Relevant bibliographies by topics / Matrilineal kinship – India – Kerala

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Academic literature on the topic 'Matrilineal kinship – India – Kerala'

Author: Grafiati
Published: 4 June 2021
Last updated: 7 February 2022

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Journal articles on the topic "Matrilineal kinship – India – Kerala"

1

Bonate, Liazzat J. K. "Islam and matriliny along the Indian Ocean rim: Revisiting the old ‘paradox’ by comparing the Minangkabau, Kerala and coastal northern Mozambique." Journal of Southeast Asian Studies 48, no. 3 (September 6, 2017): 436–51. http://dx.doi.org/10.1017/s0022463417000571.

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The coexistence of Islam and matriliny has been viewed as a ‘paradox’ because of strict patriliny that Islam prescribes. This article attempts to disentangle this enigma by comparing the Minangkabau, Kerala and coastal northern Mozambique that represent the most well-known cases of simultaneous practice of Islam and matrilineal kinship, which initially was a result of peaceful Islamisation through Indian Ocean networks. In the nineteenth century, the Dutch and British colonial regimes helped matriliny to survive, despite all the efforts of the Islamists to the contrary, by codifying local juridical rules. The Portuguese integration of the local matrilineal nobility into their colonial administrative system preserved matriliny within the local Muslim order. Nowadays these communities are influenced by modernisation, nation-state policies, and Islamic reformist movements, but matrilineal principles still regulate the use of the ancestral land.
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Shih, Chuan-Kang. "Genesis of Marriage among the Moso and Empire-Building in Late Imperial China." Journal of Asian Studies 60, no. 2 (May 2001): 381–412. http://dx.doi.org/10.2307/2659698.

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Marriage has been widely accepted as a universal institution that allows a kinship system to establish and perpetuate itself (Levi-Strauss 1963). Although the well-known case of the Nayar in Central Kerala of India has seriously problematized the anthropological definitions of marriage (Gough 1959), the universality of the institution is still accepted up to this day (Ember and Ember 1999). Since the early 1980s, however, a growing body of literature on the Moso, a matrilineal group in Southwest China, has made available an ethnographic case in which marriage is not the primary sexual-reproductive institution (Zhan et al. 1980; Yan and Song 1983; YNSBJZ 1986, 1987, 1988; Shih 1993; Weng 1993; Guo 1997; Cai 1997). Among the Moso, the majority of adults have practiced a visiting system called tisese (pronounced as “tea-say-say”), which differs from marriage in that it is noncontractual, nonobligatory, and nonexclusive (Shih 1993). Meanwhile, mostly amongst the elites, marriage has coexisted with tisese in Moso society for centuries.
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Abraham, Janaki. "‘Matriliny did not become patriliny!’." Contributions to Indian Sociology 51, no. 3 (September 4, 2017): 287–312. http://dx.doi.org/10.1177/0069966717720514.

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In contrast to a preoccupation with Nayar matriliny, in this article I look at the transformations of matrilineal tharavad houses among the Thiyyas who ranked below the Nayars in the caste hierarchy and were not generally large landowners. Moving away from the more exotic practices of matrilocality and duolocality, I look at matriliny coupled with a strong norm of virilocality in which a woman moved to her husband’s house after marriage. This enables an exploration of the implications of this residence norm for women, and particularly its implications for our understanding of the transformation of matrilineal kinship in Kerala. Paying special attention to the experience of women in tharavad houses and the creation of new houses, coupled with the continuities in the right that a woman retains to residence in her natal house and a right to a share of the property, forces us to question the common sense understanding that matriliny has transformed to patriliny.
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Cohen, Shaye J. D. "The Origins of the Matrilineal Principle in Rabbinic Law." AJS Review 10, no. 1 (1985): 19–53. http://dx.doi.org/10.1017/s0364009400001185.

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According to rabbinic law, from the second century to the present, the offspring of a gentile mother and a Jewish father is a gentile, while the offspring of a Jewish mother and a gentile father is a Jew (albeit, according to the Mishnah, amamzer, a Jew of impaired status). Each of these two rulings has its own history, as I shall show below, but it is convenient to group them together under the general heading of the “matrilineal principle.” Anthropologists and sociologists use the termmatrilinealto describe societies in which kinship is determined through the females and not the males. Such societies once existed in ancient Egypt and Mesopotamia, and can still be found in parts of Africa, India, and Polynesia. Although rabbinic society and family law have not yet been studied in the light of modern anthropological and sociological theories, it seems clear that the kinship patterns which characterize matrilineal societies are thoroughly foreign to rabbinic society. With only a few exceptions, rabbinic family law is patrilineal. Status, kinship, and succession are determined through the father. (“The family of the father is considered family, the family of the mother is not considered family,” B.Bava Batra109b.) Why, then, did the rabbis adopt a matrilineal principle for the determination of the status of the offspring of mixed marriages?
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Harikrishnan, S. "Communicating Communism: Social Spaces and the Creation of a “Progressive” Public Sphere in Kerala, India." tripleC: Communication, Capitalism & Critique. Open Access Journal for a Global Sustainable Information Society 18, no. 1 (January 13, 2020): 268–85. http://dx.doi.org/10.31269/triplec.v18i1.1134.

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Communism arrived in the south Indian state of Kerala in the early twentieth century at a time when the matrilineal systems that governed caste-Hindu relations were crumbling quickly. For a large part of the twentieth century, the Communist Party – specifically the Communist Party of India (Marxist) – played a major role in navigating Kerala society through a developmental path based on equality, justice and solidarity. Following Lefebvre’s conceptualisation of (social) space, this paper explores how informal social spaces played an important role in communicating ideas of communism and socialism to the masses. Early communists used rural libraries and reading rooms, tea-shops, public grounds and wall-art to engage with and communicate communism to the masses. What can the efforts of the early communists in Kerala tell us about the potential for communicative socialism? How can we adapt these experiences in the twenty-first century? Using autobiographies, memoirs, and personal interviews, this paper addresses these questions.
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Uberoi, Patricia. "Doing Kinship and Gender in a Comparative Context." Indian Journal of Gender Studies 24, no. 3 (October 2017): 396–421. http://dx.doi.org/10.1177/0971521517716822.

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Leela Dube (1923-2012) was an Indian social anthropologist / sociologist whose primary interest was in the field of family and kinship studies. This essay traces the zig-zag process of her intellectual evolution over five decades into one of the leading feminist anthropologists of her day – in India, in the Asian region, and indeed globally. Crucial turning points in this evolution were: (i) her self-initiated field study of the accommodation of the matrilineal kinship system of the Lakshadweep islanders with the androcentric legal apparatus of Islam; (ii) her role as the ‘sociologist’ member of the famous Committee on the Status of Women in India, an experience that convinced her that the best contribution she could make to the emerging women’s studies discourse was through the conceptual and methodological resources of her own discipline, anthropology; and (iii) her self-conscious deployment of the so-called ‘comparative method’ of anthropology to explore the contrasting patterns of gender relations in strongly ‘patrilineal’ South Asia versus ‘bilateral’ Southeast Asia. She saw this ambitious comparative exercise, largely ignored by both her admirers and her critics, as enabling an emancipatory rethinking of some of the dominant paradigms of Western feminism. It was also, incidentally, a bold step in the disciplinary evolution of Indian social anthropology.
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SUR, MALINI. "Danger and Difference: Teatime at the northeast India-Bangladesh border." Modern Asian Studies 53, no. 3 (March 28, 2019): 846–73. http://dx.doi.org/10.1017/s0026749x18000082.

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AbstractThis article asks what can be learned about affinity and alterity by considering how villagers and state troops collectively live in remote and often dangerous borders. Situating this question along South Asia's longest international boundary—the India-Bangladesh border—I query the political possibilities of conviviality that bear upon altering notions of reciprocity, exchange, and trust, and which have not attracted the attention of either urban or border scholars. I argue that reciprocal webs of exchange brought Garo matrilineal kinship and Christian religiosity into relations with seemingly impersonal worlds of state control and border rule. The exchange of valued domestic objects, and the broader set of political and gendered affinities that surrounded these, are evidence of the border's changing role and temporality in mitigating difference and danger. Although these relations are embedded in the history of border-making in the Garo Hills, recent national security measures and border infrastructures have disrupted prior exchanges. These have disembedded the troops from their immediate rural environment in attempts to contain trans-border relationships.
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8

Raj, Jayaseelan, and Richard Axelby. "From labour contractors to worker-agents: Transformations in the recruitment of migrant labourers in India." Contributions to Indian Sociology 53, no. 2 (May 2, 2019): 272–98. http://dx.doi.org/10.1177/0069966719836881.

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This article examines the circumstances in which the tasks performed by professional labour contractors may be passed on to worker-agents. It does so by critically engaging with the experience of migrant workers from the eastern Indian state of Jharkhand as they travel to work in the Peermade tea belt in the South Indian state of Kerala. Specifically, we identify shifts in economic and political contexts that have permitted these functions to pass from labour contractors to workers-agents and from a Sardari (top-down) to a Ristedari (kinship based) system. Outlining the functions of the labour contractor—as bridge, broker and buffer—the article details the complex processes and the series of negotiations that occur during the transition from labour contractor to worker-agent-led recruitment and the implications of this shift for labour relations in the production setting. We conclude by calling for further consideration of the ‘worker-agent’ as a key emerging figure in understanding the contemporary transformations in the reproduction of footloose migrant labour, which may have larger ramifications for other contexts in South Asia and beyond.
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9

K, Ms Seethalakshmi, and Dr Zabeena Hameed. P. "CURRENT PHYSICAL ASSET HOLDINGS AND ITS UTILISATION PATTERN AMONG THE NAIR COMMUNITY IN KERALA." EPRA International Journal of Economic and Business Review, January 13, 2020, 32–39. http://dx.doi.org/10.36713/epra3010.

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This paper attempts to analyse the pattern of ownership of current physical assets and its utilisation among the Nair community of Kerala. Review of studies on asset holdings in India and secondary data reveals that physical assets form the most important asset type owned by the households both in rural and urban areas. A study on current physical asset holdings assumes more relevance and historical significance when we consider the Nair community, which is historically known for their relatively better asset position. This paper considers all the physical assets as given by the NSSO in the All India Debt Investment Survey and addresses the source of obtaining these physical assets. As land is the physical asset which lays foundation to all other physical as well as financial assets, emphasis is given to land holdings, its size and the extent of fragmentation of holdings. The study reinforces the affinity of Nair households towards physical assets. The study also brings into notice, the existence of undivided land holdings untouched by partition over generations among some Nair households even now, in the era witnessing the cropping up of nuclear families. However, the study confirms the generally observed shift in preference of households from traditional assets like land, buildings, agricultural and business implements towards modern, ever changing and constantly updating physical assets like transport equipments and durable household goods among the Nair households too. KEY WORDS: Nair community, Physical Assets, Land holdings, Matrilineal system, Consolidation of land, Undivided land
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Dissertations / Theses on the topic "Matrilineal kinship – India – Kerala"

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Menon, P. Balakrishna. "Matriliny and domestic morphology : a study of the Nair tarawads of Malabar." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0023/MQ50688.pdf.

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Books on the topic "Matrilineal kinship – India – Kerala"

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Nayar women today: Disintegration of matrilineal system and the status of Nayar women in Kerala. New Delhi: Classical Pub. Co., 2000.

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2

There comes papa: Colonialism and the transformation of matriliny in Kerala, Malabar, c. 1850-1940. New Delhi: Orient Longman, 2003.

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3

Nongbri, Tiplut. Gender, matriliny, and entrepreneurship: The Khasis of North-East India. New Delhi: Zubaan, an imprint of Kali for Women, 2008.

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4

Matriliny in Meghalaya: Tradition and change. New Delhi: Regency Publications, 1998.

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5

Chacko, Parlyaram, and P. Chacko. Matriliny in Meghalaya: Tradition and Change. Regency Publications,India, 1998.

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6

Saradamoni, K. Matriliny Transformed: Family, Law and Ideology in Twentieth Century Travancore. Sage Publications Pvt. Ltd, 2001.

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7

Saradamoni, K. Matriliny Transformed: Family, Law and Ideology in Twentieth Century Travancore. Sage Publications Pvt. Ltd, 1999.

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8

Gallo, Ester. Some Moments in History. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199469307.003.0002.

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Chapter one sets the historical context in which both nationalist and middle-class reformist movements developed in colonial Kerala and India across caste, class, gender, and religious diversity. It focuses on the reformist movements known as the Yoga Kshema Sabha (henceforth YKS) and Nambudiri Yuva Jana Sangham (YJS) which developed at the beginning of the twentieth century to voice the class ambitions of young Nambudiri Brahmins. The YKS and YJS ethos will be discussed in relation to the colonial de-legitimation of indigenous kinship and to the broader history of gender reform that has marked the middle classes in Kerala. An analysis of YKS documents will highlight how the debate on kinship expressed the aim of drawing a ‘divine elite’ into the arena of inter-community competition and the place of reformed domesticity in this process.
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Gallo, Ester. The Fall of Gods. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199469307.001.0001.

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The book explores the relationship between colonial history and memory from the perspective of middle- class intergenerational relations. Drawing from a prolonged research conducted with Malayali middle classes in Kerala and in the diaspora, the analysis focuses on how specific historical events are retrieved in the present to shape kinship relations and to legitimize trajectories of class mobility. The book bridges historical analysis of gendered family relations as they developed in colonial and postcolonial times with an anthropological inquiry of the symbolic and material premises of kinship among contemporary middle classes. It provides an ethnographically grounded analysis of how middle-class status in contemporary south India is expressed by recalling family histories, and how remembrance shapes kinship ideals, norms, and experiences in domains as different as houses, conjugality, parenthood, reproduction and family size, intergenerational love and genealogical transmission. The book offers original insights on the continuities and differences between colonial and contemporary middle classes, and the role played by migration and diaspora in both contexts. It originally contributes to two interrelated and undertheorized fields within social sciences. Firstly, it addresses the need to develop further our understanding of how gendered kinship and family relations result from and express class belonging. Secondly, it unravels the complex and ambivalent relation between political history, memory, and the ‘private’ domain of family relations.
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