Polyandry in the Himalayas

A village in Upper Dolpa, Himalaya still running practices of polyandry. Marriage polyandry
in this area is done so that the property or the family land is not divided into several family
members because most people in the region are poor actually.
Therefore a woman would marry a man along with the brother of the man. By doing so,
property and the family land does not need to be broken up or divided into several siblings.
One of the actors of polyandry are currently married Tashi Sangmo was 17 years old. When
she married her husband, Mingmar, the man was 14 years old and both sides agreed the
younger brother of of Mingma also be married to Tashi Sangmo. In their household, born
three sons.
Marriage in this area usually arranged by the family. Families will choose a wife for the
eldest son and later the brothers of the man will marry the same women later in life.
Even sometimes the wife will help care for her younger siblings who are still young and is
also a candidate for her husband as well. However, a new sexual relationship conducted when
the men were already considered old enough.
Polyandry in India
In India, polyandry is usually made because it affected the ancient Hindu tradition that
emerged from the Mahabharata. In this story, Draupadi, the daughter of King Pancha Pandava
is married with five children. Just as in the Himalayas, this practice is also made in India in
order not to spread the wealth of the family. However, in the modern era, only a few people in
India who still do weddings polyandry.
A woman in India, Rajo Verma had five husbands, and lived together in a modest house in the
village of Dehradun, northern India. The village tradition requires that a woman should be
married to all of her husband's brother.
Despite the odd, Rajo confessed that he loves all of her husband's. She also was getting more
attention than the wives in general have only one husband.

The World View

Goldmann (in Suwardi Endraswara, 2003: 57) argues, literature as a meaningful structure that
would represent a world view (vision du monde) writer, not as individuals but as members of
society. Accordingly, it can be stated that the genetic structuralism is a research literature that
connects between the literary structure with the structure of society by a world view or
ideology expressed. Therefore, literary works can not be fully understood if the totality of a
society that has spawned a literary text is ignored. Abandonment elements of society means
the research literature became lame.
Worldview is a collection of ideas of a particular social group and opposed to the ideas of
other social groups. View of the world according to Goldmann is the appropriate term for a
whole complex of ideas, aspirations, and feelings, linking together of members of a particular
social group and which contrasts with other social groups. As a collective consciousness,
worldviews are growing as a result of the social and economic situation faced by certain
collective subjects who have it.
(Suwardi Endraswara, 2003: 60) says that the hypothesis underlying the invention Goldmann
world view is three things: first of all human behavior leads to a relationship of rationality,
that is always a response to its environment. Both that social groups have a tendency to create
a specific pattern that is different from the existing pattern, and the third human behavior is
the work done regularly towards transcendence, the activity, transformation, and quality of all
activities and social action and history.
In another section, Goldmann (in Suwardi Endraswara, 2003: 58) argues that the world is a
perspective view of a coherent, unified view of human relationships with each other and with
the universe. This indicates that the view of the world is an intrinsic awareness of society in
the face of life. But in a literary work it is very different from the real situation. Awareness of
this worldview is the awareness that has been interpreted, and it can be said that the literary
work is actually an expression of the imaginary world view.