IChapter 261

KINSHIP SYSTEM
Definition of Kinship-Kinship a Significant Concept in Anthropology ____.: Structural
Principles of Kinship - Rule of Descent Importance of the Rules of Descent ___:Primary,
Secondary and Tertiary Kins-'- Unilineal Groups: Lineage - Clal'i or Sib - Phratry -
Moieties~ Kinship. Usages : Rul<f. of Avoidance - Joking Relationship - Teknonymy ....,-
Avunculate -Amitate-'- Couvade.

Kinship system represents one of the basic social institutions. Kinship is universal and in most
societies plays a significant role inthe socialisation of individuals and the maintenance of group
solidary, It is supremely important in the primitive societies and extends its influence on almost all
their activities ~ social, economic, political; religious, etc.
Definition of Kinship
· 1. Robin Fox : "Kinship is simply the relations between 'kin 'that is persons related by real,
putative Or fictive Consanguinity". I
2. Abe.rchrombie and others: "The social relationships deriving from blood ties (real a'?d
supposed) and marriage are collectively referred to as kinship". 2
3. A.R. Radcliffe Brown : Kinship is "a system of dynamic relations between person and
person in a community, the behaviour ofanytwo persons in any ofthese relations being regulated in
some way. and to q greater or less extent by social usage''. 3
4. In simple words, "The bond ofblood or marriage which binds people together in group is

Kinship - A Significaqt Concept in Anthropology

The concept of "kinship" is vitally important in Anthropology. In simple societies, the
kinship relations ar,e so extensive, fundamental and influential that in effect they in themselves
constitute the 'social system'. But in more complex societies kinship normally forms a fairly small
part of the totality of,the social relation which make up the 'social system. Sociologists do not attach
much importance for it except in their study of the sociology of family. Anthropologists, on the
contrary~give .more-i.mportanceto'thlsconcepTheGause:-kinshi};an<l-fam1(ycen$ifo.lte thefoca1=})ofois
in athropological studies.
Structural Principles of Kinship
The kinship system is governed by some basic principles which can be called the "facts oflifo".
Robin Fox speaks of four such basic principles which are mentioned below :
I. Robi!l Fox is his "Kinship and Marriage" - Page : 39
2. Aberchromqie and others in "The Penguin Dictionary of Sociology" - Page 131.
3. A.R .. Radcliffe Brown in "Structure am/Function in Primitive Society"~
365
366 Social Institutions

Principle-1 : The wpmen have the children

Principle-2 : The men impregnate the women
Principle-3 : 'Rie men usually exerdse control
· Principle-:.4 : Primary kin do not mate with each other.
These principles emphasise the basic bioJogical fact on which kinship system depends. Men
and women indulge in sexual interaction and as a result women bear children. This leads to blood
ties between the individuals and the special tt;,rms are used to recognise this relationship: mother,
child, father. The relationship based on blood ties is called "consanguineous kinship", and the
relatives of this kind a~e called 'consanguineous kin'.
· The desire for reproduction gives rise to another kind of binding relationship. "This kind Of
bond, which arises out ofa socially or legally defined marital relations/tip, is called a/final relation-
ship", and the relatives so related are called 'affinal fin;'. The affinal kins [husband and wife] are not
related to one another through blood.
Rule of Descent
'Descent' .refers to the social recognition of the biological relationship that exists between the
individuals. The 'rule of descent' refers to a ,set of principles by which an individual traces his
descent. There are three basic rules of descent : patrilineal descent, matrilin.eal descent ai1d bilateral
descent. ,
(a) PatrUineal Descent. According to this rule, descent is traced lhrough the father's or male
line. Here the descent criterion is restri9ted to males, and only descendants of a common ancestor in
the male line will be recognised as kin. These are known as agnatic or patrilineal kin.
(b) Matrilineal Descent•. Here the descent of the individual is traced through the mother or
female exclusively. The descendantS'ofil'e called here uterine or matrilineal kin.
· These two modes of tracing tire descent are called "unilineaf', that, they select one "line" only
either the male or -female. These principles or rules are not necessarilymutually exclusive within a
society. , ' · _ 1

(c) Bilateral Desc~nt. This is antle in which the descent is traced through both the,lines, the
female line and also the male line for'some or the other purpbse. .
What is important here is that almost all kinship systems recognise 'bilateral' relationships,
that is, relationships to bo.fu maternal and paternal kins. Ex : Some societies such as the "Yako" of
Nigeria, utilise matrilh~eal desoont for-some purposes and prilineal descent for others. Here there
exists a system of 'double unilmeal descent' w,hich is normally known as "double descent".
Importance of the Rule of Descent
Tlie rule of descent is very important· for two main reasons :
(a) Rule ofdescent establi!;hes for every individual a network ofsocial positions in which he
participates. He comes to know about his obligations and rights.
(b) Rule ofdescent invariably defines some rights of inheritance. Inheritance and succession
would go normally along the line ofdescent.
Primary~ Secondary and Tertiary Kins
Kinship has got various ramifications. On the basis of nearness or distance, kins are classified
into (i) primary kins, (ii) secondary kins, and (iii) tertiary kins. .
(i) Primary Kins. Evel'Y, individual 'Yho belongs to a nuclear family finds his primary kins
within the family. Tuer~ are 8 primary kins: husband-wife.father-son, mother-son;father-daughter,
mother-daughter, younger brother'-¢lder brother, younger sister-eldexsister, and brother-sister.
(ii) Secondary Kins. Outside the nuclear faniily thefadividual can have 33 types of secondary
relatives: Example: Mother's brother, brother's wife; sister's husband.father's brother, etc....
(ifi) Tertiary Kin~•. Tertiary kins refer to the secpndary ki~s Qf .our primary kins. Example :
wife'.s brother's son, sister's husband's brother, and so on: Anthrop,ologists have spoken of 151
tertiary-kins;
Kinship System 367

Unilineal or Unilateral Groups

Lineage
"A lineage is a unilineal descent group in which membership may rest either on patrilineal
descent [patrilineage] or on matrilineal descent [matrilineage]".A lineage thus consists of descendants
in only one line, either the father's or the (mother's. These descendants know their exact genealogical
reiationship and who recognise obligations to one another. A lineage is thqs smaller and more localised
than the broader category of kinship grouping.
Clan or Sib
"A clan is a unilineal descent group, the members ofwhich may claim eithertfJatrilineal descent
(patrician)or matrilineal descent (matrician)from a founder, but do not knqw the genealoglcalities
with the ancestor I ancestress". [Abercrombie and others _(page: 66] ·.
"A clan is a named unilineal descent group : that is, a body of persons claiming common
descent from an ancestor (often mythical) and recruiting the children ofeither male or female mem-
bers, but not both ". 1 •

The ancestor or mythical ancestor through whom the descent is claimed,.may be human, human
- like, animal, plant or even inanimate object. The "gotra" group of the Hindus represents a clan.
These clans are larger groups and are geographically more dispersed. The clans may have a common
totemic name and common ritual taboos against eati~g the flesh of the totemic animal.
Phratry
"A Phratry is a grouping of clans which are related by traditions of common descent" .
[Abercrombie and others - page: 219]. Mythical ancestors are common in clans apd phratries. The
Phratry is larger than the clan and includes people scattered over relatively large areas among whorµ
it is not possible to trace relationship without bringing in a mvthical e-ommon ancestor:
Moieties
"Where the descent groups ofa society are organised into two main divisions, these are known
as moieties [halves]". [Abercrombie-page: 66)
The term "moiety" refers to the bisection of a t~ibe into two complementary social groups.
Some writers would restrict the term 'moiety' to 'exogarµous' social divisions, while others Uf!e the
term to mean any dualorgamsatlon, e7ogamous or not.
KINSlUP USAGES-
Kinship usagers or the rules of kinship are significant in understanding kinship system-as-such .
. Kinshiplisagers serve two main purposes:
1. Firstly, they create groups or special groupings or kin. Example : Family, extended family,
clan etc.
2. Secondly, the kinship rules govern the role ofrelationships among the kins. Kinship usage
provides guidelines for interaction among persons in these social groupings: It defines proper
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The kinship relations are regulated according to usages prevafont in .the society. Some of these
relationships are: q,voidance, teknonymy, avunculate, amitate, couvade and joking relationship.
1. RULE OF AVOIDANCE
Avoidanc.e means that two kins normally ofopposite sex should avoid each other. "In almost
all societies avoidan.ce rules prescribe that men and women must maintain certain cm:JOunt ofmodesty
in dress, speech, gait and gesture in a mixed company".

I. Dunca111Mitchell in "A Dictionmy of Sociology". page: 30.

368 Social Institutions

. Example; the father-in-law should avoid daughter-in-law. The bride must also avoid mother~
in-law's brotliers. T-he son~in-law must also avoid his mother-in-litw and other female relatives.of
his wife. [mostly mother-in-law's sisters]. (i) Amongstthe Yul<.afir, the son-in-law is not supposed
to see the faces of his mother-in-law and father-in-law. (ii) Amongst the Ostiyal<., the married man is
not supposed to see the face of his mother-in-law atleast till he gets a child. (iii) Amongst the Aruntas,
if the, mother-in-law enters or approaches the hut of her son-in-law she would be excommunicated.
(iV) Am6ngst the Veddas of Ceylone elder brother and sisters are not supposed.to live in the same
house and even eat together. .
In some societies, even the husband and wife are not supposed to touch each other or show
affection in the presence of others: Calling of the personal name is also. tabooed. Example : The
Hindu wife is not supposed to call her husbl;\lld by his name.
The rule of avoidance is believed to serve two purposes:
1. Avoidance rules serve to stdp the development of complications in the relations between
the parties concerned. It is said it seeks to minimise the chance of the developmentofopen
hostility in the relations between ·the parties.
2. According to the Murdock G.P., rules of avoidance exists because they ririnforce incest .
taboos.· ·
2. JOKING RELATIONSHIPS I
"A joking relationship'tnvolves a particular combination offriendliness and antagonism be-
tween· individuals and groups in certain social situations. In these situations one individual or group
is allowed to mock or ridicule the other without offence being taken". Duncan Mitchell (page: 103).
. The usage of the joking relationship permits to tease and milke fun of the other. Such relation-
ships prevail between a grandson or grand-daughter' on the one hand, his or, her grand-father and
grand-mother, on the other. Example: (i) Amongst the,Oraons ofOrissa and the Baigas of Madhya
Pradesh such relationships prevail between the grandfather and grandmother and their grand chil-
dren. Majumdar and Mada11 have cited the example of a case in which a grandfather had married his
grand-daughter and got a child in her. .
J
(ii) Amongst
l
the
. -
Crow-Indians
.
'such relationships may prevail between a man and his wife's
sisters. They could be very friendly and even talk freely about sex matters.
{iii) Amongst the origin,al inhabitants of Fiji island a son-in-law could be very friendly with his
father-in-law and could ask for anything in his house and he may eve11 spoil a few articles just for
fun. The father-in-law is expected to bear with that and not to react harshly.
· A.R. Radcltjfe Brown in his book "Structure and Function in Primitive Society", 1952 has
thrown much light on this type ofrelationship. The origins and causes of joking relationships are not
clearly known. Some enthropologists say this kind of relationship acts as a "safety valve" for giving
expression or release to the pent up feelings and emotions. As Chapple and Coon have said these
relationships help the individuals to develop intimacy and closeness among themselves.
3. TEKNONYMY
According io this.usage, a kfn is. not referred to directly ~ut is referred to thro~gh another kin. ·
Examples :·-(i) In a traditional Hindu family, wikdoes not directly utter the name of her husband but
refers to her husband as the father of so and so, say, Deepti or Swathi, or Vikram or Varun, (ii)
amongst the Hopi, a woman refers to her mother~in-law as the grand-mother of so and so.
James Frazer has .said this kind ofa usage is found amongst people in many places such as
Australia, New Guinea, China, North Siberia, Africa, Briti.sh Columbia, Andaman Island, and so on.
4. A VUNCULATE [AVUNCIATE]
This refers to "the special relationship that persists in some societies between a man and his
mother's brother"
Kinship System 369

This term, from the Latin "avunculus" [mother's brother~ is sometimes used to describe the
authority of the mother's brother over his sister's children in a matrilineal society. This usage is
found in a matriarchal system in which prominence is given to the maternal uncle in the life of his
nephews and nieces.
5.AMITATE
Amitate is a usage which gives special role to the father's sister. Here the father's sister is given
more respect than the mother. Examples : This usage is more prevalent amongst the Kongs of
Polynesia, Thodas ofNilgiri, and amongst the Crow-Indians. Amongst the Thodas, the child gets
its name not through its parents but through the father's sister. Because, naming_ the child is her
privilege. This usage is normally prevalent in patrilineal systems.
6.COUVADE
This kinship usage involves only husband and wife. According to this usag~, the husband is
made to lead the life of an invalid along with his wife whenever she gives birth to a child. He is then
not supposed to engage himself in hardwork but expected to observe dietip.g and certain other
taboos.
Anthropofogists have observed the practice of this usage amongst the Khasis and Thodas of
India, the Karibs of South Africa.
According to Malinowski, the ufage of couvade contributes to a strong marital bond between
th.e husband and wife. Some have given aphychoanalytical explanation to this practice. "They have
attributed this usage to the husband's desire to lighten the wife's discomfort{; by a process ofpartici-
pation through identification". [Parimal B Kar. Page 222). ,