Matrilocality was practiced, as seen in the statement that fathers, mothers, and brothers (presumably from different mothers) had separate residences.
Society in the Heian period was matrilocal with both patrilineal and matrilineal descent, but paternal heredity governed succession and surname transmission.(42) Matrilocality was likely practiced in the late Yamato and Nara periods, when husbands and wives set up different residences, with siblings residing with the mother.(43) Half-siblings who had the same father could marry, but those with the same mother and who were raised together would be loyal to each other but could not marry.
In summary, we recall the claim that true matriarchy, in terms of the coexistence of actual female dominance, matrilineal descent, and matrilocality, has not existed in any society that can be confirmed by anthropological research.
Peter Lindestrom, in Geographica Americae with an Account of the Delaware Indians, Based on Surveys and Notes Made in 1654-1656, translated by Amandus Johnson (Philadelphia: Swedish Colonial Society, 1925), 211, describes each Lenape sachem as building a longhouse for the winter use of all the people, which would imply
matrilocality. William Penn's description of housing resembling an English barn in the 1680s could be interpreted as a longhouse as well.