Chap 11 EE 212

Raymond Hames Author

09/01/2017 Added

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Narrated Power Point for Chapter 11 EE ANTH 212

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[00:00:01.125]Once again, good evening.
[00:00:03.267]We're on to chapter 11.
[00:00:05.584]This chapter's going to deal
[00:00:07.332]with marital residence and kinship.
[00:00:10.073]And these concepts of residence
[00:00:13.356]and kinship can be a little big confusing.
[00:00:15.749]We tend to think that our system is somehow natural,
[00:00:19.025]but it's just one of a variety
[00:00:21.280]of different kinds of kinship systems.
[00:00:23.829]And so we'll be going through marital residence,
[00:00:27.310]which is really what we're going to talk about,
[00:00:29.209]post-marital residence;
[00:00:30.462]that is, where people go to live after they marry.
[00:00:33.574]And very frequently, as you'll see,
[00:00:35.231]it's with the husband's family,
[00:00:36.989]but sometimes the wife's family.
[00:00:39.240]The structure of kinship, and here,
[00:00:40.757]we're talking about various kinds of descent groups,
[00:00:45.779]and we'll be looking at unilineal descent systems.
[00:00:50.488]Some people are related only through the male line;
[00:00:54.045]others through the female line.
[00:00:57.550]For example, in our own typical naming system,
[00:01:02.093]you take the name of your husband,
[00:01:04.131]and that's a form of patrilineal kind of affiliation
[00:01:07.984]or descent, although that is fading,
[00:01:10.675]and we really don't have descent groups today.
[00:01:15.097]The functions of unilineal descent groups,
[00:01:17.258]and these functions are largely political.
[00:01:21.250]Members defend one another.
[00:01:23.335]They also own land jointly.
[00:01:26.182]And so those are political and economic issues
[00:01:29.985]really intertwined in unilineal descent groups.
[00:01:33.492]Looking at variation in residence.
[00:01:35.150]We'll kind that kind of warfare is really critical
[00:01:38.340]for defining or determining post-marital residence.
[00:01:42.411]The emergence of unilineal systems.
[00:01:45.161]Matrilineages, matriclans, et cetera, et cetera,
[00:01:48.484]aren't in existence everywhere,
[00:01:52.446]but they do kind of exist very strongly and powerfully
[00:01:56.723]in kind of middle-level societies,
[00:01:58.958]and then looking at ambilineal and bilateral systems.
[00:02:02.314]We have a bilateral system.
[00:02:04.230]And then finally probably the most difficult topic
[00:02:07.369]is kinship terminology,
[00:02:09.125]and we'll give you lots of examples of that,
[00:02:11.640]but we won't spend a lot of time on it.
[00:02:15.307]So, here are the various patterns of marital residence.
[00:02:18.560]So you're talking about post-marital residence rules
[00:02:20.718]such as where people go after they marry.
[00:02:25.021]We have patrilocal, so that means that you go and live
[00:02:27.638]with the husband's family, and matrilocal.
[00:02:29.824]That means upon marriage,
[00:02:30.763]the couple lives with the wife's family.
[00:02:32.611]Bilocal, it means that one or the other,
[00:02:36.147]matrilocal or patrilocal,
[00:02:38.572]and so one has a choice.
[00:02:40.354]Avunculocal is a pretty rare system
[00:02:42.715]only associated with the groups that have matrilineal set,
[00:02:45.637]and basically, if you marry,
[00:02:47.473]then the couple goes to live with the man's mother's brother
[00:02:51.798]to form a kind of matrilineal household,
[00:02:55.305]and the neolocal residence, that is our system,
[00:02:58.653]and a system that's really common today,
[00:03:01.320]that is, you set up a new residence.
[00:03:04.099]The couple doesn't live with the wife's family
[00:03:06.141]or the husband's family, but they set up a new family,
[00:03:09.351]a new household, and obviously this occurs in situations
[00:03:12.989]where we have commercialization so people
[00:03:14.959]essentially have to move to where the jobs are,
[00:03:17.413]and the jobs aren't, you know,
[00:03:18.881]basically working on the family farm.
[00:03:26.401]Here's the distribution.
[00:03:27.456]You can see the patrilocal post-marital residence
[00:03:29.520]at about 70%
[00:03:31.340]is really the most common.
[00:03:34.805]In second place is matrilocal,
[00:03:37.567]and again, the neolocal systems are associated
[00:03:40.761]with, you know, modern, kind of commercial,
[00:03:46.483]global societies.
[00:03:47.316]We'll talk about the determinants
[00:03:48.417]of this post-marital residential rules in just a bit.
[00:03:53.756]Now we look at the structure of kinship.
[00:03:55.982]So, we're gonna talk about types of affiliation with kin.
[00:03:59.711]In some societies, there's unilineal descent.
[00:04:02.239]So it's either matrilineal and patrilineal,
[00:04:04.092]and you'll see some slides showing that.
[00:04:05.950]In other societies, there's a lineal line of descent,
[00:04:08.985]but it flips back and forth sometimes between tracing
[00:04:12.771]through the mother's line or the father's line,
[00:04:15.168]and then we have bilateral kinship,
[00:04:17.654]which really isn't a descent system,
[00:04:20.279]but it's a system that characterizes what we have
[00:04:22.671]in that we feel that we're equally related
[00:04:24.865]both to our mother's people
[00:04:26.783]and our father's people,
[00:04:28.284]and so we can't get the development
[00:04:30.432]of discreet lineages or clans as a consequence,
[00:04:34.942]because everyone is kind of multiply related.
[00:04:37.810]Here, we have patrilineal descent,
[00:04:39.672]by far the most common form of descent,
[00:04:42.806]and you see that the line continues through males,
[00:04:47.362]but essentially, if you look at the female here,
[00:04:51.855]even though she's a member of this descent group
[00:04:55.356]that goes on, she can't pass on her descent group
[00:04:58.258]membership to her children,
[00:05:00.590]17 and 18, because she's married to this man,
[00:05:03.255]and those children belong to his descent group,
[00:05:06.340]and again, here's an example of where you have
[00:05:10.448]the founding couple here have a son and a daughter,
[00:05:14.687]and this daughter cannot transmit
[00:05:17.298]her descent group membership.
[00:05:18.663]She's a member of this patrilineage,
[00:05:20.142]but her children are members of her husband's patrilineage.
[00:05:25.467]Matrilineality is essentially the mirror opposite.
[00:05:30.150]Descent continues only through female links,
[00:05:33.016]as you see here, and this male here,
[00:05:35.885]although he belongs to this matrilineage,
[00:05:37.882]he cannot give membership in that lineage to his children,
[00:05:41.400]because his children belong to his mother's matrilineage,
[00:05:44.107]so he's kind of like a dead end, if you will.
[00:05:47.747]And so, these two forms of tracing descent
[00:05:51.902]are mirror images of one another.
[00:05:55.658]Ambilineal descent, as I mentioned earlier,
[00:05:58.095]sometimes goes through female lines
[00:06:02.807]and then sometimes also through male lines,
[00:06:05.807]and it kind of goes back and forth,
[00:06:08.232]and it's not really very common cross-culturally,
[00:06:13.464]and it usually occurs when there's a transition
[00:06:15.818]from matrilineal system to a patrilineal system.
[00:06:19.130]So the important point is that, you know, you have,
[00:06:22.785]this is a discreet kinship group,
[00:06:26.464]but it's neither matrilineal nor patrilineal,
[00:06:28.635]so it means ambilineal, which means both lines of descent
[00:06:33.446]matter or can matter in this sort of system of descent.
[00:06:37.428]Here's our kind of bilateral kinship system.
[00:06:40.680]We always look at,
[00:06:43.892]the point of reference here is what we call ego.
[00:06:46.897]He's got a mom and a dad,
[00:06:48.945]and he's got his brothers and sisters here,
[00:06:51.569]and, you know, he's equally related to his,
[00:06:56.216]you know, if we look down here,
[00:06:58.259]his father's people and his mother's people.
[00:07:01.823]The sibling group, you know,
[00:07:03.435]is kind of equally related to everybody,
[00:07:06.080]but, so we have this kind of situation,
[00:07:10.641]and as a consequence of the way it's structured,
[00:07:14.146]there's so much overlapping membership,
[00:07:16.712]you cannot establish discreet group membership
[00:07:20.020]as you can in unilineal systems of descent,
[00:07:23.698]either matrilineal or patrilineal or sometimes ambilineal.
[00:07:27.033]So when you have this kind of kinship system,
[00:07:30.146]you typically don't have lineages or clans
[00:07:32.662]or these larger kinship kind of organizations.
[00:07:37.669]So we're going to talk about lineages a little bit,
[00:07:39.416]clans, phratries, moieties, and combinations thereof.
[00:07:44.001]So, you know, lineages are essentially descent groups,
[00:07:47.074]and they're either established through matrilineal ties
[00:07:50.925]or patrilineal ties,
[00:07:52.972]and they can be fairly numerous.
[00:07:55.698]Clans are much the same thing, except in lineages,
[00:07:59.690]everybody knows who's the common ancestor.
[00:08:02.486]If it's a matrilineage, for example,
[00:08:04.637]they know the founding female,
[00:08:06.384]and how they're exactly related to them.
[00:08:08.297]Clans tend to be quite large,
[00:08:10.832]and they don't know exactly
[00:08:12.832]how they're all intricately related to a founding member,
[00:08:16.119]because they're extremely large,
[00:08:18.569]and so they're pretty much the same thing,
[00:08:21.121]except the clans tend to be larger.
[00:08:25.117]Sometimes, clans are subdivided in
[00:08:27.745]or included under a larger group calls phratries,
[00:08:30.642]and then sometimes in moieties.
[00:08:32.496]The text goes through how these can be
[00:08:34.620]in different kinds of combinations.
[00:08:37.300]Typically moieties from the French moitié meaning one half
[00:08:41.355]means that two lineages kind of like are organized
[00:08:45.567]side-by-side and they exchange marital partners,
[00:08:50.101]create alliances, and each side is called, you know,
[00:08:53.515]one half, the moiety, or the other half the moiety.
[00:08:56.945]So the textbook explains some of the details
[00:09:00.493]about these kinds of kinship groupings.
[00:09:03.900]But, you know, they're all based on common descent.
[00:09:10.580]So, we're looking at some variation on unilineal
[00:09:12.851]descent systems in terms of patrilineal organization,
[00:09:15.921]matrilineal organization, ambilineal descent.
[00:09:19.665]You know, as I mentioned before, it affiliates individuals
[00:09:22.113]with kin related to them, either through men or women.
[00:09:26.141]And what they basically do,
[00:09:29.171]these functions, you know, we're talking about variation,
[00:09:31.929]but we mean function,
[00:09:33.618]they regulate marriage.
[00:09:34.920]One standard rule in lineage-based societies
[00:09:38.399]or kinship-based societies
[00:09:39.755]is that you cannot marry someone
[00:09:41.779]who is a member of the same lineage or clan.
[00:09:44.031]You have to marry someone outside of it.
[00:09:46.477]And so, one thing they do is regulate marriage
[00:09:48.770]and force marriage in an exogamous direction
[00:09:52.020]outside of the group.
[00:09:53.038]And another thing
[00:09:53.871]is that they have a lot of economic functions.
[00:09:56.353]They may hold land in common;
[00:09:58.639]for example, when you get married and need some land,
[00:10:01.841]then you go to your lineage elders,
[00:10:03.365]and they allocate some land for you to use.
[00:10:06.367]You can't own that land,
[00:10:07.911]because it belongs to the lineage,
[00:10:09.456]and in a sense is communally owned,
[00:10:11.731]but you're allowed to work it
[00:10:13.322]and take the fruit of that land.
[00:10:15.900]They sometimes use the term usufruct, U-S-U-F-R-U-C-T.
[00:10:20.822]So you have the right to use the fruit of the land,
[00:10:24.157]but you can't sell it to anyone.
[00:10:27.270]They have political functions; that is,
[00:10:28.650]they protect one another from other groups
[00:10:32.000]who might try to steal or harm
[00:10:33.698]or otherwise do bad to them,
[00:10:35.897]and they also may have religious functions
[00:10:38.361]that are responsible for the celebration
[00:10:40.197]of importance religious rites that only they can do.
[00:10:43.353]So, unilineal descent groups do a lot of different things.
[00:10:46.912]They regulate marriage.
[00:10:48.740]They have economic functions.
[00:10:51.301]They're important politically
[00:10:53.679]by protecting their members, and so they're kind of
[00:10:57.719]all-encompassing kinds of organizations.
[00:11:00.590]One thing states try to do when they get established
[00:11:03.386]is to essentially wipe out the power of descent groups,
[00:11:07.894]because descent groups can essentially work
[00:11:11.066]against the state because the state wants to step in
[00:11:13.867]and, say, settle disputes, but lineages say, no, no,
[00:11:17.088]we're gonna protect our own.
[00:11:18.491]We're going to engage in feud
[00:11:19.551]with the other group, et cetera,
[00:11:20.513]so once states get developing,
[00:11:23.443]then we find that these unilineal descent groups
[00:11:26.686]begin to disappear, because the state actively works
[00:11:30.529]towards their destruction.
[00:11:34.409]Now we're looking at different forms of residence
[00:11:37.387]that we've talked about, and what we want to do
[00:11:40.521]is try to explain
[00:11:44.119]under what conditions do we see matrilocal
[00:11:46.624]versus patrilocal or bilocal residence.
[00:11:49.292]As we mentioned before, avunculocal residence
[00:11:51.799]is associated with matrilineal descent.
[00:11:54.183]But in the next chart, we see
[00:11:56.225]that type of warfare is really important.
[00:12:00.359]External warfare is essentially warfare
[00:12:02.506]against people who belong to different culture.
[00:12:05.193]They speak a different language.
[00:12:06.602]And so external warfare tends to be long-distance warfare,
[00:12:11.068]and if we, you know, have a situation
[00:12:15.639]where you have external warfare,
[00:12:16.848]we're going to do more of the primary subsistence,
[00:12:19.391]as explained and rationalized in the text.
[00:12:21.284]Then we get this
[00:12:22.117]kind of matrilocal post-marital residence rule.
[00:12:24.577]When men do more of the primary subsistence,
[00:12:27.139]then we get patrilocal.
[00:12:29.171]Internal warfare, on the other hand,
[00:12:31.266]means that warfare occurs
[00:12:33.531]among people who belong to the same cultural group.
[00:12:36.231]So, for example, Sioux versus Sioux kind of warfare,
[00:12:39.435]or the people I studied, the Yanomamö, the Yanomamö
[00:12:41.784]against other Yanomamö villages, that's internal warfare,
[00:12:45.432]and very frequently, you get a kind of patrilocal,
[00:12:49.753]post-marital form of descent.
[00:12:51.566]But basically, you know, all these factors
[00:12:54.234]and why they're logically related are explained
[00:12:57.444]in the text from depopulation
[00:13:00.596]leading to bilocal post-marital residence.
[00:13:03.572]As I mentioned before, neolocal residence is having to do
[00:13:06.742]with a the advent of commercialization
[00:13:08.660]to where married couples, essentially,
[00:13:10.389]have to map onto where the jobs are,
[00:13:12.626]and so they set up new households.
[00:13:14.617]So take a look at that chart
[00:13:20.070]and how it's explained in your textbook.
[00:13:24.260]As I mentioned before, unilineal descent groups
[00:13:26.678]are most common in societies
[00:13:28.704]in the middle range of cultural complexity.
[00:13:31.404]So we're basically talking about horticulturalists,
[00:13:35.630]you know, simple farmers but not intensive farmers,
[00:13:38.547]and also pastoral peoples.
[00:13:40.018]These unilineal descent groups crop up.
[00:13:43.836]And I mentioned before, the unilineal descent groups
[00:13:46.455]often have important functions in social,
[00:13:49.234]economic, political, and religious realms of life.
[00:13:51.632]And so they do things.
[00:13:53.570]People are organized on the basis of the kinship
[00:13:55.597]because it allows them to protect their property against
[00:13:59.706]others and deal with people who might want to harm them
[00:14:03.404]or take their property and things of that nature.
[00:14:08.524]Now, explaining ambilineal and bilateral systems,
[00:14:12.531]this is a little bit difficult,
[00:14:14.151]but some societies with unilineal descent groups
[00:14:16.670]may be transformed into ambilineal systems
[00:14:20.271]under special conditions such as depopulation.
[00:14:23.618]And so the idea is to keep the kinship group together.
[00:14:27.122]It functions well if it's large.
[00:14:29.796]If there's depopulation and a loss of population,
[00:14:32.453]then they might kind of add other groups
[00:14:35.537]who need a home under that system.
[00:14:38.984]So we get the development of ambilineal groups
[00:14:41.344]with you know, depopulation.
[00:14:43.096]And you wonder why depopulation is an important factor,
[00:14:45.678]and that has to do with the fact that when native peoples
[00:14:48.584]encountered Europeans, they frequently succumbed
[00:14:51.167]to a disease, were warred upon, or enslaved,
[00:14:54.344]and so massive depopulation occurred.
[00:14:57.476]So a lot of what we see in the tribal world
[00:15:01.418]is a consequence of colonial exploitation.
[00:15:04.608]The conditions that favor bilateral systems
[00:15:06.643]are in large part opposite of those favoring unilateral,
[00:15:10.945]that should say unilineal descent,
[00:15:12.938]but I wrote unilateral.
[00:15:14.697]But basically,
[00:15:16.299]it has to do with the development of the state,
[00:15:19.354]privatization of land,
[00:15:21.647]and then, you know, we get this, because over here,
[00:15:25.473]land in unilineal systems
[00:15:27.790]was essentially communally owned.
[00:15:29.843]But as population density increases,
[00:15:32.329]lands become short,
[00:15:33.964]people have to invest more into land
[00:15:38.606]in order to make it yield enough for a family,
[00:15:41.784]and so we get kind of privatization coming into play
[00:15:45.465]and bilateral systems,
[00:15:48.112]which essentially, our non-clan based unilineal systems
[00:15:52.495]or lineage-based system disappear.
[00:15:56.622]Kinship terminology.
[00:15:58.199]Okay.
[00:16:00.117]Societies tend to refer to a number of different kin
[00:16:02.390]by the same classificatory term.
[00:16:06.668]What we have here is the distinction
[00:16:09.697]between consanguineal kin and affinal kin.
[00:16:13.571]Consanguineal literally means with blood or common blood.
[00:16:17.614]These are the kin that you can trace
[00:16:20.548]your descent to biologically.
[00:16:23.356]Affinal kin are essentially your in-laws.
[00:16:25.789]And these two groups are ever-important in all systems.
[00:16:31.600]So I wanna take you through some systems very lightly,
[00:16:35.521]others too, more heavily,
[00:16:38.003]because there's kind of a large variety of kinship systems.
[00:16:42.983]So we're going to talk about the Inuit or Eskimo system,
[00:16:46.399]the Omaha, Crow, Iroquois, Sudanese, and Hawaiian.
[00:16:50.664]The one we'll talk about most is the Inuit,
[00:16:53.814]sometimes called a lineal system,
[00:16:56.379]and this system is identical to our own.
[00:17:01.267]And so, here, we have this kinship chart
[00:17:05.396]with males in triangles, females in circles,
[00:17:10.645]and all the individuals
[00:17:12.308]that have the same symbol
[00:17:16.311]are called by the same term.
[00:17:19.162]And so in our system, which is really crude,
[00:17:21.550]when you think about it, we have mom and dad up here.
[00:17:24.185]Those names aren't extended
[00:17:25.425]outside of the core family group.
[00:17:30.117]And then we have brother and sister over here, and then
[00:17:32.864]we have this whole undifferentiated group called cousins.
[00:17:36.627]We don't even distinguish between male cousins
[00:17:39.932]and female cousins, and also, on the other side,
[00:17:43.413]and then we also have
[00:17:44.246]this other system where we have aunts over here.
[00:17:46.605]We don't distinguish between mother's aunts
[00:17:48.969]or father's aunts, and we have uncles here,
[00:17:51.572]and we're not making any distinctions.
[00:17:53.311]And so this is called a lineal system
[00:17:55.739]because certain familial terms
[00:17:58.034]are essentially only found within the nuclear family.
[00:18:02.233]So it essentially separates the nuclear family
[00:18:05.524]from all sorts of other kinship relations.
[00:18:09.034]And this typically happens among simple hunting
[00:18:12.077]and gathering societies and in modern societies,
[00:18:14.766]and in both these kinds of societies,
[00:18:16.563]typically, there's an absence of lineages.
[00:18:21.703]And so this is the Inuit terminological system.
[00:18:25.542]The next one we're going to consider,
[00:18:27.542]I'm just kind of showing this,
[00:18:28.619]the Omaha Kinship terminological system.
[00:18:31.530]It's in the textbook.
[00:18:32.382]You can read the details of it, but I won't go into it.
[00:18:35.230]Then we have the Crow,
[00:18:36.968]which is another kind of a system.
[00:18:39.741]But what I wanna talk about is the Iroquois system.
[00:18:42.567]And Crow and Omaha are really variants on it.
[00:18:45.882]And what you see here is something really interesting.
[00:18:49.964]We have a father here.
[00:18:51.531]Here's ego, right?
[00:18:52.411]So, and that's his brother,
[00:18:55.301]and that's his sister.
[00:18:56.276]And all of the sudden, you look over here,
[00:18:58.425]and there's another person over here that he calls brother.
[00:19:01.594]And then if you look over here,
[00:19:04.671]there's another person that he calls sister,
[00:19:07.899]and over here too.
[00:19:10.647]And so what you find is that the sibling terms
[00:19:13.409]are extended to certain kinds of cousins
[00:19:17.584]that we'll call parallel cousins
[00:19:19.660]because they're the offspring, the siblings,
[00:19:22.578]of the same sex, and so we see these two siblings over here,
[00:19:26.956]two brothers, and their children
[00:19:32.550]are essentially brothers and sisters to one another.
[00:19:37.009]The rationale behind this system is that it defines
[00:19:41.817]who you can marry and who you can't marry.
[00:19:44.906]Clearly, in our own society, and this logic extends to those
[00:19:48.854]with any kind of Iroquois kinship terminological system,
[00:19:51.723]you would never marry anybody that you would call
[00:19:54.608]mother, father, brother, or sister.
[00:19:56.779]And so what we have over here
[00:20:00.388]are these essentially familial terms.
[00:20:03.506]Got mom over here, got a father over here.
[00:20:05.676]You've got brothers and sisters over here.
[00:20:06.987]These are people you may not marry,
[00:20:09.953]but you nevertheless have
[00:20:11.196]very close affiliated relationships with them.
[00:20:14.147]You help each other out.
[00:20:15.171]And what you have to marry
[00:20:16.809]is what we call cross-cousins over here,
[00:20:19.541]and these are offspring of siblings of opposite sex.
[00:20:23.335]So here are two siblings here, right?
[00:20:25.781]Because there's a mother and father that led to them.
[00:20:29.076]And so these people are capable of being married.
[00:20:33.194]In fact, the group I worked with, the Yanomamö,
[00:20:35.818]I had this kind of system,
[00:20:37.175]and the name that you call this person over here,
[00:20:40.844]if, let's say you're a male,
[00:20:42.314]you're looking at this person, you call this wife,
[00:20:44.905]and you actually call this person brother-in-law,
[00:20:47.286]because the expectation is that you're gonna marry
[00:20:50.300]this kind of cross-cousin.
[00:20:51.588]The same thing applies to 11, sister, and 12 over here.
[00:20:56.074]And so this system essentially functions to define
[00:21:01.275]who one can marry and who one cannot marry,
[00:21:05.663]and it's really important in societies that have lineages
[00:21:08.715]that are bound to one another through intermarriage.
[00:21:13.172]So, for completion, here's the Sudanese kinship
[00:21:17.115]terminological system, the most complex that we know of.
[00:21:21.364]And there are a fair number of societies that have this.
[00:21:23.542]And then here we have the simplest kind of system,
[00:21:28.639]and, you know, for example, that everybody in that
[00:21:31.561]generation with ego is brother or sister, right?
[00:21:34.652]Everybody in the first descending generation
[00:21:37.738]is mother or father.
[00:21:38.926]One thing that I'll point out in our system,
[00:21:44.054]if we go back up here,
[00:21:45.712]is that our system is really crude.
[00:21:49.644]Because, you know, we've got this big group of people
[00:21:52.547]in ego's generation we just call cousins,
[00:21:54.925]don't even make a distinction.
[00:21:56.553]And up here, the first ascending generation,
[00:21:59.780]we've got this group of people
[00:22:00.975]that we call aunts and uncles, aunts and uncles.
[00:22:06.619]We make a sexual distinction there
[00:22:08.020]that we don't at this generation,
[00:22:09.809]but we don't talk about mother's side or father's side.
[00:22:12.395]But in most other kinship terminological systems,
[00:22:14.522]especially at this level,
[00:22:16.646]there are distinctions made.
[00:22:18.842]And so our system is oversimplified
[00:22:22.962]and not as complex as many other systems,
[00:22:26.751]such as the Omaha, the Crow,
[00:22:29.303]the Iroquois, or Sudanese system.
[00:22:31.545]The simplest of all, as I mentioned,
[00:22:33.203]is the Hawaiian system, even simpler than ours.
[00:22:37.484]So that's how, you know,
[00:22:41.094]kinship terminological systems work.
[00:22:43.790]Here are some important terms
[00:22:45.001]and concepts you should keep in mind.
[00:22:46.946]Understand the different post-marital residence rules,
[00:22:50.474]patrilocal, matrilocal, neolocal, et cetera.
[00:22:53.242]Determinants of post-marital residence,
[00:22:55.114]especially the type of warfare, internal, external,
[00:22:59.016]forms of descent, matrilineal, patrilineal,
[00:23:02.297]the difference between consanguineal and affinal kin,
[00:23:06.498]and affinal kin are really important.
[00:23:08.483]even though they may not be related to us,
[00:23:10.496]they're people that we have enduring relationships,
[00:23:12.780]and we essentially use marriage,
[00:23:15.659]and this is an important idea,
[00:23:16.821]to extend alliances to other groups
[00:23:20.128]that we're not related to because we essentially mixed
[00:23:22.954]our membership through blending bloodlines.
[00:23:25.915]Kinship terminological systems that I just went over.
[00:23:29.280]Again, understand that our system is a lineal system,
[00:23:33.221]just like the Eskimo system or Inuit system,
[00:23:38.425]and it essentially highlights and isolates
[00:23:41.814]the nuclear family and does it
[00:23:43.856]because those terms in the nuclear family,
[00:23:45.774]mother, sister, father, brother, et cetera,
[00:23:48.316]are not extended to other people.
[00:23:51.314]Functions of descent groups, and we have lineages,
[00:23:53.625]either matrilineages or patrilineages
[00:23:55.518]or matriclans, patriclans, et cetera,
[00:23:58.490]the function in terms of the political realm
[00:24:00.588]by protecting the member, of land ownership,
[00:24:03.529]by being able to allocate land to needing members,
[00:24:07.735]and all those other things.
[00:24:09.039]So they're really important kind of elements
[00:24:11.491]of social organization.
[00:24:13.047]And then take a look at two of the highlights.
[00:24:15.717]One is perspectives on kinship in relation to women.
[00:24:19.492]There seems to be some evidence that although patriarchy
[00:24:23.154]is a universal feature of human existence,
[00:24:26.396]women may do a little bit better under matrilineal systems.
[00:24:31.859]Their lives are regarded as of equal value to men
[00:24:35.047]and they're able to essentially have more social allies
[00:24:39.483]to protect their interests.
[00:24:41.218]And then the other highlight of Blood is thicker than water:
[00:24:44.770]the migration and kinship among Chinese immigrants,
[00:24:47.053]and this is a nice kind of study
[00:24:50.146]of the development of Chinese restaurants in England
[00:24:54.217]and how, as people immigrate,
[00:24:56.657]the kinship ties are really important.
[00:24:58.578]They stick together.
[00:24:59.411]They help one another get settled,
[00:25:01.458]find places to live, find jobs, things of that nature,
[00:25:04.936]and so kinship, although we think it's fairly weak
[00:25:08.459]in our own society is really pretty strong
[00:25:11.799]in all societies and is really important to immigrants
[00:25:15.223]because they're able to exploit their kinship ties.
[00:25:17.946]So that's it for chapter 11 on kinship.

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Chap 11 EE 212

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