Page 132 - DSOC402_SOCIOLOGY_OF_KINSHIP_ENGLISH

Sociology of Kinship

Notes Here, we will discuss all of them.
After marriage, if a man along with his wife, lives with his father, or in father’s area, it is called
‘Patri-local’ residence and if he lives his wife’s mother or in mother’s area, then it is called
‘Matri-Local’ residence.
German-Australian humanologist Adam suggested the words wife-local (Uxori-local and hus-
band-local (Viri-local) instead of these, so that there is no confusion about the generations. But
Mardoc says that in ‘Viri-local’, residing with the husband’s father and residing with the hus-
band’s mother’s brother is not clear. Thus, these words are not appropriate.
Micha Titiev came up with the belief of a Uni-local residence, if the newly-wedded couple lives
at the residence of either of the two. On his basis, we can term it as ‘Uni-local’, ‘Matri-Local’,
Uni-local patri-local’ residence. The same residence could also be termed as ‘Neat Matri’ and
‘Patri-Local’ Residence, when the newly-wedded couple lives at the residence of either of their
parents. In the Tiv community, after the marriage, the man takes his wife to his mother’s resi-
dence but after the birth of a child, the husband sets up a separate residence for her, which is
behind his mother’s residence.
Mardoc criticised words such as ‘Uxori-local’ and ‘Viri-local’ and suggested the continuity
of words ‘Matri-local’ and ‘Patri-local’. When a couple has the option to reside either at the
father’s or mother’s residence, then such a residence is called ‘Bio-local; Such a custom is
prevalent amongst the ‘Lapp’ people of Sudan. After marriage, when the newly-wedded couple
sets up a new residence, it is called ‘Neo-local’ residence. ‘Hausa’ people in Nigeria follow this
custom. If the newly wedded couple lives with the bride’s mother’s brother, then it is known as
‘Avuncu-local’ residence. This custom is followed by the trobiyanda Island deweevers. In some
societies, the couple lives with the parents till the birth of a child and then move in with the
groom’s parents. Mardoc terms such a residence as ‘Matri-patri-Local’ residence. Sometimes, it
is not clear where the couple would stay after marriage. Until then, the said residence is termed
as ‘Ambi-local’ residence. When, after marriage, the husband resides at his father’s residence
and the wife at her mothers’ residence, i.e. each stays with his birth time family, it is called
‘Nato-local’ residence.
This is found amongst the ‘Nayyar’ community in India.
The prominent basis which governs the rules of the different kinds of residence are restricted
closeness, the importance of agriculture, the importance of man and woman cattle grazing and
distribution of property. In the ‘Lapp’ community, the decision regarding the residence of the
couple depends on many factors, such as who amongst both the families has more property,
agricultural land and reindeer, which family consists of less number of members and which
consists of more, which family needs more people, in which family do the parents hold a high
social status, who amongst both is the eldest in his/her family, which family possesses good
grazing land etc.

The rules of residence are also affected by the number of family members, gen-
der, occupation, importance of man and woman, property, inheritance etc.

Kinship Organisation In India

Here, we will discuss the Indian kinship organisation. Many studies have been conducted in
various regions of India in family, marriage and kinship, for instance—A. C. Nayyar and Madan
studied the Northern Region, E.K. Guff and Macomac studied the Southern Region. But these
studied are limited to a certain village or state only. Recently, Mrs. Leela Dubey Penned a book,
‘Sociology of Kinship’, in which she has commented on the various studies. Lue Dumont has

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