Matrilocal residence

What is Matrilocal Residence?

Imagine a world where newlyweds choose to live with or near the wife’s parents after marriage – that’s matrilocal residence! This fascinating social practice has been observed in various cultures around the globe, from ancient societies like the Ancestral Puebloans of Chaco Canyon to modern-day communities such as the Minangkabau of western Sumatra. But why do some societies choose this unique arrangement? Let’s dive into the intriguing world of matrilocal residence and explore its significance.

Examples of Matrilocal Residence

Have you ever wondered about the Ngazidja people in the Comoros or the Siraya community in Taiwan? These groups, along with others like the Nair community in Kerala, Moso of Yunnan and Sichuan, and the Urarina of northeastern Peru, all practice matrilocal residence. In some regions, such as medieval China during the Song Dynasty, this practice became common among non-aristocratic families.

Benefits of Matrilocal Residence

One key benefit is that property often remains undivided due to children being raised by the mother’s extended clan. This can lead to a more stable and cohesive family structure, as seen in societies like the !Kung San of Southern Africa who practice uxorilocal residence.

Theories Behind Matrilocal Residence

Early theories suggested that postmarital residence was linked to the sexual division of labor. However, cross-cultural tests failed to find a significant relationship between these two factors. More recent studies have shown that the female contribution to subsistence does correlate significantly with matrilocal residence.

Cross-Cultural Studies

Studies on ancient Arikari culture and modern-day societies reveal interesting insights into this practice. For instance, in some cultures, matrilocality is associated with the custom of brideservice, where the husband works for his wife’s family before marriage.

Modern Applications

In contemporary China, the government has encouraged matrilocal residence to address a male-majority sex ratio issue caused by abortion and infanticide of girls. This move aims to counteract traditional views that saw girls as ‘mouths from another family’ or a waste of resources due to virilocal marriage (living with husband’s parents).

Further Reading

Korotayev’s work on division of labor by gender and postmarital residence, Peregrine’s analysis of matrilocality in the Chacoan world, and Shepherd’s exploration of Siraya marriage practices provide valuable insights into this complex social phenomenon. These studies highlight how matrilocal residence can shape family dynamics and societal structures.

In conclusion, matrilocal residence is a fascinating aspect of social anthropology that continues to intrigue researchers and anthropologists alike. By understanding the various benefits and cultural contexts surrounding this practice, we gain deeper insights into human societies and their evolving dynamics.