Page 222 - DSOC402_SOCIOLOGY_OF_KINSHIP_ENGLISH

Sociology of Kinship

Notes 1. Every clan, (which consists of many families) has its own name, which is based on some
animal’s, plants or object’s/thing’s name.
2. An individual can select a wife from any clan, except his own. But this selection is ideologi-
cal, as there is a rule of exchange of daughters, too.
3. In marriages, not only is the rule of clan Exogamy followed, but the exchange of daughters
also takes place.
4. Because of the rule of exchange of daughters, many Kinship related words are similar,
for example: the word used for ‘Nanad’ (Sister-in-law or husband’s sister) is also used for
‘Bhabi’ (sister-in-law or brother’s wife). The word used for wife’s brother (Sala) is also used
for sister’s husband (behnoi). The word ‘Sasur (father-in-law) is also used for sister-in-laws
(Bhabis) father too.
5. Parallel cousins from the mother’s lineage, i.e., marriage amongst, sons and daughters of
two sisters in not accepted.
6. Marriage with sister-in-law (wife’s younger sister) is prevalent. Two brothers and two
sisters can marry in a single family.
7. In the South the preferential mating custom is also prevalent. In many families, the first
preference is given to elder sister’s daughter, the second preference is father’s sister’s
daughter and the third preference is given to mother’s brother’s daughter. But today, cross
cousin marriage, specially between paternal uncle and niece is unprevalent and considered
a matter of shame, among those groups, who come in contact with two North Indians or
with the Western culture.
8. The marriage related taboos, which are prevalent are:
An individual cannot marry his younger sister’s daughter a widow cannot marry her hus-
band’s elder or younger brother. Marriage with younger brother of husband (Devar) is
prohibited. No individual can marry his mother’s sisters daughter.
9. Like the North, marriage is not based on the ideology of general division but on the actual
age difference. An example is paternal grand father’s and grand daughter’s marriage.
10. In the South, Kinship and marriage have one more characteristic. There marriages are not
arranged with the intention of expanding the kinship group. Instead, every marriage is ar-
ranged to make the already existing bond, more stronger. Such an idea brings the kin more
close.
11. A girl has to marry that individual only, who is from the elder age group called ‘tam mum’
and also from the group, younger than her parents’ group. In other words, a girl can marry
an elder cross cousin. The boy has to marry in the ‘tam pin’ group only. He has to marry a
girl who is from the ‘tam mum’ group.
12. Unlike the vocabulary of the North like, Kanya (daughter), Bahu (daughter-in-law), Pee-
har (daughter-in-law’s father’s home), Sasural (daughter-in-law’s husband’s home), which
suggests dual emotions and situations; the South does not do so. It is so because in the
South, a girl does not enter an unknown home after marriage, like it happens in the North.
Any girl’s husband is either her mother’s brother’s son or a similar relative. In the South,
marriage does not symbolize separation from her father’s home. She is free in her father-in-
laws home too.

Describe in detail the rules of clan Organisation and marriage.

216 LOVELY PROFESSIONAL UNIVERSITY