Weddings are ceremonies marking a rite of passage. In the past, they ritualized the union of two or more people for purposes of securing property, heirs, and citizens and for strengthening diplomatic ties. Weddings united households, clans, tribes, villages, and countries. Such rituals took place in what we now know as the United States long before the arrival of nonindigenous peoples.

For Native Americans, the marriage ceremony was a very public celebration marking the transition of one spouse to the family and household of the other. Most often it was the male partner moving into the female’s family in the mostly matrilineal cultures of North America. In the eastern United States, when a young man decided on a partner, he might woo her, but none of this took place in public—except his final approach, which might include his painting his face to appear as attractive as possible when he sought the intended’s consent and the permission of her parents. To get that permission, the man might send ambassadors from his family with his intentions to the family of the woman. Depending on the meaning of the marriage in family, village, clan, or tribal terms, the parents consulted people outside their immediate family, such as a sachem or close members of their clan.

A two-part ceremony often followed such negotiations. First was a private reciprocal exchange between the couples’ families, to ensure that if either partner decided to leave the marriage, the woman would not be disadvantaged in terms of losing her means of support. Second, a public acknowledgment of the union often included a feast for the village or the united clans. Before the assembly took part in the feast, the bride’s father announced the reason for the gathering. Then they ate, and finally, the newly married couple returned home or were escorted to the quarters in which they would well for some or all of the years of their marriage.

The earliest immigrants to North America brought their wedding practices with them from Western Europe. Those rituals included witnesses to stand up with the couple before a minister, which may reflect an ancient practice of “marriage by capture” in which the groom, in kidnapping his bride-to-be, took many strong men with him, where as the bride surrounded herself with women to keep off the aggressors. Bride prices or dowries were a carryover of the practice of repaying the bride’s father for the loss of her contribution to the family. Modern weddings continue the practice of having other young men and women standup with the bride and groom, while gifts are brought for the couple, rather than the parents of the bride. Honeymoons may reflect the escape of the kidnapper and his captive. In the nineteenth-century South, wedding trips sometimes included several members of the wedding party and/or the family members of the bride and groom.

Courtship and marriage patterns among slaves were conditioned by their peculiar circumstances. Most prospective partners preferred to choose their spouses from plantations other than their own rather than choose someone they might have witnessed being whipped, raped, or otherwise used by white slave owners or overseers. Plantation owners frowned on such choices, however, because slave children followed the condition of their mother, which meant that if a male slave married off his plantation, his owner would not benefit from any children of the union.

After consent of parents, in the cases of free women brides, or owners, in the cases of slaves, the owner conducted a traditional ceremony or gave that over to a preacher, to be performed, if possible, in a church. Weddings often included many people from the plantation and neighboring plantations. Owners would sometimes open their big houses up for the occasion and provide feasts for the guests. A playful practice to show who would be in charge in the new household involved jumping over a broomstick. Whoever was able to jump over the broom backward without touching it would “wear the pants” in the family. If both partners sailed over without touching the stick, their marriage was destined for congenial relations.

The Chinese who immigrated to the United States in the middle of the nineteenth century in search for gold or work on the railroad were mostly men. Some left wives behind and lived as bachelors or used prostitutes imported from China. Often, Chinese or Japanese families sold their daughters to merchants, expecting them to marry upon arrival in the United States. However, whereas some of the girls and young women were set up in arranged marriages, others were enslaved for prostitution.

Part of the Spanish empire in the Americas extended up into what is now known as the American Southwest. Spanish culture mixed with Pueblo Indian culture to form a new combination of rituals. As with Native Americans in other parts of North America, the Pueblo experimented with sex and consummated marriage relationships before any ceremony took place, which the Spaniard missionaries found repugnant. They insisted on the adoption of the Catholic wedding ritual. There were three phases to the wedding ceremony. First, the bride’s friends and relations escorted her to the church, where the wedding was performed by a priest, who also blessed the wedding ring provided by the groom. When the ceremony finished, the crowd escorted the newly weds to the groom’s home, celebrating with a feast and warding off evil spirits with gunfire. After the feast, the guests and the bride and groom danced late into the night. The dancing was an important ritual of community coherence.

Bibliography

Axtell, James, ed. The Indian Peoples of Eastern America: A Documentary History of the Sexes. New York: Oxford University Press, 1981.

Blassingame, John. The Slave Community: Plantation Life in the Antebellum South. Rev. andenl. ed. New York: Oxford University Press, 1979.

Gutiérrez, Ramón A. When Jesus Came, the Corn Mothers Went Away: Marriage, Sexuality, and Power in New Mexico, 1500– 1846. Stanford, Calif.: Stanford University Press, 1991.

Joyner, Charles. Down By the Riverside: A South Carolina Slave Community. Urbana: University of Illinois Press, 1984.

Rosen, Ruth. The Lost Sisterhood: Prostitution in America, 1900– 1918. Baltimore: Johns Hopkins University Press, 1982.

Internet Source: bridalguide.com

Seligson, Marcia. The Eternal Bliss Machine: America’s Way of Wedding. New York: Morrow, 1973.