Kinship Usages

In any society, interactions with different types of kin are governed by certain norms. We briefly mention some of these rules that are in vogue not only among primitive tribes, but also in advanced civilizations.

1. Avoidance. Both within the family and the extended kingroup are found some rules that proscribe certain interactions. For example, in most traditional homes in India, a bride is expected to keep a veil (purdah) and avoid talking to her HuFa, Hu’s elderBr and other elderly males. One can say that conversely, a male is not supposed to talk—in fact, is forbidden from directly interacting—with his SoWi and younger BrWi. These rules may also extend to other kin of identical status.
2. Joking Relationships. The opposite of avoidance is the joking relationship. Such relationships exist between, for example, a male and the younger sister of his wife; and a woman and the younger brother of her husband. This allows an expression of familiarity, in which the two parties tease each other, exchange abuse and banter, or even make obscene and vulgar references. Such relationships also exist in some societies between grandparents and grandchildren.
3. Avunculate. This is a system prevalent in matriarchal societies, where MoBr has an upper hand compared to Fa (in patriarchy). The primacy of the MoBr and his authority (avncupotestality) are key features of this practice. In such a system, the residence for the newly wed is Avunculocal—the couple goes to reside with the MoBr of the groom.
4. Amitate. This is the opposite of Avunculate. In this system, it is the Father’s Sister (FaSi) rather than the MoBr who plays the key authoritative role. This is more likely to be the case in patrilineal societies, although it is found amongst the matrilineal Trobriand Islanders studied by Malinowski.
5. Couvade. This is a practice to establish sociological fatherhood. In India, it is reported both among the Todas of the Nilgiri Hills who practise polyandry, and the matrilineal Khasis of the Northeast. ‘The practice consists in making a husband lead the life of an invalid along with his wife whenever she gives birth to a child. He refrains from active life, goes on sick diet and observes certain taboos. Thus, the Khasi husband, like his wife cannot cross a stream or wash clothes until the spirits connected with child birth are propitiated’ (Majumdar and Madan, 1956: 107).

Early scholars have tried to explain these practices and relate them with evolutionary theories. Quite naturally disagreements exist with regard to explanations, but the fact of the prevalence of these practices has not been disputed. For a structural analyst, it is therefore necessary to be aware of these concepts.CopycopyHighlighthighlightAdd NotenoteGet Linklink