Page 54 - DSOC402_SOCIOLOGY_OF_KINSHIP_ENGLISH

Sociology of Kinship

Notes by his mother, before his marriage and by his wife, after his marriage. The women manage the
household, yet Matri-Local residence is not permanent.
Festivals, religious functions and specially, the family functions too are organised by women.
The souls of the ancestors are worshipped, which are chiefly in the female form. The divine
powers controlling illness, death and security are also established as female deities. All forms of
sacrifices are organised and conducted by female priests. The role of the male priests is to assist
the female priests.
In some situations, the women are the chiefs of both the religious and the secular fields. For
example in the important Khairim Pradesh, the chief priest and the actual chief of the state used
to be a woman, who had mingled both the Kingly and the pure roles in herself.
But there is no evidence to prove the absolute power of women. As far as men are concerned,
they are neither ruled by women, nor are they ill-treated or suppressed by them. In fact, women
respect them and in the new home, established by them after marriage the man holds sufficient
powers. The Khasi word used to address the husband too, means ‘owner’. Divorce can be ob-
tained only if both the parties mutually agree to it. The marriage contract may be cancelled by
one party, in case the concerned party (the one seeking divorce) compensates the other party.
The men are found to be engaged in extreme indulgence. This seems to be the possible reason
for the high death rate amongst men. Both the husband and the wife are independent of each
other.
Thus we see that the Matrilineal and Marti-Local residence (even if temporary), raise the status
of women.
Residence in itself is not that influential so as to determine the status of women. Matri-Local resi-
dence does not necessarily raise the wife’s status but for her near and dear ones, it is definitely
helpful. Yet, a woman does gain security from their status, though indirectly. Residence raises
social status only when it includes inheritance of property.

Garo
The Garo tribe is another close example of Matriarchial society. Among them, the mother’s
sub-clan and motherhood, or the extended family has the right over children. It is important to
get the marriage proposal from the girl’s family. The Garo people believe themselves to be the
descendants of a single ancestor. They get lineage and inheritance from the mother. A property
owned by one motherhood can never be taken away. The son does not get the right to inherit-
ance so that he does not give the property to his wife’s children; who are members of their
mother’s motherhood and not his (son or husband) motherhood. Yet, a man is entitled to use
his wife’s property during her lifetime. Amongst the Garo tribe, woman, in fact, is a medium of
transferring the property from one generation to another.
Men are allowed to marry more than one woman. Generally they have been known to have
maximum three wives. No bride value or groom value is paid. Women are not allowed to re-
marry for a long time, so that the property can be retained in the family only and wait till the
children reach adulthood. It is a downtrodding situation for women. It is because women are the
best and they deserve it. A widows has to marry her deceased husband’s nephew (brother’s son)
in case he (the nephew) wishes so. If the widow refuses to marry him, the nephew gets entitled
to compensation. ‘Prostitution’ is unheard of but sexual indulgence is commonly prevalent.
A man is given death sentence if found having illicit relations, while in case of a woman, she
is punished by chopping off her ear skin and tearing off her clothes. Repetition of such an act
ensures death penalty. Illicit relations are also the cause of divorce. Another cause of divorce is
the refusal to work.

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