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本文通过考察印度喜马拉雅山脉西段洁柳萨——白瓦(Janusar Bawar)的一妻多夫制家户,描述了该地区的兄弟共妻制度。在洁柳萨社会,共妻的家户的形式与构成多种多样,寻常所说的一夫一妻、一夫多妻、群婚、一妻多夫以及多夫多妻等婚姻制度并存于许多家庭中,古往今来,代代沿袭。各种制度围绕着婚姻、家庭和家户的性质形成一整套原则与信仰。这些制度的变异既归因于家庭在生命周期(家庭的发展周期)中发生的结构性变化,也是家庭对环境因素的不同反应以及对自然条件的选择性适应。归纳洁柳萨社会一妻多夫制的诸种成因和结果,即便能够概括不同时间和情景中的家户差异,这种概括也只能适用于当地社会。总之,运用家户发展周期理论,确实可以解释巴哈里(Pahari)家庭的大多数内部文化差异。
This article describes the brother-in-law system in the area by examining polygamy households of Janusar Bawar in the western Himalayas of India. In Jieliuzaoci society, the form and composition of the co-wives’ families are many and commonly referred to as monogamy, polygamy, group marriage, polyandry, and polygamy and other marriage systems coexist in many families. Throughout the ages , Followed from generation to generation. Various institutions form a set of principles and beliefs around the nature of marriage, family and household. The variation of these systems is attributed both to the structural changes that occur in the family during the life cycle (the development cycle of the family) and to the family’s different responses to environmental factors and the selective adaptation to natural conditions. Summarizing the causes and consequences of the social polygamy in Juliusha, this generalization can only be applied to the local community, even if it can be used to summarize the differences between households in different times and situations. In summary, using the Household Development Cycle theory can indeed account for most of the internal cultural differences in the Pahari family.