Kinship: Meaning, Types and Other Details
Related to Consanguineal: affinal, Consanguineal family In civil law, consanguineal relationships are the basis for settling inheritance questions, and in labor. not compelling, the issues surrounding the dating of biblical texts are real ones. While kinship does often express consanguineal relations or relations tied in with At times, the origin of relations that are not consanguineal or affinal is. In law and in cultural anthropology, affinity, as distinguished from consanguinity ( blood relationship), is the kinship relationship that is created or exists between two or more people as a result of someone's marriage. It is the relationship which each party to a marriage has to the relations of the Under the law, such relatives by marriage are known as affines.
Connections between people that are traced by blood are known as consanguineal relationships. Relationships based upon marriage or cohabitation between collaterals people treated as the same generation are affinal relationships. Theoretically, the kinds of relationships that these charts and genealogies describe are the same for all individuals in all cultures—that is, any person can in principle trace a relationship to a spouse, children, children's children, parents, parents' siblings, the spouses and children of parents' siblings, and so on.
However, people in different societies customarily calculate genealogical connections differently, recognizing some kinds of relationships and ignoring others.
The culturally determined genealogies turn objective relationships of blood and marriage between people into kinship.
In no culture are all genealogical relationships recognized as kin relations. All people have kin relations about whom they know nothing, and everyone knows of relatives who have no importance in their lives. Genealogical relationships that have no social significance, either because the individuals whom they designate are unknown or because they are known but ignored, are not kin in the social sense. Genealogical ties that a culture chooses to recognize are what constitute an individual's kin.
Kinship relations have routinely captured the attention of students of human culture. This is especially true of anthropologists, whose major focus has traditionally been upon kin-based societies. Kinship, once a primary focus of cultural anthropology, has faded in centrality since the s as many traditional societies have been drawn into the world system.
The significance of kin relations begins to diminish only in large societies with mobile populations and money-based economies. By contrast, kin relations in most nonindustrial cultures underlie such critical domains as place of residence, inheritance customs, religious obligations, political power, economic relations, domestic life, and choice of spouse.
People across cultures are more likely to turn to kin than to nonkin for help and are more likely to give aid and comfort to kin than to nonkin Broude If kin relations are the result of the selective interpretation of genealogies by cultures, how do societies accomplish this transformation of biological fact into social reality? The transformation is achieved in part by the way in which a particular culture establishes recognized kin groups and in part by the way in which a society comes to label relatives with respect to some target person.
The relationships between parents and children and between siblings form primary kinship. These are the only primary consanguineal kin found in societies all over the world.
There are 33 secondary kin. Secondary kinship is also of two kinds: In the Figure 3, there is a direct consanguineal relationship between Ego and his parents. For Ego, his parents are his primary consanguineal kin. For him, they become secondary consanguineal kin.
Like other two degrees of kinship, tertiary kinship also has two categories: Let us try and understand these relationships with the help of an illustration. Descent refers to the existence of socially recognized biological relationship between individuals in society.
In general, every society recognizes the fact that all offspring or children descend from parents and that a biological relationship exists between parents and children. Lineage refers to the line through which descent is traced.DATING AND RELATIONSHIP 💏
Importance of Kinship in Rural Society: It is important to study kinship, as it helps in sociological and anthropological theory building. Pierre Bourdieu, Levi Strauss and Evans Pritchard are some of the theorists, who have constructed various theories on the basis of kinship relations.
However, except a few, no substantial work has been done on villages. Kinship relations have been studied by the Indian sociologists or anthropologists.
Most of them have concentrated on village, caste, family and other social institutions in rural areas. Few sociologists and anthropologists, such as, Irawati Karve, Rivers, and T.
- Affinity (law)
- Kinship: Meaning, Types and Other Details
Madan have made certain notable contributions to the institution of kinship. The prime property of any rural family is land. So, land is related to all the kin members of the family. The sons, grandsons and other kins, who are related by blood and marriage, have their economic interests in land.
Affinity (law) - Wikipedia
In most of the village studies, property and kinship are discussed in relation to each other. The family members also gain status by the ownership of land. However, it does not mean that kinship relations are important only in rural society as they are also there in urban society too.
As the urban community is widespread, there is hardly any chance for kin members to participate and meet in the social gatherings of the family. In every society, marriage has certain rules, such as endogamy, exogamy, incest taboos and other restrictions. Usually, the rural people are more serious and strict in observing the rules related to marriage.
Kinship - Descent, Kinship Terminology, Residence Rules
Exogamy is commonly followed in most of the villages of India. The members of the villages do not prefer to marry within their own village.
However, this rule can vary on the basis of the severity of rules of marriage. Irawati Karve and A. Mayer in their studies on kinship have reported on the village exogamy. Mayer, in his study of Kinship in Central India, informs that village exogamy is violated in some of the cases, but it brings disrepute to the parties involved.