Bridewealth is a good practice if not abused
Publication date: Sunday, 14th June, 2009
William Onyango
THE feature in The New Vision of June 2 entitled: “Bride Price Fuels Women Abuse” along with testimonies from women who were victims of abuse from their husbands indicate that the payment of bride price is today a one-man affair.
The “wealth” has become “price” and so the women are bound to suffer quietly. Traditional societies instituted bridewealth to protect the woman rather than to dehumanize her. The practice was a rite of passage in a woman’s life journey.
Abraham, a man approved by God, paid bridewealth for Rebecca, the wife of his son Isaac (see Genesis 24). In traditional Acholi, the girl child belonged to the clan and when she was being married, the clan discharged her. Hence, the clan levied the payment.
Her father said nothing at all. There were categories of payments that were made. The least could be valued at the cost of a hen. The categories had specific meanings; for example, the maternal uncle of the bride went with a goat. Didn’t they produce her mother in the first place so that she was made available for marriage that day?
All the rest of the levies were linked to efforts by several stakeholders to raise a bride worthy of the man. In fact, to the Acholi, every bride was nya-parwot (daughter of the chief). Acholi women cherished their marital relationships and so strove to preserve them because the wrongs they committed at their marital homes would backfire on them.
The groom and his clansmen, who took the wealth, entered the house crawling on their knees, a symbol of absolute humility and a sign of respect to the clan. This was an expression that the bride was valued and would be looked after well. Refund of bridewealth was not a straightforward thing.
The marriage was between two clans and not between two lovers. Any move that caused disharmony between the two clans was resisted. Instead measures would be taken to reconcile couples to live happily. Bridewealth is a good practice that requires research and backing by the law.
The writer is a senior principal lecturer at National Teachers’ College Muni
THE feature in The New Vision of June 2 entitled: “Bride Price Fuels Women Abuse” along with testimonies from women who were victims of abuse from their husbands indicate that the payment of bride price is today a one-man affair.
The “wealth” has become “price” and so the women are bound to suffer quietly. Traditional societies instituted bridewealth to protect the woman rather than to dehumanize her. The practice was a rite of passage in a woman’s life journey.
Abraham, a man approved by God, paid bridewealth for Rebecca, the wife of his son Isaac (see Genesis 24). In traditional Acholi, the girl child belonged to the clan and when she was being married, the clan discharged her. Hence, the clan levied the payment.
Her father said nothing at all. There were categories of payments that were made. The least could be valued at the cost of a hen. The categories had specific meanings; for example, the maternal uncle of the bride went with a goat. Didn’t they produce her mother in the first place so that she was made available for marriage that day?
All the rest of the levies were linked to efforts by several stakeholders to raise a bride worthy of the man. In fact, to the Acholi, every bride was nya-parwot (daughter of the chief). Acholi women cherished their marital relationships and so strove to preserve them because the wrongs they committed at their marital homes would backfire on them.
The groom and his clansmen, who took the wealth, entered the house crawling on their knees, a symbol of absolute humility and a sign of respect to the clan. This was an expression that the bride was valued and would be looked after well. Refund of bridewealth was not a straightforward thing.
The marriage was between two clans and not between two lovers. Any move that caused disharmony between the two clans was resisted. Instead measures would be taken to reconcile couples to live happily. Bridewealth is a good practice that requires research and backing by the law.
The writer is a senior principal lecturer at National Teachers’ College Muni
No comments:
Post a Comment