Sunday, January 11, 2009

Altere normas de familias


(Languages of this post: Interlingua, English)


Le polyandria es un forma de matrimonio in le qual a un femina ha plus de un marito in le mesme tempore. Iste institution anque existe actualmente in varie regiones del Tibet e del Asia sud-oriental e debe esser intendite non como un forma de simple convenientia, ma un ver matrimonio que vermente es un forma de familia differente. Iste forma de maritage in ille paises es multo disveloppate e existe ubique como regula general, anque si il ha altere formas de matrimonio.

In general le maritos de un femina in un maritage polyandric es un gruppo de fratres qui face parte del familia etiam si le membro le plus juvene es adolescente. Le fratre plus ancian ha le major privilegios in le maritage. Ille selige le sponsa pro totos, stipula le contracto de matrimonio, e face le formalitates necesse pro establir le maritage, durante que le altre fratres debe promitter solmente de restar insimul, ma iste practicas varia secundo le consuetudes del region.

In alicun paises un del fratres pote vader via ab le domo commun e prender un altere uxor, ma ille conserva su derectos de marito sur le femina qui vive con le altere fratres, ben que illes non pote vantar nulle derecto sur le secunde femina que ille ha seligite pro se.

In altere partes le fratre major ha le derecto de chassar de casa su fratres minor sin fornir a illes qualcosa pro viver. Generalmente le fratres/maritos vive insimul sub un sol tecto. Totevia illes non vive in le casa familial simultaneemente. Sovente unes ex illes debe vader alibi pro labores e resta in le domo durante que un numero reducite de illes resta con lor sponsa collective.

Le casa generalmente ha duo cameras pro dormir, un pro le uxor e le altere pro le maritos. Le organisation del relationes sexual in le familias polyandric differe in le diverse localitates. In le parte oriental del Tibet e in le Sikkim non es obligatori que le feminas ha relationes con omne le fratres; illas ha un grande libertate de decision. Il essera a illa a seliger un ex le fratres o solmente le fratre major.

Secundo altere consuetudes, le fratres minor, quando illes vive in le casa commun, non ha ulle derecto conjugal. Tal vice illes de commun accordo se alterna in haber le prestationes sexual. Cata uno vivera con le femina per un determinate periodo de tempore, generalmente un mense.

Como signo de lor permanentia illes mitte le cappello o le bottas appendite al porta; e quando un de illes los levara, isto significa que su torno es finite e le uxor es libere pro un altere fratre. Tamen le major derectos son reservate al marito real (le fratre major), qui concede un exclusive possession del uxor al alteres solmente durante su absentia.

In India le favores del femina es equalmente dividite semper con le consenso del fratre major. Il es evidente que le fratres minor ha un position de inferioritate con respecto al frate major, e tante vices illes es considerate simple domesticos.

Presso le nayares sovente se attinge un forma de cohabitation multo harmoniose, proque il ha un equalitate de derectos inter tote le fratres. De facto cata uno assume le responsabilitate e le prerogativas marital per un periodo de tempore stabilite.

Le question de filios veni resolvite in varie modos, secundo le locos e le tribos. Generalmente tote le filios nascite ex plure maritos veni attribuite al tutela e al mantenimento del prime marito: le fratre major. Altere vices le matre decide qual es le patre del filio. Presso alicun gentes necuno del possibile patres recognosce legalmente le filios qui veni elevate sin establir con illes ligamines de parentela.

Presso le Ludakhes, le femina, ultra esser uxor de diverse fratres, pote maritar se con un homine qui non face parte del familia de su maritos. In general, le nove matrimonio es facite con un homine juvene qui non ha ligamines patrimonial con le fratre major.

Iste nove marito, qui in practica es un amante del femina, es nominate "magpa". Le femina anque pote sponsar un homine sin fratres, qui, a su vice, selige un o plure homines foras le parentela, qui deveni maritos qui participa regularmente al union sexual con lor uxor commun.

Inter le todas, le femina qui contrahe matrimonio pote prender altere homines qui deveni su amantes official. Le femina sovente selige su amantes, ma in multe casos il es le prime marito qui los selige. Sovente ille ha le derecto de approbar o rejicer le nove amantes selegite per su uxor.

Sovente le numero de amantes amonta a dece o anque plus. Le mores social que governa iste amantes varia multo anque inter le nayares, e le libertate in le comportamento sexual feminin ha un sol obstaculo: il es severmente prohibite de haber relationes extraconjugal con homines de casta inferior. E si un del maritos del femina vole abandonar le sponsa commun e maritar se con un altere femina, ille lo pote facer liberemente.

Il ha anque altere formas de polyandria in le quales le maritos non es fratres o parentes, ma simplemente amicos. In le Tibet, presso le lhassas, sovente le patre o le oncle del marito divide le lecto conjugal con le sponsa de su filio o nepote. In altere locos, si un puero se uni con un familia durante que ille attende su maturitate, su patre e su sponsa ha relationes sexual. Le prole ex iste activitate sexual son considerate filios del juvene marito. In certe situationes in le quales le femina sponsate es multo plus ancian que su marito, qui in practica es un adolescente, illa es autorisate a conviver con le patre del sponso, ma anque con un altere parente strictemente del mesme casta.

Il ha casos presso populos asian in le quales le polyandria es realisate quando un homine se inamora del sponsa de un altere. Ille lo dice apertemente al sponso de illa e, generalmente, ille veni recipite per le marito del femina que ille ama, in le rolo de "fratre de amor".

Le existentia del polyandria es variemente justificate secundo le diverse regiones in le quales illo se ha disveloppate. In le Tibet le cultivation del campos con un area limitate non permitte le incremento del numero de familias dedicate al agricultura, e isto justifica le union de multe homines con un sol femina sub un sol tecto. Iste consuetude impedi un forte augmentation del population, un phenomeno que esserea damnose in regiones in le quales le production agricole es semper multo limitate.

Un altere ration que justificava le polyandria era le necessitate frequente de parte del homines de quitar le domo pro facer le guerriero, le pastor, o le commerciante per longe periodos de tempore, durante le quales le femina forsan haberea remanite sol. Con un systema de plure maritos, un o duo a torno pote restar in casa con illa e occupar se del labores domestic.

Presso le eskimos, qui generalmente son monogamic, le polyandria es practicate in caso de sterilitate, ma anque le marito pote conceder se plure feminas pro le mesme motivo.

Le feminas polyandric in iste societates es ben contente de su position de importantia e de respecto inter le homines de lor vitas.

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Other norms for Families

Polyandry is a form of marriage in which a woman has more than one spouse at the same time. This institution also exists right now in various regions of Tibet and southeast Asia and should be understood not as a simple convenience but as a true marriage that really is a different form of family. This form of marriage in those countries is highly developed and exists everywhere as a general rule, though there are still other forms of matrimony.

In general the husbands of wives in a polyandrous marriage are a group of brothers who are part of the family even if the youngest member is an adolescent. The oldest brother has the greatest privileges in the marriage. He selects the wife for everyone, stipulates/dictates the matrimonial contract, and takes care of the necessary formalities to establish the marriage, while the other brothers must promise only to stay together. But these practices vary according to the customs of the region.

In some countries one of the brothers can leave the common family home and take another wife, but he maintains his marriage rights over the woman who lives with the other brothers, though they can claim no rights over the second woman that he has claimed for himself.

In other areas the oldest brother also has the right to throw out of the house his younger brothers without giving them anything to live on. Generally the brothers/husbands live together under a single roof. Still they do not live in the family house (simultaneously)/(at the same time). Often they must go (elsewhere)/(somewhere else) while a reduced number of them stays at home with their collective wife.

The house generally has two bedrooms, one for the wife and the other for the husbands. The organization of sexual relations in polyandrous families is different in the various localities. In the eastern part of Tibet and in Sikkim it is not obligatory for women to have relations with all the brothers; they have great liberty of decision. It is up to her to select one of the brothers or only the oldest one.

According to other customs, the younger brothers, when they live under a common roof, do not have any direct conjugal rights. Perhaps by common agreement they take turns for their sexual favors. Each one will live with the woman for a determined period of time, generally a month.

As a sign of their tenure they hang their hat or their shoes on the door; and when one of them removes them it means that his turn is finished/over and that the woman is free to take on another brother. However, the greatest rights are reserved for the real husband (the oldest brother), who only during his absence allows exclusive possession of their wife to the others.

In India the woman's favors are always equally divided with the consent of the older brother. It is evident that the younger ones have a position of inferiority with respect to the older brother, and many times they are considered simple domestics.

The Nayares often attain a very harmonious form of cohabitation, because there is an equality of rights among all the brothers. In fact each one assumes the responsibilities and marital prerogatives for a stable period of time.

The question of children is (resolved)/(taken care of) in different ways, depending on the locations and the tribes. Generally all the children born from the different husbands are raised and supported by the primary husband: the oldest brother. Other times the mother decides who is the father of the child. Among some tribes none of the possible fathers recognizes legally the children that are raised without establishing parental relations with them.

Among the Ludakhes the woman, besides being the wife of several brothers, can marry another man who is not part of her family of husbands. In general, the new marriage is made with a young man who is not related with the oldest brother.

This new husband, who in practice is the wife's lover, goes by the name of "magpa." The woman also can marry a man without brothers, who, in turn, can select one or several unrelated men who become husbands who participate regularly in sexual relations with their common wife.

Among the Todas, the woman who marries can take on other men who become her official lovers. The woman often selects her lovers, but in many cases it is the first husband who selects them. Often he has the right to approve or reject the new lovers selected by his wife.

Often the number of lovers amounts to ten or even more. The social customs governing these lovers varies (a lot)/(a great deal) among the Nayares, and the liberty of female sexual behavior has only one obstacle: They are completely forbidden to have extraconjugal relations with men of an inferior caste. And if one of the husbands of the woman wants to abandon the the wife they have in common and get married to another woman, he can do so freely.

There are also other forms of polyandry in which the husbands are not brothers or relatives, but simply friends. In Tibet, among the Lhasas, often the father or the uncle of the husband shares the conjugal bed with the wife of his son or nephew. In other places, if a boy joins a family while he is on the way to maturity, his father and his wife have sexual relations. Offspring from this sexual activity are considered sons of the young husband. In certain situations in which the married woman is much older than her husband, who in reality is an adolescent, she is authorized to live with the husband's father and also with another relative, as long as he is from the same caste.

There are cases among Asian people in which polyandry takes place when a man falls in love with the wife of another man. He says so openly to her husband and, generally, he is received by the husband of the woman in the role of "loving brother."

The existence of polyandry is variously justified according to the different regions in which it has developed. In Tibet the cultivation of fields having a limited area does not allow an increase in the number of families dedicated to agriculture, and this justifies the union of many men with a single woman living under a single roof. This custom prevents heavy population growth, a phenomenon that would be damaging in regions where agricultural production is always very limited.

Another reason that justified polyandry was the frequent need of the men to to leave home to fight wars, to herd sheep, or to do business for long periods of time, during which the a woman would perhaps have been left alone. With a system of several husbands, one or two of them in turn could stay at home with her and busy themselves with domestic work.

Among the Eskimos, who generally are monogamous, polyandry is practiced in the case of sterility, but also a husband can take on several women for the same reason.

Polyandrous women in these societies are quite happy with their position of importance and respect among the men of their lives.

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