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When a man does not find wife, his value and standing in society goes down. When bride price inflation happens, young men will not be able to afford marriage. Without an income, young men are not worth anything and cannot purchase a wife.
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Groom pays a negotiated amount for marriage called bride price and it is obligatory. Remarriage of widows, widowers, divorcees are permissible. Junior Levirate marriage and Sororate marriage practices are allowed. After a birth of a child the family observes Birth pollution for twenty one days.
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Dower is thought to have been suggested by the bride price which Tacitus found to be usual among the Germans. This bride price he terms dos, but contrasts it with the dos (dowry) of the Roman law, which was a gift on the part of the wife to the husband, while in Germany the gift was made by the husband to the wife.Larousse, Grand dictionnaire universel, Paris, 1870, s.v. Douaire There was indeed in the Roman law what was termed donatio propter nuptias, a gift from the family of the husband, but this was only required if the dos were brought on the part of the wife.
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The legal inability to obtain a divorce is also a factor in the proliferation of domestic violence. In some cultures where marriages are arranged between families, a woman who attempts a separation or divorce without the consent of her husband and extended family or relatives may risk being subjected to "honor"- based violence. Pdf. The custom of bride price also makes leaving a marriage more difficult: if a wife wants to leave, the husband may demand back the bride price from her family. In advanced nations like the United Kingdom domestic violence victims may have difficulties getting alternative housing which can force them to stay in the abusive relationship.
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Domestic violence is not well reported to police, particularly in rural areas due to cultural norms, stereotyping, prejudices and lack of access to town centres and health facilities. At law women have equal rights, however Vanuatu's traditional culture can at times conflict with this. The concept of the bride price in which a groom or his family gives money to the bride's family in exchange for her hand in marriage is an example of this conflict. Despite the revocation of the 800,000 minimum vatu bride price, the practice is still widespread and effectively puts a commercial value on the women and has been seen as a justification for violence against women.
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Thus when a husband dies, the brother who inherits the widow may sell his rights in her to another man for the fixed price of thirty goats. This relatively small sum of less than half the woman's normal bride-price is explained by the belief in spirit marriage, for the new husband only acquires full wife rights in the woman in this world; after she dies she will rejoin her original husband in the spirit world. A second husband loses possession of her ghost. [¶] This reduced bride-price for a widow cannot be explained as resulting from a deterioration in her value as a wife.
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Marriage by negotiation is the most common type of marriage. However cross-cousin marriage, junior levirate, junior sororate, marriage by elopement, by capture are also allowed. Divorce, remarriage of widows, widowers and divorcees are also permitted. The groom has to pay the bride price is cash.
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This is called Ibiak, which is basically an engagement. If negotiation is successful, the parents fix a wedding date. The night of the wedding, the groom's family pays the bride price to the girl parents, around INR 185.00, and a bronze or copper plate called Mairang.
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Shaanxi female attire is still Chinese, though the rest of the Dungans dress in western attire. Chopsticks are used by Dungans. The cuisine of the Dungan resembles northwestern Chinese cuisine. Around the late 19th century the bride price was between 240 and 400 rubles for Dungan women.
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In Africa, what is now known as an engagement party may in fact be the last remnant of the traditional, pre- colonial marriage ceremony itself. Such is the case with the Yoruba people and their bride-price rites and the Nguni people and their lobola practices.
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Marriage by negotiation is the most common type of marriage. However cross-cousin marriage, junior levirate, junior sororate, marriage by elopement, by capture are also allowed. Divorce, remarriage of widows, widowers and divorcees are also permitted. The groom has to pay the bride price is cash.
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Families exchanged gifts before marriages, but no official bride price or dowry was paid. Although men were considered the head of the family, both genders could demand a divorce.Lowry, Shannon. 1994. Natives of the Far North: Alaska’s Vanishing Culture Through the Eye of Edward Sheriff Curtis.
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The customs of bride price and dowry, that exist in parts of the world, can lead to buying and selling people into marriage.Ethics – Slavery: Modern slavery. BBC. Retrieved on 5 September 2013.Report of the Special Rapporteur on contemporary forms of slavery, including its causes and consequences, Gulnara Shahinian.
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Seuso and his wife Many traditions like a dower, dowry and bride price have long traditions in antiquity. The exchange of any item or value goes back to the oldest sources, and the wedding ring likewise was always used as a symbol for keeping faith to a person.
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This innovation was put in place because the biblical bride price created a major social problem: many young prospective husbands could not raise the bride price at the time when they would normally be expected to marry. So, to enable these young men to marry, the rabbis, in effect, delayed the time that the amount would be payable, when they would be more likely to have the sum. It may also be noted that both the dower and the ketubah amounts served the same purpose: the protection for the wife should her support cease, either by death or divorce. The only difference between the two systems was the timing of the payment.
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The total fertility rate is also influenced by the ability to choose what type of family to have, if and when to have children, and the number of children to have - free from coercion, pressure, or interference from the community, extended family, state or church. This includes prohibition on practices such as child marriage, forced marriage or bride price. In some cultures for instance, the payment of the bride price creates an obligation on the wife to have children, and failure to do so often results in threats and violence. PDF. High-income countries have substantially lower fertility rates, and increased childlessness, because people who remain childless or who have small families are less likely to be stigmatized.
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The ketubah provided for an amount to be paid by the husband in the event of a divorce (get) or by his estate in the event of his death. This amount was a replacement of the biblical dower or bride price, which was payable at the time of the marriage by the groom. This innovation came about because the bride price created a major social problem: many young prospective husbands could not raise the amount at the time when they would normally be expected to marry. So, to enable these young men to marry, the rabbis, in effect, delayed the time that the amount would be payable, when they would be more likely to have the sum.
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The folk life in Afghanistan. Folklore, 30 (1919) Afghanistan has both dowry and bride price, although the practice differs between different tribal and ethnic groups. In Afghanistan, a marriage typically requires two kinds of payments: a mahr, which typically consists of livestock, property and money, and in practice often takes the form of a bride price paid to the woman's family; and a dowry brought by the bride to her husband's home which may include various goods such as clothing, bedding and household utensils.Peter Blood (2004), Family , Afghanistan A Country Study, Library of Congress, The nature of dowry the bride brings often influences how she is treated when she arrives at her husband's home.
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Practice of dowry among citizens appear in 15th century as can be evidenced in the several stone inscriptions found in Vijayanagara empire. Several incidents recorded in these inscriptions show that there was a wide spread practice of bride price (form of dowry where groom pays money or possessions to the bride), possibly influenced by Islamic Mahr into South India, during marriages. To fight the epidemic of bride price, a community group of Brahmins created a social legislation to adopt the marriage system of kanyadana for their community. It was mandated that no money should be paid or received during marriage and those who do not follow are liable for punishment by the King.
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Divorce and remarriage were also common as long as reasons were justified. Illness, infertility, or a finding better potential to take as a spouse were justified reasons for divorce. Along with those practices, missionaries also disagreed with the practices of paying dowries, the "bride price" where the groom paid his father-in-law in gold, or with "bride-service", in which the groom performed manual labour for the bride's family, the latter custom dying out only in the late 20th century. Missionaries had disapproved of these because they felt bride-price was an act of selling one's daughter, and labour services in the household of the father allowed premarital sex between the bride and groom, which contradicted Christian beliefs.
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The abductor and his future bride often then stay with a relative until the bride's father's anger is reported to have subsided. At that point, the abductor will return to the bride's house to negotiate a bride-price, bringing with him the bride and traditional gifts such as rum.Stross, p. 340.
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The Bible required a man who seduced or raped a virgin to pay her bride price to her father and marry the girl., . See also Shotgun wedding. In some countries, until the late 20th century, a woman could sue a man who had taken her virginity but did not marry her.
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In many cases, especially when the amount is large, the parents of a Thai bride will return all or part of the bride price to the couple in the form of a wedding gift following the engagement ceremony. It is also practised by Muslims in Thailand and is called Mahr.
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Traditionally clothing is made by the women. Anāl are traditionally monogamous, although cases of polygyny have been reported. In order to marry, an Anāl man must pay a bride price (); after marriage, the wife moves to the husband's home. Divorce () is permitted among the Anāl, although a fine may be incurred.
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Leah blames Rachel for putting romantic fantasies into Dinah's head. Dinah's brothers, Simeon and Levi, interpret the events as seduction and defilement. All the men of the tribe feel insulted and dishonored. Shalem's father offers to pay any bride price they name, to make matters right, but they spurn his gifts.
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The traditional marriage system entails a distinctive practice or payment of bride price, a system where the family of the bridegroom carries out some marital obligations including the provision of cola nuts, a bottle of schnapps and some amount of money. The above arrangement serves to strengthen ties between families.
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At the time of marriage with the bridegroom who offered the highest bride price, the other two bridegrooms also appear at the same time and question Lakshmipathy. An embarrassed Lakshmipathy is admonished by Padma for his greed. Lakshmipathy realizes his mistake and redeems himself by getting Padma married to Krishnamurthy.
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If the proposal is accepted, the bride's parents are then presented with the "bride price", which is usually cattle. The groom's parents then set the date for the upcoming wedding. Newlywed couples often live with the bride's family. Islam is an integral part of the social, political and economic life of the Madurese.
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Forced pregnancy is strongly connected to the custom of bride price. Pdf. Within the discourse on reproductive rights, the issue of abortion is often debated. Abortion law falls within the jurisdiction of each country, although forced abortion is prohibited by international law. The Istanbul Convention prohibits forced abortion and forced sterilization (Article 39).
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They were the younger generation of initiated men whose ibinda had just had the latest Saget ab eito custom. Their major task was acquiring catlle from rustling expeditions for bride price and wealth. They also made up a majority of the procession ranks of the Kipsigis military but did not make military decisions.
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Melampous retrieved the knife and mixed the rust from the knife with wine. Iphiklos drank the wine for 10 days. Eventually a child, Podarkes, is born and the cattle are given to Melampous, who takes the cattle to Neleus as the bride price for Pero. He gives Pero to Bias to wed.
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Several attempts were made to stop foreign exploitation of native industries, in particular the fur trade. In 1917, the fur tax was abolished, and efforts were made to stop price exploitation by private fur traders. Traditionally discriminatory practices, such as forced marriages and the bride price were also eliminated during Soviet re-structuring.
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This practice creates an economic incentive where girls are sought and married early by her family to the highest bidder. Child marriages of girls is a way out of desperate economic conditions, or simply a source of income to the parents. Pdf. Bride price is another cause of child marriage and child trafficking.
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He sees a traditional doctor, seeking to draw Tene to him, and also asks her older sister for help. He also must negotiate a bride price. To earn the money, Gortokai takes a job at a rubber farm far away in Suehn. He sends the girls presents but hears nothing from them.
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In 643, Yi'nan again sent his nephew Tuli () to offer tributes of 50,000 horses, 10,000 cattle or camels, and 100,000 goats, to serve as bride price. Emperor Taizong welcomed Tuli in a grand ceremony, and Tuli held a great banquet in Emperor Taizong's honor, which Emperor Taizong and his officials personally attended. However, at Qibi's urging, Emperor Taizong was considering renouncing the marriage—initially ordering Yi'nan to personally meet him and Princess Xinxing at Ling Prefecture (, roughly modern Yinchuan, Ningxia) to marry her, believing that Yi'nan would refuse and that he would then have a good excuse to break off the marriage. When Yi'nan agreed to go to Ling Prefecture, Emperor Taizong found another excuse—that the bride price offered had not been all collected (as, in order to gather the livestock making up the bride price, Yi'nan had to collect them from subordinate tribes, and it was taking longer than thought, and the livestock were also dying from having to go through the Gobi) -- to cancel the marriage treaty, despite strong opposition from his official Chu Suiliang, who pointed out that, effectively, he was devaluing his own words.
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Sometimes the young man arranges with his friends to "steal" a bride; the young men persuade the girl to come out of her house late at night and abduct her to the house of her suitor. Confronted by the fait accompli, the girl's parents usually accept a considerably lower bride-price than might otherwise be demanded. Although some bride stealing undoubtedly involves actual abductions, it more frequently occurs with the connivance of the girl and is a form of elopement. As a result of a government directive discouraging excessive expenditures on weddings, some districts with substantial Hmong populations decided in the early 1980s to abolish the institution of bride- price, which had already been administratively limited by the government to between one and three silver bars.
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Inability to pay is cause for preventing a marriage which either side can equally recommend. Privately, families need bride prices due to China's lack of a social security net and a one child policy which leaves parents with neither retirement funding nor caretaking if their only child is taken away as brides typically move into the groom's residence upon marrying as well as testing the groom's ability to marry by paying cash and emotionally giving up his resources to the bride. Publicly, families cite bride price as insurance in case the man abandons or divorces the wife and that the bride price creates goodwill between families. The groom's side should pay more than what the bride's side has demanded to "save face".
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When Li Yifu was demoted to Pu Prefecture, Li Chongde immediately removed Li Yifu from his family tree. When Li Yifu returned to the capital, he falsely accused Li Chongde of crimes, and Li Chongde committed suicide. Later that year, Li Yifu, angry that he had previously sought to have his son married with a daughter of a traditionally prominent clan but had been unsuccessful in doing so, persuaded Emperor Gaozong that it was improper for these clans to be exclusive in their marriages and also demanding large amounts of dowry or bride price. Emperor Gaozong thus issued an edict forbidding the seven most prominent clans from marriage with each other and also limiting the amount of dowry and bride price they are permitted to receive.
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A senior Papua New Guinea police officer has called for the abolishing of bride price arguing that it is one of the main reasons for the mistreatment of women in that country. The opposite practice of dowry has been linked to a high level of violence (see Dowry death) and to crimes such as extortion.
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Then once they both express mutual love, they let their parents know about their feelings for each other. The man's parents arrange to pay a visit to the prospective bride's parents. Once their consent is secured, the wedding day may be set. Prior to the wedding day, the payment of bride price is arranged.
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A Toucouleur interpreter called Alpha Sega with his sisters. Image taken in 1882. Marriage among the Toucouleurs requires a bride price payable to the bride's family. A girl from high social status family such as of noble lineage expects substantially higher payment than one of lower status such as artisan castes or with slave lineage.
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However, bride price almost always became part of the dowry. According to Herodotus, auctions of maidens were held annually. The auctions began with the woman the auctioneer considered to be the most beautiful and progressed to the least. It was considered illegal to allow a daughter to be sold outside of the auction method.
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Lakunle states his grand plans to modernize the area by abolishing the bride-price, building a motor-road through the town and bring city ways to isolated Ilujinle. He goes on to spurn her, calling her a bride-collector for Baroka. The scene is now Baroka's bedroom. Baroka is arm-wrestling the wrestler seen earlier.
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Transvestitic homosexuality also existed amongst the Moru, Nyima, and Tira people, and reported marriages of Korongo londo and Mesakin tubele for the bride price of one goat. In the Korongo and Mesakin tribes, Nadel reported a common reluctance among men to abandon the pleasure of all-male camp life for the fetters of permanent settlement.
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Tendi and Chris tell Marvelous and Donald that they wish to perform the Roora ceremony (or bride price), a Zimbabwean wedding tradition, and have it facilitated by Anne. This angers Marvelous who wishes to keep the family rooted in American, Christian tradition. The play grapples with African- American identity and tradition and the clashing of ideals.
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Once they confirmed that the girls were there, they informed the parents of the girls about their motives. The parents would then reach an agreement. If they agreed to the marriage, the girl's father would set a bride price. The boy's father would bring the items and then a day would be set for him to take the girl.
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She was from the same tribe and a cousin of his first wife, Fatima. The wedding ceremony was not without complications. The wedding was interrupted because the Al-Mashani tribe was of the opinion that the bride price was not high enough. Therefore, they kidnapped the fiancée of the Sultan and carried her back into the mountains.
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Arranged marriage is usually the only way in Afghanistan. After a marriage is arranged, the two families sign a contract that both parties are socially and culturally obligated to honor. It is common among low-income families for the groom to pay a bride price to the bride's family. The price is negotiated among the parents only.
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In archaic Greece cattle were a source of wealthIliad xxiii.700-05; see also the Greek region of Euboia ("rich in cattle"). and a demonstration of social pre-eminence; they also signified the numinous presence of Hera. Cattle-queens, betokening the command of a large bride-price, are as familiar in Gaelic mythology as they are in Greek myth.
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92 Because each one had relatively small value, they were often gathered into bundles (usually of 20). Prices compiled in the early twentieth century, for example put the cost of a cow at 100 bundles, while bride price might be 200 bundles, and slaves, while the domestic slave trade was still working, might sell for 300 bundles.
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They have totemic clans, each headed by a chief who inherited his office patrilineally. Marriage occurs at an early age; there is a small bride-price. Residence may be matrilocal until the birth of the first child, or it may be patrilocal as it is among the Saoch. The village headman is the highest political leader.
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Buchi Emecheta OBE (1944–2017) was a Nigerian novelist based in Britain who published more than 20 books, including Second-Class Citizen (1974), The Bride Price (1976), The Slave Girl (1977) and The Joys of Motherhood (1979). Her themes of child slavery, motherhood, female independence and freedom through education won her considerable critical acclaim and honours.
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The Bride Price is a 1976 novel (first published in the UK by Allison & Busby and in the USA by George Braziller) by Nigerian writer Buchi Emecheta. It concerns, in part, the problems of women in post-colonial Nigeria. The author dedicated this novel to her mother, Alice Ogbanje Emecheta.Margaret Busby, "Buchi Emecheta obituary", The Guardian, 3 February 2017.
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Marriages were traditionally arranged by the families of the couple, with the oldest women taking the most prominent role in the decision making. The bride and groom were most likely to be from the same clan. The custom of paying kalïm (bride-price) persists to a limited degree, but the transaction is more symbolic than financial.
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In Hajong society matriarchy declined with the influence of Hinduism, leading towards the growing dominance of patriarchy in Hajong society. Within Hajong culture, romantic love and widow remarriage was allowed, and monogamy was the norm for the Hajong people. Exorbitant dowry system was absent in the Hajong society. The Hajongs would give a tolerable bride price called pǒn.
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Once the woman spent a night in his cottage, his family and hers considered them married. The bride price was usually paid afterwards. This abduction, which usually took place in the night, was not without resistance. The other young men in the woman's neighborhood would attempt to come to her rescue, and a free-for-all fight would ensue.
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When the child attains the marriageable age, it is responsibility of the father to get his son or daughter married. As per traditional custom the father of the boy approaches the father of the girl. When the latter agrees, the father of the boy settles the bride price with father of the girl and the marriage is fixed.
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Presently five Naira, two cartons of beer, one schnapps and packets of cigarette is presented even though it varies from family to villages. The sisi is very symbolic in the marriage such that at the point of divorce it is this five Naira that is returned to the man irrespective of what is paid as bride price.
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Hephaestus states in The Odyssey that he would return Aphrodite to her father and demand back his bride price. The Thebans told that the union of Ares and Aphrodite produced Harmonia. However, of the union of Hephaestus with Aphrodite, there was no issue unless Virgil was serious when he said that Eros was their child.Aeneid i.
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Kuria village Nyumba ntobhu (meaning "house without a man") is a traditional form of non-sexual same-sex union among Kuira women of the Mara Region of Tanzania; the partnerships are formed between older, usually widowed women without male descendants and younger, childless women, known as mokamööna (daughters in-law). As part of the relationship, the younger mokamööna bears a child from an external male partner. The elder woman serves as a grandmother to the resulting child, thus securing her with an heir and ensuring the continuation of her lineage. Nyumba ntobhu marriages, like traditional Kuira marriages, are secured through the payment of a bride price in the form of cattle; in the case of nyumba ntobhu relationships, the bride price is provided by the older woman to the family of the younger partner.
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A traditional, formal presentation of the bride price at a Thai engagement ceremony. Traditionally, and still in some parts of the world, the bride or her family bring her husband a dowry, or the husband or his family pay a bride price to the bride's family, or both are exchanged between the families; or the husband pays the wife a dower. The purpose of the dowry varies by culture and has varied historically. In some cultures, it was paid not only to support the establishment of a new family, but also served as a condition that if the husband committed grave offenses upon his wife, the dowry had to be returned to the wife or her family; but during the marriage, the dowry was often made inalienable by the husband.
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Shubik, 2004: p214 Attractive maidens were offered in an auction to determine the bride price to be paid by a swain, while in the case of maidens lacking attractivity a reverse auction was needed to determine the dowry to be paid to a swain. In case of divorce without reason, a man was required to give his wife the dowry she brought as well as the bride price the husband gave. The return of dowry could be disputed, if the divorce was for a reason allowed under Babylonian law.The Code of Hammurabi , Translated by L. W. King (1915), See Laws 137 through 164, and Laws 178 through 184Hammurabi's Code and Babylonian Law Mindi Bailey (2007) A wife's dowry was administered by her husband as part of the family assets.
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Due to her reputation as a weaver, Agton Monon, a farmer and her husband, had to pay a high bride price to her father Datu Bansalan Barra for him to be allowed to marry her. The two got married on July 4, 1946 and had six children. Salinta Monon had to manage the farm after her husband died in the 1970s.
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In the other parts of the country it is very much the same. Elders from both families retreat into an inner room to negotiate on the bride price. When concluded, the gifts are then presented to the bride's family. After this, the bride, along with her entourage of girls is presented to the husband, family and guests in the most colourful way.
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Hedareb society is hierarchical, and is traditionally organized into clans and subclans. Hedarebs are a Muslim group, and most are Sunni Muslims. Marriages are typically arranged to maximize alliances between extended families. It is customary for the groom's family to pay a bride price of five to twelve goats, and a varying amount of money, or as much as 70 camels.
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The bride price is viewed as compensation for the money that the bride's family has had to spend on her care and upbringing. Forced marriage is also reported in Afghanistan. In almost 50% of cases, the bride is younger than 18 and in 15% of marriages, the bride is younger than 15. Sometimes women resort to suicide to escape these marriages.
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Rape perpetrators could be diverse men in the community or men passing through the community. When rape occurred at home, perpetrators included uncles, cousins, fathers and stepfathers. Girls could be abducted for marriage which meant the man did not have to pay a bride price. Some compensation might be paid to the girl's parents so they would acknowledge the marriage.
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Widows are allowed to remarry according to the sanga ritual in which all the ceremonies of a regular marriage are not performed. Remarriage often takes place between widowers and widows, though bachelors are not barred from such a union. However, in case of woman, levirate applies mainly to widows. In case of widow-marriage also, bride-price of lesser amount is given.
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Tandas or bands have families of different clans but they follow the rule of tanda exogamy. At the time of marriage, the blood relationship is explored. The marriage between a boy and a girl is possible only when they are not related up to three generations from the father’s and the mother’s side. Birhors follow the practice of bride price.
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C.H. Goekoop relates "Same" to "Thiaki", "the islet Asteris" to Asteris, a small islet between Kefalonia and Ithaki, and "the bay of Phorkys" to "the bay of Asos" at Erissos, the northern peninsula of Kefalonia.Where on Earth is Ithaca? A Quest for the Homeland of Odysseus. () Odysseus's younger sister, Ctimene came to Same to marry Eurylochus for a massive bride-price.
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It was taboo for a man to choose a bride from his own clan. The father would consult with his own relatives and the bride. She could decline the match, but if she and her family agreed, drinks were made and a bride price was discussed. A traditional Hmong wedding consisted of three separate ceremonies of animal sacrifices and feasts.
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There are four forms of marriages among the Thadou: chongmou, sahapsat, jol-lhah','kijam mang. The latter two, sahapsat, jol-lhah', are non-ceremonial betrothal forms akin to elopement. The first of these forms involves the following elements. #The negotiation of a bride-price between the parents of the groom and the parents of the bride (however one must note that the concept of 'bride price' mentioned here is very different from the Hindu concept of the 'dowry system') #The establishment of a date for the departure of the bride from her parents' house to that of her husband #The sending (by the groom) of strong young men to bring the bride to her new home; ceremonial feasting and wrestling then followed #The triumphant return of the groom's representatives with the bride The 'sahapsat' marriage form contains only the marital negotiations between families.
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Aku-nna is blossoming, though she is thin and passive, and starts to attract the attention of young men in the neighborhood, though she has not yet started to menstruate. Her stepfather Okonkwo, who has ambitions of being made a chief, begins to anticipate a large bride price for her. Meanwhile, she has begun to fall for her teacher Chike, who in turn has developed a passion for her. Chike is the descendant of slaves – when colonization started, the Ibo often sent their slaves to the missionary schools so they could please the missionaries without disrupting Ibo life, and now the descendants of those slaves hold most of the privileged positions in the region. Chike’s inferior background means it is unlikely that Okonkwo will agree to let him marry Aku-nna, although his family is wealthy enough to offer a generous bride price.
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After the wedding ceremony, the bride returns home to receive the blessing of her parents, which is celebrated by fireworks. Another meal is served for family and guests. After this, the groom's family brings three or four live turkeys to the bride's house as a symbolic bride price, accompanied by a band. Sometimes this traditional offering is replaced by dishes, clothes, other animals or other gifts.
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The datus interpret customary laws. Marriages were arranged, the groom's parents selecting the bride and negotiating the match. A bride-price is paid according to their wealth, and the bride's parents also give a present equal to about half this amount to dispel the idea that they're selling their daughter. The groom has to serve the bride's family both before and after the wedding.
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Assyrians, who are indigenous people of Western Asia, commonly practice the bride price (niqda) custom. The tradition would involve the bridegroom's family paying to the father of the bride. The amount of money of the niqda is reached at by negotiation between groups of people from both families. The social state of the groom's family influences the amount of the bridewealth that's ought to be paid.
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In many parts of Central Asia nowadays, bride price is mostly symbolic. Various names for it in Central Asia include , , , and . It is also common in Uzbekistan and Turkmenistan. The price may range from a small sum of money or a single piece of livestock to what amounts to a herd of livestock, depending on local traditions and the expectations and agreements of the families involved.
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The Bride Price was favourably reviewed on both sides of the Atlantic. Peter Tinniswood, writing in The Times, called the novel "highly impressive", concluding: "In the last decade or so there has been some exciting literature coming from Black Africa, and this book is in the very top rank of the movement. I recommend it warmly and without reservation."Peter Tinniswood, Fiction, The Times, 24 June 1976.
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The story is set in West African Igbo rural community. The protagonist, Efuru, is a strong and beautiful woman. She is the daughter of Nwashike Ogene, a hero and leader of his tribe. She falls in love with a poor farmer called Adizua and runs away with him, upsetting her people as he did not even perform the traditional wine carrying and pay her bride price.
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The parents select a bride for their son when he is six to eight years old, and the proposal is done to the parents of the girl. If accepted, the engagement is sealed by tying beads around the girl's waist as a sign of engagement. A bride price (pakalon) is also paid to the bride's family, with an initial payment and the rest during the actual wedding.
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Afghan culture is deeply Islamic, but pre-Islamic practices persist. One example is bacha bazi, a term for activities involving sexual relations between older men and younger adolescent men, or boys. Child marriage is prevalent in Afghanistan; the legal age for marriage is 16. The most preferred marriage in Afghan society is to one's parallel cousin, and the groom is often expected to pay a bride price.
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In archaic Greece, the usual practice was to give a bride price (hédnon (ἕδνον)). Dowries (pherné (φερνή)) were exchanged by the later classical period (5th century B.C.E.). A husband had certain property rights in his wife's dowry. In addition, the wife might bring to the marriage property of her own, which was not included in the dowry and which was, as a result, hers alone.
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Chinese Women: Past & Present (p. 17). Mesquite, TX: Ide House, Inc. Arranged marriages were accomplished by a matchmaker, who acted as a link between the two families. The arrangement of a marriage involved the negotiation of a bride price, gifts to be bestowed to the bride's family, and occasionally a dowry of clothing, furniture, or jewelry from the bride's family for use in her new home.
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Women give birth alone in the forest and infant mortality used to be very high. The Mlabri have few regimented social ceremonies, and are said to have no formal religious system, though they believe in forest spirits and other nature spirit. Marriages are made with simple request; there is no bride-price. The dead are buried near where they expired, and the tribe moves on.
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There is no intermarriage between the Kimbaka - Keska and Galemboka clans, but there is marriage between the rest of the clans. The normal livelihood of Morkai is subsistence agriculture. Their main staple food is kaukau (sweet potato), with other seasonal food such as taro, yams and cassavas. Mareta (red panda-nut) is a popular cash crop and is also mainly used for exchanges and bride price gifts.
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The woman decides strictly on her own if she will join the visiting male. Any child which may result is the husband's child and his descendant in the patrilineal order of Maasai society. "Kitala", a kind of divorce or refuge, is possible in the house of a wife's father, usually for gross mistreatment of the wife. Repayment of the bride price, custody of children, etc.
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This happens in order to have financial stability through dowry, the increase in bride price, and the alleviation out of poverty. Child marriage does not only to pertain to young girls, it also has its affects on young boys. In many African Countries, like South Sudan, child marriage is related to girls. Child marriage usually pertains to the bond between a child and an adult.
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Mahr is a mandatory gift given by the groom to the bride. Unlike a bride price, however, it is given directly to the bride and not to her father. Although the gift is often money, it can be anything agreed upon by bride and groom such as a house or viable business that is put in her name and can be run and owned entirely by her if she chooses.
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Additionally, Arab society traditionally practiced the custom of bride price or dower rather than dowry; i.e., the man paid a gift to his wife or her family upon marriage, rather than the opposite, placing a financial burden on men where none existed on women. This custom was continued but changed materially by Islam. The divine injunction stipulated that the dowry (mahr) is due to the wife only not her family.
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Malaitan shell-money, manufactured in the Langa Langa Lagoon, is the traditional currency used in Malaita and throughout the Solomon Islands. The money consists of small polished shell disks which are drilled and placed on strings. It can be used as payment for bride price, funeral feasts and compensation, with the shell-money having a cash equivalent value. It is also worn as an adornment and status symbol.
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Nigerian weddings are normally characterised by an abundance of colours. In traditional weddings, customs vary slightly from one part of Nigeria to the other. In Southern, Western and Eastern parts of Nigeria, it is called the traditional wedding ceremony. Officials and elders sip wine while they invite the couple in for introductions and negotiations, and presentation of the bride price which consists mainly of gifts of shoes, textiles, jewelry and bags.
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Forced and child marriages are associated with a high rate of domestic violence. These types of marriages are related to violence both in regard to the spousal violence perpetrated inside marriage, and in regard to the violence related to the customs and traditions of these marriage: violence and trafficking related to the payment of dowry and bride price, honor killings for refusing the marriage. Executive summary. Full report.
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In addition, most marriages reportedly occurred by "wife stealing" or elopement, rather than by arrangement. In the past, males had to wait for marriage until they had saved an adequate sum for the bride-price, occasionally until their mid-twenties; with its abolition, they seemed to be marrying earlier. Hmong women typically marry between fourteen and eighteen years of age. The Hmong practice polygyny, although the government officially discourages the custom.
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Divorce is possible but discouraged. In the case of marital conflict, elders of the two clans attempt to reconcile the husband and wife, and a hearing is convened before the village headman. If reconciliation is not possible, the wife may return to her family. Disposition of the bride-price and custody of the children depend largely on the circumstances of the divorce and which party initiates the separation.
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The Bao matriarch manages to conceive and bear a male son. The bogus priest now dupes Bao Sanfeng into believing the Long family is his nemesis. The Long family, he claims, has been throwing off the yin and yang balance for the Bao, making it impossible for the wife to bear a male heir. Bao Safeng changes his mind and refuses to accept the Long family's bride price.
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There are many such communities in Subanen society. A bigger group of interacting communities may contain as many as 50 households. Marriage in Subanen society is through parental arrangement, which can take place even before the parties reach the age of puberty. The contracting families go through preliminaries for the purpose of determining the bride-price, which may be in the form of cash or goods, or a combination of both.
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Many traditional customary practices are followed in PNG. These include polygamy, bride price (dava), the stereotypical roles assigned to both men and women, and the continuing custom that compensation payments can include women. These cultural practices reflect deep-rooted stereotypes and patriarchal attitudes. The CEDAW Committee commented that these cultural practices risk the perpetuation of discrimination against women, as they reinforce the unequal status of women in many areas.
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After some discussion, Dunyel agreed to give his two daughters to Okwa (Okwä) at a high bride price. Nyakayo (Nyikaayø) Nyikang bore several children; Nyikang was considered by some his eldest son, but according to others he was his youngest son. Another tradition says that Nyikang's twin brother was Duwat (Dïwäädɔ) . A popular belief connects the confluence of the River Sobat and the White Nile with Nyakayo's home.
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High rank confers many advantages in Alur society. Expecting respect and admiration, high-ranking men had first choice in food, especially prestige food like meat and beer. High-ranking men typically had a large number of cattle and since the Alur paid the bride price in cattle high-ranking men had the most wives and thus children. The chief typically had the most children of any man in the clan.
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Muhammad Iqbal and Farzana had an engagement that had lasted years. When she became pregnant by him, they decided to marry. According to Iqbal, Farzana's father, Muhammad Parveen, withdrew support for the marriage after Iqbal refused his demands for more money, beyond the originally agreed bride price. On 27 May 2014, Farzana Iqbal, 30, was attacked by about a dozen male family members in front of a Pakistani High Court.
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The outbreak of rinderpest may not have devastated their herds until 1892–1896. The protection of cattle from raiders by day and witches by night, long remained the traditional community activity. People continued to use bark, home-woven cloth, or animal skins, at least until German calico came in. The chief's power depended upon his right to demand food, high bride price for his daughters, and the anticipation of entertainment.
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However, in Pakistan it is still expected that a bride will bring some kind of dowry with her to a marriage, whether she is Muslim, Hindu, or Christian. The Dower (bride price), called mahr, and dowry, called jahaiz, are both customs with long histories in Pakistan. Today, the dowry will often consist of jewelry, clothing, and money. Dowry is expected while the majority of marriages are consanguineously arranged between first cousins.
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Men in the Kuranko culture undergo various initiation rituals on reaching puberty, becoming members of a secretive "club" when they do so. The initiation consists of a circumcision, training sessions, and the right to wear certain articles of clothing. Once initiated, men are free to marry, paying a bride price to the family of the chosen woman. The Kuranko are polygamous, and some men have more than one wife.
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This livestock, such as goats and cattle, is significant as a marker of wealth and because they serve as bride-price payments. The boy's family gives animals to the girl's family before the marriage takes place—these animals are used as a means of economic exchange. Among the Yalunka, herding is done by the children. The women milk the cattle and help the men in some of the agricultural work.
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However, Daeron, who also loved her, reported her meetings with Beren to her father. Though Melian warned her husband against it, Thingol was determined not to let Beren marry his daughter, and set a seemingly impossible task as the bride price: Beren had to bring him one of the Silmarils from Morgoth's Iron Crown. Thingol did not kill Beren outright as he had promised Lúthien that he would spare Beren's life.
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Ngor is a young man living in a Senegalese village who wishes to marry Columba. Ongoing drought in the village has affected its crop of groundnuts and as a result, Ngor cannot afford the bride price for Columba. He goes to Senegal's capital city, Dakar, to try to earn more money and is exploited there. He returns to the villagers and shares his experiences of the city with the other men.
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To fight the tenacity of tradition, Article 3 of the 1980 Marriage Law continued to ban concubinage, polygamy, and bigamy. The article forbade mercenary marriages in which a bride price or dowry is paid. According to Li, the traditional business of selling women in exchange for marriage returned after the law gave women the right to select their husbands. In 1990, 18,692 cases were investigated by Chinese authorities.
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Malaitan shell-money, manufactured in the Langa Langa Lagoon, is the traditional currency used in Malaita and throughout the Solomon Islands. The money consists of small polished shell disks which are drilled and placed on strings. It can be used as payment for bride price, funeral feasts and compensation, with the shell-money having a cash equivalent value. It is also worn as an adornment and status symbol.
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Baroka said that he knew that Sadiku would not keep it to herself, and go out and mock his pride. Lakunle is overcome with emotion, and after at first expressing deep despair, he offers to marry her instead, with no bride-price since she is not a virgin after all. Lakunle is pleased that things have gone as he hoped. Sadiku tells him that Sidi is preparing for a wedding.
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He proves that the assortative mating in bequests can improve or even restore the market's efficiency. Junsen Zhang and William Chan (1999) reject Gary Becker's conjecture that dowry and bride price are two sides of the coin and serve to clear the marriage market and provide an alternative analysis.Zhang, J., & Chan, W. (1999). Dowry and Wife’s Welfare: A Theoretical and Empirical Analysis. Journal of Political Economy, 107(4), 786–808.
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To pay the bride price, Raja accepted to marry Vani. A photo somehow came to the knowledge of Raja's sister's groom side and they stopped the marriage proposal. Raja's mother and sister committed suicide thinking that Raja has backstabbed them by marrying a woman. Raja came home, discovered the death of his family member and decided to get revenge on Lakshmi, the woman on the photo with him.
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Upon his accession, he sent a delegation including a number of officials and two Uyghur princesses, along with a bride price of horses and camels to Muzong in order to seek a Tang Princess. Muzong agreed and sent Princess Taihe with a grand delegation. She was escorted by the general Hu Zheng (胡証), assisted by the other officials Li Xian (李憲) and Yin You (殷侑).Zizhi Tongjian, vol. 242.
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Aboriginal women often acted as interpreters for traders and trappers, as well as negotiating deals. Through this inclusion in his wife's native community, the European husband was guaranteed steady, easy access to furs. The marriages were conducted using the traditions of the group that the woman came from. Marriages were much less formal than those in Europe, and were often consecrated by the bride's family based on the exchange of a bride-price.
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Before the Yangkam people embraced Islam, their traditional customs and religion were closely related to those of the Boghom people. Before marriage, the suitor had to serve the in-laws in the farm, give a hand-woven white cloth (alikyala), do building and roofing and give animals as bride-price. Yangkam burial rites were like those of the Boghom. They used to remove the skull of the deceased for observation after three months.
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Customarily, marriage proceedings often begin with the man proposing to the woman. Upon her acceptance the man then calls for a meeting with his clan elders who largely consist of extended elderly family members. A delegation carrying small gifts is then sent to the woman's home to meet with her clan elders. Deliberations on bride price actually begin on a later date and these are strictly conducted by the older men only.
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The Jaunsaris claim to be descendants of the Pandavas, while the Bawaris are from the Kauravas or Duryodhana's clan. The two cultures usually do not mix, and it is a rare occurrence to see the two cultures mix in terms of marriage or social custom. The people of this region are said to be direct descendants of Aryan race. One unique custom which is followed here is the concept of bride price.
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Rubadiri's poetry has been praised as being among "the richest of contemporary Africa". His work was published in the 1963 anthology Modern Poetry of Africa (East African Publishers, 1996), and appeared in international publications including Transition, Black Orpheus and Présence Africaine. His only novel, No Bride Price, was published in 1967. It criticized the Banda regime and was, along with Legson Kayira's The Looming Shadow, among the earliest published fiction by Malawians.
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In Hajong society matriarchy declined with the influence of Hinduism, leading towards the growing dominance of patriarchy in Hajong society. When intimacy develops between a boy and a girl without the knowledge of their parents, they are married to each other, provided that they do not belong to close maternal and paternal kinship. Exorbitant dowry system was absent in the Hajong society. The Hajongs would give a tolerable bride price or groom price called pon.
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Men can be punished by death if they look at a female Binukot without authorization. The Binukot is not allowed to do heavy work but may weave in her room. She is provided with female servants to do other work for her. When a Binukot is ready for marriage, often at age 13 or 14 or younger, her parents ask for a high pangayu (Hiligaynon: bride price or dowry) from the family of the suitor.
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The customs of bride price and dowry, that exist in parts of the world, can lead to buying and selling people into marriage. A child marriage is a marriage where one or both spouses are under 18. Child marriage was common throughout history but is today condemned by international human rights organizations. Child marriages are often arranged between the families of the future bride and groom, sometimes as soon as the girl is born.
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To make it up to Uathach and Scáthach, Cú Chulainn assumes Cochar's duties, and becomes Uathach's lover. Scáthach eventually promises her daughter to him, without requiring the traditional bride price. When her rival, the warrior woman Aífe, threatens her territory, Cú Chulainn defeats Aífe in battle. At swordpoint, he decides to spare her life under the conditions that she will cease her conflicts with Scáthach and lie with him to bear him a son.
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Rape is a crime punishable by imprisonment, but a prevalent culture of silence has resulted in few rapists being apprehended. Police officials have been directly implicated in the widespread sexual violence against women. Polygyny, the custom of paying a ‘bride price’ to obtain a bride, is a recurring problem, as is using women as compensation between tribes to settle disputes. The courts have ruled that such settlements have denied the women their constitutional rights.
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The husband has to provide as a mane pou ("new man") his children and wife, but is not considered a family member. He also has no claims or rights over his wife and children, even if he had to pay a high bride price. In 1991 this was about US dollars 5,100. If the wife dies first, the widower must leave the village and even his own children, and return to his old home village.
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Menekşe (Violet) is a 20-year-old Muslim girl born in Urfa and living with her family in Germany. Menekşe has fallen in love with a Bosnian, Halil, who is a co-worker at the pastry shop at which she works. However, her conservative father arranges Menekşe's marriage to Mustafa, a Turkish man, for a bride price of 30,000 euros. Threatened by her father with murder, Menekşe is forced to follow through with the marriage.
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A dejected Krishnamurthy requests Satyanarayana to give him one more chance to teach Lakshmipathy a lesson. Krishnamurthy, along with "Aragundu" Brahmanandam (Brahmanandam), a disgruntled butler of Lakshmipathy set about to transform Lakshmipathy. Krishnamurthy tacitly arranges for three different marriage proposals, starting with Sudhakar, with each proposer agreeing to offer more bride price than the earlier proposed. Overcome with greed for money, Lakshmipathy agrees to get his daughter married with each one of them.
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Boserup Esther. (1970). Woman's Role in Economic Development, London, England & Sterling, Virginia: Cromwell Press, Trowbridge. According to Boserup, through the hard work, economic, and agricultural assistance of a man's many wives, a husband can afford to pay the bride price of a new wife and further his access to more land, meanwhile, expanding his progeny. According to Esther Boserup, over much of the continent of Africa, tribal rules of land tenure are still in force.
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When Xu's wife heard this, she became extremely angry and refused, but because Zhang was Xu's superior, Xu did not dare to renege on the promise, and Bingyi and Pingjun were married, in a ceremony entirely paid by Zhang (because Bingyi could not afford to). Zhang also paid the bride price. After their marriage, Bingyi depended on his wife's family for support. In 75 BC, Pingjun bore him a son, Liu Shi.
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Livestock is an important aspect of Turkana culture. Goats, camels, donkeys and zebu are the primary herd stock utilized by the Turkana people. In this society, livestock functions not only as a milk and meat producer, but as form of currency used for bride-price negotiations and dowries. Often, a young man will be given a single goat with which to start a herd, and he will accumulate more via animal husbandry.
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Marriage by elopement is rather frequent, also involving women who are already married to another man. Indeed, wife-elopement is counted as one of the "great customs" (ghōna dastūr) together with the main festivals. Wife-elopement may lead in some rare cases to a quasi-feud between clans until peace is negotiated by mediators, in the form of the double bride- price paid by the new husband to the ex-husband.Parkes in: Rao and Böck (2000), p.
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In Liao custom betrothal was seen as being equally serious to, if not more serious than, marriage itself, and was difficult to annul. The groom would pledge to work for three years for the bride's family, pay a bride price, and lavish the bride's family with gifts. After the three years, the groom would be allowed to take the bride back to his home, and the bride would usually cut off all ties with her family.Johnson (2011), 90–92.
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Terms of address for persons in an older generation distinguish whether the relationship is through the father's or mother's side and elder from younger siblings. Marriage occurs through a blend of traditional and modern practices. In earlier generations, marriages may have been arranged by the families, but at least since the 1960s, most couples usually have made their own choice, which is communicated to the parents. A bride-price is negotiated, which often defrays the expenses of the wedding.
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Virtually all Lao Theung groups are patrilineal. Kammu and Lamet households average between six and seven persons but may be as large as twelve or fourteen persons. The ideal household consists of parents and children, wives of married sons, and grandchildren. Married sons eventually establish separate households, but a family might be temporarily augmented by a son- in- law who must live and work with the bride's parents for several years in partial payment of the bride-price.
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Wives almost always live with their husband's family. Marriage is traditionally arranged by go-betweens who represent the boy's family to the girl's parents. If the union is acceptable, a bride-price is negotiated, typically ranging from three to ten silver bars, worth about US$100 each, a partial artifact from the opium trade. The wedding takes place in two installments, first at the bride's house, followed by a procession to the groom's house where a second ceremony occurs.
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The idea of erusin as the minimum necessary condition to apply the death penalty for adultery, but less than a complete marriage, appears in Deuteronomy. A non- traditional view is that the betrothal was effected simply by purchasing the girl from her father (or guardian). The price paid for her (bride price) is known by the Hebrew term mohar (מוהר)., , , , It was customary in biblical times for the bride to be given part of the mohar.
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Some say he paid bride price. The woman gave birth to Otu (Lugbara for Umbilical cord), the father of Vurra - after whom a county was named in Arua District. The actual source of the river is in Vurra, not far from the DR Congo border. Otu is the step-brother of Opodria, the grandfather of the other Vur(r)a, a parish in Tara Subcounty which encompasses the villages from East /West Kololo (the Subcounty Headquarters), Pajuru to Odupiri.
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Thus, Goitein notes that European Jews would marry their girls early, once they had collected the expected amount of dowry.S.D. Goitein (1978), A Mediterranean Society: The Jewish Communities of the Arab World, Vol. 3, University of California Press A bride price is the amount paid by the groom to the parents of a bride for them to consent to him marrying their daughter. In some countries, the younger the bride, the higher the price she may fetch.
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Child marriages of girls in West Africa and Northeast Africa are widespread. Additionally, poverty, religion, tradition, and conflict make the rate of child marriage in Sub- Saharan Africa very high in some regions. In many traditional systems a man pays a bride price to the girl's family in order to marry her (comparable to the customs of dowry and dower). In many parts of Africa, this payment, in cash, cattle, or other valuables, decreases as a girl gets older.
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On average, 28% of Turkish women were married before the age of 18. Because of the large regional differences in the incidence of underage marriages, as many as 40~50% are married as minors in some areas, particularly in eastern and Central Anatolia. A report by the Commission on Equality of Opportunity for Women and Men states that childhood marriages are "widely accepted" by Turkish society. A bride price is still paid in parts of Turkey.
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Amannisa Khan was born on the banks of the Tizinafu River in an area inhabited by the pre-Uyghur Dolan people, which is modern-day Tashkurgan Tajik Autonomous County. Her father, Muhamode, was a forester. When she was thirteen years old, Abdurashid Khan burst into her father's shack during hunting and demanded to hear a song. She dedicated a ghazal to his benevolence, and he was so impressed that he paid her father the bride price to take her.
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Anthony Appiah and Henry Louis Gates, Encyclopedia of Africa, Volume 2 OUP, USA, 2010 The Nzema people had a tradition of adult men marrying each other, usually with a 10-year age difference. These marriage were called , "friendship marriages". The couple would obverse all the social equivalents of a heterosexual marriage, a bride price was paid and a traditional wedding ceremony was held. Among the Nankani, female marriages were observed for the continuous perpetuation of the lineage.
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Historical eyewitness reports, as discussed below, suggest dowry in ancient India was insignificant, and daughters had inheritance rights, which by custom were exercised at the time of their marriage. Documentary evidence suggests that at the beginning of 20th century bride price, rather than dowry was the common custom, which often resulted in very poor boys remaining unmarried.Muni Buddhmal, Terapanth ke Drudhdharmi Shravak Arjunlalji Porwal, Kesrimal ji Surana Abhinanda Granth, 1982, p95Parwar Directory, Pub. Singhai Pannalal Raes ed.
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She gave birth to five children in six years, three daughters and two sons Her marriage was unhappy and sometimes violent, as chronicled in her autobiographical writings such as 1974's Second-Class Citizen."Emecheta, Buchi", Biography, Postcolonial Studies @ Emory. To keep her sanity, Emecheta wrote in her spare time. However, her husband was deeply suspicious of her writing, and he ultimately burned her first manuscript, as revealed in The Bride Price, eventually published in 1976.
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Up to three months or earlier before the wedding day, the groom will deliver the betrothal gifts to the bride's family on an auspicious date.送 The betrothal (, also known as 納彩 or nàcǎi) is an important part of the Chinese wedding tradition. During this exchange, the groom's family presents the bride's family with betrothal gifts (called 聘礼 or pìnlǐ) to symbolize prosperity and good luck. Moreover, the bride's family receives the bride price () in red envelopes.
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According to Human Rights Watch, Malawi has "widespread child and forced marriage" and half of the girls marry before 18. The practice of bride price, known also as lobolo, is common in Malawi, and plays a major role in forced marriage. Wife inheritance is also practiced in Malawi. After marriage, wives have very limited rights and freedoms; and general preparation of young girls for marriage consists in describing their role as that of being subordinated to the husband.
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Punishment Island in Lake Bunyonyi The Bakiga used to leave unmarried pregnant girls on this small island with - to die of hunger or while trying to swim to the mainland (swimming skills were rare). This was to intimidate the rest, to show them not to do the same. A man without cows to pay the bride price could go to the island and pick up a girl. The practice got abandoned in the first half of the 20th century.
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There have also been instances where the woman must return to her premarital home after refunding the bride price. The lack of sufficient property right makes these women dependent on men while single, married, or widowed. Though the Nigerian Supreme Court has yet to formally deal with this issue, in the 2007 Nnanyelugo v. Nnanyelugo case, two brothers attempted to get the land of their deceased brother under the case that a widow has no business with the property.
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Ensuring daughter's virginity is a required task for them to arrange for her marriage, receive proper bride price, and for family honor. There is also a misconception belief that is still present in Nigeria that women believe that female circumcision increases sexual pleasure among men. Another belief is that FGM/C increases women's fertility, ability to procreate, and child's survival. Due to immense social pressure and fear of exclusion from the community, families conform to the tradition.
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However, at Qibi's urging, Emperor Taizong was considering renouncing the marriage—initially ordering Yi'nan to personally meet him and Princess Xinxing at Ling Prefecture (, roughly modern Yinchuan, Ningxia) to marry her, believing that Yi'nan would refuse and that he would then have a good excuse to break off the marriage. When Yi'nan agreed to go to Ling Prefecture, Emperor Taizong found another excuse—that the bride price offered had not been all collected (as, in order to gather the livestock making up the bride price, Yi'nan had to collect them from subordinate tribes, and it was taking longer than thought, and the livestock were also dying from having to go through the Gobi) -- to cancel the marriage treaty, despite strong opposition from his official Chu Suiliang, who pointed out that, effectively, he was devaluing his own words. Emperor Taizong rationalized his decision by arguing that if Yi'nan had married a Tang princess, he would have greater legitimacy over the Chile tribes and would be more difficult to control. Meanwhile, Yi'nan was continuing to attack Eastern Tujue periodically.
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UN Women recommended the abolition of giving bride price, and stated that: "Legislation should [...] State that a perpetrator of domestic violence, including marital rape, cannot use the fact that he paid bride price as a defense to a domestic violence charge. (pp. 25) " Young women from various settings in South Asia explained in surveys that even if they felt discomfort and didn't want to have sex, they accepted their husbands' wishes and submitted, fearing that otherwise they would be beaten. In many developing countries it is believed—by both men and women—that a husband is entitled to sex any time he demands it, and that if his wife refuses him, he has the right to use force. These women, most of them either illiterate or very poorly educated, are married at very young ages (in Bangladesh, for example, according to statistics from 2005, 45% of women then aged between 25–29 had been married by the age of 15), and depend on their husbands for their entire life.
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The payment of bride price takes the form of cola nuts, tobacco and guinea fowls. In addition, bridegrooms pay seven sheep and a cow together with the aforementioned items. It becomes obligatory for the bridegroom to present a cow upon the death of the bride if initially he did not present one. If one was unable to pay the sheep and the cow, the children would be mandated to provide one before they can pay dowry for their own wives.
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6224 The Oxford Dictionary of Islam states that the general improvement of the status of Arab women included the prohibition of female infanticide and recognizing women's full personhood. "The dowry, previously regarded as a bride-price paid to the father, became a nuptial gift retained by the wife as part of her personal property."Khadduri (1978) Under Islamic law, marriage was no longer viewed as a "status" but rather as a "contract", in which the woman's consent was imperative.Esposito (2004), p.
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Under male dominated family law, women had few, if any, rights, being under the control of the husband or male relatives. Legal concepts that existed throughout the centuries, such as coverture, marital power, Head and Master laws, kept women under the strict control of their husbands. Restrictions from marriage laws also extended to public life, such as marriage bars. Practices such as dowry or bride price were, and still are to this day in some parts of the world, very common.
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Cattle herding was usually a man's job. Known for their efficiency, a small group of Koni males could keep watch over and successfully herd a large number of cattle at once. In spite of the fact that cattle could be used as bride price for a wife, women were explicitly banned from interacting with cattle in some nearby areas. Their presence was deemed unsafe to cattle, and new wives in nearby southern Nguni groups could not drink milk of the herds.
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The idea of "selling the daughter" or bride is not a phrase that is used often. Therefore, the price of the bride does not tend to be too demanding. Most of the time, the bride price is in the form of gold jewelry, fine fabric, money, or even a roast pig, which symbolizes that the bride is a virgin. Wedding presents are given by elderly couples or couples that are older than the newlyweds, while tea is served by the younger family members.
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The custom owes its origin to some strong logic. The parents spend a substantial amount on raising, educating and making the life of the girl as good as they can make it. In return the girl is an asset to the family as she cooks, cleans, and works on the farms. When a boy wants to marry the girl, he is taking away an asset of the family and must pay the fair price of the asset known as the bride price.
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2 She had been persuaded by Polynices, who offered her the necklace of Harmonia, daughter of Aphrodite, once part of the bride-price of Cadmus, as a bribe for her advocacy. Amphiaraus reluctantly agreed to join the doomed undertaking, but aware of his wife's corruption, asked his sons, Alcmaeon and Amphilochus, to avenge his inevitable death by killing her, should he not return. He had foreseen the failure and for this reason did not agree to join first.Roman, L., & Roman, M. (2010).
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Although some wives in particular in Western countries choose not to have children, such a choice is not accepted in some parts of the world. In northern Ghana, for example, the payment of bride price signifies a woman's requirement to bear children, and women using birth control are at risk of threats and coercion. Pdf. In addition, some religions are interpreted as requiring children in marriage; for instance Pope Francis said in 2015 that choosing not to have children was "selfish".
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After the ruin of his land in the Battle of Sudden Flame the Man Beren fled into the elvish realm of Doriath. There he met the Elf-maiden Lúthien and they fell in love with each other. Thingol, father of Lúthien and the king of the land, did not want his daughter to marry a mortal man. Therefore, he asked Beren for a Silmaril, one of the hallowed jewels which the Dark Lord Morgoth had stolen from the Elves, as the bride price.
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A class of heavier, more elongated pieces, probably produced in Africa, are often labelled by collectors as "King" or "Queen" manillas. Usually with flared ends and more often copper than brass, they show a wide range of faceting and design patterns. Plainer types were apparently bullion monies, but the fancier ones were owned by royalty and used as bride price and in a pre-funeral "dying ceremony." Unlike the smaller money- manillas, their range was not confined to west Africa.
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Traditional authority in many villages is earned by the most senior man of the family next in line to the throne or a wealthy man who has paid footing to other title holders. Among the Efiks and Ibibio's, masked secret societies played an important social and regulatory role. The masked societies kept debtors in check and played important part in local festivals. In many areas in the region, the use of native courts to settle debts and bride price were important social institutions.
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Münster, Sebastian (1552), "A Gipsy Family", The Cosmographia (facsimile of a woodcut), Basle Nomadic Roma family traveling in Moldavia, 1837 The traditional Romanies place a high value on the extended family. Virginity is essential in unmarried women. Both men and women often marry young; there has been controversy in several countries over the Romani practise of child marriage. Romani law establishes that the man's family must pay a bride price to the bride's parents, but only traditional families still follow it.
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Shire was the father-in-law of Sayyid Mohammed Abdullah Hassan, the Somali religious and nationalist leader whose Dervish movement fought a two-decade long war against British, Italian and Ethiopian forces. Shire already had four wives of his own. He sought to marry Hassan's daughter Faṭmah, offering a bride-price (yarad) of ten camels loaded with draperies and silk, but Hassan refused to give her hand in marriage to Shire. The two leaders regularly engaged in trade and political intrigue.
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The Women's Movement was formed in Ibadan in 1952. The group's objectives were universal suffrage, admission of women to Native Authority councils, the nomination of members to the Western House of Assembly, enrollment of more girls in secondary schools, a reduction in the bride price and controls over Syrian and Lebanese trading monopolies. The organization was sometimes aligned with the Action Group.Cheryl Johnson-Odim, For Women and the Nation: Funmilayo Ransome-Kuti of Nigeria, University of Illinois Press, 1997, p. 101.
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The abductor will then hide his intended bride or bring her to his family and rape her, sometimes in front of his family, until she becomes pregnant. As the father of the woman's child, the man can claim her as his wife.BBC, "Ethiopia: Revenge of the Abducted Bride" Subsequently, the kidnapper may try to negotiate a bride price with the village elders to legitimize the marriage. Girls as young as eleven years old are reported to have been kidnapped for the purpose of marriage.
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In English legal history, there were originally five kinds of dower:William Blackstone (2009), The Commentaries of Sir William Blackstone, Knight, on the Laws, Constitution of England; ; pages 105–111 # Dower ad ostium ecclesiae, was the closest to modern meaning of dower. It was the property secured by law, in bride's name at the church porch (where marriages used to take place). This was optional. Dower wasn't the same as bride price; rather, it was legal assignment of movable or fixed property that became the bride's property.
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Hamor came to Jacob and asked for Dinah for his son: "Make marriages with us; give your daughters to us, and take our daughters for yourselves. You shall dwell with us; and the land shall be open to you." Shechem offered Jacob and his sons any bride-price they named. But "the sons of Jacob answered Shechem and his father Hamor deceitfully, because he had defiled their sister Dinah"; they said they would accept the offer if the men of the city agreed to be circumcised.
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Negotiations are undertaken between the two sets of parents through the mediation of a go-between who is not related to either family. Once the bride-price is determined, a partial delivery of the articles included in the agreement may be made, to be completed when the actual marriage takes place. After the marriage ceremonies have been held, and the wedding feast celebrated, the newlyweds stay with the girl's household. The man is required to render service to his wife's parents, mainly in the production of food.
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Even before a girl reaches puberty, it is common for a married girl to leave her parents to be with her husband. Many marriages are related to poverty, with parents needing the bride price of a daughter to feed, clothe, educate, and house the rest of the family. In Mali, the female:male ratio of marriage before age 18 is 72:1; in Kenya, 21:1. The various reports indicate that in many Sub-Saharan countries, there is a high incidence of marriage among girls younger than 15.
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Historically, couples were introduced to each other by matchmakers, but this is not common now. Like many other communities in Kenya, marriage practices among the Luo have been changing and some people are moving away from the traditional way of doing things. The Luo successfully expanded their culture through intermarriage with other groups in the region, and many Luo today continue to marry outside the Luo community. The traditional marriage ceremony takes place in two parts, both involving the payment of a bride price by the groom.
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One point of critics says, that the husband so might exercise economic control over her. The majority ethnic group of Equatorial Guinea, the Fang people practise the bride price custom in a way that subjugates women who find themselves in an unhappy marriage. Divorce has a social stigma among the Fang, and in the event that a woman intends to leave her husband, she is expected to return the goods initially paid to her family. If she is unable to pay the debt, she can be imprisoned.
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There is a tradition of payment of bride price on the island of Malaita in the Solomon Islands, although the payment of brideprice is not a tradition on other islands. Malaitan shell-money, manufactured in the Langa Langa Lagoon, is the traditional currency used in Malaita and throughout the Solomon Islands. The money consists of small polished shell disks which are drilled and placed on strings. It can be used as payment for brideprice, funeral feasts and compensation, with the shell-money having a cash equivalent value.
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When dowry evolved in the Vedic period, it was essentially followed by the upper castes to benefit the bride, who was unable to inherit property under Hindu law. To counter this, the bride's family provided the groom with dowry which would be registered in the bride's name. This dowry was seen as stridhan (Sanskrit: woman's property). Also, an important distinction is the fact that while the upper castes practiced dowry, the lower castes practiced bride price to compensate her family for the loss of income.
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In the modern era, the concept of dowry has evolved and Indian families no longer practice the traditional Vedic concept of dowry. This is because with the passage of time, bride price gradually disappeared and dowry became the prevalent form of transfer. In the modern era, the practice of dowry requires the bride's family to transfer goods to the groom's family in consideration for the marriage. Since marriages in India are a time for big celebrations in each family, they tend to be very lavish.
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After this marriage rite the husband can claim a refund of the money (bride price) should the marriage fail. It is believed that the ancestors witness the marriage, and only the physical body that is sent to the husband in the marriage, the Erhi (spirit double), remains in the family home. This explains why a woman is brought back to be buried in her family home when she dies. In the ancestral home of the man, the wife is welcomed into the family by the eldest member.
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Polygyny has been criticized by feminists such as Professor John O. Ifediora, who believes that women should be equal to men and not subject to them in marriage. Professor Ifediora also believes that polygyny is a "hindrance to social and economic development" in the continent of Africa due to women's lack of financial control. Standard polygynist practices often leave women at a disadvantage if they make the decision to remove themselves from the polygynist lifestyle. To leave the marriage, women must repay their bride price.
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We do not have documentation of what Marie's actual Ioway name was, but the Ioway language is as different from Lakota, as German is from English. It is also unclear as to the evidence for stating she was a common-law wife or a Metis. Both seem to be assumptions of some kind. Marriages between French trappers and Indian women generally were recognized and formalized, arranged and made according to Indian law through bride price to the parents of the bride, often horses or goods.
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For such reasons, senior wives sometimes work hard or contribute from their own resources to enable their husbands to accumulate the bride price for an extra wife. Polygyny may also result from the practice of levirate marriage. In such cases, the deceased man's heir may inherit his assets and wife; or, more usually, his brothers may marry the widow. This provides support for the widow and her children (usually also members of the brothers' kin group) and maintains the tie between the husbands' and wives' kin groups.
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As the father of the woman's child, the man can claim her as his wife.BBC, "Ethiopia: Revenge of the Abducted Bride" Subsequently, the kidnapper may try to negotiate a bride price with the village elders to legitimize the marriage. Girls as young as eleven years old are reported to have been kidnapped for the purpose of marriage.UN Office for the Coordination of Humanitarian Affairs, ETHIOPIA: Surviving forced marriage Ethiopia is estimated to have one of the highest rates of violence against women in the world.
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Once the dowry was settled, the bride's family presented her with an inheritance of livestock or servants. Typically, married women of the Mongol Empire wore headdresses to distinguish themselves from the unmarried women. It is claimed that the Yassa/Zasag prohibited trade in women. Marriages in the Mongol Empire were arranged, however Genghis Khan's later nokoger (literally "women friends" but seen as wives usually and later) and those of his officers were not ever paid for with any bride price, but men were permitted to practice polygamy.
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She scolds him, saying that the village thinks he's stupid, but Lakunle says that he is not so easily cowed by taunts. Lakunle also insults her saying that her brain is smaller than his, making her angry. After arguing, Sidi wants to leave, but Lakunle tells her of his love for her, but she remains indifferent. Eventually, it is revealed that Sidi does not want to marry him because Lakunle refuses to pay her bride-price as he thinks it is an uncivilized, outrageous custom.
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She tells him that not paying her bride price is mean and miserly. As the village girls enter, they play "The Dance of the Lost Traveller", which features the sudden arrival of a photographer in their midst some time ago. They tease the traveller in the play, calling his motorbike "the devil's own horse" and the camera that he used to take pictures "the one-eyed box". Four girls dance the "devil-horse", a youth is selected to play the snake, and Lakunle becomes the Traveller.
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Although Becker's interpretation is retained for bride prices, a dowry is taken as a premortem bequest by altruistic parents for a daughter. Consistent with their theory, they find that a dowry improves the bride's welfare, but a bride price has no effect. Junsen Zhang and Pak-Wai Liu (2003) provide the first empirical evidence on Becker's prediction of the negative assortative mating on spouses' wages.Zhang, J., & Liu, P.-W. (2003). Testing Becker’s Prediction on Assortative Mating on Spouses’ Wages. Journal of Human Resources, 38(1), 99–110.
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Siegfried Frederick Nadel wrote about the Nuba tribes in the late 1930s. He noted that among the Otoro, a special transvestitic role existed whereby men dressed and lived as women. Transvestitic homosexuality also existed amongst the Moru, Nyima, and Tira people, and reported marriages of Korongo londo and Mesakin tubele for the bride price of one goat. In the Korongo and Mesakin tribes, Nadel reported a common reluctance among men to abandon the pleasure of all-male camp life for the fetters of permanent settlement.
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Later, when David became king of Judah and Ish-bosheth (Michal's brother, and Saul's son) was king of Israel, David demanded her return to him in return for peace between them. Ish-bosheth complied, despite the public protests of Palti. Robert Alter observes that by stressing that he had paid the requested bride price, David makes a legal argument as a political calculation to reinforce his legitimacy as a member of the royal house. Alter notes the contrast between David's measured negotiations and Palti's public grief.
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However, if they fail to find the woman, the kidnap victim is forced to marry the man. The abductor still has to pay a bride price for the woman, generally an increased amount because of the kidnapping. Because of this increased cost (and the general unpleasantness of abduction), kidnapping is usually only a practice reserved for a man with an otherwise blemished chance of securing a bride, because of criminal background, illness or poverty. Occasionally, members of the Hmong ethnic group have engaged in bride kidnapping in the United States.
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Behaviors considered disrespectful may increase the bride price during negotiations (though it is also possible for civil courts to get involved); these can include premarital sex, eloping, and aggression towards in-laws. Once the negotiations are successful, both families bless the marriage and commence in a feast that involves drinking and dancing. After the feast, the bridegroom returns home alone, but after about two weeks, the bride arrives to take charge of her house. For Bari who have converted to Christianity, an additional step occurs wherein the marriage also receives a church blessing.
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Depending on the region from which the bride hails, Chinese weddings will have different traditions such as the Tea Ceremony or the use of a wedding emcee. Also, in modern times, Chinese couples will often go to photo studios to take "glamour shots," posing in multiple gowns and various backgrounds. Most regional Chinese wedding rituals follow the main Chinese wedding traditions, although some rituals are particular to the peoples of the southern China region. In most southern Chinese weddings, the bride price is based on the groom's economic status.
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77 Traditional practices that were deemed feudal – such as usury, bride price and forced marriage – were banned, and the minimum age of marriage was raised. The government stressed education for both women and men, and launched an ambitious literacy campaign. Sharia Law was abolished, and men were encouraged to cut off their beards. These new reforms were not well received by the majority of the Afghan population, particularly in rural areas; many Afghans saw them as un-Islamic and as a forced approach to Western culture in Afghan society.
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In Dunhuang, Fang Tianyou meets Meiduo and they fall in love with each other on first sight. However, Wangrong also has feelings for Meiduo and he uses his lord's name to coerce Cao Shunde to agree to let him marry Meiduo. Concurrently, Li Yuanhao requests to borrow the Buddhist sutra for a few days but is rejected by Cao Shunde. Li then sends his forces to occupy Guazhou, a strategic town in Dunhuang, and says that Guazhou will be the bride price for the marriage between Wangrong and Meiduo.
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So Lim asked for a blind date and sent a lot of bride-price to Ng's house, because he wanted to marry Ng. Ng's father was greedy so he promised Lim's proposal. Ng did not want to follow his father's decision but she had to, so she fell into deep sorrow. In June, Ng went to the embroidered house accompanied by her maidservant, Ang. At that time, Tan returned to Chaozhou seeking Ng. They recognized each other in the long distance and were filled with all kinds of emotions.
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A forced marriage is a marriage where one or both participants are married, without their freely given consent. Ethics – Forced Marriages: Introduction . BBC. Forced marriage is a form of sexual slavery. Causes for forced marriages include customs such as bride price and dowry; poverty; the importance given to female premarital virginity; "family honor"; the fact that marriage is considered in certain communities a social arrangement between the extended families of the bride and groom; limited education and economic options; perceived protection of cultural or religious traditions; assisting immigration.
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Throlf rebuffed the claim, since Bard had informed him they were bastard children. Hildirid’s sons said they could prove their legitimacy by producing witnesses their father paid a bride price, but Thorolf refused to recognize their birthright, as it was rumored that Hildirid was taken by force. Hildirid’s sons became sycophants of the king, and began to slander Thorolf’s loyalty to the king. They accused Thorolf of embezzlement from the tribute, and even an assassination attempt. The king eventually seized Thorolf’s Torgar estate and tribute-collecting duties, granting these to Hildirid’s sons. trans.
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The government of the People's Democratic Party of Afghanistan moved to prohibit traditional practices which were deemed feudal in nature, including banning bride price and forced marriage. The minimum age for marriage was also raised. Education was stressed for both men and women and widespread literacy programmes were set up.WOMEN IN AFGHANISTAN: Pawns in men's power struggles Such reforms however were not universally well-received, being viewed by many Afghans (particularly in rural areas) as the imposition of secular western values considered to be alien to Afghan culture and un-Islamic.
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One of the functions of the marriage negotiations is to reduce any discrepancy in status through financial arrangements. The groom's family ordinarily pledges the traditional cash payment, or bride-price, part or all of which can be deferred to fall due in case of divorce initiated by the husband or in case the contract is otherwise broken. As in many Muslim countries, the cash payment system provides women some protection against the summary divorce permitted by Islam. Some families also adopt the Hindu custom of providing a dowry for the bride.
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Along with encouraging families to send their daughters to school, he promoted the unveiling of women and persuaded them to adopt a more western style of dress. In 1921, he created a law that abolished forced marriage, child marriage, and bride price, and put restrictions on polygamy, a common practice among households in the Afghanistan region. Over time these restrictions became nearly impossible to enforce. Modern social reform for Afghan women began when Queen Soraya, wife of King Amanullah, made rapid reforms to improve women's lives and their position in the family.
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"Fatwa Membawa Ketjewa" (Perfected Spelling: "Fatwa Membawa Kecewa", meaning "Preaching Brings Disappointment") follows a Lebai Saleh, a labourer and student of Islam who is known for being greedy and miserly and was once driven out of a village for offering an insultingly low bride price. When arriving in a new village, he is taken on as an Islamic teacher. In his sermons Saleh, hoping that his students will give him some goods, preaches the importance of charity. He is soon receiving chickens and fish, and has married a local woman.
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The word arras is Spanish, meaning "earnest money" (arrhae, plural of '), "bride price", or "bride wealth". The custom of using coins in weddings can be traced to a number of places, including Spain and Rome. The book An Introductory Dictionary of Theology and Religious Studies claims that origin of arras was from gold rings or coins in Visigothic law, whereas the Sex and Society claims the practice emerged from Frankish marriage ceremonies. The ancient Roman custom includes the act of breaking gold or silver equally into two pieces.
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Dayal worked among the Bhil tribals of Banswara and Dungarpur. He was a reformer and activist who worked to eliminate the social evils of alcoholism, polygamy, superstition and bride-price that existed among the Bhils. He also mobilised the Bhils to fight their exploitation by the state and private individuals. Dayal led the Bhils to attain their rights to jal, jungle aur jameen (water, forest and land) and led the struggle for the regularisation of forest lands that had been encroached upon by the tribals in Jhabua, Madhya Pradesh in 1975.
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Bride price in this category costed about 15 pounds and a goat. With regards to inheritance of widows, Sanɡa̠niet Kambai (an interviewee of Ninyio's) accounts that he inherited and adopted his junior brother's wife when the latter died. This corroborated colonial report that '[should] secondary official marriage occur: a man may inherit widows of his grandfather, father and brother, but only when these are young women and do not have adult lineal descendant with whom they can live. A woman may choose apparently, whether she will be inherited by her [late] husband's son or grandson.
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Its custom connects families for a lifetime and women are proud on the extremely high value they receive, comparing to the Baganda or the Rwandese. It is not rare, that the groom has to give his bride huge amounts of cattle and also a house, car and other property. Of course depending on the "value" of the bride (schooling, degrees) but also on his own possibilities. This corresponds with the bride price customs in China; the rich one has to give - otherwise it can be even taken by the brides family forcefully.
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Where either or both of the couple is university-educated or well- placed in business or politics, the amount paid may escalate to $50,000-$100,000 when items like a new bus or Toyota 4WD are taken into account. Bride prices may be locally inflated by mining royalties, and are higher near the economically more prosperous national capital, Port Moresby. For most couples in most provinces, however, if a bride price is paid, it will amount to up to a dozen pigs, domestic goods, and more amounts of cash.
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Jewitt's account does confirm he married the seventeen-year-old daughter of a neighbouring chief. Maquinna took him to a neighbouring village and paid a bride price for Jewitt's selection, who was indeed the young daughter of the chief. Jewitt then set up his own home in Maquinna's longhouse, building beds so as to not sleep on the dirt floor, and insisting on cleanliness for both his wife and Maquinna's twelve-year-old son, who chose to live with them. Jewitt viewed the marriage as a chain binding him to "this savage land" (p. 161).
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In addition, brides may have the ability to inherit land, which makes her more valuable in the marriage, decreasing the chance of dowry over the bride price system. In addition to marriage customs that may influence dowry, social customs or rituals, and parents expectations of dowry are important factors to consider. A 1995 study showed that while attitudes of people are changing about dowry, dowry continues to prevail. In a 1980 study conducted by Rao, 75% of students responded that dowry was not important to marriage, but 40% of their parents' likely expected dowry.
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This is done to allow young men who do not have much to marry while they work towards paying off the bride price as well as raising a family or wait for their own sisters and aunts to get married so they in turn can use the amounts received to offset their debts to their in-laws. This amount must be paid by his family in the event he is incapacitated or dies. It is considered a family debt of honor. In some societies, marriage is delayed until all payments are made.
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However, whether bride price can be a positive thing remains questionable. I would support Mujuzi (2010) when he says that to protect such women, it is important that Uganda “domesticates” international law. Although Uganda ratified the Convention on the Elimination of All Forms of Discrimination against Women in 1985, at the time of writing it has yet to domesticate that treaty. Mujuzi argues that unlike the constitutions of South Africa and Malawi, which expressly require courts to refer to international law when interpreting the respective Bill of Rights, the Ugandan Constitution has no such requirement.
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Florence Onyebuchi "Buchi" Emecheta (21 July 1944 – 25 January 2017) was a Nigerian-born novelist, based in the UK from 1962,Busby, Margaret, "Buchi Emecheta obituary", The Guardian, 3 February 2017. who also wrote plays and an autobiography, as well as works for children. She was the author of more than 20 books, including Second Class Citizen (1974), The Bride Price (1976), The Slave Girl (1977) and The Joys of Motherhood (1979). Most of her early novels were published by the London-based company Allison and Busby, where her editor was Margaret Busby.
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The interior of a longhouse is not separated by gender whereas the women, children, and piglets are not co-signed to a specific space, they sleep in the passageways down the sides. “Fireboxes are used for smaller, solitary meals or “snacks,” but the longhouse functions as much as a town hall as it does a residence.” The longhouse is where they have community meetings, meals, and more indoor activities as a community that does not take place outside. When a member of the longhouse is married, their "roommates" contribute to the bride price.
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The traditional marriage system entails a distinctive practice or payment of bride price, a system where the family of the bridegroom meets some marriage expenses including cola nuts, tobacco and guinea fowls. The bridegroom apart from the above items pays seven sheep and a cow. In the event of the bridegroom’s inability to pay the initial sheep and cow, the children would be mandated to settle their father’s indebtedness before they can dowry their wives. The above arrangement ensures strengthened ties between families and ensures security of marriages.
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Finally, the marriage contract was signed in October 1475 at Poznań; in representation of the Electorate of Brandenburg signed Friedrich II Sesselmann, Bishop of Lubusz, while Stanisław Kurozwęcki signed as a representative of the Kingdom of Poland. Sophia's dowry was established in 32,000 florins. On 11 November 1475 Elector Albrecht III Achilles gave as a Bride price for his future daughter-in-law the amount of 64,000 florins. Originally, the wedding of Sophia and Frederick was to take place in Poznań, but the Elector opted for Frankfurt instead.
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Even in the oldest available records, such as the Code of Hammurabi in ancient Babylon, the dowry is described as an already-existing custom. Daughters did not normally inherit any of her father's estate. Instead, with marriage, the bride got a dowry from her parents, which was intended to offer her as much lifetime security as her family could afford.Thompson, James C., Women in Babylonia Under the Hammurabi Law Code Women in the Ancient World (2009)The Code of Hammurabi Robert Harper Translation (1923) In Babylonia, both bride price and dowry were practiced.
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He started singing while in primary school in Taita. He went on to Government African School, in Pumwani in Nairobi. He then dropped out of Shimo la Tewa Secondary School, where he had joined Form Three, to pursue a musical career. It was while at Pumwani, he said in an interview, that he fell in love with a beautiful girl, "an angel," to whom he composed and recorded Malaika (Angel) to console her when she was given away to an older man who could pay a bride price.
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The arrival of the Russians saw drastic changes to the way kalym system worked. Money became a significant part of the exchange. Over time, the price of a bride significantly increased to the point where "in the 1890s, bride price involved '400 to 600 rubles' in addition to 86-107 head of livestock, when 70 years earlier only the wealthiest Western Buryats gave 100 heads (of cattle)." As the situation worsened, many men engaged in multi-year work contracts with wealthy herd-owners under the promise their employer would aid them in gaining a wife.
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After Telepinu disappeared, his father, the Storm-god Tarhunt (also called Teshub), complained to Ḫannaḫanna. She then sent him out to search for his son, and when he gave up, she dispatched a bee, charging it to find Telepinu. The bee did that, and then purified and strengthened him by stinging his hands and feet and wiping his eyes and feet with wax. She also recommended to the Tarhunt that he should pay the Sea-god the bride price for the Sea-god's daughter, so she can wed Telipinu.
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The Epic begins in the village of Tubondo ruled by the evil chief Shemwindo. He decrees upon his seven wives that they must only produce him daughters; if a son is born, the baby (and in some versions, his mother too) will be executed. This is a ploy by Shemwindo to get richer, as it is tradition for a suitor who wants to marry a woman to pay a dowry, or bride-price, to her father. He lays with them and all his seven wives become pregnant at the same time.
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There is evidence that even married women could own property independently, and some surviving wills are in the joint names of husband and wife.Klinck, A. L., 'Anglo-Saxon women and the law', Journal of Medieval History 8 (1982), 107–21. Marriage comprised a contract between the woman's family and the prospective bridegroom, who was required to pay a 'bride-price' in advance of the wedding and a 'morning gift' following its consummation. The latter became the woman's personal property, but the former may have been paid to her relatives, at least during the early period.
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See Stross, Tzeltal Marriage by Capture (Tzeltal culture); (Hmong culture); Alex Rodriguez, Kidnapping a Bride Practice Embraced in Kyrgyzstan, Augusta Chronicle, 24 July 2005 (Kyrgyz culture); They are sometimes deterred from legitimately seeking a wife because of the payment the woman's family expects, the bride price (not to be confused with a dowry, paid by the woman's family).See Stross, Tzeltal Marriage by Capture, pp. 342–343; In agricultural and patriarchal societies, where bride kidnapping is most common, children work for their family. A woman leaves her birth family, geographically and economically, when she marries, becoming instead a member of the groom's family.
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Ancient Sumerian depiction of the marriage of Inanna and Dumuzid Monogamy is a form of marriage in which an individual has only one spouse during their lifetime or at any one time (serial monogamy). Anthropologist Jack Goody's comparative study of marriage around the world utilizing the Ethnographic Atlas found a strong correlation between intensive plough agriculture, dowry and monogamy. This pattern was found in a broad swath of Eurasian societies from Japan to Ireland. The majority of Sub-Saharan African societies that practice extensive hoe agriculture, in contrast, show a correlation between "bride price" and polygamy.
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The groom promises to the bride's father that he shall never fail her in his pursuit of dharma, artha and kama. The groom repeats the promise three times. As per several stone inscriptions that have been found from 15th century in the Vijayanagara empire, to fight the epidemic of bride price (influenced by mahr), a community group of Brahmins created a social legislation to adopt the marriage system of kanyadana for their community. It was mandated that no money should be paid or received during marriage and those who do not follow are liable for punishment by the King.
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In the past, it was not uncommon for the Bari to use intermarriage to form bonds between two families. Although these arrangements were sometimes made when the children were very young, the bride price was not necessarily paid until the betrothed children reached marrying age. Today, marriage among the Bari more often involves a period of courtship followed by consent of the families involved. After a period of courtship, the male suitor usually declares his intent to marry (nyara in Bari) by presenting himself at the house of the girl's parents, accompanied by a few close relatives and friends.
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Historically, an Ashanti girl was betrothed with a golden ring called "petia" (I love you), if not in childhood, immediately after the puberty ceremony. They did not regard marriage "awade" as an important ritual event, but as a state that follows soon and normally after the puberty ritual. The puberty rite was and is important as it signifies passage from childhood to adulthood in that chastity is encouraged before marriage. The Ashanti required that various goods be given by the boy's family to that of the girl, not as a 'bride price', but to signify an agreement between the two families.
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Roman Catholic church The history of the village is closely interwoven with that of the Lázár family. Its first written mention is from 1482 when a certain Erzsébet Bíró of Kide warned a Székely named Lázár of Zarhegh and Péter Szilvási to beware of disposing of the estate of Kide to which she was entitled under the title of bride price and dower. In 1576, its name was recorded as Szárhegy, in 1888 as Gyergyó-Szárhegy. Its original Romanian name derived from the Hungarian Gyergyószárhegy as Giugeu-Sarheghi which was modified to the current official name after 1918.
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In many cultures, particularly in parts of Africa and the Middle East, daughters are valuable on the marriage market because the groom and his family must pay cash and property for the right to marry the daughter. This is termed as bride-wealth and locally by various names such as Lobola and Wine Carrying.Wining back our good luck: bridewealth in nowadays Maputo Paulo Granjo (2004)Bride price: an insult to women, a burden to men?, BBC News (August 30, 2004) The bride-wealth is typically kept by the bride's family, after the marriage, and is a source of income to poor families.
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Divorce was provided for on a number of grounds (that ultimately deal with the inability to have a child), after which property was divided according to what contribution each spouse had made to the household. A husband was legally permitted to hit his wife to "correct" her, but if the blow left a mark she was entitled to the equivalent of her bride-price in compensation and could, if she wished, divorce him. Property of a household could not be disposed of without the consent of both spouses. Polygamy was also supported, and later justified by reference to the Old Testament.
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A dowry traditionally refers to money or possessions a woman brings forth to the marriage, usually provided by her parents or family; bride price to money or property paid by the groom or his family to the parents of a woman (but not to the woman herself) upon the marriage. In the event the marriage contract does not contain an exact, specified mahr, the husband must still pay the wife an equitable sum.DAVID PEARL & WERNER MENSKI, MUSLIM FAMILY LAW ¶ 7-10, at 178-81 (3d ed. 1998) The requirement of a mahr is mentioned several times in the Quran and Hadith.
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While the marriage rites and customs of the Idoma people is not unlike that of the Igbos and some other south-eastern cultures, there are specific aspects that clearly distinguish their tradition. In some Idoma subcultures the groom and his family have to present the bride with a rooster and some money on the marriage day after the bride price has already been paid. If she accepts, it is a sign of approval and disinterest if she rejects the gift. While there are no certain reasons to justify the need for a rooster, it remains an interesting part of the ceremony.
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From the beginning of their colonial presence, the need for revenue prompted the French to encourage expanded opium production for sale to the colonial monopoly and for payment as head taxes. Production, therefore, increased considerably under French rule, and by the 1930s, opium had become an important cash crop for the Hmong and some other Lao Sung groups. Hmong participate in the cash market economy somewhat more than other upland groups. They need to purchase rice or corn to supplement inadequate harvests, to buy cloth, clothing, and household goods, to save for such emergencies as illness or funerals, and to pay bride- price.
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According to UNFPA 48% of women between 20 and 24 in the Ivory coast do not gain education and 27% who had access to primary education were married or in union aged 18 compared to 9% of women who had secondary education or higher. More than on-third of Ivorian girls are forced into marriage before the age of 18. Especially for poor households the bride price is an important source of income. There are recently more initiatives to end child marriage, among others the African Union campaign launched by the Ivory Coast on 5 December 2017.
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Siegfried Frederick Nadel wrote about the Nuba tribes in the late 1930s.The Nuba: An Anthropological Study of the Hill Tribes in Kordofan, Siegfried Frederick Nadel, Oxford University Press, London, 1947 He noted that among the Otoro, a special transvestitic role existed whereby men dressed and lived as women. Transvestitic homosexuality also existed amongst the Moru, Nyima, and Tira people, and reported marriages of Korongo londo and Mesakin tubele for the bride price of one goat. In the Korongo and Mesakin tribes, Nadel reported a common reluctance among men to abandon the pleasure of all- male camp life for the fetters of permanent settlement.
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The Bride Price was the first novel Emecheta wrote, but its original version was lost when her husband threw the manuscript on the fire – which act of destruction proved to be the last straw in an abusive marriage that she subsequently left. Lucy Scholes, "Re-Covered: In the Ditch", The Paris Review, 28 February 2019. She later re-wrote the novel, and it was published in London in 1976 by Allison & Busby, following the company's publication of Second Class Citizen (1974).Angela Cobbinah, "How African writer gave women and girls a voice", Camden New Journal, 16 February 2018.
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On her wedding night, she lies and tells Okoboshi that she is not a virgin and has slept with Chike; he refuses to touch her. The next day, word of her disgrace has already spread around the village when Chike rescues her and the two elope, fleeing to Ughelli where Chike has work. The two begin a happy life together, marred by her guilt over her unpaid bride price – Okonkwo, furious, refuses to accept any of the increasingly generous offers made by Chike’s father, and has gone so far as to divorce Ma Blackie and torture a doll made in Aku-nna’s image.
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Women are 6 times more likely to be accused of sorcery than men and hundreds of accused witches and sorcerers are killed annually. The accusers often hire diviners known as a "Glass man" or "Glass mary" to confirm the accusation. The accused are often the weak of society, such as widows, while those with sons to support them have a higher chance of not being accused. Relatives often reject giving refuge to the accused because they have been paid a bride price by the husband, which would have to be returned if the wife leaves the husband.
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The Tonga were primarily a fishing people with cassava as their staple food. Through mission education, they were able to earn higher wages during colonial times and worked primarily as porters, skilled or semi-skilled workers, and armed auxiliaries. The Tonga people pay lobola (bride price) in the form of money, with kin liable for further payments if a child or wife falls ill. Males could not divorce their wives without a hearing of public repudiation, while she and her family, however, could dismiss him without formality, unless he had a wealthy or otherwise powerful family.
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The witness compares the ceremony of the conversion of the siblings to a "funeral procession". After getting out of the orphanage, converted Jewish boys were often enlisted as soldiers. The girls made a valuable asset as brides because there were no relatives who needed to be paid a bride price in order to marry them. Jewish communities responded by acting quickly when children were orphaned, sometimes taking children and placing them with Jewish families living in dense Jewish settlements, especially Sana, large enough that a Jewish family might lack Muslim neighbors who would notice the addition of a child to a family.
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In many cultures, marriages are still arranged for the purpose of procreation, property, and consolidation of extended family relations, often including a bride price or a dowry. In such situations, marriages are pre-arranged as an affair between families and clans. In some cultures, refusal of an arranged marriage is often a cause of an honor killing, because the family which has prearranged the marriage risks disgrace if the marriage does not proceed. Although laws that prohibiting dowries exist in many countries, men continue to demand a dowry in exchange for marriage, especially in rural areas where law enforcement is weak.
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In addition to internal trafficking of the migrant population in China, rampant trafficking is often also attributed to a decade- long one-child policy that resulted in gender imbalance, and a universal expectation to marry. Men in communities experiencing severe shortage of women are under strong pressure to find a bride. When they cannot afford to pay the high bride price for local women, they readily resort to purchasing brides kidnapped from other areas. Popular areas of origin for domestically trafficked brides are the poorer areas of Yunnan, Sichuan, and Guizhou where poverty renders women more vulnerable to trafficking.
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The locations include Matany, Moroto, Amudat, Kotido, and Kaabong. Poverty is increasing and according to the Karimojong, the main factors responsible for poverty include persistent poor harvest as a result of dry spells and droughts, cattle rustling and insecurity, animal death, lack of water, poor farming practices, ill health and disability, high bride price for marriage, lack of skills and unemployment, limited sources of income, poor governance, and landlessness. The 1980 famine in Karamoja was, in terms of mortality rates, one of the worst in history. Twenty-one percent of the population died, including 60 percent of infants.
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Traditional society allowed such boys to abduct the girls they intended to marry. (The girl had to present an opportunity to be 'abducted', so her cooperation was essential.) The couple would then leave their home to live with a far-off relative for a while, until the boy acquired enough wealth to pay the original bride price, as well as a fine, to the parents of the girl. This practice has since died out. The Bukusu highly approve of intermarriages between themselves and the BaMasaaba; they have similarities in codes of conduct, marriage customs, circumcision traditions and folklore.
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The Code stipulated that if the father did not give the suitor his daughter after accepting the suitor's gifts, he must return the gifts. The bride-price had to be returned even if the father reneged on the marriage contract because of slander of the suitor on the part of the suitor's friend, and the Code stipulated that the slanderer should not marry the girl (and thus would not profit from his slander). Conversely, if a suitor changed his mind, he forfeited the presents. The dowry might include real estate, but generally consisted of personal effects and household furniture.
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It remained the wife's for life, descending to her children, if any; otherwise returning to her family, when the husband could deduct the bride-price if it had not been given to her, or return it if it had. The marriage ceremony included joining hands and the bridegroom uttering a formula of acceptance, such as, "I am the son of nobles, silver and gold shall fill thy lap, thou shalt be my wife, I will be thy husband. Like the fruit of a garden I will give thee offspring." The ceremony must be performed by a freeman.
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Divorce was the husband's option, but he had to restore the dowry, and if the wife had borne him children, she had custody of them. He then had to assign her the income from property, as well as goods to maintain herself and their children until they grew up. She shared equally with their children in the allowance (and apparently in his estate at his death) and was free to marry again. If she had no children, he returned her dowry to her and paid her a sum equivalent to the bride-price, or a mina of silver if there had been none.
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All legitimate children shared equally in the father's estate on his death, reservation being made of a bride-price for an unmarried son, dower for a daughter, or property deeded to favourite children by the father. There was no birthright attaching to the position of eldest son, but he usually acted as executor and, after considering what each had already received, equalized the shares. He even made grants in excess to the others from his own share. If there were two widows with legitimate issue, both families shared equally in the father's estate, until later times, when the first family took two-thirds.
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Woineshet Zebene Negash, also known as Woineshet Zebene, is a rape victim whose case was responsible for a change in Ethiopian law. She was the first Ethiopian ever legally to challenge a bridal abduction. Traditionally in rural Ethiopia, if a man wants to marry a woman but does not have the money to pay a bride price for her, he kidnaps and rapes her, after which she is expected to marry him because she is considered "ruined" and will probably be unable to find anyone else willing to marry her. When Woineshet was 13 she was kidnapped and raped.
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Despite the progress of the Spaniards, it took many years for the natives to truly grasp key concepts of Christianity. In Catholicism, four main sacraments attracted the natives but only for ritualistic reasons, and they did not fully alter their lifestyle as the Spaniards had hoped. Baptism was believed to simply cure ailments, while Matrimony was a concept many natives could not understand and thus they violated the sanctity of monogamy. They were however, allowed to keep the tradition of dowry, which was accepted into law; "bride-price" and "bride-service" were practiced by natives despite labels of heresy.
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However, when Cécile Dorel inherited her father's coastal fief of Botrun in the County of Tripoli, Raymond married her (before March 1181) to Plivain or Plivano, the nephew of a Pisan merchant, for a bride price of 10,000 bezants. By the mid-thirteenth century, when the Old French Continuation of William of Tyre (the so-called Chronicle of Ernoul) was compiled, the story of the bride of Botrun had evolved into a fanciful legend in which Plivain's uncle put the young lady (there renamed Lucie or Lucia) on the scales, and offered Raymond her weight in gold, to obtain the marriage.
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Drew, (1988a:7) Among other features, a widow was entitled to a life interest in a third of her husband's landed property: this may have been the prototype of the analogous institution of dower in early English law. If a man betrothed a young woman and her parents later refused, they were liable to return four-fold the bride-price. But if she refused of her own accord, or if the wedding was not celebrated within two years, she could be re-engaged without penalty. If the man broke off the engagement, he got no refund.
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One aspect of the Karankawa culture was their recognition of three gender roles: male, female, and a third role taken on by some males and women. Males who took on this third role are called berdache (Karankawa: monanguia.) They generally took on female roles and activities in daily life, while playing a special role in religious rites. According to some accounts, the berdache also performed as passive sexual partners for other males. In the written accounts of Álvar Núñez Cabeza de Vaca it is mentioned that bride price and bride service is part of a Karankawa marriage.
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When Ermei's family falls on hard financial times, she is forced to marry off to an alcoholic villager so her family can collect the bride price. Unhappy in her married life, Ermei runs away to the city where she finds a work at a restaurant. She has an affair with a man named Qiao but soon returns to her drunkard husband, where an emergency forces her to take initiative in her relationship. Jingzhe was screened in several international film festivals throughout 2004, including the high profile Berlin International Film Festival on February 10, 2004, where it was part of the "Panorama" program.
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Bride kidnapping is often (but not always) a form of child marriage. It may be connected to the practice of bride price, and the inability or unwillingness to pay it. Bride kidnapping is distinguished from raptio in that the former refers to the abduction of one woman by one man (and his friends and relatives), and is still a widespread practice, whereas the latter refers to the large scale abduction of women by groups of men, possibly in a time of war (see also war rape). Some cultures today (such as Circassians) maintain symbolic bride kidnapping ritual as part of traditions surrounding a wedding.
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Anti-FGM road sign, Bakau, Gambia, 2005 Violence against women is a technical term used to collectively refer to violent acts that are primarily or exclusively committed against women. This type of violence is gender-based, meaning that the acts of violence are committed against women expressly because they are women, or as a result of patriarchal gender constructs. Violence and mistreatment of women in marriage has come to international attention during the past decades. This includes both violence committed inside marriage (domestic violence) as well as violence related to marriage customs and traditions (such as dowry, bride price, forced marriage and child marriage).
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3 In many cases, only one marriage-partner is a child, usually the female, due to the importance placed upon female virginity. Causes of child marriage include poverty, bride price, dowry, laws that allow child marriages, religious and social pressures, regional customs, fear of remaining unmarried, and perceived inability of women to work for money. Today, child marriages are widespread in parts of the world; being most common in South Asia and sub-Saharan Africa, with more than half of the girls in some countries in those regions being married before 18. The incidence of child marriage has been falling in most parts of the world.
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The feminist theorist Obioma Nnaemeka, herself strongly opposed to FGM, argued in 2005 that renaming the practice female genital mutilation had introduced "a subtext of barbaric African and Muslim cultures and the West's relevance (even indispensability) in purging [it]". According to Ugandan law professor Sylvia Tamale, the early Western opposition to FGM stemmed from a Judeo-Christian judgment that African sexual and family practices, including not only FGM but also dry sex, polygyny, bride price and levirate marriage, required correction. African feminists "take strong exception to the imperialist, racist and dehumanising infantilization of African women", she wrote in 2011. Commentators highlight the voyeurism in the treatment of women's bodies as exhibits.
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Abuse related to payment of bride price (such as violence, trafficking and forced marriage) is linked to parts of Sub-Saharan Africa and Oceania. (Also see lobolo.) Certain regions are no longer associated with a specific form of violence, but such violence was common until quite recently in those places; this is true of honor-based crimes in Southern/Mediterranean Europe. For instance, in Italy, before 1981, the Criminal Code provided for mitigating circumstances in case of a killing of a woman or her sexual partner for reasons related to honor, providing for a reduced sentence. Invoking culture to explain particular forms of violence against women risks appearing to legitimize them.
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In 1967, the ban on priests marrying converts was also lifted. In 1954, the issue of agunot (women refused divorce by their husbands) was largely settled by adding a clause to the prenuptial contract under which men had to pay alimony as long as they did not concede. In 1968, this mechanism was replaced by a retroactive expropriation of the bride price, rendering the marriage void. In 1955, more girls were celebrating Bat Mitzvah and demanded to be allowed ascents to the Torah, the CJLS agreed that the ordinance under which women were banned from this due to respect for the congregation (Kvod ha'Tzibur) was no longer relevant.
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In 636, Murong Nuohebo petitioned to formally submit to Tang, and Emperor Taizong created him the dual titles of Prince of Heyuan and Wudiyebaledou Khan (or Ledou Khan in short). Tuyuhun, however, was soon under the threat of the emerging power of the Tibetan Empire. Sometime before 638, the Tibetan leader Songtsen Gampo, who had heard that Eastern Tujue's and Tuyuhun's khans had been able to marry Chinese princesses, also wanted to marry one, sending emissaries to offer tributes of gold, silver, and jewelry as bride price. Emperor Taizong refused, and when the emissary returned to Tibet, he blamed Murong Nuohebo for alienating Emperor Taizong from a marriage alliance with Tibet.
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The word mahr is related to the Hebrew word "mohar" and the Syriac word "mahrā", meaning “bridal gift”, which originally meant “purchase-money”. The word implies a gift given voluntarily and not as a result of a contract, but in Muslim religious law it was declared a gift which the bridegroom has to give the bride when the contract of marriage is made and which becomes the property of the wife. Among pre-Islamic Arabs, a bride price called mahr was an essential condition for a legal marriage. The mahr was given to the guardian (wali) of the bride, such as her father, brother or another relative.
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Surma woman with lip plug Surma man with body art Piercing lips and lobes and inserting lip plates are a strong part of the Suri culture. At puberty most young women have their lower teeth removed in order to get their lower lip pierced. Once the lip is pierced, it is then stretched and lip plates of increasing size are then placed in the hole of the piercing. Having a lip plate is a sign of female beauty and appropriateness; a common thought is that the bigger the plate, the more cattle the woman is 'worth' for her bride price, though this is denied by some.
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Given the regular need for labor in the swidden fields, an additional wife and children can improve the fortunes of a family by changing the consumer/worker balance in the household and facilitating expansion of cropped areas, particularly the labor-intensive opium crop. Yet the need to pay bride-price limits the numbers of men who can afford a second (or third) wife. Anthropological reports for Hmong in Thailand and Laos in the 1970s suggested that between 20 and 30 percent of marriages were polygynous. However, more recent studies since the mid-1980s indicate a lower rate not exceeding 10 percent of all households.
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Holy, 118–20 Honor is another reason for cousin marriage: while the natal family may lose influence over the daughter through marriage to an outsider, marrying her in their kin group allows them to help prevent dishonorable outcomes like either attacks on her or her own unchaste behavior.Holy, 120–7 Pragmatic reasons for the husband, such as warmer relations with his father-in-law, and those for parents of both spouses, like reduced bride price and access to the labor of the daughter's children, also contribute.Holy, Chapter 2Patai 144–145 Throughout Middle Eastern history, cousin marriage has been both praised and discouraged by various writers and authorities.
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A traditional, formal presentation of the bride price at a Thai engagement ceremony Providing a girl with a dowry at her marriage is an ancient practice which continues in some parts of the world. This requires parents to bestow property on the marriage of a daughter, which is often an economic challenge for many families. The difficulty to save and preserve wealth for dowry was common, particularly in times of economic hardship, or persecution, or unpredictable seizure of property and savings. These difficulties pressed families to betroth their girls, irrespective of her age, as soon as they had the resources to pay the dowry.
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Forced marriage and bride kidnapping are problems with which women and girls are confronted in Kazakhstan, although their exact prevalence is not known. In Kazakhstan, bride kidnapping (alyp qashu) is divided into non-consensual and consensual abductions, kelisimsiz alyp qashu ("to take and run without agreement") and kelissimmen alyp qashu ("to take and run with agreement"), respectively.Cynthia Werner, "The Rise of Nonconsensual Bride Kidnapping in Post-Soviet Kazakhstan", in The Transformation of Central Asia: States and Societies from Soviet Rule to Independence (Cornell University Press, 2004: Pauline Jones Luong, ed.), p. 70. Some kidnappers are motivated by the wish to avoid paying a bride price.
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From early times, the virginity of women was rigidly enforced by family and community and linked to the monetary value of women as a kind of commodity (the "sale" of women involving the delivery of a bride price). Men were protected in their own sexual adventures by a transparent double standard. While the first wife of a man with any kind of social status in traditional society was almost certainly chosen for him by his father and/or grandfather, the same man might later secure for himself more desirable sexual partners with the status of concubines. In addition, bondservants in his possession could also be sexually available to him.
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A social awareness campaign in India about dowries Dowry has been a prevalent practice in India's modern era and in this context, it can be in the form of a payment of cash or gifts from the bride's family to the bridegroom's family upon marriage. There are variations on dowry prevalence based on geography and class. States in the north are more likely to participate in the dowry system among all classes, and dowry is more likely to be in the form of material and movable goods. In the south, the bride price system is more prevalent, and is more often in the form of land, or other inheritance goods.
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If the wedding occurs before all payments are made, the status is left ambiguous. The bride price tradition can have destructive effects when young men don't have the means to marry. In strife-torn South Sudan, many young men steal cattle for this reason, often risking their lives. In mid twentieth century Gabon a person's whole life can be governed by the money affairs connected with marriage; to secure a wife for their son, parents begin to pay installments for a girl of only a few years; from the side of the wife's family there begins a process of squeezing which goes on for years.
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Circa 76 BC, Zhang wanted to marry his granddaughter to Bingyi, but his brother Zhang Anshi (), then an important official, opposed, fearing that it would bring trouble. Zhang, instead, invited one of his subordinate eunuchs (who had also been castrated by Emperor Wu), Xu Guanghan (), to dinner, and persuaded him to marry his daughter Xu Pingjun to him. When Xu's wife heard this, she became extremely angry and refused, but because Zhang was Xu's superior, Xu did not dare to renege on the promise, and Bingyi and Pingjun were married, in a ceremony entirely paid by Zhang (because Bingyi could not afford it). Zhang also paid the bride price.
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Kanyasulkam is a Telugu play written by Gurajada Apparao in 1892.20th Century Telugu Luminaries, Potti Sriramulu Telugu University, Hyderabad, 2005 It is one of the earliest modern works in an Indian language, and it is the first Telugu play to deal with social issues. The play portrays the practice of Kanya-sulkam (roughly translates to bride price) which was common among the priestly Brahmins in Telugu-speaking areas of southern India. Controversial in its time, this play continues to be one of the most popular Telugu literary works of all time. A number of expressions used by Gurajada in this play are still popular in modern-day Telugu.
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The Old Norse word brúðhlaup has cognates in many other Germanic languages and means "bride run"; it has been suggested that this indicates a tradition of bride-stealing, but other scholars including Jan de Vries interpreted it as indicating a rite of passage conveying the bride from her birth family to that of her new husband.De Vries, Volume 1, pp. 185–86. Brúðkaup, "bride-purchase", also occurs in Old Norse, but according to de Vries probably refers to the bride price and hence to gift-giving rather than "purchase" in the modern sense. The bride wore a linen veil or headdress; this is mentioned in the Eddic poem "Rígsþula".
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These latter African societies are characterized by the transmission of the "bride price", the money, goods or property given by the groom or his family to the parents of the bride (not the bride herself). Goody has demonstrated a historical correlation between the practices of "diverging devolution" (dowry) and the development of intensive plough agriculture on the one hand, and homogeneous inheritance (brideprice) and extensive hoe agriculture on the other. Drawing on the work of Ester Boserup, Goody notes that the sexual division of labour varies in intensive plough agriculture and extensive shifting horticulture. In sparsely populated regions where shifting cultivation takes place, most of the work is done by women.
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The female members of the clan are highly valued members of the community, who must have exogamous marriages into other clans in order to bring more Deh into the clan. A man with many sisters is considered to be lucky. There are four payments for each couple, the first is the engagement price which varies in value. A second payment is the bride price, that contains several payments; paying first for her head (to signify the work she does carrying a , here called the "" and breasts and her navel (or "", to signify extension of her husband’s clan through her children that she carries in the womb).
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Marriage by abduction, also known as bride kidnapping, is a practice in which a man abducts the woman he wishes to marry. Marriage by abduction has been practiced throughout history around the world and continues to occur in some countries today, particularly in Central Asia, the Caucasus and parts of Africa. A girl or a woman is kidnapped by the groom- to-be, who is often helped by his friends. The victim is often raped by the groom-to-be, for her to lose her virginity, so that the man is able to negotiate a bride price with the village elders to legitimize the marriage.
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The Kotwal, Hashmat Khan, has been lusting after her and has persuaded Chaudhvin's penurious mother to give her daughter in marriage to him. He has even paid a bride price of Rs 2,000 — and Chaudhvin's mother, despite all of Chaudhvin's protests, insists that the wedding will take place. In desperation, Chaudhvin writes a letter to Ghalib and sends it to him through her doorkeeper-cum-general dogsbody, a man with a taste for liquor. The man sets out for Ghalib's house on a Tuesday, wanders into a wine shop, and emerges on Thursday, leaving Ghalib very little time to devise any very effective plan to rescue Chaudhvin from this unwanted marriage.
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The judicial system in Nnewi seems to have recognized three classes of cases, the minor offenses, the true criminal case, and the civil suits of debt, bride price and land. The breaking of by-laws was really an offence against some particular juju and as such was to be expiated by a sacrifice. It was, for example, forbidden to kill an "eke" snake, a type of python, or to eat "ewi," rodent of rabbit family. It is probable these laws were never broken willingly and if broken by accident, the offender would automatically perform a sacrifice without any form of judicial trial being held.
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Patriarchy is a social system of privilege in which men are the primary authority figures, occupying roles of political leadership, moral authority, control of property, and authority over women and children. Most of India, with some exceptions, has strong patriarchal and patrilineal customs, where men hold authority over female family members and inherit family property and title. Examples of patriarchy in India include prevailing customs where inheritance passes from father to son, women move in with the husband and his family upon marriage, and marriages include a bride price or dowry. This 'inter-generational contract' provides strong social and economic incentives for raising sons and disincentives for raising daughters.
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In contrast, the high bride price to acquire a bride for a son to wed in a major marriage could be prohibitive, sometimes as much as a year's income for the family. If the family could not afford such a bride for major marriage, this could result in a failure to produce descendants and the end of the family lineage. In contrast, the costs of adopting an infant daughter were low and the costs of raising her as a shim-pua often included only food and clothing. In poor communities, limited wealth or status motivated both the adoption of a shim-pua daughter into the family and the giving up of biological daughters as shim-pua to other families.
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Traditional, formal presentation of the bridewealth (also known as "sin sot") at an engagement ceremony in Thailand Bridewealth is a common practice in parts of Southeast Asia (Thailand, Cambodia), parts of Central Asia, and in much of sub-Saharan Africa. It is also known as brideprice although this has fallen in disfavor as it implies the purchase of the bride. Bridewealth is the amount of money or property or wealth paid by the groom or his family to the parents of a woman upon the marriage of their daughter to the groom. In anthropological literature, bride price has often been explained as payment made to compensate the bride's family for the loss of her labor and fertility.
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In the second type of marriage that was opted for by mostly those who were unable to pay bride price, the boys seduced the girls from their grand mothers dwellings from where girls were groomed. Once a girl gave in to the boy's advances and allowed to be married to him, the boy would leave four shillings in the girl's bed and then take her. If the grandmother failed to find the girl and then discovered the money, she would go to the girl's parents and inform them that the girl had been taken. The boy's father would then visit the girl's family and inform them that the girl was in his family.
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Redorer son blason (literally "to re-gild one's coat of arms") was a social practice taking place in France before the French Revolution, whereby a poor aristocratic family married a daughter to a rich commoner. This enabled the aristocratic family to recover financially through the hefty bride price usually asked from the commoner. On the other hand, the commoner was allowed to add the aristocratic name of his bride (with the nobiliary particle "de") to his own family name, and this was dearly sought. This social practice was frowned upon by aristocratic families less in need, who looked with contempt or pity at the aristocratic families that had to re-gild their coat of arms.
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The Long boys are playful and often bicker and fight with the daughters of the Bao family who live just across the river and practice Wudangquan. The mischievous Sanlong ("Third Dragon", Jet Li), the oldest of the Long children, likes to tease the third sister of the Bao family, Sanfeng ("Third Phoenix", Huang Qiuyan) who is a tomboy in her late teens and who has a nasty temper. The Bao patriarch Bao Sanfeng (Yu Chenghui) is trying for a boy heir, yet he has only nine daughters. Meanwhile, the Long family are saving up in order to pay the bride price - ten oxen - so that Tianlong can marry the eldest Bao girl, Taifeng.
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Early in his reign, Akhenaten had conflicts with Tushratta, the king of Mitanni, who had courted favor with his father against the Hittites. Tushratta complains in numerous letters that Akhenaten had sent him gold-plated statues rather than statues made of solid gold; the statues formed part of the bride-price that Tushratta received for letting his daughter Tadukhepa marry Amenhotep III and then later marry Akhenaten. An Amarna letter preserves a complaint by Tushratta to Akhenaten about the situation: > I...asked your father Mimmureya for statues of solid cast gold, [...] and > your father said, 'Don't talk of giving statues just of solid cast gold. I > will give you ones made also of lapis lazuli.
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The nuptial agreement survives in the Este archives: Azzo granted his father-in-law 51,000 florins, to be invested in lands in the Regno and in appropriate places in the marquisate of Este, and promised to establish primogeniture in the Este holdings, contrary in fact to Estense traditions, and explicitly disinheriting Azzo's brother Francesco. The wedding was solemnized. Modena and Reggio rebelled in 1306 over an attempt to assign them to Beatrice as part of the bride price, a custom that had been superseded in Italy by the dowry. Francesco d'Este left Ferrara as Beatrice arrived and joined the coalition of cities that moved against Azzo in 1306, determined that he should not make himself lord of Lombardy.
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Yaron sacked Sinker when a potential buyer requested his removal as part of, in Sinker's words, the "bride price" for the deal. While Sinker's stint as editor was brief and controversial, music writers have praised his editorial decisions in retrospect and highlighted his influence on the magazine's future directions. The French writer-musician Rubin Steiner considered the August 1993 issue with Björk on the cover to be a definitive turning point, signalling the start of constant changes in coverage that would follow, after which The Wire could no longer be considered a jazz magazine. The Guardian columnist Maggoty Lamb said Sinker's tenure was "visionary" and had laid the "foundation" for the magazine to become a "thriving institutional presence".
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Despite the aridness, the residents of the province are proud tillers of the earth and like most Bantu tribes in Southern Africa they practise animal husbandry to supplement their diets. In fact, like the rest of the country, their most prized possessions are cattle, which patriarchs demand as lobola, bride-price (dowry), in return for the hand of their daughters in marriage. The status of men in the villages in the province is assessed according to the number of cattle they possess - those with no cattle are not considered men. Cattle owners were dismayed during the drought of 1992 when then 90 percent of the cattle in the province died of famine.
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Venkatesam's father Agnihotravadhanlu (Vinnakota Ramannapanthulu), despite pleas from his wife Venkamma (Hemalatha) agrees to perform the marriage of his nine-year-old daughter Subbamma (Baby Subhadra) to the rich old man Lubdhavadhanlu (Govindarajula Subbarao) for a bride price negotiated by Ramappa Panthulu (CSR), a paramour of Madhuravani. To thwart the marriage, Karataka Sastry (Vangara), a stage actor and brother-in-law of Agnihotravadhanlu dons his disciple Mahesam (Master Sudhakar) in a girl's attire and lures Ramappa Panthulu with a huge sum to cancel the earlier proposal and marry his "daughter" (Mahesam in disguise) to Lubdhavadhanlu. With the help of Madhuravani, the so-called marriage is performed. Lubdhavadhanlu later learns the truth and also a lesson.
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According to Islamic sources, no limitations were set on men's rights to marry or to obtain a divorce in pre-Islamic tradition. Islamic law, however, restricted polygamy to four wives at one time, not including concubines.() The institution of marriage, characterized by unquestioned male superiority in the pre-Islamic law of status, was redefined and changed into one in which the woman was somewhat of an interested partner. 'For example, the dowry, previously regarded as a bride-price paid to the father, became a nuptial gift retained by the wife as part of her personal property' Under Islamic law, marriage was no longer viewed as a "status" but rather as a "contract".
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In some cases of heterosexual marriage, before the marriage, the forthcoming husband or his family may have received a dowry, or have had to pay a bride price, or both were exchanged. The dowry not only supported the establishment of a household, but also served as a condition that if the husband committed grave offenses upon his wife, he had to return the dowry to the wife or her family. For the time of the marriage, they were made inalienable by the husband.Britannica 2005, dowry He might leave his wife (or wives), then widow (or widows), a dower (often a third or a half of his estate) to support her as dowager.
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Increasing concern regarding lion populations has given rise to at least one program which promotes accepting compensation when a lion kills livestock, rather than hunting and killing the predator. Nevertheless, killing a lion gives one great value and celebrity status in the community. Young women also undergo excision ("female circumcision", "female genital mutilation," "emorata") as part of an elaborate rite of passage ritual called "Emuatare," the ceremony that initiates young Maasai girls into adulthood through ritual circumcision and then into early arranged marriages. The Maasai believe that female circumcision is necessary and Maasai men may reject any woman who has not undergone it as either not marriageable or worthy of a much-reduced bride price.
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The story seems to have its origin in the ancient Roman book Attic Nights by Aulus Gellius quoting Apion's Aegyptiacorum, where the alleged vein was originally a nervus (a word that can be translated either as "nerve" or "sinew"). The popular belief that an engagement ring was originally part of the bride price which represented purchase and ownership of the bride, has been called into question by contemporary scholarship. In the second century BC, the Roman bride-to-be was given two rings, a gold one which she wore in public, and one made of iron which she wore at home while attending to household duties. At one time Roman citizens wore rings made of iron.
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As noted above, Anthropologist Jack Goody's comparative study of marriage around the world utilizing the Ethnographic Atlas found that the majority of Sub-Saharan African societies that practice extensive hoe agriculture show a correlation between "Bride price" and polygamy. A survey of other cross-cultural samples has confirmed that the absence of the plough was the only predictor of polygamy, although other factors such as high male mortality in warfare (in non-state societies) and pathogen stress (in state societies) had some impact. Marriages are classified according to the number of legal spouses an individual has. The suffix "-gamy" refers specifically to the number of spouses, as in bi-gamy (two spouses, generally illegal in most nations), and poly-gamy (more than one spouse).
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According to the Bible's account in Genesis 34, Dinah was "defiled" by a prince of Shechem, although he is described as being genuinely in love with Dinah. He also offers a bride price fit for royalty. Displeased at how the prince treated their sister, her brothers Simeon (spelled "Simon" in the book) and Levi treacherously tell the Shechemites that all will be forgiven if the prince and his men undergo the Jewish rite of circumcision (brit milah) so as to unite the people of Hamor, king of Shechem, with the tribe of Jacob. The Shechemites agree, and shortly after they go under the knife, while incapacitated by pain, they are murdered by Dinah's brothers and their male servants, who then return with Dinah.
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Turkish Cypriots who remained in Cyprus during the early twentieth century were faced with the harsh economic conditions of the Great Depression under British rule. Consequently, many families in the poorest villages, facing debt and starvation, married off their daughters to Arabs mainly in British Palestine, and other Arab countries,. in the hope that they would have a better life. A bride price was normally given by the groom to the family of the girls, usually about £10-20, enough to buy several acres of land at the time, as part of the marriage arrangements.. Such payments had not been part of Cypriot tradition, and Cypriots typically describe the girls in these forced marriages as having been "sold"; Arabs however, often object to this characterization.
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All worked copper, brass and bronze had value and were used as trade items in early Borneo. Cannons were frequently part of the bride price demanded by the family of an exceptionally desirable bride or the dowry paid to the groom. Many of the small cannons, often called personal cannons or hand cannons, had been received as honors and were kept and passed down in families, but in hard times they also served as a form of currency that could keep the family fed. As a recognized form of currency, cannons could be traded for rice, drums, canoes, tools, weapons, livestock, debts of honor, and even settlement of penalties for crimes ranging from the accidental death of a fellow villager to headhunting against another tribe.
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The use of dowry and bride price continues to be active around the Indian subcontinent. In 2006, there were 7600 dowry-related deaths in India, however, some there is wide variation in estimates given, because of how prevalent dowry and dowry abuse can be, not to mention the amount of resources that would be required to compile a comprehensive survey of the practice. In India, for 2001, there were 163,000 fire-related deaths of women aged 15–44; this figure collected by the World Health Organization is six times the amount given in the national crime statistics. In Southeast Asia, fire-related deaths is the third most common cause of death for women aged 15–44, while for women worldwide, it is the seventh most common.
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As the title indicates, Klein is concerned with the persistence of African slavery under French rule. He argues that customary law and French appointed chiefs allowed formal slavery to continue in some areas up to the 1920s, and the social relationship to survive through independence. The Jacquinot Decree of 1951 invoked the power of the state to protect women from claims to their services—by their own or their husband's family—after marriage, and enabled women to obtain a divorce more easily and invalidated in-laws' claims to any bride-price that had been paid to a woman's family to legitimize the marriage. This decree also recognized monogamy as the only legal form of marriage and allowed couples to marry without parental consent.
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The modern Xhosa families would rather prefer money as most are situated in the urban cities where there would be no space nor permits for livestock. Upon return of the man's family on the given date, they will pay the bride-price and bring along gifts of offering such as livestock and alcoholic beverages, iswazi, to be drunk by the family of the bride. Once the lobola from the man's negotiators is accepted then they will be considered married by the Xhosa tradition and the celebrations would commence. These include slaughtering of the livestock as a grateful gesture to their ancestors as well as pouring a considerable amount of the alcoholic beverages on the ground of the bride's household to give thanks to their ancestors.
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After biding his time Fráech follows Findabair and her maid to the river while they are bathing one night, and Fráech explains his true purpose in coming to Cruachan - to elope with Findabair. Findabair says that she cannot elope, that being below her station, but she is happy Fráech has come to marry her and gives him a gold ring that her mother Medb gave her. Fráech goes to Ailill and Medb to ask for Findabair's hand in marriage, and they request in compensation an exorbitant bride-price consisting of sixty horses with gold bits, twelve white cattle with red ears with twelve calves, and Fráech support in the Cattle raid of Cooley. Fráech refuses the dowry, saying he would not give it for Medb herself.
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As well as aspiring to Kshatriya status, they adopted ritually pure practices such as vegetarianism, worship of Krishna rather than mother goddesses, and giving dowries rather than using the then-prevalent bride price system. They also retained some of their local customs, such as a preference for singing vernacular devotional songs rather than the more Brahmanic Sanskrit variants. The Patidar practice of hypergamous marriage was also distinct from that of the Kolis, with the former marrying relatively locally and across boundaries within their own community while the latter dispersed over a wide area in order to marry with Rajputs. The Patidar system caused the creation of endogamous marriage circles based around groups of equal-status villages known as gols, thus strengthening ties.
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The longest version (a page in the Loeb) is from a collection of melodramatic plots drawn up by an Alexandrian poet for the Roman Cornelius Gallus to make into Latin verse.Parthenius, Love Romances XX; LCL, with Longus' Daphnis and Chloe. Unlike most of Parthenius' stories, no source is noted in the MS. It describes Orion as slaying the wild beasts of Chios and looting the other inhabitants to make a bride-price for Oenopion's daughter, who is called Aëro or Leiro.Both are emendations of Parthenius's text, which is Haero; Aëro is from Stephen Gaselee's Loeb edition; Leiro "lily" is from J. L. Lightfoot's 1999 edition of Parthenius, p.495, which records the several emendations suggested by other editors, which include Maero and Merope.
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Hamor went out to Jacob and told him that Shechem longed for Dinah, and asked Jacob to give her to him for a wife, and to agree that their two people might intermarry and live and trade together. And Shechem offered to give Jacob and his sons whatever they wanted as a bride price. Jacob's sons answered with guile, saying that they could not give their sister to one not circumcised, and said that they would consent only on the condition that every man of the town became circumcised, and then the two people might intermarry and live together; otherwise they would leave. Their words pleased Hamor and Shechem, and Shechem did so without delay, out of delight with Dinah.
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By 12 January 1156 he was re-married to Berenguela Rodríguez, daughter of Rodrigo Vélaz and Urraca Álvarez and sister of Álvaro Rodríguez, thus relating himself by marriage to the Vela family.The couple confirmed the carta de arras (charter granting a bride price) of Fruela Peláez to María Martín on that date, signing Comes Gundisalvus, filius comitis Fernandi, dominans Transtamar, [et] comitissa eius Berengariae ("Count Gonzalo, son of count Ferdinand, ruling Trastámara, [and] his countess Berengaria"), quoted in Canal Sánchez-Pagín, 14 n31. Berenguela's parentage is found in Barton, 257. His sons, all by his first wife, were Fernando, Gómez and Rodrigo.The youngest served Alfonso IX as alférez between 3 January 1208 and 20 April 1209, and died after 1214.
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" Gray wrote, "if a woman .... behaves so as to make herself unsatisfactory as a wife she may induce her husband to sell her to another man of her choice, and thus has some means of protecting her own interest. This system of wife purchase is quite flexible in operation and seems to allow a woman as much freedom of choice—admittedly little—as is found in most other African societies." According to Gray, "children ... stay with their mother ... when she is sold and are adopted by her new husband." Gray wrote, "only young wives, childless or with young children, are normally considered saleable, and the price paid usually equals or is near the original bride- price, though that is never exceeded.
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The tale of "Beren and Lúthien", told in several works by J. R. R. Tolkien, is the story of the love and adventures of the mortal Man Beren and the immortal Elf-maiden Lúthien. (Early versions of the story, published in the standalone book in 2017, described Beren as a Noldorin elf.) Tolkien wrote several versions of their story, the latest in The Silmarillion, and the tale is also mentioned in The Lord of the Rings. The story takes place during the First Age of Middle-earth, about 6,500 years before the events of The Lord of the Rings. Beren, son of Barahir, cut a Silmaril from Morgoth's crown as the bride price for Lúthien, daughter of the elf-king Thingol and Melian the Maia.
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Shooting the immature trodon, he makes a long strap from its hide, lassos the parent on its next return, and after allowing it to fly off just past the lip of the crater, shoots it in turn. After securing the free end of the strap to the still paralyzed Dangar, he uses it to climb out of the trap, pulling his companion up after him. In the forest at the foot of the mountain he constructs a treehouse to serve them as a secure base while Dangar recovers. Subsequently, von Horst rescues another native, Skruf of Basti, from a hyaenodon; Skruf is on a quest to kill a tarag (saber-toothed tiger), the head of which he needs as bride-price to secure a mate.
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In 649, Emperor Taizong died, and Li Zhi succeeded him (as Emperor Gaozong). As part of the reshuffling of the imperial government, the minister of ceremonies, Yu Zhining was made chancellor, and Xu took over Yu's post as minister of ceremonies. Around this time, however, he was accused of improperly accepting an excessive amount of bride price to give his daughter in marriage to a son of Feng Ang (), a powerful regional official and chieftain of the local people in modern Guangdong, and, for this perceived impropriety was demoted to the post of prefect of Zheng Prefecture (roughly modern Zhengzhou, Henan). In 652, he was recalled to the capital to serve as the minister of armory supplies, and in 655 was restored to his old post of minister of ceremonies.
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Direct Dowry contrasts with bridewealth, which is paid by the groom or his family to the bride's parents, and with indirect dowry (or dower), which is property given to the bride herself by the groom at the time of marriage and which remains under her ownership and control. In the Jewish tradition, the rabbis in ancient times insisted on the marriage couple entering into a prenuptial agreement, called a ketubah. Besides other things, the ketubah provided for an amount to be paid by the husband in the event of a divorce or his estate in the event of his death. This amount was a replacement of the biblical dower or bride price, which was payable at the time of the marriage by the groom to the father of the bride.
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Forced pregnancy is the practice of forcing a woman or girl to become pregnant, often as part of a forced marriage, including by means of bride kidnapping, through rape (including marital rape, war rape and genocidal rape) or as part of a program of breeding slaves (see Slave breeding in the United States). It is a form of reproductive coercion, was common historically, and still occurs in parts of the world. In the 20th century, state mandated forced marriage with the aim of increasing the population was practiced by some authoritarian governments, notably during the Khmer Rouge regime in Cambodia, which systematically forced people into marriages ordering them to have children, in order to increase the population and continue the revolution. Forced pregnancy is strongly connected to the custom of bride price. Pdf.
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According to police, approximately 276 children were taken in the attack, of whom 53 had escaped as of 2 May. Other reports said that 329 girls were kidnapped, 53 had escaped and 276 were still missing.Maclean, Ruth (3 May 2014) Nigerian school says 329 girl pupils missing The Times, (may need a subscription), Retrieved 10 May 2014 The students have been forced to convert to Islam and into marriage with members of Boko Haram, with a reputed "bride price" of ₦2,000 each ($12.50/£7.50). Many of the students were taken to the neighbouring countries of Chad and Cameroon, with sightings reported of the students crossing borders with the militants, and sightings of the students by villagers living in the Sambisa Forest, which is considered a refuge for Boko Haram.
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Traditional marriage customs vary widely in Papua New Guinea. At one extreme are moiety (or 'sister exchange') societies, where a man must have a real or classificatory sister to give in exchange for a wife, but is not required to pay a bride price as is understood elsewhere in the country. At the other extreme are resource rich areas of the Papua New Guinea Highlands, where locally traded valuables in the form of shells and stone axes, were displaced by money and modern manufactures (including vehicles and white goods) during the 20th century. Extremely high bride prices are now paid in the Highlands, where even ordinary village men are expected to draw on their relations to pay their wive's relatives pigs and cash to the value of between $5,000 and $10,000.
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Islamic law commands a groom to give the bride a gift called a Mahr prior to the consummation of the marriage. A mahr differs from the standard meaning of bride-price in that it is not to the family of the bride, but to the wife to keep for herself; it is thus more accurately described as a dower. In the Qur'an, it is mentioned in chapter 4, An-Nisa, verse 4 as follows: > And give to the women (whom you marry) their Mahr [obligatory bridal money > given by the husband to his wife at the time of marriage] with a good heart; > but if they, of their own good pleasure, remit any part of it to you, take > it and enjoy it without fear of any harm (as Allah has made it lawful).
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When Aku-nna begins menstruating – the sign that she is now old enough to get married – she at first conceals it in order to stave off the inevitable confrontation. When she finally reveals that she has her period, young men come to court her and Okonkwo receives several offers. One night, after she finds out that she has passed her school examination (meaning she might become a teacher, earning money by means other than the bride price) she and the other young women of her age-group are practicing a dance for the upcoming Christmas celebration when men burst in and kidnap her. The family of an arrogant suitor with a limp, Okoboshi, has kidnapped her to be his bride in order to “save” her from the attentions of Chike.
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Her works Gwendolen (1989) also published as family, Kehinde (1994) and The New Tribe (2000) differ in some way as they address the issues of immigrants life in Great Britain. From 1965 to 1969, Emecheta worked as a library officer for the British Museum in London. From 1969 to 1976, she was a youth worker and sociologist for the Inner London Education Authority,Busby, Margaret, "Buchi Emecheta", Daughters of Africa, London: Jonathan Cape, 1992, p. 656. and from 1976 to 1978 she worked as a community worker in Camden, North London, meanwhile continuing to produce further novels with Allison and Busby – The Bride Price (1976), The Slave Girl (1977), The Joys of Motherhood (1979) and Destination Biafra (1982) – as well as the children's books Titch the Cat (1979) and Nowhere To Play (1980).
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They are very superstitious and believe that performing rituals and ceremonies help deter misfortunes and calamities. Some of these rituals are pedit (to bring good luck to newlyweds), pasang (cure sterility and sleeping sickness, particularly drowsiness) and pakde (cleanse community from death-causing evil spirits). The Southern Kankana-eys have a long process for courtship and marriage which starts when the man makes his intentions of marrying the woman known to her. Next is the sabangan, when the couple makes their wish to marry known to their family. The man offers firewood to the father of the woman, while the woman offers firewood to the man’s father. The parents then talk about the terms of the marriage, including the bride price to be paid by the man’s family.
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In contrast to the wide variety of Kalenjin loanwords in Luhya today, all but one of the words that were adopted from Luhya relate to cultivation and cooking, which were traditionally women's duties in ancient Luhya society. It has been suggested that the social institution of marriage led to the select migration. In that, whereas the Southern Nilotic speaking pastoralists contracted marriage through payment of cattle and other livestock by the groom's family to the prospective bride's family, the Bantu of 1500 to 2000 years ago likely contracted marriage through bride service, whereby the prospective groom would work in the potential bride's household for a period of time. This arrangement, therefore, served to make men the migrants in contrast to payment of bride price which made women the migrants.
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That is reversed upon Unea, and the social doyens of the upper Witus are or were the ladies happily bride-stolen by the Mundua and Witu lads on wife raids, there being no bride price to pay, and this keeping the populations pretty much stable and balanced wrt genders and genetic make-up. These figures are from the late 1960s and may not apply today, as one in fifty persons in Nuigini are now positive to HIV (Air Nuigini In-Flight magazine, Sept. 2009). Nonetheless it is an extremely rare occurrence wrt population make-up. On expulsion of the Germans post World War I the group was acquired by the island trading group Burns Philp, plantations comprising Lama, Meto, Ilia and Langu on "Big Vitu" - Garove - and Ningau as the plantation whole for Mundua-Naragé.
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A forced marriage is a marriage where one or both participants are married without their freely given consent. In many parts of the world, it is often difficult to draw a line between 'forced' and 'consensual' marriage: in many cultures (especially in South Asia, the Middle East and parts of Africa), marriages are prearranged, often as soon as a girl is born; the idea of a girl going against the wishes of her family and choosing herself her own future husband is not socially accepted – there is no need to use threats or violence to force the marriage, the future bride will submit because she simply has no other choice. As in the case of child marriage, the customs of dowry and bride price contribute to this phenomenon. A child marriage is a marriage where one or both parties are younger than 18.
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E. R. Leach in the book Political Systems of Highland BurmaEdmund Ronald Leach, 1954 "Political Systems of Highland Burma: A Study of Kachin Social Structure" described the gumlau system and contrasted it with the gumsa system. Leach's "ideal model" of a gumlau system noted that gumlau villages tended to cluster in a confederation with no village being superior, and that there was no heredity class system with the associated customary tributes from villagers to chiefs. Leach also wrote that Mayu-Dama was not essential to gumlau and that where it was, differences in rank were minimised by keeping the bride price low or by forming circles. However, Maran La Maw Maran Law Raw (2007) ON THE CONTINUING RELEVANCE OF E. R. LEACH’S POLITICAL SYSTEMS OF HIGHLAND BURMA TO KACHIN STUDIES in Sadan, M and Robinne, F. (eds) 2007.
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At independence, the government of President Félix Houphouët- Boigny acknowledged existing decrees affecting the status of women and went on to establish the primacy of the nuclear family, raise the minimum age for marriage to eighteen, and condemn in general terms the notion of female inferiority. At the same time, however, legislation during the 1960s established a husband's right to control much of his wife's property, and it required a woman to obtain her husband's permission to establish a bank account or obtain a job. The government also placed restrictions on a woman's right to divorce, denied legal recognition of matrilineal rights of inheritance (inheritance by a man's nephews before his sons), and finally, condemned the practice of bride-price. Houphouët-Boigny's political style and longevity shaped Ivorian elites into a wealthy, male, educated social stratum.
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His first exhibition took place in 1968 at the Woodstock Gallery, London."Emmanuel Taiwo Jegede", October Gallery. In 1970, he set up a studio and foundry at Riverside, London.Paul O'Kane, "Jegede, Emmanuel Taiwo", in Alison Donnell (ed.), Companion to Contemporary Black British Culture, Routledge, 2002, pp. 158–159. During the following decade Jegede's work featured on the covers of books such as Buchi Emecheta's novels The Bride Price (1976) and The Slave Girl (1977), published by Allison & Busby. In 1977, he was among the Black artists and photographers whose work represented the UK at the Second World Festival of Black Arts and African Culture (Festac '77) in Lagos, Nigeria (the others being Winston Branch, Ronald Moody, Mercian Carrena, Armet Francis, Uzo Egonu, Neil Kenlock, Donald Locke, Cyprian Mandala, Ossie Murray, Sue Smock, Lance Watson and Aubrey Williams).
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Following this logic, if consent is not part of marriage, then it is not necessary for intercourse. The autonomy of the wife is also often compromised in cultures where bride price is paid. Under customary law in certain parts of Africa, forced sex in marriage was not prohibited, although some specific circumstances, such as during advanced pregnancy, immediately after childbirth, during menstruation, or during mourning for a deceased close relative, were recognized as giving the wife the right to refuse sex. Rape has been, until recent decades, understood as a crime against honor and reputation – not only in domestic legislation, but also in international law; for example according to the Article 27 of the Fourth Geneva Convention, "Women shall be especially protected against any attack on their honour, in particular against rape, enforced prostitution, or any form of indecent assault".
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82f Their daughter Theodora Komnene was betrothed to Uzun Hassan of Ak Koyunlu in 1457, whom she married the next year. According to Anthony Bryer, this is the "most celebrated Trapezuntine-Muslim marriage", and for which the terms of their marriage can be determined. These terms included: a dowry of properties in the villages of Halanik and Sesera; a "bride-price" in that Uzun Hassan would extend some kind of effort to help defend Trebizond; Theodora's right to continue to profess the Christian faith, keep a chaplain, and act as protector of Christians subject to Uzun Hassan; and "as it turned out, Theodora's considerable (and probably unusual) right to influence Akkoyunlu foreign relations" Theodora's tomb in Diyarbekir was shown to an Italian visitor in 1507. Her two daughters found their way to Damascus where Caterino Zeno met them in 1512.
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While the bride price is assumed to be the generalized system in the indigenous population found by Cabeza de Vaca where the groom gives gift to the parents of the girl he wishes to marry in order to secure their permission, the bride service is based on a ritual where the husband must give every morsel of food he managed to collect or hunt to his wife. His wife then delivers the bounty to her parents and in return is gifted food to give back to her husband. This ritual goes on for an unknown number of months, but when it is concluded the pair typically then engage in patrilocal residence. In terms of marriage, divorce is a common aspect typically only to marriages that have not created any children and is unlikely if children have been born from the marriage.
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The Oxford Handbook of Evolutionary Psychology, Edited by Robin Dunbar and Louise Barret, Oxford University Press, 2007, Chapter 31 Kinship and descent by Lee Conk and Drew Gerkey According to an evolutionary psychology hypothesis that assumes that descent systems are optimized to assure high genetic probability of relatedness between lineage members, males should prefer a patrilineal system if paternal certainty is high; males should prefer a matrilineal system if paternal certainty is low. Some research supports this association with one study finding no patrilineal society with low paternity confidence and no matrilineal society with high paternal certainty. Another association is that pastoral societies are relatively more often patrilineal compared to horticultural societies. This may be because wealth in pastoral societies in the form of mobile cattle can easily be used to pay bride price which favor concentrating resources on sons so they can marry.
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However, mahr is distinct from dower in two ways: 1) mahr is legally required for all Islamic marriages while dower was optional, and 2) mahr is required to be specified at the time of marriage (when a certain amount is promised, if not paid immediately), while dower is not paid until the death of the husband. Mahr also can be classified as a form of "bridewealth", described by anthropologists as payments made from the kin of the groom to the kin of the bride; however, mahr is paid directly to the bride and not her parents. In fact, as her legal property, mahr establishes the bride's financial independence from her parents and in many cases from her husband, who has no legal claims to his wife's mahr. The terms "dowry" and "bride price" are sometimes incorrectly used to translate mahr, but mahr differs from dowries in many other cultures.
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The extremely elaborate nature of their dresses, comprising glass pieces, beads and sea-shells on a mainly red material, means that they are worn for months between careful launderings. The practice of paying a bride price to the girl's father traditionally applies on betrothal, which is a community celebration, although the payment of a dowry by the bride's family is becoming evident. The value of this transaction is set by the Gor panchayat and is now a monetary figure; it was traditionally eleven rupees and either four bullocks or one bullock and three cattle unless the groom's family was particularly wealthy. The theory was that this payment compensated the bride's family for their loss of her domestic services, although the money was then spent by them on the marriage ceremonies and one of the animals was decorated and given to the bride after the marriage.
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A variant form of manilla, decorated with a geometric design, in the collection of the Sforza Castle in Milan, Italy Internally, manillas were the first true general-purpose currency known in West Africa, being used for ordinary market purchases, bride price, payment of fines, compensation of diviners, and for the needs of the next world, as burial money. Cowrie shells, imported from Melanesia and valued at a small fraction of a manilla, were used for small purchases. In regions outside coastal west Africa and the Niger River a variety of other currencies, such as bracelets of more complex native design, iron units often derived from tools, copper rods, themselves often bent into bracelets, and the well-known Handa (Katanga cross) all served as special-purpose monies. As the slave trade wound down in the 19th century so did manilla production, which was already becoming unprofitable.
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Women in these cultures largely "…share the cultural logic that marital rape is a contradiction in terms…" while men simultaneously "…see women's sexual consent in marriage as taken for granted…" and therefore "…reject the very concept of marital rape" (Smith, 2016). The act of imposing sexual intercourse against the will of the wife is often not identified as morally wrong, and so it is difficult to attempt to stop the practice, "Often, men who coerce a spouse into a sexual act believe their actions are legitimate because they are married to the woman." (WHO, pp. 149). This idea that sexual intercourse in marriage is 'legitimate' and so it cannot be illegal even when forced, is in some parts of the world fueled by the custom of bride price: its paying is seen as earning the man the right to sexual and reproductive control of his wife.
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In northern Arabia the custom is very strong and any outsider wishing to marry a woman must first come to the paternal male cousin, ask his permission, and pay him what he wants, and a man who marries off his daughter without the consent of the paternal male cousin may be killed by family members. The right of the paternal male cousin is such that a shaykh may not be able to prevail against it. Among the Bedouin it can happen that a paternal male cousin can lodge a complaint after the marriage has taken place, compelling the father to reimburse the bride price or have the marriage annulled. If the paternal male cousin cannot marry his paternal female cousin immediately due to financial or other considerations, the paternal male cousin can also "reserve" her by making a public and formal statement of his intentions to marry her at a future date.
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Published work generally deals with women as visible participants in the revolution, employment as vehicles for women's liberation, Confucianism and the cultural concept of family as sources of women's oppression. While rural marriage rituals, such as bride price and dowry, have remained the same in form, their function has changed. This reflects the decline of the extended family and the growth in women's agency in the marriage transaction.Gail Hershatter, Women in China's Long Twentieth Century (2007) In recent scholarship in China, the concept of gender has yielded a bounty of new knowledge in English- and Chinese-language writings.Gail Hershatter, and Zheng Wang, "Chinese History: A Useful Category of Gender Analysis," American Historical Review, Dec 2008, Vol. 113 Issue 5, pp 1404-1421Shou Wang “The ‘New Social History’ in China: The Development of Women’s History.” The History Teacher (2006). 39#3: 315–323 Mandarin's Family at Cards, Thomas Allom; G. N. Wright (1843).
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In this respect wives are dealt with in a different manner from other forms of property .... A brother may take the widow as his wife .... A brother may also sell the wife rights in the widow to another man, but in order to understand this transaction we must consider a mystical aspect of Sonjo marriage. It is believed that when a married person dies he will ultimately be reunited with his spouse in the spirit world. This belief is expressed in a myth: In former times the dead sometimes returned to earth to help their relatives here, but the last spirit to so materialize on earth was insulted and vowed that thereafter the dead would remain forever in the spirit world; she explained before departing that the spirits of dead husband and wives waited in the spirit world for their spouses to die, and were then reunited with them there. This belief has a practical bearing on bride-price transactions.
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Old Book of Tang, vol. 16 . She was Emperor Xianzong's 10th daughter over all.Old Book of Tang, vol. 195 . Late in Emperor Xianzong's reign, Huigu, then reigned by Baoyi Khan, made repeated overtures to request a Tang princess to be married to Baoyi Khan under the Heqin system. Eventually, after a mission headed by the Huigu diplomat Hedagan (合達干), Emperor Muzong agreed to have Princess Taihe's older sister Princess Yong'an married to Baoyi Khan — but as Baoyi died in 821, the marriage never took place.Old Book of Tang, vol. 83 . After Baoyi Khan died in 821 and was succeeded by Chongde Khan, Chongde Khan continued to seek marriage with a Tang princess, and he sent a delegation including a number of officials and two Huigu princesses, along with a bride price of horses and camels. Later in 821, Li Heng, who was by now emperor (as Emperor Muzong), agreed to marry Princess Taihe to Chongde Khan.
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At Zhangsun's suggestion, Emperor Taizong created a younger son, Li Zhi the Prince of Jin (who, like Li Chengqian and Li Tai, were born of Empress Zhangsun), crown prince, who was considered kinder and gentler, while exiling Li Chengqian and Li Tai. However, starting later that year, Emperor Taizong began to doubt whether Li Zhi's personality was sufficiently strong to serve as emperor, and he toyed with the idea of making another son, Li Ke the Prince of Wu, a son of his concubine Consort Yang (Emperor Yang of Sui's daughter), crown prince, but did not do so due to strong opposition by Zhangsun Wuji. Meanwhile, coming to the belief that he made an ill-advised promise to Yinan to give him Princess Xinxing in marriage, Emperor Taizong demanded a large amount of bride price – 50,000 horses, 10,000 cows and camels, and 100,000 sheep—a price that Yinan agreed to, but could not immediately collect and deliver. Emperor Taizong used it as an excuse to cancel the marriage agreement.
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It was said that Yi'nan continued to be unhappy with Eastern Turkic Khagante's existence, and continued to harass the Eastern Turkic Khaganate. (Yi'nan, however, tried to maintain peaceful relations with Tang, and at one point was engaged to marry Emperor Taizong's daughter Princess Xinxing, but Emperor Taizong regretted the marriage agreement and broke it in 643 under the pretense that Yi'nan's offer of bride price (with livestock) was not paid for on time.) When Emperor Taizong sent further emissaries to order Yi'nan from attacking the Eastern Turkic Khaganate, Yi'nan's response was: Around the new year 645, Ashina Simo's people, apparently under the Xueyantuo pressure, collapsed and abandoned Ashina Simo. (At this time, Emperor Taizong was deep in his preparation to attack Goguryeo, and therefore, if Xueyantuo had attacked, might not have been able to protect the Eastern Turkic Khaganate.) They crossed the Yellow River south, seeking to be settled among Sheng (勝州, also in modern Hohhot, but south of the Yellow River) and Xiazhou (夏州, roughly modern Yulin) Prefectures. Despite officials' opposition, Emperor Taizong agreed, and did so.
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The problem of child marriage is at times justified on the basis of religious foundations. Historically, it can be explained as a reaction to invasions by foreigners; desire to perpetuate the cult of the family by marrying the son early; by marrying the daughter early to escape the discredit caused to the family by the presence of grown-up maiden; or by desire of the mother to marry her son early so that she may sooner obtain the possession of a daughter-in-law in whom the mother could inculcate her habits of obedience and who could share the domestic chores with the mother. In the case of parents, sometimes it is due to their keenness to relieve themselves of the responsibility of marrying their daughter. They are also considered socially acceptable for reasons of responsibility and economically desirable for saving marriage expenses, bride price/ dowry.Williams, L.F, Rushbrook, India in 1919; A report Prepared for Presentation to Parliament in accordance with the requirements of section 26 of the Government of India Act Calcutta, 1920, p. 125.
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It was said that Yi'nan continued to be unhappy with Eastern Tujue's existence, and continued to harass Eastern Tujue. (Yi'nan, however, tried to maintain peaceful relations with Tang, and at one point was engaged to marry Emperor Taizong's daughter Princess Xinxing, but Emperor Taizong regretted the marriage agreement and broke it in 643 under the pretense that Yi'nan's offer of bride price (with livestock) was not paid for on time.) When Emperor Taizong sent further emissaries to order Yi'nan from attacking Eastern Tujue, Yi'nan's response was: Around the new year 645, Ashina Simo's people, apparently under the Xueyantuo pressure, collapsed and abandoned Ashina Simo. (At this time, Emperor Taizong was deep in his preparation to attack Goguryeo, and therefore, if Xueyantuo had attacked, might not have been able to protect Eastern Tujue.) They crossed the Yellow River south, seeking to be settled among Sheng (勝州, also in modern Hohhot, but south of the Yellow River) and Xia (夏州, roughly modern Yulin, Shaanxi) Prefectures. Despite officials' opposition, Emperor Taizong agreed, and did so.
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It was said that, at the time, after all of the military action, Bin Prefecture was in a state of confusion and disrepair. Once Fang arrived there, he did what he could to comfort the people, repair the buildings, and put officials in their proper places. In 759, Emperor Suzong issued an edict praising him and recalling him to serve on the staff of the new crown prince Li Yu. In 760, he was made the minister of rites (禮部尚書, Libu Shangshu), but was soon sent out of the capital to serve as the prefect of Jin Prefecture (晉州, in modern Linfen, Shanxi) and then the prefect of Han Prefecture (漢州, roughly modern Deyang, Sichuan). While he was at Han Prefecture, he paid a large bride price to the official Li Rui (李銳) to get Li Rui to give his nephew Lady Lu to be the wife of Fang's oldest son Fang Cheng (房乘), who was blind in both eyes from birth.
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Launching as a publishing company in May 1967,Saipan Elegy and Other Poems by James Grady; A Stained Glass Raree Show by Libby Houston; Selected Poems by James Reeves — Allison & Busby, May 1967. A & B in its first two decades published writers including Sam Greenlee, Michael Moorcock, H. Rap Brown, Buchi Emecheta, Nuruddin Farah, Rosa Guy, Roy Heath, Chester Himes, Adrian Henri, Michael Horovitz, C. L. R. James, George Lamming, Geoffrey Grigson, Jill Murphy, Andrew Salkey, Ishmael Reed, Julius Lester, Alexis Lykiard, Colin MacInnes, Arthur Maimane, Adrian Mitchell, Ralph de Boissière, Gordon Williams, Alan Burns, John Clute, James Ellroy, Giles Gordon, Clive Sinclair, Jack Trevor Story, John Edgar Wideman, Val Wilmer, Margaret Thomson Davis, Dermot Healy, Richard Stark, B. Traven, Simon Leys, and others.Allison & Busby list of books, archINFORM. Among the imprint's original titles are The Spook Who Sat by the Door (1969), Behold the Man (1969), The Final Programme (1969), The English Assassin (1972), The Worst Witch (1974), The Bride Price (1976), The Lives and Times of Jerry Cornelius (1976), The Condition of Muzak (1977), Gloriana (1978), The Chairman's New Clothes: Mao and the Cultural Revolution (1979), and The True History of the Elephant Man (1980).
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On the day of the proper ceremony which takes place at the bride's family house, the groom and his family will be seated with the bride's father and his kinsmen in a sitting room while other guests seat outside, the announcer or moderator known as Mma Ofiori Ndo [ female] Ette Ofiori Ndo [male] will announce each item to be presented to the hearing of the guests seated outside. One of the major items to be presented is a box ‘Ekebe’ which contains different kinds of clothing, accessories, shoes to show how the groom will take care of the wife he is to be given. The bride price Okuk Ndo is paid, Ufop Iso Eka Eyen is paid to the bride's mother, Ufop Iso Ete Eyen is paid to the bride's father, the groom also pays Okpono Ndidito loosen the ties on his bride's feet and arms to officially claim her. When the ofiori ndo calls for drinks to be presented to the bride's family, two well adorned maidens emerge with a brass tray containing the drinks [known as akpankpang] balanced on their heads for presentation.
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