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In Melanesia for example, they traditionally believed that the fertility of the ocean is what impregnated a woman, and explained that children sometimes looked like their mother's husbands, because the child will take on the form of those nearest to the mother while it was developing in the womb.
I'm not sure if this holds true as much in Cherokee society however, as there were strict laws against incest, and they recognized marrying someone from your biological father's clan as incest, as well as from your mother's clan.
The Cherokee people were divided into 7 clans: "Wild Potato" "Long Hair" "Deer" "Blue" "Wolf" "Bird" and "Paint." Every village was made up of representatives and households from each of these 7 clans.
So in theory, everyone would have 5 clans to choose from when choosing a husband or wife. There was a folk belief that simultaneous orgasm by both partners was required and that the effects of such might linger quite a while before the actual pregnancy would begin.
A slight misrepresentation of what Purdue says (probably because of the rush Snorri was in).
While sex in the fields certainly occurred from time to time, it wasn't a proper place for such activities as it made the future use of the fields and the consumption of the crops "problematic," to use Purdue's word.
In fact, most Cherokee men wouldn't argue over adulterous women because it was deemed to be "beneath" them (Louis-Philippe).
Sexual encounters would, indeed, occur in the beanfields and other places of a relatively private nature (Purdue).
But, as Snorri said, there was usually no mechanism of punishing either party if they went outside the marriage, except divorce which was readily available for either partner (though women were said to fight more fiercely if some extraneous lover tried to steal her husband away).If the matrilineage liked the idea, they would send word back to the boy's matrilineage.However, although they arranged the marriages, the girl had final word, and her consent was required."Southeastern Indians' favorite places for sexual episodes were corn cribs, corn fields, and bean patches." (Page 198).According to Charles Hudson's 1976 book The Southeastern Indians, drawing from James Mooney's ethnographic work, in general in the region a young man would send his mother's sister to speak to a young woman's mother's sister.The girl's mother's sister would speak to the girl's matrilineage about the idea, often without telling the girl.
This is a very foreign subject to most modern "Western" people today.