Page 72 - DSOC402_SOCIOLOGY_OF_KINSHIP_ENGLISH

Sociology of Kinship

Notes Lineage is an extension of family and in that form, it is an Exogamous unit. There is another kind
of unity, found in many castes, but not in all. It is called ‘Gotra’ (Clan) or ‘Kul’. Every individual
is the inheritor of his father’s clan. Marriages within the clan are prohibited as it is believed that
people from one clan are all descendants of one ancestor. The people of one clan are spread far
their relations are also dissimilar, because of which they cannot protect generally or take united
action. Yet, Gotra (clan) has been established to classify the suitable and unsuitable bride-groom
in the caste.
Thirdly, there is a class of relatives who provide base to the united action. This classification
includes caste groups or families of the same caste, who live in the same village. In this way,
they are considered relatives as they are not only the residents of the some village but are also
near and dear.
Finally, there is a class of imaginary kin. On the basis of rural kinship, the work relations are
considered to be a strong factor of unity. Those people, who are not consanguinal or affinal kin
may relate to each-other on the basis of imaginary relations. In this manner, an individual can
gain more from the extensively based relations than the biological relations.

Describe the Kinship Relations in India.

10.6 Limitations and Practices of Kinship in North and South India
Marriage is the chief factor of Kinship bonding. But there is a fundamental differnce in North
and South India regarding marriage. Firstly, a family in south India makes the already existing
Kinship, more strong through marriage. On the other hand, a family in North India bonds with
a family who has no kihship with it.
The marriage related position of most of the Dravid speaking people of South India is linked to
the closeness of marriage. All the lineage people are divided into two categories. There is one
category with whom marriages are allowed and there is the other with whom marriages are
not allowed. According to Mandelboum, the Kinship positions of the Dravid people are deter-
mined by some points. According to one of them, the sons and daughters of siblings (brother
and sister) are allowed to marry.
The sons and daughters of cross gender siblings, that is an individual’s mother’s brother’s
daughter can marry his father’s sister’s daughter. To elaborate it further, all the possible couples
are maternal-paternal cousins. Support amongst kin is extended through marriages. Analysing
the kinship of south India, Noor Yalman says, “It is mandatory for the brother and sister to stay
away, but their sons and daughter should definitely be allowed to tie the knot.”
Keeping this in mind, Mandelboum says, “In most of the regions of North India, marriages are
conducted in a manner, which is contradictory to South India. It is a centrally extending attitude
and not centrally focussing. A possible couple is viewed as a link between two different groups
and not as a link to strengthen the already existing relations”.
Secondly, the difference between the uterine and the Affinal families is clearly visible in the
North of India but nothing as such is visible in the South.
Thirdly, in North India, the unilineal kin are linked (directly or indirectly), to a specific region.
Rural/village Exogamous Marriages are common amongst them.
Fourthyly, in South India, emphasis is laid on Bilateral relations. Regional Exogamous Mar-
riages are not prevalent amongst them.
Fifth, in North India, a girl is totally separated from her family after marriages. She visits her
parent’s home only occasionally. But it is not so in South India.

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