THE PLACE OF WOMEN IN THE CLAN
WE have occasionally referred to the role of women in the clan organization of the Tallensi, but this subject deserves further consideration. In a certain sense women illustrate the principle of the corporate unity and identity of lineage and clan more strikingly than men. On marriage women leave their paternal settlements to reside with their husbands. They never, however, lose their status as members of their own patrilineal lineage and clan. It is true that they have not the same jural rights and duties as their clan brothers and cannot exercise a responsible role in lineage or clan ritual; for, as we shall see in the second part of this study, i a woman is a minor in jural and ritual matters. Nevertheless, women are subject to the critical norms of clanship in the same way as men. They are bound by the same rules of exogamy as the men, and by the same ritual observances that distinguish maximal lineage from maximal lineage or clan from clan. They also have certain privileges as members of their patrilineal descent group. We deal with these points in outline here. The details will come more appropriately in our next volume.
The termsums up the status of a woman as a member of her patrilineal maximal lineage and clan. It can best be translated as 'woman of the clan'; and it refers to a woman of the clan or maximal lineage whether she is residing at her father's house or living with her husband. Payayabalag denotes the general status of clanswoman irrespective of what segment of the clan she may belong to. At all funeral ceremonies, for instance, certain duties and tasks both of a ritual and non-ritual kind fall on payayabalis. Some of these tasks, such as the gathering of firewood, are usually performed by young unmarried payayabalis. The girls who volunteer for these tasks are treated as a single group, irrespective of what segment of the clan they belong to. Other tasks and ritual duties that have to be carried out by clanswomen fall upon older women, usually married women who return home specially for the funeral. Any woman of the clan who is qualified by her knowledge and seniority can perform these duties. If a married woman living with her husband is asked where she comes from, she always replies: 'I am a payayabalag of such-and-such a clan.'
It is a maxim that all payayabalis are equal to one another in relation to their natal clan. 'No one owns a payayabalag, we all own her (sa pu so payayabalag, ti waabi nso ka)', is the native formula. The implication is that the clan as a whole is the primary unit claiming the allegiance of a____________________