Notes[ 1 ]3. Salamone, “Will She or Won’t She?” 15 – 14.
31. Salamone, “Will She or Won’t She?” 16 – 163.
3. See note 11 in this chapter.
33. Salamone, “Will She or Won’t She?” 164 – 165.
34. See Chapter .
35. See Chapter 5.
36. Westermarck, A History of Human Marriage, 1 : 53.
3. Westermarck, A History of Human Marriage, 3 :1 – 13.
38. Gluckman, “Kinship and Marriage Among the Lozi,” 189 ; Ahroni, “The Le-
virate and Human Rights,” 68.
39. Westermarck, A History of Human Marriage, 3 :8.
4. Westermarck, A History of Human Marriage, 3 :11.
41. Susan S. Wadley, “No Longer a Wife: Widows in Rural North India,” in
Lindsey Harlan and Paul Courtright, eds., From the Margins of Hindu Marriage
(New York: Oxford University Press, 1995 ), 9.
4. Harlan and Courtright, eds., From the Margins, 6.
43. Harlan and Courtright, eds., From the Margins, 13.
44. Wendy Doniger, “Adultery and Pseudomarriage in Hinduism,” in Harlan
and Courtright, eds., From the Margins, 163.
45. Wadley, “No Longer a Wife,” 94.
46. Doniger, “Adultery and Pseudomarriage in Hinduism,” 1 3.
4. Doniger, “Adultery and Pseudomarriage in Hinduism,” 1 8.
48. Doniger, “Adultery and Pseudomarriage in Hinduism,” 1 9 – 18.
49. Doniger, “Adultery and Pseudomarriage in Hinduism,” 18 .
5. Quale, A History of Marriage Systems, 151 – 155 ; Goody, The Oriental, the An-
cient, and the Primitive, 3.
51. Quale, A History of Marriage Systems, 155.
5. Deut. 5: 5 ; Gen. 38.
53. Schapera, “Kinship and Marriage Among the Tswana,” 153.
54. Today, i n some states t hat is st i l l t he ca se; a ma n may demonst rate t h roug h
DNA testing that he is not the biological father of his wife’s children and still be
required by law to support those children. In such cases, the man remains the
“social father” of the children despite having proved that he is not their biologi-
cal father.
55. Quale, A History of Marriage Systems, 1 5.
56. Quale, A History of Marriage Systems, 81.
5. Quale, A History of Marriage Systems, 93.
58. Evidence of psychological discomfort with levirate also surfaces in Afri-
can communities. Writing about the Swazi of Africa, Hilda Kuper observes, “By
the custom of the levirate, the youngest brothers are a wife’s potential mates, and
they may call her jokingly ‘my wife,’ to which she will reply ‘my husband.’ But it is
dangerous to show too much friendliness during the husband’s lifetime lest they
be accused of causing the death. The levirate relationship is fraught with diffi-
culties and is in fact never gladly accepted by a brother, particularly if he has his
own wives.” Kuper, “Kinship Among the Swazi,” in Radcliffe-Brown and Forde,
eds., African Systems of Kinship and Marriage, 1 9.
59. For a discussion of the interplay between Christianity and traditional
marriage practices and its impact on choices made by African widows, see Pot-
ash, “Widows of the Grave,” 34 – 35. Salamone (“Will She or Won’t She?” 168 ) notes
that while Christian and Muslim Dukawa practice levirate, the children of the
union are treated as the offspring of their biological father, not of the deceased.