Page 129 - DSOC201_SOCIAL_STRUCTURE_AND_SOCIAL_CHANGE_ENGLISH

Social Structure and Social Change

Notes cash-gift is given equivalent to cash gift received. The neota-registers are maintained and preserved
for generations. (4) In Gujarat, mamera-type of cousin marriage (with mother’s brother) and levirate
(marriage with husband’s brother) are practised by some castes. (5) The custom of periodic marriages
in Gujarat has led to child marriages as well as unequal marriages. But such marriages are practised
in modern India too. (6) In Maharashtra, there is impact of both northern and southern zones in
kinship relations. For example the clan organization of the Marathas is similar to that of the Rajputs,
but the clans are arranged in a manner of concentric circles unlike those of Rajputs which are arranged
in a ladder manner. Clans are grouped into divisions and each division is named according to the
number of clans it comprises; for example panch-kuli, sat-kuli, etc. The clans are arranged in
hypergamous order, the highest being the panch-kuli, followed by the sat-kuli, etc. The panch-kuli can
marry among themselves or can take a girl from the sat-kuli, etc. but do not give their daughters
outside the panch-kuli. (7) Some castes like Marahtas and Kunbis in the central zone practice bride-
price too, though the dowry custom also exists among them. (8) Though the family system in
Maharashtra is patrilineal and patrilocal, but unlike the north where a wife permanently stays with
her husband after gauna and rarely goes to her father’s house, in castes like Marathas, she moves to
and from her father’s house very frequently. Once she goes to her father’s house, it is difficult to get
her back to her husband’s house. This shows the impact of the south on relations with kins. (9)
Though the kinship terms are mostly northern but some terms are borrowed from the Dravidians in
the south, for example, use of the term anna and nana for brother along with the term dada. Similarly,
use of the term akka, tai and mai for sister. (10) The kinship system of the tribals in Rajasthan and
Madhya Pradesh is somewhat different from that of the caste Hindus. The difference exists in terms
of kinship terminology, marriage rules, inheritance system, and the clan obligations.
Thus, it may be stated that though the kinship organization in the northern and central zones is
almost similar, yet it can be described as a region of transition from the north to the south. State like
Maharashtra is a region of cultural borrowings and cultural synthesis (Karve, 1953: 174).
Kinship Structure in South India
The southern zone presents a complicated pattern of kinship system. Though patrilineal and patrilocal
family is the dominant family type for the greater number of castes and communities (for example,
Namboodris), there are important sections of population which are matrilineal and matrilocal (for
example, Nayars), and also a quite number whose systems possess features of both patrilineal and
matrilineal organizations (for example, Todas). Similarly, there are some castes/tribes who practise
only polygyny (for example, Namboodris) and there are others who practise only polyandry (for
example, Asari, Nayars) and yet others, who practise both polygny and polyandry (for example,
Todas). Then there are polyandrous patrilineal groups (for example, Asari) and also polyandrous
matrilineal groups (for example, Tiyan, Nayars) and polygynous patritineal groups (for example,
Namboodris) but no polygynous matrilineal groups. Similarly, there are patrilineal joint families
and also matrilineal joint families. All this shows varied patterns in kinship organization in southern
zone. Let us examine some of these organizations/patterns.
Matrilineal Family
How is matrilineal family organized?

Ancesstress

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