Family Structure and composition

Introduction
Dear Students, we will be learning about, various aspects of “Family structure and
composition”. Let us now look at basics of family structure.

Family is a complex and dynamic institution in India. For many decades, several
studies were carried out to understand this complexity. In India, people learn the
essential themes of cultural life within the bosom of a family. In most of the country,
the basic units of society are the patrilineal family unit and wider kinship groupings.
The most widely desired residential unit is the joint family, ideally consisting of
three or four patrilineally related generations, all living under one roof, working,
eating, worshiping, and cooperating together in mutually beneficial social and
economic activities.

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 are
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.

ORIGIN OF THE FAMILY

Having known the basics of generic family structure, we will now see “Origin of the
family”!!

The origin of the family like that of the marriage is a matter of surmise. It cannot be
discussed with historical precision; its origin cannot be attributed to any particular
period. It has grown over the time.

Family is a universal concept. The sexual urge of men and women, the desire of
woman to bear a child, of man to perpetuate his line and of the both to look after
their procreation, coupled with the desire of economic security, for leisure and for
pleasure on the basis of division of labour may have contributed to the origin of the
family. Sexual urge, the consequent affinity and socio-economic expediency
appear to be the basis of this institution.

Maclver has given several characteristics of a family. The mating relations are the
significant. It is only with this relation that a family comes into being. But this
relationship is made possible by the institution of marriage.

The married ones live together at a place to procreate. They arrange for their own
economic fulfilment and of their young ones. Once the family is thus constituted it
adopts a system of nomenclature, according to their descent and residence. It is
difficult to determine if family originated from marriage or marriage originated from
family.

The term „Grahastha‟ and „Parivm‟ have connotations not much different from
„filmilia‟ and „fam-ulus‟. The family system existed even before Vedic age as
indicated by the finds at Harappa and Mohanjodaro. Its ancient origin is further
evidenced by the stray references to it in the ancient Tamil language.

We do not, however, have a workable knowledge about the origin of this first social
institution. In the Vedic literature the sacredness of marriage tie has been
repeatedly emphasised. The family ideal of the Vedic people was very high. The
Vedic invocation in this connection is highly meaningful. “Be, thou, mother of heroic
children, devoted to the Gods. Be, thou, Queen in thy father-in-law‟s household.
May all the Gods unite the hearts of us two into one.”

Ours is an extended family system. In it wife, husband, parents of the husband,

husband‟s brothers and sisters (unmarried) and also other blood relations on
husband‟s side live under the same roof.

The management of this joint family is in the hands of the head of the family who is
the eldest living male. The members of the family have equal rights in the income
and the property of the family, whatever the contribution of individual members to
the family coffer may be.

The fulfilment of the four purushartas, Kama, Artha, Dharma, and Moksha have
been described as the aim of life, and this, it has been emphasised, is possible
only through family life. The aim of procreation has been emphasized, to be the
birth of a son.

It has been described very essential both from worldly and religious points of view.
The concept of Rinas, (debts) is also based on the procreation of a son. Of all the
Rinas fulfilment of the parental Rina is the highest.

No man could perform religious rites without being married. Marriage is thus, most
important of the sanskaras. The enjoyment of sex has been given the importance
as has been given to the fulfilment of Dharma.

STRUCTURE OF FAMILY
We now know how the family system originated!! Now you look at the structure of
the family!
The basic structure of the family is provided by the individual nuclear family, the
incest taboos, and the form of marriage and the rules of residence. Individual
nuclear family is of course of significant importance.

As Lowie writes: “It does not matter whether marital relations are permanent or
temporary; whether there is polygamy or sexual license; whether conditions are
complicated by the addition of members/ not included in our family circle; the one
fact stands out beyond all others that everywhere husband, wife and immature
children constitute a unit apart from the remainder of the community.” It is unclear,
as it is combined with others to form more complex families.

In combining with other families, the component nuclear families always retain their
separate identity.

The basic structure of the family depends on the incest taboos. It follows that the
nuclear family is linked to two generations. Murdock thus points out that, “In
consequence...every normal adult in every human society belongs to at least two
nuclear families — a family of orientation in which he was born and reared, and
which includes his father, mother, brothers and sisters, and a family of orientation
which establishes by his marriage and which includes his wife or husband, his sons
and his daughters.”

The two families are similar in structure, but for the fact that in one a particular
person has the position of son or daughter and in the other that of husband or wife.
A third generation can only result from the formation of new families between the
existing nuclear families.

Indian family structure is believed to be the unit that teaches the values and worth
of an honest living that have been carried down across generations. Since the
Puranic ages, Indian family structure was that of a joint family, indicating every
person of the same clan living together. However, this idea of elaborate living
disintegrated in smaller family units.

The Indian joint family structure is an ancient phenomenon, but it has undergone
some change in the late twentieth century. Living arrangements vary widely
depending on region, social status, and economic circumstance. With the passing
time, nuclear families have evolved that is a couple living with their unmarried
children.

There are often strong networks of kinship ties through which economic assistance
and other benefits are obtained. Often clusters of relatives live near each other,
who are easily available and respond to the give and take of kinship obligations.
Even when relatives cannot actually live in close proximity, they typically maintain
strong bonds of kinship and attempt to provide each other with economic help,
emotional support, and other required benefits.

The Indian joint families grew even larger and finally they divide into smaller units,
passing through a expected cycle over time. The breakup of a joint family into
smaller units does not necessarily symbolize the rejection of the joint family ideal.
Rather, it is usually a reaction to a variety of conditions, including the requirement
for some members to move from village to city, or from one city to another to obtain
the advantage of employment opportunities.

TYPES OF FAMILY STRUCTURE

We all understood the structure of the family in general. But there are different
types in it. Let us look at them now!

Family structure is not the same everywhere. It differs from society to society
Kingsley Davis has listed some major variables that influence the family structure.
There are among others the marital relations (number of spouses, authority;
strength of bond, choice of spouse, residence etc.), the parent-child relation, and
sibling relations.

There exists a broad distinction between family systems in which the nuclear family
is relatively independent, and systems in which it is incorporated into a larger
group, the polygamous or the extended family.

The independent nuclear Family is characteristic of modern industrial societies. Its

predominance seems to be due to the growth of individual happiness, self-
fulfilment, and geographical and social mobility It has also been affected by the
increasing state provision for individual misforture; the individual is no longer so
dependent upon his family in times of distress. This marked predominance of the
relatively autonomous nuclear family is a secret phenomenon, and it has appeared
most fully in the most advanced industrial societies, particularly USA.

The solidarity of this type of family depends largely upon sexual attraction and
companionship between husband and wife, companionship between parents and
children. This does not seem to be such a firm basis as the wider complex of rights
and obligations (economic, sexual and so on) which exist in the extended family.
The loss of economic functions is more important than most sociologists have
recognized. Divorce is frequent in the USA, and has been increasing in most of the
Western countries.

The solidarity of the independent nuclear family is greater where it includes young
children, but as the children grow up the bonds tend to weaken again, first through
the influence of peer groups, and later as a result of social mobility and
geographical mobility.

The composite or the incorporated Family is of ancient origin and long tradition. In
Western industrial society; it has long ceased to exist. It continued to exist in
Yugoslavia “until the beginning of the present century.

In our country the joint family has existed since the earliest times as indicated
above. It was a corporate body their concerns agriculture or commerce was
common. The property was held in common. It was quite usual for families to
comprise three or four generations, to live under the same shelter, and to eat from
common kitchen. Besides, property and Work, joint Worship and ritual was an
important force that kept the joint family united.
Numerous prominent Indian families, such as the Tatas, Birlas, and Sarabhais,
retain joint family arrangements even today and they work together to control some
of the country`s largest financial empires.

In China too, a system similar to our family system existed. The ideal of family in
China was the patrimonial extended family. In each generation the men brought
their wives to their father‟s house; and the strongest social tie in China, at least in
theory, was between father and son. The oldest man was the head of the joint
household. He was succeeded by his eldest son.

CLASSIFICATION OF FAMILIES
Having learnt about, different types in structure of families let us see, classification
of families!!

There can be, as we have seen above, various variations in the structure of family.
These have been generalized under two categories—nuclear family and composite
family. Family can also be classified as patriarchal and matriarchal. In a patriarchal
family, woman after marriage lives with her husband. Father holds the supreme
authority on children and chatte. The descent in this type of family is traced from
father‟s side.

The property is inherited only by the male descendants. In patriarchal family living
male presides over religious rites and performs all the connected functions. Vedic
family was of patriarchal type. Authority of the father that is of the living male
ancestor was supreme. This remains the character of our family even now.

In the matriarchal family husband does not necessarily live with the wife. Children
are brought up in the home of the wife‟s relative. The authority totally remains
vested in the hands of the wife or in representative of the wife‟s relation.
Dependence is traced through the mother, and property is inherited only by the
females.

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.

FUNCTION OF FAMILY
Are you aware of the functions of a family? No? We will see them now!

The aim of marriage is to have high breed progeny, according to Rigveda. Its main
purpose, according to Vatsyayan is the satisfaction of sex needs. While sex
fulfilment is essential, marriage is not a licence to live as a spouse. Being the basis
of social structure involves individual, mutual and social obligations. The aim of
marriage has, therefore, been described as the fulfilment of Kama, Artha, Dharma,
and Moksha. The concept of Rina further elaborates the aims, obligations and
functions of family. The parental rinas (debts) are cleared by procreation of a son,
and by bringing him up as an educated man; of saints and teachers are cleared by
study; and by educating one‟s children, and of the gods by performing the required
sanskaras.

Kingsley Davis has distinguished four major social functions of family These are:
reproduction, maintenance (of immature children), placement, and socialization.
Maclver divides the functions of the family into two categories—essential and non-
essential under the essential he includes three functions: (i) stable satisfaction of
sex need, (ii) production and rearing of children, and (iii) provision of a home.
Under the non-essential functions he mentions religious educational, economic,
health and recreation. These, he says have now been transferred to specialized
agencies in society: Lundberg has enumerated four basic functions of family: (i) the
regulations of sexual behaviour and reproduction (ii) care and training of children
(iii) cooperation and division of labour, (iv) primary group satisfactions.

All sociologists accept reproduction, maintenance, socialization, and placement

being the essential functions of family:

Reproduction

All are agreed to it that reproduction is the primary aim of family Marriage, is the
social sanction for sexual union leading to procreation. The act of reproduction
includes to look after the children and to bring them up well. The Rina theory
recognizes these functions fully Marriage is also the means to regulate the sex
relations. Sex morality is generally regarded essential for good marital relations.
There are societies, however, which permit pre-marital and extra-marital relations.

Maintenance

Family being a structural arrangement, its function is the maintenance of its

members. Some in the family such as the children, invalid and old, are absolutely
dependent on the family: It has to look after them. This has been the role of family
over the time, in all societies. In the Western countries where the nuclear family is
the accepted pattern, most of these functions are now performed by the state.

Socialization
Family is the first socializing institution. The Indian system of graduated sanskaras
in effect is a regulated process of socialization. At well defined stages of life, effort
are made at the internalization of norms and values; Good family system was
intended to be the basis of good social system. The chatuvarna system had similar
objective.

Placement
A human child, unlike the animal child requires care for a longer period. This he
can get only in his family. Through family he is put in status and role arrangement.
It introduces him to the large society. His family link, puts him on line to succession
to family heritage.

Indian Family Structure, Indian Society

Indian family structure has transformed from a joint family unit to small nuclear
units, with the passing decades.
Indian family structure is believed to be the unit that teaches the values and worth
of an honest living that have been carried down across generations. Since the
Puranic ages, Indian family structure was that of a joint family, indicating every
person of the same clan living together. However, this idea of elaborate living
disintegrated in smaller family units.

Indian Family Structure, Indian Society In India, people learn the essential themes
of cultural life within the bonding of a family. In ancient days, the basic units of
society had been the patrilineal family unit with wider kinship groupings. The most
widely preferred residential unit is the joint family, ideally consisting of three or four
patrilineally related generations, all living under one roof, working, worshiping,
eating, and cooperating together in communally beneficial social and economic
activities. Patrilineal joint families include men related through the male line, along
with their wives and children. The young married women live with their husband`s
relatives after marriage, but they retain important bonds with their natal families as
well. Despite the continuous and growing impact of urbanization, secularization,
and Westernization, the conventional joint household of Indian family structure,
both in ideal and in practice, remains the chief social force in the lives of Indians.
Loyalty to family is a deeply imbibed in every member of the family. Large families
eventually faced difficulties to suit with modern Indian life. The modern style of
living, modern occupations and beliefs are eventually confronting problems to get
adjusted. The joint family is now quite unfamiliar in cities. However, the relative ties
are maintained within the kinships, since these very ties can prove to be crucial
while any kind of emergency. Numerous prominent Indian families, such as the
Tatas, Birlas, and Sarabhais, retain joint family arrangements even today and they
work together to control some of the country`s largest financial empires.

The Indian joint families grew even larger and finally they divide into smaller units,
passing through a expected cycle over time. The breakup of a joint family into
smaller units does not necessarily symbolize the rejection of the joint family ideal.
Rather, it is usually a reaction to a variety of conditions, including the requirement
for some members to move from village to city, or from one city to another to obtain
the advantage of employment opportunities.

Splitting of the family is often blamed on quarrelling women, the wives of co-
resident brothers and so on. Although women`s disputes may, in fact, lead to
family division, men`s disagreements are responsible as well. Despite cultural
ideals of brotherly harmony, adult brothers often quarrel over land and other
matters, leading them to decide to live under separate roofs and split their property.
Frequently, a large joint family divides after the death of elderly parents, when
there is no longer a solitary authority figure to hold the family factions together.
After division, each new housing unit, in its turn, usually comes together when sons
of the family marry and bring their wives to live in the family home. Some Indian
family structure bears special mention because of their unique qualities.In the sub-
Himalayan region of Uttar Pradesh, polygyny is generally practiced. A polygynous
family comprises a man, his two wives, and their unmarried children. Various other
Indian family structures occur there, including the supplemented subpolygynous
household, where a woman whose husband lives elsewhere, stays with her
children and other adult relatives. Among the Buddhist people of the mountainous
Ladakh District of Jammu and Kashmir, fraternal polyandry is practiced; a
household may include a set of brothers with their common wife or wives. This
family type, in which brothers also share land, is almost certainly linked to the
extreme scarcity of cultivable land in the Himalayan region, because it discourages
disintegration of holdings.

The inhabitants of the northeastern hill areas are known for their matriliny order
that distinguish the decent and inheritance of a family in the female line rather than
the male line. One of the largest of these groups, the Khasis of Meghalaya is
divided into matrilineal clans. Here, the oungest daughter receives almost all of the
inheritance including the house. A Khasi husband lives in his wife`s house.

Perhaps the strangest Indian family structure form is the traditional Nayar taravad,
or great house. The Nayars are a cluster of castes in Kerala who are high-ranking
and prosperous. The Nayars maintained matrilineal households in which sisters
and brothers and their children remain as the permanent residents. After an official
childhood marriage, each woman received a series of visiting husbands in the
taravad. Her children were all considered as the legitimate members of the
taravad. The eldest brother of the senior woman managed property, matrilineally
inherited. This kind of Indian family structure has been eleminated in the twentieth
century, and in the 1990s probably fewer than 5 percent of the Nayars still live in
matrilineal taravads. Like the Khasis, Nayar women are well educated and
powerful within the family.

Malabar rite Christians, an ancient community in Kerala, adopted many Indian

family structure
practices alike their powerful Nayar neighbours, including naming their sons for
matrilineal descent. Their relationship system, however, is patrilineal.

Thus, Indian family structure has been varied in varied periods of time and in
different regions of the nation. The society structure and regulations have the
highest influence on such formations of Indian family structures.