Page 134 - DSOC201_SOCIAL_STRUCTURE_AND_SOCIAL_CHANGE_ENGLISH

Unit 5: Kinship

• All children in ascending and descending generations are equated with one’s own sibling group Notes
(brothers and sisters) and all children of one’s sibling group are again equated with one’s own
children.
• The kinship terminology shows intimacy and closeness between various kins. The relations
between kins are governed by the custom of “neota-gifts”, according to which cash-gift is given
equivalent to cash gift received. The neota-registers are maintained and preserved for generations.
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. 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. 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.
• 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.
• Matrilineal joint family, called Tarwad, is found amongst the Nairs at Malabar in Travancore
and a few other groups.
• Tarwad of Nairs has now disintegrated after the enactments of 1912 Act (Travancore), 1920 Act
(Cochin), 1933 Act (Madras), and 1958 Act (Kerala). Woman’s property now goes to her sons
and daughters and then to her father and husband.
• Today cross-cousin marriage and specially the uncleneice marriage is beginning to be considered
as outmoded and a thing to be ashamed of among those groups which have come in contact
with the northern Indians on with western culture.
• Marriage is dependent on the chronological age differences rather than the principle of
generational divisions as in the north.
• The dichotomy of status and sentiments expressed in such northern terms like kanya (unmarried
girl), bahu (married girl), pihar (mother’s house) and sasural (husband’s house) are absent in
south.
• In the south, kinship organization is dependent on the chronological age differences while in
the north, it is dependent on the principle of generational divisions.
• Marriage does not symbolize woman’s separation from father’s house in the south but in north,
a woman becomes a casual visitor to her parents’ family.
• In this age of sharp competition for status and livelihood, a man and his family must have kin
as allies. The caste and the linguistic groups may help the individual from time to time but his
most staunch, trustworthy and loyal supporters could only be his nearest kins.
5.5 Key-Words

1. Duhitr : Daughter
2. Mosida : Mauseri-bahen
3. Lineage : Vansh
4. Clan : Gotra
5.6 Review Questions

1. What is meant by the term Kinship?

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