Page 56 - DSOC402_SOCIOLOGY_OF_KINSHIP_ENGLISH

Sociology of Kinship

Notes the ‘Kulin’ Brahmin wife used to stay at her parent’s home. Her Polygamy practicing husband
used to visit her from time to time, and the children were brought up at the maternal uncle’s
home. In another custom called ‘Ghar Jawai’ too, a husband has to leave his father’s home and
stay with his in-laws.
This too, develops Matri-Local residence. Despite all this, the fundamental life style of these
groups remains Patrilineal.

In all kinds of societies, specially in Patrilineal, the status of women is sad-
dled with various kinds of restrictions. These restrictions are related to se-
curity, abstinence and productively.

The restrictions imposed on Toda women are abstinence-related, in the sense that the impurities
caused by mensturation, child-birth, etc., make them unsuitable for the Toda. Socio-religious
life, which focuses on the pure dairy. As a result, the diary and the milk are generally saved from
being impure through the contact of women.
Such big rules cannot be enforced on all the Patrilineal societies. As is the case with ‘Ho’, both
the kinds of husbands can be equally found-master and servant; even though ‘Ho’ is Patrilin-
eal. Grigson says ‘Gond’ women enjoy sufficient status and freedom in social life. The Gond
women are sufficiently independent in selecting a husband, establishing sexual relations before
marriage and obtaining divorce. In other fields, though their position is quite low. They have to
labour hard for their husbands. In the Gond society, they are considered so valuable as labour
that it is only seldom that a bachelor Gond is found.
The flirtatious ‘Tharu’ of the Himalayan region are under the control of their wives. Their wom-
en are experts in occult. The Tharu women are infamous for flirting with people from the plains.
It is because of their exceptional beauty and charming youth.
The ‘Khas’ are Patri-local and have multiple husbands. A Khas woman has to face physical,
emotional and social hardships regularly. Their position is quite low. But to save the women
from such a condition, the Khas society has developed such a social system which can act as
a ‘Safety Value’ This keeps their social stability intact. Khas are famous for double-standards
regarding morality of women. In other words, their sexual lives have keen found to be complex
and dual. When a woman is at her husband’s home, her life is that of a maid servant. She has
no position, no freedom and no personal desires. Following the prevalent custom, she keeps on
visiting her parents’ home from time to time. When she is in here father’s village, all the rules
and restriction—that were imposed on her at her husband’s home, are removed. The sadness of
her husband’s home gives way to radiance in the free environment of her father’s village.
From the above-mentioned examples, it is concluded that in order to understand the position
of women in any society; it is scientifically wrong to perceive their status as low or high (based
on narrow-minded prejudice).
Such a division is generally illusive. In case of ‘Khas’, it is indeed so. In fact, status may have
some mid-level positions or two different pole positions too. Such two pole positions may not
be clear like the position of the Khas woman. In the Patrilineal Naga Tribe, sufficient variety is
found in their postion. The social position of ‘Sema’ women is better than the other ‘Angami’
women. In case of inheritance of property and sexual freedom, the Angami women are in a
better, postion than Sema. The Sema women do not make any decisions regarding selection of
husbands, though their approval is sought and generally, accepted too. The best virtue of a wife
is said to be her capacity to work and not her looks or beauty. A sema woman gets respect at her
husband’s home and her children are given affection.

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