Mosuo : A Matrilineal Society

Friedrich Engels believes that at one time this type of system did occur but the men decided to band together and over through the women. Harris doesn’t believe this has actually occurred because there are no examples throughout society. The closest representation of this idea is present through 10 to 15 percent of the societies across the world participating in matrilineality. Although these societies showcase matrilineality the women are not in control of the family affairs, a male from

With the centrality of the family in Hmong culture, having sons or a son is very important as they are the ones who will take on the last name and lead the future generation of the family (Cha, 2010). Cha states, “The clannish nature of Hmong society favors a son. A family that does not have a son is viewed as a burden to the clan and community, because such a family will not contribute much to the community,” (p. 24). In the culture, the son(s) will take care of the parents as the daughter will get married and move to live with the husband’s family. Religion also plays a role since the traditional belief is that although the daughter can take care of the parents physically when they are alive, they cannot take care of them spiritually after they pass away. This is because the daughter becomes a part of the other family and cannot worship her parents’ spirits after death (Cha, 2010).

2. Matrilineal : It's a type of native american culture. The clan/villiage your mother is born, then that will be your clan/village. It means that your're following your mother's side of the family.

Female members lived together with their husbands (who belonged to other matrilineages) in a single longhouse; a village would contain anywhere from a few small longhouses to as many as 50. Several matrilineages formed the matrilineal clan, which, besides being of symbolic and ceremonial importance, served to regulate marriage patterns. Marriage was forbidden between members of a

The family structure of the Ming and Qing dynasty revolved entirely around the concept of Filial Piety. Filial Piety, had a focal point aimed at the relationship between the father and the duties of his children to him. The father was the leader of the house who in turn passed this position to his eldest son. Furthermore, it was the sole responsibility of the children to take care of his or her parents as they grew old in age. Over time these family lines grew and became known as clans. Not only did the clans take care of one another, the also had many members from various ranks within the hierarchy of society. When a member of the clan climbed the ranks in society, it brought great promise and or wealth to the entire clan. However, women

The foundation of Hmong life is marriage and family (Millett, 2002). An ancient ritual requires the groom to pay “a bride-price,” a negotiated sum of money paid to the bride’s parents. Hmong newlyweds live with the husband’s parents until they have two or more children. However, Hmong culture expects the last-born married son, his wife, and children to permanently live with, support, and care for his parents and grandparents until their death.

As civilizations grew and morphed into the international superpowers of today, they also gave rise to vast seas of inequalities. Inequalities between those of different social rankings, inequalities in the workplace, and, most importantly, inequalities between genders were just a few of the looming stratifications accompanying the rise of society. However, these inequalities were expressed differently by different peoples and societies. Although patriarchies were the social norm of the time, the patriarchies of Han Dynasty China, Tang Dynasty China, and Song Dynasty China each had small nuances that made their patriarchies positively peculiar. These nuances include, but are not limited to the level of social and economic freedom afforded to women, the powers women held, and the level of brutality women experienced.

Over a period of time, the Hmong people have immigrated from country to country due to oppression from governments and due to their involvement in wars. For this reason, Hmong people are now found living scattered across the globe (Tatman 2004). With no country to call home, they fled to the hillsides and mountain tops of nearby neighboring countries. As a result, the Hmong people had to reestablish their communities and families wherever the settled. Although the Hmong’s lacked a formal government and a central leader, Hmong families were often lead by a dominant male figure within the family who was responsible for the decision making and wellbeing of the group (Long 2008). The social structure found within Hmong communities and Hmong

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 Mapuche culture is patrilineal and patrilocal, meaning that everything is passed on by the father’s lineage and when a couple marries they move into the groom’s kin group. Men are the ones that hold all of the power a women is less and sometimes even consider as just the incubator, which bears children and have many children to make the family big. In this

The Decline of Traditional Family Being Detrimental to Society Some people believe that the decline of the traditional family (Nuclear family) is detrimental to society because a lot of people are not socialising. This is one of the basic roles that a traditional family performs for individuals to meet the expectations of society. Only through a family can a person play a full part in society.

A woman’s honor and reputation differs from culture to culture. In many cultures, women are expected to only bear children and become housewives. Some women are only allowed to work in certain fields that might only be permissible for what “women” would be capable enough to handle. Women until this day earn just 78 cents for every dollar a man earns. What must this go to prevail? One can only say that even today in our own modern society, we see clashes between the province of different sexes and tension between gender equality.

Kinship becomes important to the Mbuti when selecting a spouse. Kinship recognition is only important when choosing a wife or husband. No person is allowed to marry kin on their mother's or father's side of the family. Unlike, western societies, there are no formal ritual for marriage or divorce. People are considered married once the couple moves in together. They believe marrying outside their age

Gender roles, the public image of being a particular gender that a person presents to others (gender roles, n.d.), have seen many changes through the years, especially in families. The changes can be seen in many aspects, including television shows, from the traditional family in the I Love Lucy sitcom of the 1950s to the plethora of shows about women and men who balance working and family life of the 2000s. A traditional family can be defined as “… the ‘natural reproductive unit’ of mom, pop, and the children all living under one roof… (Ball, 2002).” The 1940s, a period dominated by this type of family, were primarily a time of single-income families where the father was the ‘breadwinner’ and the mother the ‘homemaker (Hayghe, H.V., 1990).’

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.