Anthropological Research On Kinship, Family, And Kinship Relations Of Nepal

na Nanda 's Neither Man Nor Woman is an ethnographic study about the lives of Indian men known as the hijras. Through interaction with the hijras and her study of Indian culture, Nanda provides a glimpse into a unique society and lifestyle. The author goes into detail about the lives of hijras, their treatment by Indian society, the economic and sexual implications of their existence and status within Indian culture. Nanda defines the hijras as “...the name given to a full-time female impersonator who is a member of a traditional social organization, part cult and part caste, of hijras, who worship the goddess Bahuchara Mata. Hijras may be eunuchs with partial surgical sex reassignment; their sexuoerotic role is as women with men.” (Nanda)

The book “Love and Honor in the Himalayas: Coming to know another culture” is ethnography by Ernestine McHugh. In the beginning of the book, the author talks about how she developed her interest in the field of anthropology during her undergraduate study since “at that time [she] knew little about [it,] but [she] had mapped out a project relating to culture and the aesthetics of life” (McHugh). It was her mentor Gregory Bateson, under whom she had developed this project who inspired her to carry out this project in Nepal. Although her attempts at writing about her experience failed the first time, during her graduate schooling she was encouraged by her advisor Roy D’Andrade to continue. This book revolves around the ethnic Gurung community who live at the foothills of the Annapurna Mountain; just about thirty miles up from the famous tourist destination in Nepal called Pokhara. At the age of twenty-one, the village where the author lived was called “Tebas.” Although Nepal is a country filled with people who follow Hinduism and the official language is Nepalese, she chooses a place in north central Nepal where people mostly spoke in their own ethnic language which is very similar to Tibetan on contrary to the popular Nepalese language. In this book she talks about how she fully immerses herself in the field work and in the process tells the story of the people who let her in their house and more importantly made her a part of their family. Throughout her stay she was treated

While Barker focuses on clans in Papua New Guinea and Hedican on Scottish clans they both come to the same result, clans are hard to gain consistent information on and much of their histories are muddled, complicated, and contradictory specifically with the whom is related to who debacle and the ‘true’ back story/ symbols accompanying each clan. Both Authors also explore the kinship terms of Papua and how it differs from the Westerner way of labelling family members (cousin being the broadest Westerner term) compared to the flexible descent groups and hazy distinction that separates immediate and extended family in the villages of Papua New

The kinship system is a defining feature of Aboriginal social organisation and family relationships1. This ‘kinship’ system establishes how all members of a community are related and what their position is2.It is a complex system that determines how people relate to each other, and what their roles, responsibilities and obligations in relation to one another are. It also plays an important role in ceremonies and relationships to the land. As such, the kinship system dictates who can marry who, ceremonial relationships, funeral roles and how kinfolk should behave towards one another1.

In the video “Into Nepal – A Journey through the Kathmandu Valley,” there were many concepts that were easily recognizable due to the information that was given during the first semester of the AP Human Geography course.

Choosing an in-law in !Kung San society is primarily arranged by the parents of the woman based on marital status, hunting ability, age, and willingness to accept the responsibilities of family life (Shostak 1981, p.116). The lack of violence and conflict between villages allows !Kung San parents to travel large distances to find an acceptable partner who is not of close relatedness to the girl being married (Shostak 1981, p.115). The almost universal taboo in modern day industrial societies prohibiting marriages between closely related kin is also followed in !Kung San society and the easiest way to avoid marrying your cousin is by marrying someone from a distant group (Shostak 1981, p.115; Allen et al. 2011). Close kinship systems tend to keep families close together so they can all benefit off the same resources. However, in harsh and unpredictable environments, like that faced by the !Kung, flexibility of movement created by non-consanguineous unions and bilateral kinship systems is essential in creating reciprocity systems that allow access to resources that are limiting and seasonal (Allen et al. 2011). Non-consanguineous

In traditional Aboriginal society inter-personal relationships are governed by a Complex system of rules, known as the classificatory system of kinship. The kinship system

There are many marriage rules and traditions that happen all around the globe. As an aboriginal couple they have different regulations as a male and as a women. As a male, he was permitted to have more than one spouse at the same time. But as a women, she can only remarry if she is a widow. Another thing that is interesting about the marriages in Aboriginal people is the “Blackfella Way”. Meaning the couple has not received an official church blessing or any other type of legal confirmation of their relationship. So in current times, if you do not have any confirmation about your marriage, your marriage would not exist. The other interesting thing about Aboriginals way in current time is the name of their extended family. Instead of calling their cousins, cousins, no matter if it is a boy or girl, they called them “Cousin Brother” or “Cousin Sister”. Even though this is something that makes total sense, I still find it really interesting to know that is what they call each other.

When a Betsileo marries, traditionally the man as a gift gives a steer to the family of the upcoming bride. Polygyny and arranged marriages are practiced among the Betsileo tribe, as polygyny is practiced more for wealth and political status. The women of Betsileo don’t usually marry until with child, but can begin living with spouse as teenagers. By tradition, the first child is supposed to be born in to its mother's village, and the marriage isn’t official until a member from the husband's village goes to the wife's village to bring her and the child back, where they can reside virilocal. Among the tribe divorce is permitted, but very uncommon.

The Gbadi tribe settles in Lofa County, they practice both traditional and western marriage. I BENEDICT S. KPEHE belong to this tribe. Here in I will discuss the mate selection and marriage pattern of tribal group in Liberia taking the Gbandi tribe as case study.

This joint family, like any social organization, must face problems such as acceptable division of work, relationships and specific family roles. These familial relationships are managed on the basis of a secular hierarchical principle. In fact, all Indians owe respect and obedience to the head of the family, who usually is the father or the oldest man of the family community. In The Gift of a Bride: A Tale of Anthropology, Matrimony and Murder by Nanda and Gregg, it is explained that, “females [are] placed under the perpetual guardianship of first their fathers and elder brothers, then their husbands.” (Nanda & Gregg 22) Thus, all the spending decisions, studies and profession, or marriage, are exclusively the responsibility of the father after the possible discussions with the other men of the family. Age and sex are the basic principles of this hierarchical system. The eldest sons enjoy greater unchallenged authority than their cadets. Of course men have more authority than women, but older married women have an important role within the family. In fact, the authority of a woman depends on the rank of her husband inside the group. Traditionally, the wife of the patriarch rules over domestic affairs and has considerable power over the other women in the community, especially her daughters- in-law.

there is a great amount of variability in kinship rules and patterns around the world (O 'neil,2015).

Gender roles are deeply engrained within society, therefore it is no surprise that they would reflect through into the care work employed in organ transplantations. Within society one is culturally groomed to reflect a gender role, a person ultimately becomes a cultural construct of what is believed to be their set gender identity. The creation of gender roles dates back to the European approach to setting up an economic unit that was a household (Stone 2009). Due to the way society was structured with males being the recipient of inheritance, he therefore bought more economic recourses to the marriage than the woman. A woman could bring a dowry but because of the structure of society it was the only financial contribution she could contribute to the relationship as she was not allowed to work. Men tended to marry older as it gave them more time to amass their wealth. They then tended to take a younger bride because she was more likely to be fertile and thusly continuing the family line (Stone, 2009). Social class also played a role in the persistent gender roles that exist within the contemporary United States of America. In the past female virginity was prized therefore to guard her virginity families would sequester her away in the home as a method of protection. There in itself created a double standard as males could have premarital sex. It further asserted the male dominance of being allowed to participate in society. The sociopolitical dimension of marriage relegate the woman to offset her lack of financial contribution due to her inability to participate in society by performing the household task, thusly proving herself valuable in a marriage. These values that have spanned time have been embodied by the American people and are reflect into Laura Heinemann’s work on organ transplantation kinship and care networks in the form of gendered care.

Tamils have a tradition of cross-cousin marriages, which they believe strengthening the family. The belief of caste also tends to strengthen family ideology. Marriage is arranged by the families of the couple. Tamil

In Greek Mythology, the power of right is passed by kinship in generations, and people’s belief in gods leads their life and their acts show gods’ will. In the meanwhile, politics originally indicates certain relationships are between politics and groups of individuals. Moreover, politics is always referred to methods, including the purpose and the use of power, for addressing impacts on the tendency of those individuals’ performance, as well as their engagement and activities in civic affairs. In result of that, theories of political behavior are aimed at explicating the influences that define an individual’s behaviors, opinions, and participation in civic