Bridewealth a Pardon: New Relationships and Restoration of Good Daughters

Abstract

Bridewealth is recognized as vital in the reproduction and reconfiguration of Pacific environments and women play an integral role in this process. In contemporary Papua New Guinea (PNG), bridewealth is reconfigured by kin to acknowledge the considered actions of women as they enter into relationships with men. This paper will explore how women's choices impact and influence their experience of these exchanges and determine the role of women and their kin as they undertake these practices. Here I aim to understand how the social relatedness that frames bridewealth exchanges enables the practices of bridewealth to be used as a tool for recognition of women's choices, autonomy and personhood. Although women enter into relationships without initial kin approval, bridewealth practices converge ultimately with a women's autonomous choice of husband. Wardlow suggests (2006:86) 'bridewealth confers value and dignity on female gender', and going beyond her observation, I show that bridewealth has been useful in achieving this in regard to managing and supporting social, kin and affinal relationships. This article will explore two cases, to identify what each tells us about women's ability to act in ways that are beneficial to them and important to kin. I show how moral evaluations frame (pasin) and recognize (luksave) kin and social relationships that ultimately constitute their personhood.

Does bride price harm women? Using ethnography to think about causality

“…Customary divorce involves not only the couple but also their families (Brown & Care, 2005). The husband's family can request that the bride's kin repay the bride price, preventing women from leaving if their relatives are unwilling or unable to pay for the divorce and pressure them to return to their husbands (Panoff, 1978; Wilson, 1987; Rosi & Zimmer-Tamakoshi, 1993; Zimmer-Tamakoshi, 1993; Goddard, 2010; Jourdan & Labbé, 2020; Neuendorf, 2020; Henry & Vávrová, 2020). The woman's situation is particularly problematic when the bride price was high or she has not met expectations (Wilson, 1987; Rosi & Zimmer-Tamakoshi, 1993; Zimmer-Tamakoshi, 1993; Henry & Vávrová, 2020).…”

“…Formalising relationships with bride price therefore clarifies the rights and obligations of both spouses (Goddard, 2010), which remains attractive. When unmarried Baimuru couples in Papua New Guinea fall pregnant, they often approach the woman's kin to formalise the union with bride price, which validates the woman's choices, puts the relationship on a more solid footing, secures material support from her partner and ensures he meets his obligations to her kin (Neuendorf, 2020). Moreover, bride price makes divorce costly for men if their relatives are unwilling to pay for a second marriage (VWC, 2011).…”

“…Either way, many women want to marry with bride price (Goddard, 2010; Neuendorf, 2020; Paini, 2020), and case studies suggest that breaking with established customs creates its own risks. In many areas of Papua New Guinea, the bride's kin have traditionally received bride price in a formal ceremony (Goddard, 2010).…”

“…Elders often accept these decisions, for the sake of their grandchildren or to avoid conflict (Neuendorf, 2020; Servy, 2020; Wiessner & Pupu, 2021). Kin are more likely to accept a premarital pregnancy if the woman can support herself or she is in a relationship with a committed partner (Neuendorf, 2020).…”

“…Finally, in patrilineal societies, children are affiliated with the father's lineage, bride price establishes legal paternity and thus the father's rights over children, and his kin provide access to land and other heritable resources (Zorn, 2010a;Corrin, 2016;Jourdan & Labbé, 2020). The husband therefore typically retains custody after bride price is paid, further preventing women from leaving (Care & Brown, 2004;Corrin, 2016;Neuendorf, 2020;Henry & Vávrová, 2020;Jourdan & Labbé, 2020). Without bride price, the husband and his family have less leverage over the woman, making it easier for her to return to her relatives (Neuendorf, 2020).…”