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I've changed the current section (of the Matrilineality article), A matrilineal and patriarchal mixture, by making it apply generally to most cultures in the article, as follows:

A matrilineal and patriarchal mixture

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Most of the cultures treated below, but not all, are a mixture of female and male power or dominance -- with women dominant in some important areas while men are dominant in others.

One of the cultures treated below is Sri Lanka. And the culture of eastern Sri Lanka provides an example of such a mixture, illustrating the complex relationships involved: Quoting the author Kanchana N. Ruwanpura, "Sri Lanka .... is highly regarded even among feminist economists for the relatively favourable position of its women, reflected [in part] in the ... matrilineal and bilateral inheritance patterns and property rights",[1][2][a] although she argued for caution in interpreting Sri Lanka's "gender-based ... achievements and/or matrilineal communities".[3] She wrote that matrilineality coexists with "patriarchal structures and ideologies",[4] which are influenced by "the main religious traditions, Buddhism, Hinduism, and Islam",[5][b][c][d] even while "repressive cultural practices ... [may not be] pervasive"[6] and "Sri Lankan women are surely not constrained by classical patriarchy".[7][8] She also wrote that "female-heads have no legal recourse" from "patriarchal interests" (female-head means female head of a family or household).[9]


The next section below is the current section from the article Matrilineality, as is, unchanged:

A feminist and patriarchal relationship

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According to Kanchana N. Ruwanpura, "Sri Lanka .... is highly regarded even among feminist economists for the relatively favourable position of its women, reflected [in part] in the ... matrilineal and bilateral inheritance patterns and property rights",[10][2][e] although she argued for caution in interpreting Sri Lanka's "gender-based ... achievements and/or matrilineal communities"[11] and wrote that matrilineality coexists with "patriarchal structures and ideologies",[12] which are influenced by "the main religious traditions, Buddhism, Hinduism, and Islam",[13][f][g][h] even while "repressive cultural practices ... [may not be] pervasive"[14] and "Sri Lankan women are surely not constrained by classical patriarchy".[7][8] She wrote that "feminists have claimed that Sri Lankan women are relatively well positioned in the South Asian region".[7][8][i] She also wrote that, on the other hand, feminists have criticized a romanticized view of women's lives in Sri Lanka and said that, in accordance with "village practices and folklore[,] ... young women raped (usually by a man) are married-off/required to cohabit with the rapists!"[15] She wrote that "female-heads have no legal recourse" from "patriarchal interests".[16] According to her, "some female heads possessed" "feminist consciousness"[17] and "the economic welfare of female-heads depends upon networks that mediate the patriarchal-ideological nexus, although the distinctions and similarities of the ethnically-based experiences of female-heads provide a sound basis for a coherent feminist perspective."[18][19] She wrote that "in many cases female-heads are not vociferous feminists ... but rather 'victims' of patriarchal relations and structures that place them in precarious positions.... [while] they have held their ground ... [and] provided for their children".[20] She wrote that in a "shift from economic to non-economic forms of support .... feminists would no doubt wish to observe a significant shift in attitudes reflecting progressive and accommodating values towards female-heads, [but] this is not taking place on any scale in these communities."[21]


Now, third, I'm paraphrasing just the 1st sentence of the "as is" current subsection above. This includes splitting it into its obvious two parts [two sentences]:

According to Kanchana N. Ruwanpura, "Sri Lanka .... is highly regarded even among feminist economists for the relatively favourable position of its women, reflected [in part] in the ... matrilineal and bilateral inheritance patterns and property rights",[22][2][j] although she argued for caution in interpreting these gender-based  achievements and even in interpreting Sri Lanka's matrilineal communities themselves.[23] She wrote that matrilineality coexists with "patriarchal structures and ideologies",[24] which are influenced by "the main religious traditions, Buddhism, Hinduism, and Islam",[25][k][l][m] even though the Sri Lankan patriarchal structure's repressive cultural practices  may not be all-pervasive,[26] and wrote that Sri Lankan women are thus not constrained as much as they would be under classical patriarchy.[7][8]


I just leave the following older work here to save me the trouble of setting up the framework:

A matrilineal surname is a family name inherited from one's mother (and maternal grandmother, etc.) in matrilineal cultures, and this line of descent or "mother line" is called a matriline. In this article, the scientific term matrilineal surname appears in its easier or simpler form instead, matriname.[27][28][29] Within our familiar patrilineal cultures, patrilineal surnames are likewise inherited from fathers (and paternal grandfathers), and will likewise appear here in their simpler form patrinames.[30] [31]


In Women's rights, its Qur'an section: The Qur'an, revealed to Muhammad over the course of 23 years, provides guidance to the Islamic community and modified existing customs in Arab society.[32] From 610 and 661, known as the early reforms under Islam, the Qur'an introduced fundamental reforms to customary law and introduced rights for women in marriage, divorce and inheritance. By providing that the wife, not her family, would receive a dowry from the husband, which she could administer as her personal property, the Qur'an made women a legal party to the marriage contract.[33]

While in customary law inheritance was limited to male descendants, the Qur'an introduced rules on inheritance with certain fixed shares being distributed to designated heirs, first to the nearest female relatives and then the nearest male relatives.[34]

Endnotes

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  1. ^ Ruwanpura, Kanchana N. (2006). Matrilineal Communities, Patriarchal Realities: A Feminist Nirvana Uncovered (Ann Arbor: University of Michigan Press, paperback (ISBN 978-0-472-06977-4)), p. 1 (fieldwork in 1998–'99 during "ethnic conflict", per p. 45). The reader can use Google.Books to actually see many or most of these Ruwanpura references by scrolling down, just click on Ruwanpura book.
  2. ^ a b c Humphries, Jane (1993). "Gender Inequality and Economic Development," in Dieter Bos (ed) Economics in a Changing World, Volume 3: Public Policy and Economic Organization. New York: St. Martin's Press; pp. 218-33.
  3. ^ Ruwanpura, 2006, p. 3 and see pp. 10 (caution), 182 (mootness & not negating), & 186 (only relatively favorable & patriarchal relations).
  4. ^ Ruwanpura, 2006, p. 10 and see p. 6 ("prevalence of patriarchal structures and ideologies").
  5. ^ Ruwanpura, 2006, pp. 4–5.
  6. ^ Ruwanpura, 2006, p. 182.
  7. ^ a b c d Ruwanpura, 2006, p. 4.
  8. ^ a b c d Agarwal, Bina (1996). A Field of One's Own: Gender and Land Rights in South Asia. New Delhi: Cambridge University Press. (First edition was 1994.)
  9. ^ Ruwanpura, 2006, p. 182 (both quotations).
  10. ^ Ruwanpura, Kanchana N. (2006). Matrilineal Communities, Patriarchal Realities: A Feminist Nirvana Uncovered (Ann Arbor: University of Michigan Press, paperback (ISBN 978-0-472-06977-4)), p. 1 (fieldwork in 1998–'99 during "ethnic conflict", per p. 45) (author asst. prof., Hobart & William Smith Colleges).
  11. ^ Ruwanpura, 2006, p. 3 and see pp. 10 (caution), 182 (mootness & not negating), & 186 (only relatively favorable & patriarchal relations).
  12. ^ Ruwanpura, 2006, p. 10 and see p. 6 ("prevalence of patriarchal structures and ideologies").
  13. ^ Ruwanpura, 2006, pp. 4–5.
  14. ^ Ruwanpura, 2006, p. 182.
  15. ^ Ruwanpura, 2006, p. 76 n. 7.
  16. ^ Ruwanpura, 2006, p. 182 (both quotations).
  17. ^ Ruwanpura, 2006, p. 142 (both quotations).
  18. ^ Ruwanpura, 2006, pp. 145–146.
  19. ^ Hirschon, Renee (1984)."Introduction: Property, Power and Gender Relations," pp. 1-22 in Renee Hirschon (ed.) Women and Property--Women as Property. New York: St. Martin's Press; p. 5.
  20. ^ Ruwanpura, 2006, p. 37.
  21. ^ Ruwanpura, 2006, p. 159.
  22. ^ Ruwanpura, Kanchana N. (2006). Matrilineal Communities, Patriarchal Realities: A Feminist Nirvana Uncovered (Ann Arbor: University of Michigan Press, paperback (ISBN 978-0-472-06977-4)), p. 1 (fieldwork in 1998–'99 during "ethnic conflict", per p. 45).
  23. ^ Ruwanpura, 2006, p. 3 and see pp. 10 (caution), 182 (mootness & not negating), & 186 (only relatively favorable & patriarchal relations).
  24. ^ Ruwanpura, 2006, p. 10 and see p. 6 ("prevalence of patriarchal structures and ideologies").
  25. ^ Ruwanpura, 2006, pp. 4–5.
  26. ^ Ruwanpura, 2006, p. 182.
  27. ^ Sykes, Bryan (2001). The Seven Daughters of Eve. W.W. Norton. ISBN 0-393-02018-5; pp. 291-2. Bryan Sykes uses "matriname", only, and states that women adding their own matriname to men's patriname (or "surname" as Sykes calls it) would really help in future genealogy work and historical-record searches. This effectively suggests the double surname presented in this article. Professor Sykes also states on p. 292 that a woman's matriname will be handed down with her mtDNA.
  28. ^ The word "matriname" was used in scientific literature for many years before Professor Sykes' 2001 book. The following Endnote provides a 1992 example, parts of which are available for Wikipedia readers to readily see, via "Google books".
  29. ^ Fernandez. James W. (1992). About "moradas vitales". Cultures 2 (from Academia de la Llingua Asturiana), p. 69. Here is the "Google book", using matriname.
  30. ^ Likewise, the word "patriname" has been used for many years in scientific literature, and also in family genealogy. For an online example, the next Endnote gives complete access to a 1978 ethnography which uses patriname. Finally, examples showing the word patriname used in family genealogy work are too personal to link to, here in public Wikipedia, but can be seen by searching online for "patriname" (use the quotemarks, for best results, and look for Rootsweb or Genforum within the URL of a candidate item).
  31. ^ Isbell, Billie Jean (1978, 1985). To Defend Ourselves: Ecology and Ritual in an Andean Village. Waveland Press. ISBN 0881331732, Ch. 3, p. 79. Here is the complete book, from Cornell Univ. Get to Chapter 3, then search for patriname.
  32. ^ Esposito, John L., with DeLong-Bas, Natana J. (2001). Women in Muslim Family Law, 2nd revised Ed. Available here via GoogleBooks preview. Syracuse University Press. ISBN 0-8156-2908-7 (pbk); p. 3.
  33. ^ Esposito (with DeLong-Bas) 2001, p. 4.
  34. ^ Esposito (with DeLong-Bas) 2001, pp. 4-5.


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