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Watta satta ((ウルドゥー語:وٹہ سٹہ)), literally ''give-take'', is a form of bride exchange that is common in Pakistan and Afghanistan.〔(Watta Satta: Bride Exchange ) Hanan G. Jacoby and Ghazala Mansuri, World Bank (Washington DC)〕〔Latif, Z. (2010), The silencing of women from the Pakistani Muslim Mirpuri community in violent relationships. Honour, Violence, Women and Islam, 29〕 Watta satta involves the simultaneous marriage of a brother-sister pair from two households. In some cases, it involves uncle-niece pairs, or cousin pairs.〔( Watta Satta ) Sajid Chaudhry (February 8, 2007), Pakistan Daily Times〕 This form of marriage in Pakistan is typically endogamous, with over 75% marriages involving blood relatives, and 90% of the watta satta marriages occurring within the same village, tribe or clan (''jaat'', ''biraderi'').〔(Watta Satta: Bride Exchange and Women’s Welfare in Rural Pakistan ) Hanan G. Jacoby and Ghazala Mansuri, World Bank Policy Research Working Paper 4126, February 2007 (Washington DC)〕〔Charsley, K. (2007), Risk, trust, gender and transnational cousin marriage among British Pakistanis, Ethnic and Racial Studies, 30(6), pp 1117-1131〕 In rural parts of Pakistan, watta satta accounts for over 30% of all marriages.〔〔(PAKISTAN: Traditional marriages ignore HIV/AIDS threat ) IRIN, United Nations press service (6 December 2007)〕 Watta satta 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. Watta satta is cited as a cause of low domestic violence in some families, and extreme levels of reciprocal domestic violence in some families of Pakistan.〔〔Niaz, U. (2004), Women's mental health in Pakistan. World Psychiatry, 3(1)〕 ==Rationale== The rationale for ''watta satta'' custom has been theorized as an environment with generally low and uncertain incomes, weak or uncertain legal institutions of the state, ''watta satta'' 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 severe retaliation by the brother of his wife. Thus, ''watta satta'', in theory, provides a non-institutional ex-ante provisions to reflect the interests of the wife and her family in deterring or mitigating ex-post malfeasance on the part of the husband. In practice, in addition to peace in two families, extreme forms of escalating, retaliatory domestic violence have been observed.〔Jacoby, H. G., & Mansuri, G. (2010). " Watta Satta": Bride Exchange and Women's Welfare in Rural Pakistan. The American Economic Review, 100(4), pp 1804-1825〕〔Zaman, M., & Wohlrab-Sahr, M. (2010). Obstructed individualization and social anomie. In Individualisierungen (pp. 155-175). VS Verlag für Sozialwissenschaften〕 Bride exchange between two families is also seen as an informal way to limit demands and consequences of dower (brideprice, Mahr) and dowry disputes.〔(Dead Yemeni Child Bride Was Tied Up, Raped, Says Mom ) April 10, 2010〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Watta satta」の詳細全文を読む スポンサード リンク
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