In all cultures, marriage is a consequential matter not only to the adults immediately involved, but also to their families and to the broader community. In societies that practice unilineal descent, the newly married couple moves away from one family and toward another. This creates a disadvantage for the family that has “lost” a son or daughter. For example, in a patrilineal society, while the wife will remain a member of her birth lineage (that of her father), her children and her labor will now be invested mostly in her husband’s lineage. As a result, in societies practicing unilineal descent, there is a marriage compensation from one family to the other for this perceived loss. Marriage compensation is the transfer of some form of wealth (in money, material goods, or labor) from one family to another to legitimize the marriage as a creation of a new social and economic household. It is not seen as payment for a spouse, but as recognition that the marriage and future children are part of one lineage rather than another (Stone 1998, 77). There are several forms of marriage compensation, each symbolically marked by specific cultural practices. Bride wealth: Bride wealth (also called bride price) is the transfer of material and symbolic value from the groom’s to the bride’s family. Depending on the cultural group, this may involve transfer of money, cattle, house goods, jewelry, or even symbolic ritual artifacts. Bride wealth is the most common form of marriage compensation across cultures. In her study of the Thadou Kukis of northeast India, Burma, and Bangladesh, Indian sociologist Hoineilhing Sitlhou (2018) explores how bride wealth has changed over time. Historically, the items exchanged included cows, copper gongs, silver earrings, and ceremonial clothing for the bride’s parents. Today, more contemporary items are offered, such as gold jewelry, cars, furniture, appliances, and land. One practice that has not changed is paying a portion of the bride wealth prior to the marriage ceremony and the remainder at some later point so that the groom remains in respectful debt to the bride’s family. In other societies, bride wealth must be paid in full before the marriage is considered legitimate. If marriages conducted using bride wealth end in divorce, normally the bride wealth (or equivalent value) is returned to the groom’s family to signify the dissolution of the contract. Bride service: Similar to bride wealth, bride service involves a transfer of something of value from the groom’s to the bride’s family, but in this case the arrangement involves the contracted labor of the groom, whether before or after the marriage. Future grooms may work for months or years for the bride’s family (usually her father’s household) prior to the marriage, or husbands may work for months or years with the bride’s family after the marriage. In the first case, the groom completes his service prior to the marriage and then moves with the bride back to his family after the marriage. In the second case, the newly married couple remains in residence with the bride’s family until the service is concluded. The advantage of the second type of service is that frequently the wife is living with her mother when her first child (or children) is born. While her children are aligned with her husband’s family as far as descent (and inheritance), her parents are able to support the couple and their first child or children for a period of time. The contractual obligations of bride wealth and bride service are not without conflict. In many unilineal societies, these obligations create a great deal of strife and conflict that can go on for years. What if the marriage is temperamentally difficult? What if the wife is barren or a child dies? What if the husband’s family suffers economic challenges that create a disparity between what he can offer their family of procreation and what the wife’s lineage could offer the children? Each of these situations creates conflict. Sometimes these conflicts between lineages (because marriage is seen as a contract with the larger family) spill over into the larger society and create larger social divisions. Dowry: Dowry, a third form of marriage compensation, functions differently than bride wealth and bride price. Dowry is a form of material value, such as money, jewelry, house goods, or family heirlooms, that the bride brings into her own marriage to provide her with wealth within her husband’s lineage. In some societies women turn their dowry over to their husbands, but in other societies they retain rights to this wealth as married women. Among Nepalese Brahmans, sons inherit land and property equally at the death of the father, while women receive a dowry of clothing, jewelry, and household utensils from their own patriline at marriage (Stone 1998). They will use this wealth for status within the marriage. In other societies, women create a dual inheritance for their own daughters from their dowry, passing their dowry down through their daughters. Regardless of how the wealth is used, a woman’s most stable route to higher status within a patrilineal society is through the birth of her sons. It is sons within the patriline who will bring wives into their father’s household and increase the size and prominence of the patriline through the birth of their children. In patrilineal societies, women with many sons typically carry a higher social status. Figure 11.16 A display of a woman’s dowry in Turkmenistan, in Central Asia. These goods have been laid in preparation for the woman’s marriage. (credit: “wedding gifts 2” Salvatore D’Alia/flickr, CC BY 2.0) While marriage compensation is most commonly associated with patrilineal societies, it is important to note that almost all marriages represent shared investments of one kind or another. Since marriage is the creation of a new family, spouses most often bring with them into their marriage their skills, traditions, and social networks, all of which carry symbolic weight within societies.

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