Brideprice and Prejudice: An Audio‐Visual Ethnography on Marriage and Modernity in Mt Hagen, Papua New Guinea

Abstract

The relationship between bridewealth and women's autonomy is not only discussed amongst anthropologists, development practitioners and other scholars but also amongst brides themselves. Women continue to embrace such marital exchanges, despite their knowledge of 'modern' development discourse about the constraints of the practice on women's status and its links to gender-based violence. This paper provides a visual exploration of contemporary brideprice practices and women's autonomy in Mt Hagen. We draw on scenes from our ethnographic film (An Extraordinary Wedding: Marriage and Modernity in Highlands PNG) to explore deliberations and developments that occurred in the case of a particular marriage that took place in 2012. We argue that the institution of brideprice has the potential to enhance the visibility of some women and the importance of their contribution to their own and husbands' kin groups. Despite current tensions regarding brideprice, it can serve as an avenue for the enhancement of women's political participation. The particular brideprice exchange featured in our film, raised concerns for the participants, which we consider in terms of three questions: Does brideprice commodify women? Does it play a role in gender-based violence? Is it inimical to aspirations for modernist individuality? We discuss the importance of bekim ('return gift') and suggest that this practice challenges the notion of brideprice as a commodity transaction. We argue that, while there may be an association between brideprice and gender-based violence, brideprice, in and of itself, is not causative of violence. The marriage represented in the film, and discussed in this paper, reveals the creativity of participants in adjusting the values inherent in the customary practice of brideprice to their contemporary aspirations.

Does bride price harm women? Using ethnography to think about causality

“…Through marriage, the wife strengthens ties between families and assumes a central role in social reproduction, and so her status and agency increase once married (Paini, 2020). While researchers have argued that high bride prices can fuel abusive entitlement dynamics and trap women in troubled marriages (see Section 1.a), they have also argued that they improve the woman's status among her in-laws (Köngäs Maranda, 1974;Henry & Vávrová, 2020). Women with a low bride price may have a lower status, are disrespected in the husband's household and are looked down upon by other women who have married into the husband's group (Köngäs Maranda, 1974;Henry & Vávrová, 2020).…”

“…Moreover, both parents may help with procuring valuables for a son's marriage (Demian, 2004). Finally, the mother of the bride often receives a share of the bride price, including the biggest and most valuable items (Goto, 1996;Dureau, 1998;Faugère, 2000Faugère, , 2002Maclean, 2010;Guo, 2014aGuo, , b, 2020Paini & Gallo, 2018;Henry & Vávrová, 2020;Paini, 2020). In the Highlands, the mother of the bride receives the 'mother's pig' to thank her for raising her daughter (Strathern & Strathern, 1969;Wardlow, 2006b;Henry & Vávrová, 2016.…”

“…In sum, young people are taking control over their relationships, which may reduce the restrictive effects of bride price. Some speculate that love matches could reduce domestic violence (Henry & Vávrová, 2020). However, these freedoms may also come at a cost.…”

“…Moreover, since bride price establishes ties between families that benefit the bride's relatives, they are reluctant to rupture these with divorce (Wilson, 1987;Salomon, 2000;Henry & Vávrová, 2020). Some ethnographers caution that bride price does not cause this directly but concede that it strengthens ties in ways that can trap women in troubled marriages (Henry & Vávrová, 2020), so there may be an important indirect relationship. Finally, in patrilineal societies, children are affiliated with the father's lineage, bride price establishes legal paternity and thus the father's rights over children, and his kin provide access to land and other heritable resources (Zorn, 2010a;Corrin, 2016;Jourdan & Labbé, 2020).…”

“…Finally, in patrilineal societies, children are affiliated with the father's lineage, bride price establishes legal paternity and thus the father's rights over children, and his kin provide access to land and other heritable resources (Zorn, 2010a;Corrin, 2016;Jourdan & Labbé, 2020). The husband therefore typically retains custody after bride price is paid, further preventing women from leaving (Care & Brown, 2004;Corrin, 2016;Neuendorf, 2020;Henry & Vávrová, 2020;Jourdan & Labbé, 2020). Without bride price, the husband and his family have less leverage over the woman, making it easier for her to return to her relatives (Neuendorf, 2020).…”