User:For7thGen/sandbox

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
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",  although she argued for caution in interpreting Sri Lanka's "gender-based ... achievements and/or matrilineal communities". She wrote that matrilineality coexists with "patriarchal structures and ideologies", which are influenced by "the main religious traditions, Buddhism, Hinduism, and Islam", even while "repressive cultural practices ... [may not be] pervasive" and "Sri Lankan women are surely not constrained by classical patriarchy". She also wrote that "female-heads have no legal recourse" from "patriarchal interests" (female-head means female head of a family or household). ---

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

A feminist and patriarchal relationship
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", although she argued for caution in interpreting Sri Lanka's "gender-based ... achievements and/or matrilineal communities" and wrote that matrilineality coexists with "patriarchal structures and ideologies", which are influenced by "the main religious traditions, Buddhism, Hinduism, and Islam",  even while "repressive cultural practices ... [may not be] pervasive" and "Sri Lankan women are surely not constrained by classical patriarchy". She wrote that "feminists have claimed that Sri Lankan women are relatively well positioned in the South Asian region". 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!" She wrote that "female-heads have no legal recourse" from "patriarchal interests". According to her, "some female heads possessed" "feminist consciousness" 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." 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". 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."

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", although she argued for caution in interpreting these gender-based  achievements and even in interpreting Sri Lanka's matrilineal communities themselves. She wrote that matrilineality coexists with "patriarchal structures and ideologies", which are influenced by "the main religious traditions, Buddhism, Hinduism, and Islam", even though the Sri Lankan patriarchal structure's repressive cultural practices  may not be all-pervasive, and wrote that Sri Lankan women are thus not constrained as much as they would be under classical patriarchy. ---

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. 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.

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. 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.

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.