Fraternal Polyandry and Land Ownership in Kinnaur, Western Himalaya

Rahimzadeh, Aghaghia

doi:10.1007/s10745-020-00181-1

Cited by 6 publications

(3 citation statements)

References 27 publications

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“…Fraternal polyandrous marriage where two or more brothers share the same bride, is an alternative solution. It appears to be a way for families to avoid partitioning real and movable property and meet the high labour demands of harsh environments, such as Tibet and Nepal (Rahimzadeh 2020), but also parts of Sri Lanka and India (Starkweather and Hames 2012). Yet, ecological and economic constraints do not always guarantee the stability of polyandry in the face of spousal conflict.…”

Section: Discussionmentioning

confidence: 99%

Monks relax sibling competition over parental resources in Tibetan populations

Zhou

Micheletti

et al. 2022

Behavioral Ecology

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Why parents in some societies induce some of their sons to become religious celibates is an evolutionary puzzle. Some have speculated that this might be associated with brother competition for family resources. However, the behavioral ecology of monks and the possible links with competition between brothers remain unexplored. Here, we use demographic data from Amdo Tibetan agropastoralists in western China to evaluate what factors determine the probability of becoming a monk and explore the possible association between wealth and having a monk brother. We found that boys with at least one older brother are more likely to become celibate monks. Patrilocal heads of household, who inherit parental property, are more likely to be first-born sons, whereas men who marry uxorilocally, that is they move to their wife’s household, are generally second- or later-born sons. Moreover, we find that men with at least one monk brother are wealthier than men who only have non-celibate brothers. Together, these results suggest that sending a son to the monastery is a way for parents to decrease competition between brothers over family resources. Harsh and resource-limited environments, like the one we consider, can lead to the emergence of communal households, including polyandrous families, which used to be common in Tibetan areas. Directing one son to become a religious celibate offers a potentially effective solution to brother competition in our population.

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Section: Discussionmentioning

confidence: 99%

Monks relax sibling competition over parental resources in Tibetan populations

Zhou

Micheletti

et al. 2022

Behavioral Ecology

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“…Apenas 1% das culturas humanas adotam a poliandria, enquanto a poliginia é adotada em 82% das sociedades, ao passo que a maioria dos casamentos, mesmo em sociedades poligínicas, é monogâmico (Marlowe 2000;. Alguns estudos apontam que a poliandria na nossa espécie está associada às condições ambientais de escassez de recursos, nas quais famílias pobres não teriam como pagar um dote para múltiplos filhos, fazendo com que dois ou mais irmãos compartilhem uma esposa (Rahimzadeh 2020). Outros estudos apontam que a poliandria é mais comum em sociedades igualitárias, e pode ser mais provável de ocorrer em sociedades com maior razão sexual (mais homens na população) em resposta a altas taxas de mortalidade e absenteísmo masculino (Starkweather & Hames 2012).…”

Section: Evolução Da Monogamia E Do Comportamento Sexual Humanounclassified

Bases ecológicas e evolutivas do comportamento humano

Paulino de Albuquerque,

Varella Valentova,

Correa Varella

2024

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Este livro foi pensado para ser um primeiro texto didático e introdutório às bases ecológicas e evolutivas do comportamento humano, voltado para o ensino ao nível de graduação. Porém, este livro também pode ser útil para aqueles entrando na pós-graduação, especialmente vindos de áreas sem muita tradição de ensino e pesquisa ecológica e evolutiva. Embora cada capítulo possa ser lido em qualquer ordem, organizamos o livro de modo que a sequência sugerida, que vai do geral ao mais específico, permita ao aprofundamento gradual dos diferentes conceitos e disciplinas dedicadas aos estudos ecológicos e evolutivos do comportamento e da mente humana.

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“…Throughout human history, marriage practices and accompanying values have been altered with shifts in economies, sex ratios, population pressure and political strategies, generating the great variation that has so intrigued anthropologists (Van den Berghe, 1990 ; Westermark 1891 ). In most cases, marital norms were gradually altered to fit changing circumstances brought on by such factors as altered sex ratios from the slave trade (Dalton & Leung, 2014 ), edicts against polygyny and cousin marriage by the Catholic Church (Henrich, 2020 ) or growing land shortage in the Himalayas (Rahimzadeh, 2020 ). Today, technology, transportation, money, education and other innovations have altered patterns of communication, interaction and marital options, often within a generation.…”

Section: Introductionmentioning

confidence: 99%

When marital institutions break down: Impact and adaptation among the Enga of Papua New Guinea

Wiessner

Pupu²

2021

Evolut. Hum. Sci.

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Institutions to regulate marriage and sexual mores are nearly universal across human societies to assure production, reproduction, and weave the fabric of society. Stakeholders are many. What happens when marital traditions break down in times of rapid change? Taking a long-term perspective, we will first look at developments in marital institutions that occurred after the arrival of the sweet potato (ca. 400 BP) among the Enga of Papua New Guinea. Next, we will document changes in recent marital practices of 402 Enga women collected in 2007. With data from 270 public forums in customary courts applying restorative justice between 2008-19, we will consider: (1) impact of the breakdown of marital institutions and (2) responses to adapt norms to new practices. In the absence of regulation by 'traditional' institutions, individuals pursue their own interests and passions with negative outcomes for families and communities. Communities, NGOs, churches and government throughout PNG are seeking to adapt norms to new conditions. We consider both norm change resulting from community action via customary courts and what communities strive to preserve. Stable cultural institutions and accompanying norms are important factors in assuring production and reproduction; they can instill attitudes that inhibit change.

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Fraternal Polyandry and Land Ownership in Kinnaur, Western Himalaya

Cited by 6 publications

References 27 publications

Monks relax sibling competition over parental resources in Tibetan populations

Monks relax sibling competition over parental resources in Tibetan populations

Bases ecológicas e evolutivas do comportamento humano

When marital institutions break down: Impact and adaptation among the Enga of Papua New Guinea

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