Surrogate marriage
A surrogate marriage describes the arrangement where a woman is infertile or dies young and her family substitutes another woman to bear children for the husband. Surrogate marriage, also referred to as woman-to-man marriage, is a distinctive practice prevalent among certain African communities, notably the Igbo people of Nigeria. This unique form of marriage involves a woman marrying one or more men with the primary objective of producing children through the bride on behalf of the female-husband. The practice is rooted in the cultural context of inheritance and social dynamics.[1] In surrogate marriage, the emphasis is not on sexual relationships between the women involved but rather on the role of the bride as a child-bearer for the female-husband's lineage. The practice addresses the cultural significance of children in these societies and aims to ensure the continuity of family lines. Surrogate marriage allows women, who may be childless or have reached the end of their childbearing age, to fulfill their obligation to produce offspring for their family.[1] Historically, surrogate marriage evolved within the Igbo society as a means of addressing various factors, including the importance of children, patterns of inheritance, and economic considerations. The inheritance structure is such that children are primarily recognized through their cultural father, the one who pays the bride price, rather than a biological father. This belief influences the concept of lineage and ownership within the marriage arrangement.[1] Scholars have conducted extensive research on surrogate marriage, exploring its motivations, evolution, and contemporary significance. The practice has been documented among various African communities, and studies estimate that a significant percentage of African married women may be involved in woman-to-man marriages.
However, this practice has sparked debates and confusion, particularly when viewed through the lens of Western cultural norms and perspectives on marriage. Scholars have examined the dynamics of surrogate marriage, its motivations, and the complex power relationships inherent within this form of union. Additionally, it has been noted that the practice persists, in part, due to its relevance to inheritance, wealth, and economic considerations in the societies where it is practiced.[1] In her insightful book, Daniela Bandelli provides a comprehensive exploration of surrogacy by examining it from a multitude of angles, including social, political, cultural, and medical perspectives. Drawing from an extensive review of existing literature and original fieldwork, Bandelli's work aims to equip readers with a nuanced understanding of the complex and evolving landscape of surrogacy.
The book delves into various dimensions of surrogacy, presenting an enlightening chapter that outlines key aspects of the surrogacy process, its transnational market, and the medical risks associated with surrogate pregnancies. Moreover, Bandelli's analysis extends to the crucial role of women's movements in shaping public discourse and policy development concerning sexuality, procreation, and bioethics.[2] Unlike conventional marriages that typically center on romantic love and companionship, surrogate marriages prioritize the production of offspring, particularly male children, as a fundamental objective. The surrogate wife, also known as the "female-husband," plays a critical role in this arrangement, contributing to the lineage by bearing children for the surrogate husband's family. The practice challenges traditional notions of marriage, family, and parenthood, emphasizing the importance of lineage and inheritance.[2]
Cultural roots
[edit]Surrogate marriages exist in some African cultures, such as the Zulu culture.[3]
The root of the arrangement is the belief that marriage is an arrangement for the continuity of life. Where the life of the family or clan cannot be continued due to infertility or death, the family of the wife can substitute a female relative to bear children for the husband on behalf of the wife.
See also
[edit]References
[edit]- ^ a b c d A. Nwosu, I., Ekpechu, J., Njemanze, V., Ololo, K., & Eyisi, E. (2019). Conflicts in marriage, consequences of surrogate marriage, the Igbo, marriage, surrogate marriage, HIV/AIDS. The Social Sciences, 14(2), 80–92. doi:10.36478/sscience.2019.80.92
- ^ a b Bandelli, D. (2021). Sociological Debates on Gestational Surrogacy: Between Legitimation and International Abolition. Springer Nature. https://directory.doabooks.org/handle/20.500.12854/72830
- ^ The Continuity of Life in African Religion with Reference to Marriage and Death among the Zulu People Archived 2007-09-30 at the Wayback Machine
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