Wednesday, March 19, 2008

Agrarian society

The invention of plough marked the beginning of agrarian societies 6000 years back. According to Collins dictionary of Sociology Agrarian society refer to any form of society especially so traditional societies primarily based on agricultural and craft production rather than industrial production. Wallace and Wallace describe agrarian societies as employing animal drawn ploughs to cultivate the land. The mode of production of the agrarian society that is cultivation distinguishes it from the hunter-gatherer society which produces none of its food. The theories of Redfield and Tonnies are considered important. Robert Redfield talks about folk-urban continuum and little tradition and great tradition as his paramount focus in rural studies.Tonnies on the other hand discuss concepts of Gemeinschaft and Gesselschaft.

Post-Industrial Society

The concept of Post-Industrial society was first formulated in 1962 by D. Bell, and subsequently elaborated in his seminal work 'Coming of Post Industrial Society' (1974) It describes the economic and social changes in the late twentieth century. According to Bell in modern societies theoretical knowledge forms the 'axial principle of society and is the source of innovation and policy formulation. In economy this is reflected in the decline of goods production and manufacturing as the main form of economic activity, to be replaced by services. With regard to the class structure, the new axial principle fosters the supremacy of professional and technical occupations which constitute a new class, in all spheres economic, political and social decision making is influenced by new intellectual technologies and the new intellectual class. Other writers have also commented on the growing power of technocrats in economic and political life. G.K. Galbraith ( 1967) believes that power in the United states economy and therefore in American society as a whole lies in the hands of a technical bureaucracy of the techno-structure of large corporations, A Jouraine (1969) suggests similar technocratic control of French economic and political life.

Monday, March 17, 2008

Social Stratification

Introduction
Social inequality is a universal phenomenon in all societies. It can exist either in form of a hierarchy of groups or individuals or it may exist without the creation of a hierarchy. In the former case it is called social hierarchy. While in the latter case it is known as social differentiation for in almost all societies men and women are treated unequally. If social inequality manifests itself in the form of a hierarchy involving ranking of groups then it is known as social stratification, thus social stratification is a particular case of the social inequality. Social stratification is essentially a group phenomena.According to Ogburn and Nimkoff the process by which individuals and groups are ranked in a more or less enduring hierarchy of status is known as stratification. Melvin Tumin defines social stratification as an arrangement of any social group or society into a hierarchy of positions that are unequal with regard to power, property, social evaluation and psychic gratification. According to Lundberg a stratified society is one marked by inequality by differences among people that are evaluated by them as being lower and higher.

There are two approaches to the study of stratification:

Conflict Approach under which Karl Marx and Weber's theories come.
Functionalist Approach under which Talcott Parsons and Davis and Moore's fall.

Conflict Theories

According to Karl Marx in all stratified societies there are two major social groups: a ruling class and a subject class. The ruling class derives its power from its ownership and control of the forces of production. The ruling class exploits and oppresses the subject class. As a result there is a basic conflict of interest between the two classes. The various institutions of society such as the legal and political system are instruments of ruling class domination and serve to further its interests. Marx believed that western society developed through four main epochs-primitive communism, ancient society, feudal society and capitalist society. Primitive communism is represented by the societies of pre-history and provides the only example of the classless society. From then all societies are divided into two major classes - master and slaves in ancient society, lords and serfs in feudal society and capitalist and wage labourers in capitalist society. Weber sees class in economic terms. He argues that classes develop in market economies in which individuals compete for economic gain. He defines a class as a group of individuals who share a similar position in market economy and by virtue of that fact receive similar economic rewards. Thus a person's class situation is basically his market situation. Those who share a similar class situation also share similar life chances. Their economic position will directly affect their chances of obtaining those things defined as desirable in their society. Weber argues that the major class division is between those who own the forces of production and those who do not. He distinguished the following class grouping in capitalist society:

The propertied upper class
The property less white collar workers
The petty bourgeoisie
The manual working class.

Functionalist theories

Talcott Parsons believe that order, stability and cooperation in society are based on value consensus that is a general agreement by members of society concerning what is good and worthwhile. Stratification system derives from common values it follows from the existence of values that individuals will be evaluated and therefore placed in some form of rank order. Stratification is the ranking of units in a social system in accordance with the common value system. Those who perform successfully in terms of society's values will be ranked highly and they will be likely to receive a variety of rewards and will be accorded high prestige since they exemplify and personify common values. According to Kingsley Davis and Moore stratification exists in every known human society. All social system shares certain functional prerequisites which must be met if the system is to survive and operate efficiently. One such prerequisite is role allocation and performance. This means that all roles must be filled. They will be filled by those best able to perform them. The necessary training for them is undertaken and that the roles are performed conscientiously. Davis and Moore argue that all societies need some mechanism for insuring effective role allocation and performance. This mechanism is social stratification which they see as a system which attaches unequal rewards and privileges to the positions in society. They concluded that social stratification is a device by which societies insure that the most important positions are conscientiously filled by the most qualified persons.

Forms and functions

Social stratification can be classified into four forms - slavery, estates, caste and class.
The slavery system
The estate system
The caste system

The slavery system

It is an extreme form of inequality in which some individuals are owned by others as their property. The slave owner has full control including using violence over the slave.L.T Hobhouse defined slave as a man whom law and custom regard as the property of another. In extreme cases he is wholly without rights. He is in lower condition as compared with freemen. The slaves have no political rights he does not choose his government, he does not attend the public councils. Socially he is despised. He is compelled to work. The slavery system has existed sporadically at many times and places but there are two major examples of slavery - societies of the ancient world based upon slavery (Greek and Roman) and southern states of USA in the 18th and 19th centuries. According to H.J Nieboer the basis of slavery is always economic because with it emerged a kind of aristocracy which lived upon slave labour.

The estate system

The estate system is synonymous with Feudalism. The feudal estates had three important characteristics .In the first place they were legally defined; each estate had a status with legal rights and duties, privileges and obligations. Secondly the estates represented a broad division of labor and were regarded as having definite functions. The nobility were ordained to defend all, the clergy to pray for all and the commons to provide food for all. Thirdly the feudal estates were political groups. An assembly of estates possessed political power. From this point of view the serfs did not constitute an estate until 12th century. This period saw the emergence of third estate -burghers who were a distinctive group within the system. Thus the three estates -clergy, nobility and commoners functioned like three political groups.

The Caste System

Caste is closely connected with the Hindu philosophy and religion, custom and tradition .It is believed to have had a divine origin and sanction. It is deeply rooted social institution in India. There are more than 2800 castes and sub-castes with all their peculiarities. The term caste is derived from the Spanish word caste meaning breed or lineage. The word caste also signifies race or kind. The Sanskrit word for caste is varna which means colour.The caste stratification of the Indian society had its origin in the chaturvarna system. According to this doctrine the Hindu society was divided into four main varnas - Brahmins, Kashtriyas, Vaishyas and Shudras.The Varna system prevalent during the Vedic period was mainly based on division of labour and occupation. The caste system owns its origin to the Varna system. Ghurye says any attempt to define caste is bound to fail because of the complexity of the phenomenon. According to Risely caste is a collection of families bearing a common name claiming a common descent from a mythical ancestor professing to follow the same hereditary calling and regarded by those who are competent to give an opinion as forming a single homogeneous community. According to Maclver and Page when status is wholly predetermined so that men are born to their lot without any hope of changing it, then the class takes the extreme form of caste. Cooley says that when a class is somewhat strictly hereditary we may call it caste.M.N Srinivas sees caste as a segmentary system. Every caste for him divided into sub castes which are the units of endogamy whose members follow a common occupation, social and ritual life and common culture and whose members are governed by the same authoritative body viz the panchayat.According to Bailey caste groups are united into a system through two principles of segregation and hierarchy. For Dumont caste is not a form of stratification but as a special form of inequality. The major attributes of caste are the hierarchy, the separation and the division of labour.Weber sees caste as the enhancement and transformation of social distance into religious or strictly a magical principle. For Adrian Mayer caste hierarchy is not just determined by economic and political factors although these are important.
Main features of caste system
Functions of the caste system
Dominant caste
Purity and Pollution
Sanskritization

Main features of caste system

Caste system hierarchically divides the society. A sense of highness and lowness or superiority and inferiority is associated with this gradation or ranking. The Brahmins are placed at the top of the hierarchy and are regarded as pure or supreme. The degraded caste or the untouchables have occupied the other end of the hierarchy. The status of an individual is determined by his birth and not by selection nor by accomplishments. Each caste has its own customs, traditions practices and rituals.It has its own informal rules, regulations and procedures. The caste panchayats or the caste councils regulate the conduct of members. The caste system has imposed certain restrictions on the food habitats of the members these differ from caste to caste. In North India Brahmin would accept pakka food only from some castes lower than his own. But he would not accept kachcha food prepared with the use of water at the hands of no other caste except his own. As a matter of rule and practice no individual would accept kachcha food prepared by an inferior casteman.The caste system put restriction on the range of social relations also. The idea of pollution means a touch of lower caste man would pollute or defile a man of higher caste. Even his shadow is considered enough to pollute a higher caste man. The lower caste people suffered from certain socio-religious disabilities. The impure castes are made to live on the outskirts of the city and they are not allowed to draw water from the public wells. In earlier times entrance to temples and other places of religious importance were forbidden to them. Educational facilities, legal rights and political representation were denied to them for a very long time. If the lower castes suffer from certain disabilities some higher caste like the Brahmins enjoy certain privileges like conducting prayers in the temples etc.There is gradation of occupations also. Some occupations are considered superior and sacred while certain others degrading and inferior. For a long time occupations were very much associated with the caste system. Each caste had its own specific occupations which were almost hereditary. There was no scope for individual talent, aptitude, enterprise or abilities. The caste system imposes restrictions on marriage also. Caste is an endogamous group. Each caste is subdivided into certain sub castes which are again endogamous.Intercaste marriages are still looked down upon in the traditional Indian society.

Functions of the caste system

The caste system is credited to ensure the continuity of the traditional social organization of India. It has accommodated multiple communities including invading tribes in the Indian society. The knowledge and skills of the occupations have passed down from one generation to the next. Through subsystems like Jajmani system the caste system promoted interdependent interaction between various castes and communities with in a village. The rituals and traditions promoted cooperation and unity between members of the different castes.

The dysfunctions
Caste system promoted untouchability and discrimination against certain members of the society. It hindered both horizontal and vertical social mobility forcing an individual to carry on the traditional occupation against his or her will and capacity. The status of women was affected and they were relegated to the background. The caste system divided the society into mutually hostile and conflicting groups and subgroups.

Dominant caste

This concept given by M.N Srinivas holds that a caste is dominant when it is numerically higher than the other castes. In the Mysore village he described the peasant Okkalinga composed of nearly half of the population made up of nineteenth jati group. The Okkalinga were the biggest land owner. The chief criteria of domination of a caste are

Economic strength
Political power
Ritual purity
Numerical strength
The dominant caste also wields economic and political power over the other caste groups. It also enjoys a high ritual status in the local caste hierarchy. The dominant caste may not be ritually high but enjoy high status because of wealth, political power and numerical strength. The presence of educated persons and high occupation rate also play an important role in deciding its dominance over other caste groupings. Sometimes a single clan of dominant caste controls a number of villages in areas. The dominant caste settle dispute between persons belonging to their own and other jati.The power of the dominant caste is supported by a norm discouraging village from seeking justice from area,govt official, court or police located outside the village. The members of the dominant caste particularly those from the wealthy and powerful families are representative of this village in dealing with the officials.

Purity and Pollution

The notions of purity and pollution are critical for defining and understanding caste hierarchy. According to these concepts, Brahmins hold the highest rank and Shudras the lowest in the caste hierarchy. The Varna System represents a social stratification which includes four varnas namely- Brahmans, Kshatriyas, Vaisyas and Shudras.The Shudras were allocated the lowest rank of social ladder and their responsibilities included service of the three Varnas. The superior castes tried to maintain their ceremonial purity

Dumont holds the notion of purity and pollution interlinked with the caste system and untouchability.The hierarchy of caste is decided according to the degree of purity and pollution. It plays a very crucial role in maintaining the required distance between different castes. But the pollution distance varies from caste to caste and from place to place.

Dipankar Gupta observes that the notion of purity and pollution as Dumont observed is integrally linked with the institution of untouchability .But unlike untouchability the notion of purity and pollution is also a historical accretion. Over time this notion freed itself from its specific and original task of separating untouchables from the others and began to be operative at different planes of the caste system.

The concept of purity and pollution plays a very crucial role in maintaining the required distance between different castes. But the pollution distance varies from caste to caste and from place to place.

Class System

The class system is universal phenomenon denoting a category or group of persons having a definite status in society which permanently determines their relation to other groups. The social classes are de facto groups (not legally or religiously defined and sanctioned) they are relatively open not closed. Their basis is indisputably economic but they are more than economic groups. They are characteristic groups of the industrial societies which have developed since 17th century. The relative importance and definition of membership in a particular class differs greatly over time and between societies, particularly in societies that have a legal differentiation of groups of people by birth or occupation. In the well-known example of socioeconomic class, many scholars view societies as stratifying into a hierarchical system based on occupation,economic status, wealth, or income.According to Ogburn and Nimkoff a social class is the aggregate of persons having essentially the same social status in a given society. Marx defined class in terms of the extent to which an individual or social group has control over the means of production.In Marxist terms a class is a group of people defined by their relationship to the means of production.Classes are seen to have their origin in the division of the social product into a necessary product and a surplus product. Marxists explain history in terms of a war of classes between those who control production and those who actually produce the goods or services in society (and also developments in technology and the like). In the Marxist view of capitalism this is a conflict between capitalists (bourgeoisie) and wage workers (proletariat). Class antagonism is rooted in the situation that control over social production necessarily entails control over the class which produces goods -- in capitalism this is the exploitation of workers by the bourgeoisie. Marx saw class categories as defined by continuing historical processes. Classes, in Marxism, are not static entities, but are regenerated daily through the productive process. Marxism views classes as human social relationships which change over time, with historical commonality created through shared productive processes. A 17th-century farm labourer who worked for day wages shares a similar relationship to production as an average office worker of the 21st century. In this example it is the shared structure of wage labour that makes both of these individuals "working class."Maclver and Page defines social class as any portion of the community marked off from the rest by social status.Max Weber suggest that social classes are aggregates of individuals who have the same opportunities of acquiring goods, the same exhibited standard of living. He formulated a three component theory of stratification with social, status and party classes (or politics) as conceptually distinct elements.

Social class is based on economic relationship to the market (owner, renter, employee, etc.)
Status class has to do with non-economic qualities such as education, honour and prestige
Party class refers to factors having to do with affiliations in the political domain
According to Weber a more complex division of labour made the class more heterogeneous.In contrast to simple income--property hierarchies, and to structural class schemes like Weber's or Marx's, there are theories of class based on other distinctions, such as culture or educational attainment. At times, social class can be related to elitism and those in the higher class are usually known as the "social elite".For example, Bourdieu seems to have a notion of high and low classes comparable to that of Marxism, insofar as their conditions are defined by different habitus, which is in turn defined by different objectively classifiable conditions of existence. In fact, one of the principal distinctions Bourdieu makes is a distinction between bourgeoisie taste and the working class taste.Social class is a segment of society with all the members of all ages and both the sexes who share the same general status.Maclver says whenever social intercourse is limited by the consideration of social status by distinctions between higher and lower there exists a social class.

Characteristics of Social Class
Jajmani system

Characteristics of Social Class

A social class is essentially a status group. Class is related to status. Different statuses arise in a society as people do different things, engage in different activities and pursue different vocations. Status in the case of class system is achieved and not ascribed. Birth is not the criterion of status. Achievements of an individual mostly decide his status. Class is almost universal phenomenon. It occurs in all the modern complex societies of the world. Each social class has its own status in the society. Status is associated with prestige. The relative position of the class in the social set up arises from the degree of prestige attached to the status. A social class is relatively a stable group. A social class is distinguished from other classes by its customary modes of behaviour.This is often referred to as the life-styles of a particular class. It includes mode of dress, kind of living the means of recreation and cultural products one is able to enjoy, the relationship between parent and children. Life-styles reflect the specialty in preferences, tastes and values of a class. Social classes are open- groups. They represent an open social system. An open class system is one in which vertical social mobility is possible. The basis of social classes is mostly economic but they are not mere economic groups or divisions. Subjective criteria such as class- consciousness, class solidarity and class identification on the on hand and the objective criteria such as wealth, property, income, education and occupation on the other hand are equally important in the class system. Class system is associated with class consciousness. It is a sentiment that characterizes the relations of men towards the members of their own and other classes. It consists in the realization of a similarity of attitude and behavior with members of other classes.

Sociologists have given three-fold classification of classes which consists of - upper class, middle class and lower class.Sorokin has spoken of three major types of class stratification -they are economic, political and occupational classes. Lloyd Warner shows how class distinctions contribute to social stability.Veblen analyzed the consumption pattern of the rich class by the concept of conspicuous consumption. Warner has classified classes into six types- upper-upper class, upper-middle class, upper-lower class, lower-upper class, the lower middle class and lower class. Anthony Giddens's three class model is the upper, middle and lower (working) class.

Jajmani system

William H Wiser introduced the term Jajmani system in the vocabulary of Indian sociology through his book The Hindu Jajmani system where he described in detail how different caste group interact with each other in the production and exchange of goods and services. In different parts of India different terms are used to describe this economic interaction among the castes for example in Maharashtra the term Balutadar is used. However in sociological literature jajmani system has come to be accepted as a general term to describe the economic interaction between the castes at the village level. This system is also a ritual system concerned with the aspects of purity and pollution as with economic aspects. It functions so that the highest caste remains pure while the lowest castes absorb pollution from them. Villages are composed of number of jatis each having its occupational speciality.Jajmani system is essentially an agriculture based system of production and distribution of goods and services. Through jajmani relations these occupational jatis get linked with the land owning dominant caste. The jajmani system operates around the families belonging to the land owning dominant caste the numbers of which are called jajmans.The land owning caste occupy a privileged position in the jajmani relations. The interaction between occupational castes and the land owning castes take place within the framework of non-reciprocal and asymmetrical type of relations. The land owning castes maintain a paternalistic attitude of superiority towards their occupational castes that are called Kamins in North India. The term Kamin means one who works for somebody or serves him.

In terms of Karl Polanyi's classification of exchange system -Jajmani exchange can be termed as redistributive system of exchange. The Functionalist view of jajmani system regards it as the basis of self-sufficiency, unity, harmony and stability in the village community. However the Marxist scholars hold a very different opinion. They regard the jajmani system as essentially exploitative, characterized by a latent conflict of interest which could not crystallize due to the prevalent social setup. Thus if in future the conditions of the lower caste improve an open conflict between the lower and upper caste is inevitable. Oscar Lewis who studied Rampur village near Delhi and Biedelmn has been critical of the Jajmani system which they regard as exploitative. According to them the members of occupational jatis are largely landless labourers and have no resources to wage a struggle against the dominant caste out of the compulsion of the need for survival. They succumb to all injustice perpetuated by the landowning dominant caste who enjoy both economic and political power. Scholars like Berreman, Harold Gould and Pauline Kolenda etc accept that there is an element of truth in both the functionalist and Marxist views of the jajmani system. They believe that consensus and harmony as well as conflict and exploitation are prevalent in the village society. According to Dumont jajmani system makes use of hereditary personal relationships to express the division of labour.This system is a ritual expression rather than just an economic arrangement.S.C Dube refers to the system as corresponding to the presentation and counter presentation by which castes as a whole are bound together in a village which is more or less universal in nature. Leach believes that the system maintains and regulates the division of labour and economic interdependence of castes.

Sanskritization

Prof M.N Srinivas introduced the term sanskritization to Indian Sociology. The term refers to a process whereby people of lower castes collectively try to adopt upper caste practices and beliefs to acquire higher status. It indicates a process of cultural mobility that is taking place in the traditional social system of India.M.N Srinivas in his study of the Coorg in Karnataka found that lower castes in order to raise their position in the caste hierarchy adopted some customs and practices of the Brahmins and gave up some of their own which were considered to be impure by the higher castes. For example they gave up meat eating, drinking liquor and animal sacrifice to their deities. They imitiated Brahmins in matters of dress, food and rituals. By this they could claim higher positions in the hierarchy of castes within a generation. The reference group in this process is not always Brahmins but may be the dominant caste of the locality.Sanskritization has occurred usually in groups who have enjoyed political and economic power but were not ranked high in ritual ranking. According to Yogendra Singh the process of sanskritization is an endogenous source of social change .Mackim Marriot observes that sanskritic rites are often added on to non-sanskritic rites without replacing them. Harold Gould writes, often the motive force behind sanskritisation is not of cultural imitation per se but an expression of challenge and revolt against the socioeconomic deprivations.

Points to Remember

Peculium: An institution in the estate system where a sum of money or some property was given to a slave by his master.

Cartel: A group of industrialists who together monopolize or gain complete control over the market.

Differential mobilization: A process takes place when the changes that caste has and undergoing carries it beyond the traditional ascriptive definition.

Dahrendorf held that the differential distribution of authority leads to class formation and class conflict.

Hiller observed that when a class system becomes closed to vertical mobility, it becomes a caste.

Marx was the first one to introduce the concept of alienation into sociological theory.

Srinivas termed independence among castes as vertical unity.

It was Hutton who pointed out that the exclusivity and range of the caste panchayat led to an arrangement in which the members of the caste ceased to be members of the community as a whole.

Aristotle classified the society into three strata- guardians, auxiliaries and workers.

Max Weber characterized caste as a closed status group.

Davis and Moore stressed that stratification served to ensure effective role allocation and performance.

Senart advocated the religious theory of the origin of caste.

Parsons held that society would rank highly and reward those who perform successfully in terms of society's values.

According to Tawney in estate system inequality is not primarily economic but judicial.

Nesfield gave the concept of occupational theory of caste.

Marx categorized India under the Asiatic Mode of Production.

Pelham stated that the higher the class one belongs the lessen is the pretence because there is less to pretend to.This is chief reason why our manners are better than other persons.

Proudhon stated property is theft.

Durkheim advocated a form of guild socialism.

Utilitarianism is a theoretical outlook associated with the name of J Benthem

The Terms and the theorists

J.S Mill Utilitarianism
Hobhouse & Weber Rationality
Veblen Leisure class
Weber Ideal Type
Hegel & Marx Alienation
M.N Shrinivas Sanskritization
Althusser Ideological State Apparatus
Dahrendorf Imperatively Coordinated Association

Sunday, March 16, 2008

Marriage, Family and Kinship

Marriage Types and Norms


Marriage is one of the universal social institutions established to control and regulate the life of mankind. It is closely associated with the institution of family.Infact both the institutions are complementary to each other. It is an institution with different implications in different cultures. Its purposes, functions and forms may differ from society to society but it is present everywhere as an institution. Westermarck in 'History of Human marriage' defines marriage as the more or less durable connection between male and female lasting beyond the mere act of propagation till after the birth of offspring. According to Malinowski marriage is a contract for the production and maintenance of children. Robert Lowie describes marriage as a relatively permanent bond between permissible mates. For Horton and Hunt marriage is the approved social pattern whereby two or more persons establish a family.

Types and norms,
Types of marriages
Rules of Marriage
Hindu Marriage
Muslim Marriage
Types of Tribal Marriage
Marriage as contract and as a sacrament




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Types of marriages

Polygyny:
It is a form of marriage in which one man marries more than one woman at a given time. It is of two types --- Sororal polygyny and non sororal polygyny

Sororal polygyny:
It is a type of marriage in which the wives are invariably the sisters. It is often called sororate.

Non-sororal polygyny:
It is a type of marriage in which the wives are not related as sisters.

Polyandry:
It is the marriage of one woman with more than one man. It is less common than polygyny. It is of two types---- Fraternal Polyandry and non fraternal polyandry.

Fraternal polyandry:
When several brothers share the same wife the practice can be called alelphic or fraternal polyandry. This practice of being mate, actual or potential to one's husband's brothers is called levirate. It is prevalent among Todas.

Non - fraternal polyandry:
In this type the husband need not have any close relationship prior to the marriage. The wife goes to spend some time with each husband. So long as a woman lives with one of her husbands; the others have no claim over her.

Monogamy:
It is a form of marriage in which one man marries one woman .It is the most common and acceptable form of marriage.

Serial monogamy:
In many societies individuals are permitted to marry again often on the death of the first spouse or after divorce but they cannot have more than one spouse at one and the same time.

Straight monogamy:
In this remarriage is not allowed.

Group Marriage:
It means the marriage of two or more women with two or more men. Here the husbands are common husbands and wives are common wives. Children are regarded as the children of the entire group as a whole.

Rules of Marriage

No society gives absolute freedom to its members to select their partners. Endogamy and exogamy are the two main rules that condition marital choice.

Endogamy:
It is a rule of marriage in which the life-partners are to be selected within the group. It is marriage within the group and the group may be caste, class, tribe, race, village, religious group etc.We have caste endogamy, class endogamy, sub caste endogamy, race endogamy and tribal endogamy etc.In caste endogamy marriage has to take place within the caste. Brahmin has to marry a Brahmin. In sub caste endogamy it is limited to the sub caste groups.

Exogamy:
It is a rule of marriage in which an individual has to marry outside his own group. It prohibits marrying within the group. The so-called blood relatives shall neither have marital connections nor sexual contacts among themselves.

Forms of exogamy:
Gotra Exogamy: The Hindu practice of one marrying outside one's own gotra.

Pravara Exogamy: Those who belong to the same pravara cannot marry among themselves.

Village Exogamy: Many Indian tribes like Naga,Garo,Munda etc have the practice of marrying outside their village.

Pinda Exogamy: Those who belong to the same panda or sapinda( common parentage) cannot marry within themselves.


Isogamy: It is the marriage between two equals (status)
Anisogamy: It is an asymmetric marriage alliance between two individuals belonging to different social statuses. It is of two forms - Hypergamy and Hypogamy.

Hypergamy: It is the marriage of a woman with a man of higher Varna or superior caste or family.

Hypogamy: It is the marriage of high caste man with a low caste woman.


Orthogamy: It is the marriage between selected groups.
Cerogamy: It is two or more men get married to two or more women.

Anuloma marriage: It is a marriage under which a man can marry from his own caste or from those below, but a woman can marry only in her caste or above.

Pratiloma marriage: It is a marriage of a woman to a man from a lower caste which is not permitted.

Hindu Marriage

The Hindu community has been giving great importance for marriage since time immemorial. There are different forms of marriage -

Brahma Vivaha is where a father marries his daughter to a learned man of good moral character.
Asura Vivaha is marriage by paying bride price.
Rakshasa Vivaha is by capture or abduction without obtaining the consent of a girl or her parents.
Gandharva Vivaha is based on mutual love.
Prajapatya Vivaha is where no ceremony is performed but the groom is honoured.
Arsh Vivaha is where the groom gives a pair of cattle or bull to the bride's father before the marriage.
Daiva Vivaha is where the girl is given in marriage to a priest instead of dakshina or a gift.

Muslim Marriage

In the Muslim community marriage is universal for it discourages celibacy. Muslims call their marriage Nikah .Marriage is regarded not as a religious sacrament but as a secular bond. The bridegroom makes a proposal to the bride just before the wedding ceremony in the presence of two witnesses and a maulavi or kazi.The proposal is called ijab and its acceptance is called qubul.It is necessary that both the proposal and its acceptance must take place at the same meeting to make it a sahi Nikah.It is a matter of tradition among the Muslims to have marriage among equals. Though there is no legal prohibition to contract marriage with a person of low status, such marriages are looked down upon. The run-away marriages called kifa when the girls run away with boys and marry them on their own choice are not recognized. Marrying idolaters and slaves is also not approved. There is also provision of preferential system in mate selection. The parallel cousins and cross cousins are allowed to get married. Marriage that is held contrary to the Islamic rules is called batil or invalid marriage.Meher or dower is a practice associated with Muslim marriage. It is a sum of money or other property which a wife is entitled to get from her husband in consideration of the marriage.Muta is a special type of marriage for pleasure which is for a specified period only.Iddat is the period of seclusion for three menstrual periods for a woman after the death /divorce by her husband to ascertain whether she is pregnant or not. Only after this period she can remarry. Muslim marriage can be dissolved in the following ways: Divorce as per the Muslim law but without the intervention of the court: They are of two types-Kula where divorce is initiated at the instance of the wife and Mubarat where initiative may come either from the wife or from the husband.Talaq represents one of the ways according to which a Muslim husband can give divorce to his wife as per the Muslim law by repeating the dismissal formula thrice. The talaq may be affected either orally by making some pronouncements or in writing by presenting talaqnama.Divorce as recognized by Shariah Act 1937 provides for three forms of divorce:Illa,Zihar and Lian.There is also provision of divorce as per the Dissolution of Muslim Marriage Act 1939.

Tribal Marriage

Marriage by exchange.
Marriage by capture is where a man forcibly marries a woman.
Marriage by intrusion is where a woman forcibly marries a man.
Marriage by probation allow a man to stay at woman place for weeks together after which if they decide to get married.
Marriage by purchase or giving b ride price. A man is required to give an agreed amount of cash/kind to the parents of the bride as price which usually varies according to the physical beauty and utility of the bride.
Marriage by service is where the man serves at his father-in-law's house before marriage.
Marriage by trial.
Marriage by mutual consent.
Marriage by elopement.

Family

The family forms the basic unit of social organization and it is difficult to imagine how human society could function without it. The family has been seen as a universal social institution an inevitable part of human society. According to Burgess and Lock the family is a group of persons united by ties of marriage, blood or adoption constituting a single household interacting with each other in their respective social role of husband and wife, mother and father, brother and sister creating a common culture.G.P Murdock defines the family as a social group characterized by common residence, economic cooperation and reproduction. It includes adults of both sexes at least two of whom maintain a socially approved sexual relationship and one or more children own or adopted of the sexually co-habiting adults. Nimkoff says that family is a more or less durable association of husband and wife with or without child or of a man or woman alone with children. According to Maclver family is a group defined by sex relationships sufficiently precise and enduring to provide for the procreation and upbringing of children.Kingsley Davis describes family as a group of persons whose relations to one another are based upon consanguinity and who are therefore kin to one another.Malinowski opined that the family is the institution within which the cultural traditions of a society is handed over to a newer generation. This indispensable function could not be filled unless the relations to parents and children were relations reciprocally of authority and respect. According to Talcott Parsons families are factories which produce human personalities.

Main characteristics of family
Types and forms of the family
Types, functions and changes

Main characteristics of family

Universality: There is no human society in which some form of the family does not appear.Malinowski writes the typical family a group consisting of mother, father and their progeny is found in all communities,savage,barbarians and civilized. The irresistible sex need, the urge for reproduction and the common economic needs have contributed to this universality.

Emotional basis: The family is grounded in emotions and sentiments. It is based on our impulses of mating, procreation, maternal devotion, fraternal love and parental care. It is built upon sentiments of love, affection, sympathy, cooperation and friendship.

Limited size: The family is smaller in size. As a primary group its size is necessarily limited. It is a smallest social unit.

Formative influence: The family welds an environment which surrounds trains and educates the child. It shapes the personality and moulds the character of its members. It emotionally conditions the child.

Nuclear position in the social structure: The family is the nucleus of all other social organizations. The whole social structure is built of family units.

Responsibility of the members: The members of the family has certain responsibilities, duties and obligations.Maclver points out that in times of crisis men may work and fight and die for their country but they toil for their families all their lives.

Social regulation: The family is guarded both by social taboos and by legal regulations. The society takes precaution to safeguard this organization from any possible breakdown.

Types and forms of the family

On the basis of marriage: Family has been classified into three major types:

Polygamous or polygynous family
Polyandrous family
Monogamous family
On the basis of the nature of residence family can be classified into three main forms.

Family of matrilocal residence
Family of patrilocal residence
Family of changing residence
On the basis of ancestry or descent family can be classified into two main types

Matrilineal family
Patrilineal family
On the basis of size or structure and the depth of generations family can be classified into two main types.

Nuclear or the single unit family
Joint family
On the basis of the nature of relations among the family members the family can be classified into two main types.

The conjugal family which consists of adult members among there exists sex relationship.
Consanguine family which consists of members among whom there exists blood relationship- brother and sister, father and son etc.

Kinship

Kinship is the relation by the bond of blood, marriage and includes kindered ones. It represents one of the basic social institutions. Kinship is universal and in most societies plays a significant role in the socialization of individuals and the maintenance of group solidarity. It is very important in primitive societies and extends its influence on almost all their activities.A.R Radcliffe Brown defines kinship as a system of dynamic relations between person and person in a community, the behavior of any two persons in any of these relations being regulated in some way and to a greater or less extent by social usage.

Affinal and Consanguineous kinship
Relation by the bond of blood is called consanguineous kinship such as parents and their children and between children of same parents. Thus son, daughter, brother, sister, paternal uncle etc are consanguineous kin. Each of these is related through blood. Kinship due to marriage is affinal kinship. New relations are created when marriage takes place. Not only man establishes relationship with the girl and the members of her but also family members of both the man and the woman get bound among themselves. Kinship includes Agnates (sapindas, sagotras); cognates (from mother's side) and bandhus (atamabandhus, pitrubandhus, and matrubandhus).

Descent

A descent group is any social group in which membership depends on common descent from a real or mythical ancestor. Thus a lineage is a unilineal descent group in which membership may rest either on matrilineal descent (patrilineage) or on matrilineal descent (matrilineage). In a cognatic descent, all descendants of an ancestor\ancestress enjoy membership of a common descent group by virtue of any combination of male or female linkages. However, cognatic descent is sometimes used synonymously with either 'bilateral' or 'consanguine descent. A clan is a unilineal descent groups the members of which may claim either partilineal (Patriclan) or matrilineal descent (Matriclan) from a founder, but do not know the genealogical ties with the ancestor\ancestress. A phratry is a grouping of clans which are related by traditions of common descent. Mythical ancestors are thus common in clans and phratries. Totemic clans, in which membership is periodically reinforced by common rituals such as sacred meals, have been of special interest to social anthropologists and sociologists of religion. Where the descent groups of a society are organized into two main divisions, these are known as moieties (halves). The analysis of descent groups is crucial for any anthropological study of pre-industrial society, but in most Western industrial societies the principle of descent is not prominent and descent groups are uncommon.

Primary, secondary and tertiary kins

Primary kins:
Every individual who belong to a nuclear family finds his primary kins within the family. There are 8 primary kins- husband-wife, father-son, mother-son, father-daughter, mother-daughter, younger brother-elder brother, younger sister-elder sister and brother-sister.
Secondary kins:
Outside the nuclear family the individual can have 33 types of secondary relatives. For example mother's brother, brother's wife, sister's husband, father's brother.
Tertiary kins:
Tertiary kins refer to the secondary kins of our primary kins.For example wife's brother's son, sister's husband's brother and so on. There are 151 types of tertiary kins.

Kinship Usages:

Kinship usages or the rules of kinship are significant in understanding kinship system. They serve two main purposes:

They create groups or special groupings or kin. For example- family extended family, clan etc.
Kinship rules govern the role of relationships among the kins.
Kinship usage provides guidelines for interaction among persons in these social groupings. It defines proper and acceptable role relationships. Thus it acts as a regulator of social life. Some of these relationships are: avoidance, teknonymy, avunculate, amitate, couvades and joking relationship.

Avoidance:
It means that two kins normally of opposite sex should avoid each other. In almost all societies avoidance rules prescribe that men and women must maintain certain amount of modesty in speech, dress and gesture in a mixed company. Thus a father-in-law should avoid daughter-in-law. The purdah system in Hindu family in the north illustrates the usage of avoidance.

Teknonymy:
According to the usage of this usage a kin is not referred directly but is referred to through another kin. In a traditional Hindu family wife does not directly utter the name of her husband but refers to her husband as the father of so and so.

Avunculate:
It refers to the special relationship that persists in some societies between a man and his mother's brother. This usage is found in a matriarchal system in which prominence is given to the maternal uncle in the life of his nephews and nieces.

Amitate:
The usage of amitate gives special role to the father's sister. Here father's sister is given more respect than the mother. Among Todas the child gets the name not through its parents but through the father's sister. Naming the child is her privilege.

Couvade:
The usage of couvades prevalent among the Khasi and the Todas tribes makes the husband to lead the life of an invalid along with his wife whenever she gives birth to a child. He refrains from the active work, takes diet and observes some taboos which are observed by his wife. According to Malinowski the usage of couvade contributes to a strong marital bond between the husband and wife.

Joking relationship:
A joking relationship involves a particular combination of friendliness and antagonism between individuals and groups in certain social situations. In these situations one individual or group is allowed to mock or ridicule the other without offence being taken. The usage of the joking relationship permits to tease and make fun of the other.

Books and Authors

Marriage in India - Louis Dumont
Dowry in Hindu marriage - Louis Dumont
Family in India - David Mandelbaum
Polyandry in Kota society - David Mandelbaum
Brahmin Kinship in Tamil Village- Kathleen E Gough
Kinship and social organization - W.H.P Rivers
History of Human marriage - Westermarck
Modern Introduction to the family - Bell and Vogel
The family - W.J Moore
Family and Kinship among pandits of Kashmir - T.N Madan
Marriage and family in India - K.M Kapadia
Rural Family Patterns - K.M Kapadia
Hindu Kinship - K.M Kapadia
The death of Family - David Cooper
Hindu Joint family - K.M Kapadia
Family and kin in Indo-European culture- G.S Ghurye
Traditional Indian family - M.S Gore
Kinship organization in India - Irawati Karve
Elementary structure of Kinship - Levi Strauss
The Family - Burgess and Locke

Points to Remember

A person referred to as the parent of his or her child indicates the practice of Teknonymy.
Rivers has given the explanation of kinship terms referring to social usages which are antecedent to their use.
The residence rule which gives choice to the newly -weds to live with the parents of either the groom or the bride is known as biolocal.
When both patrilineal and matrilineal rules apply jointly it is called double descent.
Rivers has defined the clan as an exogamous division of tribe.
Social recognition is important in determining consanguineous kinship.
In double descent system one inherits fathers' patrilineal relatives and mother's matrilineal relatives.
Maclver said that kinship creates society and society creates the state.
Weiser stressed that clan is usually associated with totemism.
Levi Strauss has regarded preferential mating as a device for strengthening group solidarity.
Westermarck has written the history of human marriage.
Westermarck has listed various causes of polygyny including variety of women.
Murdock has distinguished between the family of orientation and the family of procreation.
Morgan suggested historical evolution of the form of marriage and family.
Tribes such as Mundas and Nagas do not permit marriage between persons from the same village.
According to Westermarck marriage is itself rooted in the family rather than family in marriage.
According to D.N Majumdar the Hindu society presently recognizes only two forms of marriage the Brahma and Asura.
A Tarawad splits into smaller units called Tavazhis.
When one becomes the member of the consanguineal relatives of both father and mother, it is known as bilateral descent.
The rule of residence generally followed in India is patrilocal.
When not mutual, a joking relationship assumes the form of social control.
Where father's sister is given more respect than the mother the relationship is called amitate.
Neolocal rule of residence is generally followed in western countries.
People bond together in groups based on reproduction refers to kinship.
Experimental marriage is known as privileged relationship.
Marriage of one man with a woman and her several sisters are called sororal polygamy.
The marriage of a Hindu is illegal if his or her spouse is alive.This restriction is according to Hindu Marriage Act.
Marriage of a man of high caste with a woman of lower caste is called Anuloma marriage.
Levi Strauss believed that no society was perfectly unilineal.
Radcliff Brown introduced the term lineage group to designate the living members of a group.
Morgan believed the earliest form of kin group to be the clan.
Rivers has listed belief in common descent and possession of a common totem as characterizing a clan.
Murdock has called the clan a compromise kin group.
Radcliffe Brown defines sib as a consanguineous group not sharing a common residence.
Horton and Hunt described the marriage as the approved social pattern whereby two or more persons establish a family.
A nomenclature of the family function is symbolic of system to reckoning descent.

Some of terms and the theorists

Animism- Tylor
Animatism- Marett
Anomie- Durkheim, Merton
Achieved and Ascribed role- Linton
Barbarism- Morgan
Cultural lag- Ogburn
Cultural Relativism- Herskovitz
Cultural reproduction- Bourdien
Culturalization - Kluckhon
Ethnocentrism-Sumner
Ethnology- J.S Mill
Essentialism- Karl Popper
Eugenics- Francis Galton, Karl Pearson
Gesselschaft and Gemeinschaft- Earl Bell
Quasi Group- Ginsberg
Primary and Secondary group- Cooley
Positive and Negative Group- Newscomb
Membership& Non- membership group- Merton
Marginal Man- Adorno
Status situation- Lockwood
Status Symbol- Pack and Bourdien
Structuralism- Levi Strauss
Structuration- Anthony Giddens
Status Set- Merton
Status sequence- Merton
Relative Deprivation- Stouffer, Merton
Role Distance- Goffmann
Roleset- Merton
Patterns of culture- Ruth Benedict
Ethos- Kroeber
Primary and Secondary deviance- Lemert
Theory of Moral development- Piaget
Social distance- Bogardus
Social Position- A.R.Brown
Societal System- A.G Keller
Sociography- F.Tonnies Sociometry- J.L Moreno
Spiralist- Bell
Social Character- Eric Fromm
Social Fact- Durkheim
Differential Association Theory- Sutherland

Custom

Once a habit is established, it becomes a role or norm of action. Customs often involve binding reciprocal obligations. Also, custom supports law, without which it becomes meaningless. In the words of Maclver and Page, custom establishes a social order of its own so that conflict arising between custom and law is not a conflict between law and lawlessness, but between the orders of reflection (law) and the order of spontaneity (custom).

In general, customs regulate the whole social life of man. Law itself cannot cover the whole gamut of social behavior. It is the customary practices that contribute to the harmonious social interactions in a society which normal times of peace and tranquility. The influence of custom, at times, extends beyond one's own community. In certain communities custom determines the relations between two communities at war. The Bedouins of the African desert will never destroy a water-well of the enemy.

Some of the customs do not play any role in social control. They just exist because of their ancient nature just as all people bathing in an unhygienic tank or a lake just because of an established religious custom. Even the custom of performing Shradha in India has no meaning if people do not know how to respect what the past has given us as well as accept our moral obligation to the future generations. However, in most of the traditional societies the customary practices are all emptied of their meaning.

In brief, although custom is regarded as one of the less formal types of control like public opinion, its influence on social life is very significant as it alone contributes to the textual part of social behavior.

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