Page 219 - DSOC402_SOCIOLOGY_OF_KINSHIP_ENGLISH

Unit 28: Family and Marriage in India: Regional Diversities

2. All the children of the ascending and descending generations are considered equal to the Notes
sibling group and all the children of the sibling group are considered equal to an individu-
al’s own children.
3. The ideology of unit amongst generations is followed. (For example, great-grandfather and
grandfather are given the same respect as father).
4. The old and the young kin belonging to the same generation are considered separate.
5. The format of behavior and duties of the members, belonging to three generations is fol-
lowed strictly.
6. In place of some ancient kinship words of the Sanskrit, origin, new words are being used;
For example: Pita (Father) instead of Pitamah (Grandfather), ‘Ji’ for those elder, to the ‘speaker’
(like, Chacha ji and Tauji (Paternal Uncles). In Bengal, ‘Moshai’ is used instead of ‘Ji’.
7. After marriage are not allowed amongst close kin.
8. After marriage, a woman is not free to talk to her in laws (mother-in-law and father-in-law).
After she becomes a mother, she gains the position of respect and power and the restrictions
imposed on her are also reduced.
9. A family is structured in such a way that the children, parents and grandparents either stay
together or the kinship duties towards them are fulfilled.
10. A part from the joint family, which represents an individual’s radius of close relations;
there is an, extensive radius of kinship, which are significant in his life. This kinship repre-
sents his patri or Matri kin, who stand by him and support him, when the support from the
immediate family proves insufficient.

28.2 Central Zone
The characteristics of the kinship organisation in central India are not much different from those
of North India. The main characteristics of kinship in Central India are as follows:
1. In every region, the marriage rituals are the same as the North, i.e., Consanguinity is the
main concern related to marriages.
2. Many castes are divided into Exogamous clans. In some castes, the Exogamous Clans are
established in Hypergamous hierarchy.
3. The kinship vocabulary symbolises closeness amongst the various Kin. The relations
amongst the kin are conducted on the basis of the ‘gift’ giving ritual known as ‘Nyota
uphar’, according to which, cash gift is given in lieu of the cash gift received. Register,
known ‘Nyota Panji’ is maintained and preserved for generations.
4. In some castes in gujarat, maternal-cross cousin marriage (with mother’s brother) and
brother-in-law marriages (with husband’s brother) are prevalent.
5. In Gujarat, the Custom of ‘Periodic’ marriage has encouraged child marriages and mis-
matched marriage. Such marriage are prevalent there till today.
6. The Kinship relations in Maharashtra are influenced by both the regions—North and South.
For example, the Maratha Clan organisation resembles the Rajputs, which are established in
the form of staps. The clans are organised in divisions and each division is named accord-
ing to the number of clans it consists of. For example; Panchkuli: Stakuli, etc. The clans are
arranged in chronological order the highest Panchkuli, and Satkulli, etc. The Panchkulis can
marry amongst themselves or marry a Satkuli girl, but do not marry their daughter outside
Panchkuli.

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