By Nancy Tapper
Bartered Brides is an in depth examine of marriage one of the Maduzai, a tribal society in Afghan Turkistan. it's the first examine of the world which seems to be extensive at either the family points of marriage and its relation to the effective and reproductive actions of ladies, in addition to marriage as a method of dealing with political and fiscal clash and pageant. The fieldwork was once conducted within the early Seventies earlier than the 1978 coup and Soviet invasion. during this admire the booklet deals a distinct account of an international that has disappeared. Nancy Tapper provides either female and male views, special case experiences and ancient and statistical fabric. As an ethnographic and ancient checklist, Bartered Brides breaks new floor within the examine of Islam, the center East and South-west Asia. because the so much precise and huge dialogue of a center jap marriage procedure up to now, it contributes to wider anthropological experiences of marriage, politics and gender.
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Additional resources for Bartered Brides: Politics, Gender and Marriage in an Afghan Tribal Society
Class' as a concept is not explicitly recognized except by newly educated urban youth. There is no term equivalent to 'class' in common speech, though other terms for collectivities and statuses had strong class connotations - for example, khan and bey (wealthy and influential men) and rayat (economic and political dependants of Khans and Beys). As we shall see, among Pashtun nomads and villagers the term wolus is in constant use to describe Regional background - the Durrani ofSaripul 31 the power of united community effort, especially against the oppression of both Khans and the government.
This ease is of course deceptive and brings its own difficulties as may be seen in the anthropological treatment of 'marriage' in the Muslim Middle East. Unlike some parts of the world (cf. Needham 1971: 6-7), in the Muslim Middle East 'marriage' is an indigenous concept and institution of great importance, whose organizational potential is often explicitly recognized by Muslims. It is based on the Islamic marriage contract, and one bias in the anthropological/ orientalist literature is to treat the contract as the key to the institution as a whole.
And, although I mention the discrepancies in my comments, I am well aware that the feud material could equally have been presented in a much more individualistic fashion. Perhaps such a task is for later; here the general outline of the feud is itself enough to provide an invaluable opportunity for looking at factionalism and marriage in a causal perspective. We have some one-hundred hours of tape recordings; RLT is editing these rich materials into a more intimate portrait of the Maduzai than the one I present here.