Autumn: Created page with "{{draft}} viz Yarami == Before Kunwidyafication == === Moieties === There were two moieties (or ''sitimori'') recognized in the Yarami kinship system: Wolf (''hiiko'') and Bird (''ùtoluro''). These were passed down matrilineally and would determine (TODO various cultural facets). The moiety system has been theorized to descend from groups of more nomadic and more sedentary tribes, with a more matriarchal power structure. Whether or not this was the case, by the..."

2026-09-22T20:45:50Z

Created page with "{{draft}} viz Yarami == Before Kunwidyafication == === Moieties === There were two moieties (or ''sitimori'') recognized in the Yarami kinship system: Wolf (''hiiko'') and Bird (''ùtoluro''). These were passed down matrilineally and would determine (TODO various cultural facets). The moiety system has been theorized to descend from groups of more nomadic and more sedentary tribes, with a more matriarchal power structure. Whether or not this was the case, by the..."

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{{draft}}

viz [[Yarami]]

== Before Kunwidyafication ==

=== Moieties ===

There were two moieties (or ''sitimori'') recognized in the Yarami kinship system: Wolf (''hiiko'') and Bird (''ùtoluro''). These were passed down matrilineally and would determine (TODO various cultural facets). The moiety system has been theorized to descend from groups of more nomadic and more sedentary tribes, with a more matriarchal power structure. Whether or not this was the case, by the time of the Yarami kingdoms familial power was vested in the male elders of the lineage with rare exceptions.

=== Marriage ===

[[File:Yarami marriage.png|thumb|300px|Traditional Yarami marriage ceremony]]

Marriage in traditional Yarami society was made with the socioeconomic status of the families involved as the first concern, as well as the maintenance of traditional family ties. Weddings were central occasions in a family's life, with spouses chosen carefully by parents, usually considering complex negotiation between the parents of the children and elders of the lineage. Especially among the well-to-do, and increasingly among all families as economic development expanded the wealth available to the Yarami, contracts of marriage were drawn up to stipulate the bride-price and expected future marriages between lineages. Monogamy was the most common form of marriage by far with polygamy (specifically polygyny) being limited to the rich and powerful. Divorce was difficult to personally initiate and would usually require the consent of both spouses' families as well as religious leaders or elders. The consequences for divorce with fault found were usually more severe for men than women, with most major punishments, up to and including death, reserved for men exclusively.

The decision to propose a marriage had two steps. While she was not usually the deciding force, the bride-to-be's mother would visit the mother of the groom-to-be and ask that her son marry her daughter. The discussion is usually formatted as the bride-to-be's mother offering the groom-to-be's son a gift, perhaps a boat or horse, with the bride-to-be's mother ritually refusing two times and either refusing a third to refuse the marriage or accepting on the third offer. If either's mother is deceased or otherwise indispensed for so long that the marriage cannot be delayed, any other female relative may make or receive the offer, except for the daughter to be married.

The betrothal party is then planned. The groom must not see, speak to, or speak directly of the bride until the betrothal party. This was usually a rather austere gathering of the parents and grandparents of the bride and groom and is where the terms of the marriage would be decided. Some of the terms may have been mentioned during the visit between their mothers, but are not binding until the betrothal party. The occasion was marked by a feast where the bride and groom are expected to hold hands through the duration of the event (with deviations allowed for pragmatic reasons). Occasionally, there would be a "closed" and "open" betrothal party, especially for marriages of great political importance. The closed betrothal party was intended for the writing of the marriage contract and the resolution of any standing disputes between the two families. The open betrothal party allowed the public to attend as a way of announcing the wedding to come.

The wedding itself would be set for a year after the betrothal party. Any final objections, particularly those from the public, would have to be made known during this time. It was generally rare to have a betrothal annulled. The bride-price would be paid out at the wedding, and the marriage would be blessed by tying the two spouses' hands together and the mother of each spouse (or the representative who went to make the proposal) putting their hands over the knot. Marriages between poorer families would usually be organized as penny weddings where attendees would be expected to contribute to a fund to hold the marriage and assist the new family. Though rare, among rural families there could also exist marriage "by circumstance" which would be recognized after a year of cohabitation. This was more common historically and was gradually displaced by the more formal wedding rituals. After the wedding, families were expected to produce an issue rather quickly and a lack of new children before a year after the wedding was considered a sign of infertility or bad marriage.

Lineages would often have a pattern of marriage with other lineages, being established in forming alliances, forcing tribute, or other historical circumstances. There were three recognized patterns: immediate reciprocal exchange (''ènàta-iṣongoṇḍa yanena'' "trading sisters and marrying"), where two pairs of opposite-sex siblings would marry, delayed reciprocal exchange (''wiimoru sungommoro yanena'', "marrying because of becoming your grandmother"), where one lineage would marry off a woman, and then her granddaughter would be married back to that lineage, and continuing one-way exchange (''ninoṇḍa yanena'', acquiring and marrying), where one lineage would marry off a daughter every generation as possible. Immediate reciprocal exchange was considered the most ideal, with delayed reciprocal exchange and especially continuing one-way exchange usually occurring as a result of one lineage having more power over the other. If two lineages came into a dispute, the "more influential" family (for example, the one whom a village elder had determined been wronged by the other, through murder or disrespect; or simple economic power) would have the "less influential" family marry a daughter into the former, with a reduced bride-price or no bride-price at all. A less influential lineage might offer a daughter with delayed reciprocal exchange to a more influential lineage to curry favor. These lineages were often considered patrilineally, if not by blood then by title, similar to primogeniture; this differs from the moiety's matrilineal reckoning.

=== Marriage candidacy ===

[[File:Yarami-family.png|thumb|200px|Flowchart for determining marriage candidacy]]

There were a number of rules which would determine who would be the marriage candidates for any given person, as well as which were preferred.

==== Step 1 (moiety exogamy) ====

Is the candidate of the opposite moiety to yours?

* '''Yes''': Continue.
* '''No''': The marriage is forbidden.

==== Step 2 (incest taboo) ====

Is the candidate your sibling, parent, or child?

* '''Yes''': The marriage is forbidden.
* '''No''': Continue.

==== Step 3 (generational endogamy) ====

Is the candidate of the same generation as you?

* '''Yes''': The marriage is often forbidden; otherwise, continue.
* '''No''': Continue.

==== Step 4 (alliance maintenance) ====

Does the candidate's lineage have an established marriage tie with your lineage?

* '''Yes, and they match the pattern''': The candidate is an ideal or strongly preferred spouse.
* '''Yes, but they do not match the pattern''': The candidate is acceptable.
* '''No''': The candidate is eligible but not especially preferred.

=== Patterns of marriage ===

== After Kunwidyafication ==

moieties are gone

ask marie about marriage according to kunwidya

Yarami kinship - Revision history