virilocal

The hypothesized transition from "Early" to "Late Iron Age" circa A.D. 1000 is also said to have included a general movement of settlements from river valleys to hilltops and possibly to have coincided with the origins of the shift from matrilineal to patrilineal kinship, agnatic inheritance, and virilocal marriage among Shona, Sotho, and Nguni peoples south of the Zambezi.

Where Women Make History: Gendered Tellings of Community and Change in Magude, Mozambique 2005

Indeed, exogamy and virilocal residence norms made tattooing arguably even more important for a woman after marriage, when peer pressure from fellow girls she had known probably since birth was replaced by the discomfort of newcomer status and the need to forge affective bonds beyond the precarious circle of her in-laws.

Where Women Make History: Gendered Tellings of Community and Change in Magude, Mozambique 2005

This last label was consistent with the habit, in casual conversation, of calling a married woman (who formally keeps her own xivongo) by her husband's family name, a gesture of respect acknowledging her fulfillment of the social obligation to marry and the transfer of her place-identity from birth to affinal homestead according to the rules of virilocal marriage.

Where Women Make History: Gendered Tellings of Community and Change in Magude, Mozambique 2005

Since according to the norms of virilocal marriage, no married adult woman lives in the muti of her father's family (and indeed might live a long distance from her natal home), the creation of a namesake bond with a younger woman presents a way to strengthen existing ties of blood or affinal kinship, and to foster a lifelong relationship of mutual affection and assistance that will, necessarily, stretch across geographic space.

Where Women Make History: Gendered Tellings of Community and Change in Magude, Mozambique 2005