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Watta satta is implicitly an endogamous form of marriage. In practice, over 50% of watta satta marriages are within the same village; on a geographical level, over 80% of women either live in the same village of their birth or report being able to visit it and return home in the same day. Over three
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is the practice of exchanging brides between two families, where the girl and dowry of one family is exchanged for a girl and dowry from another family. This is prevalent in Saudi Arabia and neighboring countries. This practice is often a means to reduce or evade dowry, and as such is prohibited in
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may be the most effective means available to the poor to prevent marital discord, divorces and domestic abuse. It enables a form of social pressure and reciprocity, wherein a man who abuses his wife is expected to be deterred by the possibility that his own sister will suffer from similar or more
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is more than just an exchange of women from two families or clans; it establishes the shadow of mutual threat across the marriages. A husband who abuses his wife in this arrangement can expect his brother-in-law to retaliate in kind against his sister.
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out of four women in watta satta marriage are married to a blood relative, mostly first-cousins with a preference for the paternal side; of the rest, majority are married to someone unrelated by blood but within the same
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Peterson, B. J. (2004). SLAVE EMANCIPATION, TRANS-LOCAL SOCIAL PROCESSES AND THE SPREAD OF ISLAM IN FRENCH COLONIAL BUGUNI (SOUTHERN MALI), 1893–1914. The
Journal of African History, 45(3), pp 421-444
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Beswick, S. (2012). Brian J. Peterson. Islamization from Below: The Making of Muslim
Communities in Rural French Sudan, 1880–1960. The American Historical Review, 117(4), Chapter 5, pp 1329-1360
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Zaman, Muhammad (2011) Exchange
Marriages in South Punjab, Pakistan: A Sociological Analysis of Kinship Structure, Agency, and Symbolic Culture. Frankfurt (M)/ Berlin: Peter Lang Publisher
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Jacoby, H. G., & Mansuri, G. (2010). Watta Satta: Bride
Exchange and Women's Welfare in Rural Pakistan, The American Economic Review, 100(4), 1804-1825
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The custom involves the simultaneous marriage of a brother-sister pair from two households. In some cases, it involves uncle–niece pairs, or cousin pairs.
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Lindisfarne, N., & Tapper, N. (1991). Bartered brides: politics, gender and marriage in an Afghan tribal society (Vol. 74). Cambridge
University Press
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Latif, Z. (2010), The silencing of women from the
Pakistani Muslim Mirpuri community in violent relationships. Honour, Violence, Women and Islam, 29
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Charsley, K. (2007), Risk, trust, gender and transnational cousin marriage among
British Pakistanis, Ethnic and Racial Studies, 30(6), pp 1117-1131
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may either promote peace in the two families, or (as has also been observed) produce escalating, retaliatory episodes of domestic violence.
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Zaman, M. (2008). SOCIO–CULTURAL SECURITY, EMOTIONS AND EXCHANGE MARRIAGES IN AN AGRARIAN COMMUNITY. South Asia
Research, 28(3), 285-298.
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custom has been theorized as an environment with generally low and uncertain incomes, weak or uncertain legal institutions of the state,
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In rural parts of northwest and west
Pakistan, and its tribal regions, Watta Satta accounts for over 30% of all marriages.
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Hanan G. Jacoby and
Ghazala Mansuri, World Bank Policy Research Working Paper 4126, February 2007 (Washington DC)
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Bride exchange between two families is also seen as an informal way to limit demands and consequences of
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Fatwa 275, The Permanent Committee for Scholarly Research and Ifta, Kingdom of Saudi Arabia (2009)
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in some families, and conversely for extreme levels of reciprocal domestic violence in others.
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The custom of bartering brides is also observed in Muslim agrarian societies of Afghanistan.
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M. Zaman; M. Wohlrab-Sahr (2010). "Obstructed individualization and social anomie".
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CHALLENGES, PROBLEMS AND FACED BY THE RURAL WOMEN A CASE STUDY OF BALOCHISTAN
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Watta Satta: Exchange Marriage and Women's Welfare in Rural Pakistan
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Watta Satta: Bride Exchange and Women’s Welfare in Rural Pakistan
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Form of exchange marriage prevalent in Afghanistan and Pakistan
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severe retaliation by the brother of his wife. In practice,
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The Encyclopedia of Islam, Bosworth et al. (Volume VI),
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Sajid Chaudhry (February 8, 2007), Pakistan Daily Times
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PAKISTAN: Traditional marriages ignore HIV/AIDS threat
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Cynthia Gorney, National Geographic, USA (June 2011)
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Dead Yemeni Child Bride Was Tied Up, Raped, Says Mom
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IRIN, United Nations press service (6 December 2007)
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236:and Ghazala Mansuri, World Bank (Washington DC)
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192:Honour killing in Pakistan
131:In Islamic communities of
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105:) and dowry disputes.
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364:Individualisierungen
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545:Categories
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197:Inbreeding
109:Prevalence
103:brideprice
59:endogamous
77:Rationale
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157:Muhammad
143:In Islam
123:biradari
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