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Unit 7: Approaches to the Study of Kinship: Gender Perspective

3. Opportunities available to a woman for social participation. Notes
4. Scope and type of work of a woman.
All of these, and each one of them determines the position of woman in the society in specific
term and in specific manner. These four are free from each-other and not related. The co-relation
among them is ampirical and not conceptual.
Theory and practice or in other words warm and actions do not always match with each other.
Hence, it is not necessary that theoritical or legal position would be seen in social practice.
The theoritical point of view given above can be interpreted with some examples.
Dairy forum has central importance in the economic and religious activities in Toda Tribe.
Their economy survives on milk and milk product. Dairy is their temple and their socio-reli-
gious thoughts and activities are inseparably mixed with it. Women are considered to be unholy
and not allowed to enter the dairy.
Women are not allowed to milk the buffaloes, nor they can produce milk for local use or ex-
changing and not even cook the food in which the milk is used. This prohibition obviously low-
ers the women’s legal position as partially expelled. But this is not implanted by force or power.
Normally, women are treated gently and it can be considered that they are not deregarded so-
cially. Toda women are treated more affectionately than other tribes. Toda’s were polyandrous
earlier but now Polygamy is also in practice. This has not affected the position of Toda women
in any manner. Umbrellas of Japanese Fashion had been availabe to Toda’s before the second
world war. Toda women used to receive these umbrellas from their husbands or lovers as gift
and use them with pride.
Women and men in Andaman habitant society participate equally in the religious and economic
affairs of life. Still the position of Pigamese women of Andaman is like slave in comparison of
Toda women. They are bound to do all those jobs also which are only one by women every
where, along with different types of jobs they do with men. Such as domestic work, giving birth
to babies and their upbringing etc. Hence, equal opportunity of work is not a boon for them. The
division of work between man and woman is certain in Kadar. Women get all the opportunities
to perform the jobs fit for women. So that they do not have to do both the jobs, fit for men and
women, together. Hence, we can see that the type and scope of work contribute significantly in
determining the actual position of women. As far as the difference between theory and practice
is concerened, its appropriate example can be seen in the life of rural Hindus. Theoritically they
consider woman as Goddess but in reality they treat them as slaves or maids.

7.1 Status of Women in Matrilineal Society

Khashi
After the above mentioned analysis, here we have an important and interesting question—What
is it that determines the position of women in any society? A prompt answer that has been given
until new is that in the Patriarchy Societies, the status of women is low and suppressed while in
the Matriarchy Societies, their status is high.

The world ‘Martiarchy’ is the creation for reference. We do not know of any region in the world
where there is a totally Matri Local Society. The Patri Local Society of the Garo tribe may be con-
sidered the nearest type of reaction. The Khasi society is Matrilineal and Matriarchy. They link
their lineage to those female ancestors who, in folklore were generally known as tribal ancient
princesses. Even the creator of the Universe is mentioned as having female traits. Among the
Khasis, lineage is determined by mother, i.e., the lineage has the female structured form only.
It is only the daughter who inherits the mother’s property. A man’s earnings too, are managed

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