Visiting marriage

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Visiting marriage in ethnosociology describes a form of marriage in which the partners do not move in together after their marriage, but stay separately and only visit each other temporarily, usually the husband comes to the wife overnight. This marital residential sequence, in which both spouses stay at their own place of residence or that of their family, is called natolocal ( Latin “at the place of birth ”) or duolocal (“in two places”).

Today, visiting marriage is a common relationship and marriage form the Chinese people of the Mosuo witnessed where they tisese is called ( "back and back", English walking marriage ). Occasionally it is also found among other ethnic groups and indigenous peoples who derive their descent and line of succession according to the maternal line ( matrilinear ) , for example with the Khasi in northeast India and the neighboring Jaintia ( Synteng ). It is common during the first two years of marriage among the patrilineal Nuer people in Sudan , Africa .

Origins

The natolocal order of residence of both spouses at the respective place of their birth and the associated visiting marriage was and is predominantly found among peoples under maternal law (around 160 of 1,300 ethnic groups worldwide). In these societies , children grow up with their mother and her family, whose land they are secured by (see matrifocality ). The father contributes to their maintenance to a different extent , but often takes on social paternity for the children of his own sister and is responsible for their care (a so-called avunculate ). If the wife does not move in with her husband, but the husband retains his duties in his family of origin, there is a separate housing arrangement.

In 1952, the German ethnologist Wilhelm Schmidt put forward the thesis that visiting marriage was an “even older form of maternal right”.

Examples

The matrilineal peoples for whom visiting marriages with natolocal living arrangements were previously common include the Nayar in southern India and the Ainu in northern Japan . The Minangkabau on the Indonesian island of Sumatra used to have a certain “willingness to migrate” on the part of men: They stayed in the men's clubhouse during the day, and at night they had a place to sleep in their wife's house. In the 17th century, Dutch colonial rulers described visiting marriage as a common form of the Siraya , an indigenous people of Taiwan . An earlier form of visiting marriage was found in North America with the Navaho and the Iroquois , it is said to have also existed with the Hopi Indians (see clan mother ). Currently, visit Watch found in northeast India in the Khasi and Jaintia the neighboring ( Synteng ) and the Chinese people of the Mosuo .

A “temporary visiting marriage” can also be found among peoples and ethnic groups who regulate their line of succession via the patrilineal line ( patrilinear ). With them, the natolocal order of housing is rarely practiced on a long-term basis, usually only as a transition period until the couple moves in together permanently, as in the African Sudan with the Nuer . On the southwest coast of Japan it was widespread as an intermediate phase until the wife finally moved to her husband; today it is rarely found there. With many ethnic peoples in southern China and occasionally with the Han Chinese , the woman initially returned to her own family after the wedding and visited her husband only temporarily; She only moved in with her husband when she was pregnant or after the birth of her first child.

Some Islamic countries allow a limited " temporary marriage " (mutʿa) between one hour and 99 years, whereby the husband does not enter into any obligation for maintenance and housing for the wife and both usually remain at their own place of residence.

See also

literature

  • Chuan-kang Shih: Tisese: The Primary Pattern of Institutionalized Sexual Union. Chapter 3 in: Same: Quest for Harmony: The Moso Traditions of Sexual Union and Family Life. Stanford University Press, Stanford 2009, ISBN 978-0-8047-7344-7 , pp. 73-100 (English; tisese refers to visiting marriage ; Shih wrote her doctoral thesis in 1989 on the Mosuo; pages 73-90 in the Google book search) .
  • Eileen Rose Walsh: From Nü Guo to Nü'er Guo: Negotiating Desire in the Land of the Mosuo. In: Modern China. Volume 31, Number 4, Sage Publications, Thousand Oaks October 2005, pp. 448-486 (English; describes current forms of relationships; Walsh wrote her doctoral thesis on the Mosuo in 2001; preview at JSTOR ).

Documentaries

  • Uschi Madeisky , Klaus Werner: Where only the night belongs to the husband: Visiting marriage to the Jaintia in India. Colorama Film for NDR , Germany 1999 (60 minutes; info ; the Jaintia / Synteng are neighbors of the Khasi in northeast India).
  • Uschi Madeisky, Klaus Werner: The Daughters of the Seven Huts: Matriarchy of the Khasi in India. Colorama Film for Arte / ZDF, Germany 1997 (56 minutes; info ; contains an example of a visiting marriage).

Web links

  • Lukas, Schindler, Stockinger: Natolokale residence. In: Online Interactive Glossary: ​​Marriage, Marriage, and Family. Institute for Cultural and Social Anthropology, University of Vienna, 1997 (in-depth remarks on the marital residential sequence, with references).;
  • Brian Schwimmer: Natalocal Residence. In: Tutorial: Kinship and Social Organization. Department of Anthropology, University of Manitoba, Canada, 2003 (English, extensive kinship tutorial).;
  • Visiting Marriage of the Mosuo: Walking Marriages. (No longer available online.) Lugu Lake Mosuo Cultural Development Association, Canada / China, 2006, archived from the original on December 8, 2013 (English, detailed representation).;
  • Lisa Fischer: Mutterwitz - or the common sense of social relationships among the Mosuo. (No longer available online.) In: Wiener Zeitung : EXTRA Lexikon. February 18, 2000, archived from the original on February 6, 2006 .;

Individual evidence

  1. ^ Dieter Steiner : Characteristics of matricentric societies: To social order. In: Social in the narrower sense. Own website, Zurich, 1998, accessed on September 1, 2019 : “For their part, men also stay in the maternal household. There they have rights and obligations: on the one hand, they are involved in the decisions and, on the other hand, they have to help secure their livelihood. The marriages take the form of "visiting marriages"; H. the men come to visit the women at night and are back in the house where they were born at dawn. According to Fox's proposal, such an arrangement should therefore be better described as "natolocal", because all live in the place of their birth. " (Referring to Robin Fox : Kinship and Marriage. An Anthropological Perspective. Penguin Books, Harmondsworth 1967/1973.)
  2. ↑ Chuan-kang Shih: Tisese: The Primary Pattern of Institutionalized Sexual Union. Chapter 3 in: Same: Quest for Harmony: The Moso Traditions of Sexual Union and Family Life. Stanford University Press, Stanford 2009, ISBN 978-0-8047-7344-7 , p. 75 (English; side view in Google book search).
  3. ↑ a b Donna L. Leonetti u. a .: In-law Conflict: Women's Reproductive Lives and the Roles of Their Mothers and Husbands among the Matrilineal Khasi. In: Current Anthropology Volume 48, Number 6, 2007, pp. 861–890, here p. 862 (English; doi: 10.1086 / 520976 ; PDF: 450 kB, 32 pages on digitalcommons.unl.edu ): “Men go out to marry and become attached and committed to their wives' households to varying degrees, with roles ranging from household head to peripheral member to night visitor. "
  4. ↑ a b Documentary by Uschi Madeisky , Klaus Werner: Where only the night belongs to the husband: Visiting marriage with the Jaintia in India. Colorama film for NDR , Germany 1999 (60 minutes; info ).
  5. ^ J. Patrick Gray: Ethnographic Atlas Codebook. In: World Cultures. Volume 10, No. 1, 1998, pp. 86–136, here p. 104: Table 43 Descent: Major Type (one of the few evaluations of all 1267 ethnic groups at that time; PDF: 2.4 MB, without page numbers on ss.uci. edu ): "584 patrilineal [...] 160 matrilineal" (46.1% patrilineal; 12.6% matrilineal). The Ethnographic Atlas by George P. Murdock contains data sets for 1300 ethnic groups (as of August 2019).
  6. ^ A b Robin Fox: Kinship and Marriage. To Anthropological Perspective. Cambridge University Press, Cambridge 1967, ISBN 0-521-27823-6 , pp. 99-100 (English; side view in Google book search).
  7. ^ Wilhelm Schmidt : Origin of the kinship systems and marriage regulations. In: Anthropos. Volume 47, Issue 5–6, September – December 1952, Paulusdruckerei, Freiburg in der Schweiz 1952, pp. 767–783, here p. 781.
  8. ↑ Barbara Lenz: Matrilinearity, modernity and mobility. Migration of women among the Minangkabau. In: Journal of Ethnology . Volume 130, Issue 2, 2005, pp. 245-271, here p. 247.
  9. ↑ See on this John Robert Shepherd: Marriage and Mandatory Abortion among the 17th-century Siraya. In: American Ethnological Society Monograph Series. No. 6, American Anthropological Association, Arlington 1995, ISBN 0-913167-71-1 (English).
  10. ^ Josef Haeckel: The mother right among the Indian tribes in southwestern North America and its cultural and historical position. In: Journal of Ethnology . Volume 68, Issue 1–3, Behrend, Berlin 1936, pp. 227–249, here p. 238.
  11. ↑ Dieter Steiner : Example of a matricentric society: The Iroquois - The large matrilineal family. In: Social in the narrower sense. Own website, Zurich, 1998, accessed on September 1, 2019 .
  12. ↑ Lukas, Schindler, Stockinger: Natolokale Residenz. In: Online Interactive Glossary: ​​Marriage, Marriage, and Family. Institute for Cultural and Social Anthropology, University of Vienna, 1997, accessed on September 1, 2019 .
  13. ↑ a b Taryō Obayashi: Traditional types of societies and culture provinces in Japan. In: Japanese Studies. No. 6, 1995, pp. 165–203, here pp. 186/187 ( PDF: 2.6 MB, 39 pages on contemporary-japan.org ( Memento from June 10, 2015 in the Internet Archive )).