Convents in Quebec, as in Europe, required a dowry from the dad and mom of ladies becoming nuns, much because the dowry was expected in the marriages of higher class brides. The Catholic Church supposed for this requirement for use to maintain some control over the new members of religious communities.
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Michael Witzel, in distinction, claims the traditional Indian literature suggests dowry practices weren’t significant during the Vedic interval. Witzel also notes that women in historical India had property inheritance rights either by appointment or after they had no brothers. A wife’s dowry was administered by her husband as a half of the household belongings. He had no say, however, in its final disposal; and legally, the dowry needed to be saved separate for it was anticipated to assist the wife and her youngsters.
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In the early colonial interval, married daughters receiving a big dowry would refuse to simply accept an additional inheritance after the death of their father. In the 18th century, as inheritances and dowries steadily turned smaller, this practice disappeared. In this fashion, they folded their dowry back into the property with the legìtima, called bringing the dowry à colação. The remaining third of the property, the terça, was free for the daddy to divide as he wished among his heirs. In Romania within the late 18th and early nineteenth centuries (1750–1830s) the exclusion of dowered women from the household inheritance led to increased cohesion throughout the nuclear household. The spouse’s male relatives controlled the dowry but she retained sole ownership of the dowry and marriage ceremony gifts.