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Journal articles on the topic 'Matriliny'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 January 2023

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1

Shenk, Mary K., Ryan O. Begley, David A. Nolin, and Andrew Swiatek. "When does matriliny fail? The frequencies and causes of transitions to and from matriliny estimated from a de novo coding of a cross-cultural sample." Philosophical Transactions of the Royal Society B: Biological Sciences 374, no. 1780 (July 15, 2019): 20190006. http://dx.doi.org/10.1098/rstb.2019.0006.

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The question of when and why societies have transitioned away from matriliny to other types of kinship systems—and when and why they transition towards matriliny—has a long history in anthropology, one that is heavily engaged with both evolutionary theory and cross-cultural research methods. This article presents tabulations from a new coding of ethnographic documents from the Standard Cross-Cultural Sample (SCCS), tallying claims of transitions in kinship systems both away from and to matriliny using various levels of stringency. We then use our counts as the outcome variables in a set of Bayesian analyses that simultaneously estimate the probability of a transition occurring given societal covariates alongside the conditional probability of detecting a transition given the volume of ethnographic data available to code. Our goal is to estimate the cross-cultural and comparative frequency of transitions away from and to matriliny, as well as to explore potential causes underlying these patterns. We find that transitions away from matriliny have been significantly more common than ‘reverse transitions' to matriliny. Our evidence suggests that both rates may be, in part, an artefact of the colonial and globalizing period during which the data comprising much of the current ethnographic record were recorded. Analyses of the correlates of transitions away from matriliny are consistent with several of the key causal arguments made by anthropologists over the past century, especially with respect to subsistence transition (to pastoralism, intensive agriculture and market economies), social complexity and colonialism, highlighting the importance of ecological factors in such transitions. This article is part of the theme issue ‘The evolution of female-biased kinship in humans and other mammals’.

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2

Woolf, Alex. "Pictish matriliny reconsidered." Innes Review 49, no. 2 (December 1998): 147–67. http://dx.doi.org/10.3366/inr.1998.49.2.147.

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3

Abraham, Janaki. "Setting Sail for Lakshadweep: Leela Dube and the Study of Matrilineal Kinship." Indian Journal of Gender Studies 24, no. 3 (October 2017): 438–54. http://dx.doi.org/10.1177/0971521517716813.

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In this article I engage with Prof. Leela Dube’s fascinating work on matriliny in Lakshadweep which addressed critical questions in anthropology/sociology and feminist studies. Her discussion about the disjuncture between codified Islamic law and practice in relation to marriage and property devolution, her elaboration on the way law was manipulated strategically, and the image of flexibility in kinship practices are all important for a contemporary understanding of matriliny and kinship in general. Similarly, her discussion of what matriliny meant for women and more broadly the intersections of gender and kinship remain important concerns in the study of kinship. Furthermore, I point to the shifts in her work as she engaged with feminist politics and scholarship.

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4

Bonate, Liazzat. "Matriliny, Islam and Gender in Northern Mozambique." Journal of Religion in Africa 36, no. 2 (2006): 139–66. http://dx.doi.org/10.1163/157006606777070650.

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AbstractUsing gender as the major line of difference, the paper examines the diversity within Islam in northern Mozambique, in which, despite strong historical ties to the Swahili world and waves of Islamic expansion, as well as attempts to establish and police an Islamic 'orthodoxy', matriliny continues to be one of the main cultural features. Concentrating on two coastal regions, Mozambique Island and Angoche, and on three urban zones of the modern provincial capital, Nampula City, the paper addresses the reasons for the endurance of matriliny, through historical processes that brought about different currents of Islam, and discusses the ways in which the colonial and post-colonial state, while attempting to control the often conflicting Islamic and African 'traditional' authorities, have contributed to the perpetuation of this conflict as well as to the endurance of matriliny.

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5

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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6

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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7

Battaglia, Frank. "The matriliny of the picts." Mankind Quarterly 31, no. 1 (1990): 17–43. http://dx.doi.org/10.46469/mq.1990.31.1.2.

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8

Morris, Brian. "Matriliny and mother goddess religion." Journal of Contemporary Religion 13, no. 1 (January 1998): 91–102. http://dx.doi.org/10.1080/13537909808580824.

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9

Knight, Chris. "Does cultural evolution need matriliny?" Behavioral and Brain Sciences 24, no. 2 (April 2001): 339–40. http://dx.doi.org/10.1017/s0140525x01393962.

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Cetacean cultural transmission is associated with lengthened postmenopausal life histories and relatively stable matrilineal social structures. Although Homo erectus was not marine adapted, broadly comparable selection pressures, life history profiles, and social structures can be inferred.

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10

Holden, C. "Matriliny as daughter-biased investment." Evolution and Human Behavior 24, no. 2 (March 2003): 99–112. http://dx.doi.org/10.1016/s1090-5138(02)00122-8.

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11

KO, Ya-Ping, Birgit KOBBE, Mats PAULSSON, and Raimund WAGENER. "Zebrafish (Danio rerio) matrilins: shared and divergent characteristics with their mammalian counterparts." Biochemical Journal 386, no. 2 (February 22, 2005): 367–79. http://dx.doi.org/10.1042/bj20041486.

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We have cloned the cDNAs of the zebrafish (Danio rerio) members of the matrilin family of extracellular adaptor proteins. In contrast to mammals, no orthologue of matrilin-2 was found in zebrafish, either by RT (reverse-transcriptase) PCR using degenerated primers or by screeening the databases (Ensembl and NCBI); however, two forms of matrilin-3, matrilin-3a and -3b, were present. The identity with the mammalian matrilins is from more than 70% for the VWA (von Willebrand factor A)-like domains to only 28% for the coiled-coil domains of matrilin-3a and -3b. In all zebrafish matrilins we found a greater variety of splice variants than in mammals, with splicing mainly affecting the number of EGF (epidermal growth factor)-like repeats. The exon–intron organization is nearly identical with that of mammals, and also the characteristic AT–AC intron interrupting the exons coding for the coiled-coil domain is conserved. In the matrilin-3b gene a unique exon codes for a proline- and serine/threonine-rich domain, possibly having mucin-like properties. The matrilin-1 and -3a genes were mapped to chomosome 19 and 20 respectively by the radiation hybrid method. The temporal and spatial expression of zebrafish matrilins is similar to that seen in the mouse. Zebrafish matrilin-4 is highly expressed as early as 24 hpf (h post fertilization), whereas the other matrilins show peak expression at 72 hpf. By immunostaining of whole mounts and sections, we found that matrilin-1 and -3a show predominantly skeletal staining, whereas matrilin-4 is more widespread, with the protein also being present in loose connective tissues and epithelia.

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12

Moyer, David S. "Vergouwen, Matriliny and the Toba Batak." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 141, no. 2 (January 1, 1985): 339–42. http://dx.doi.org/10.1163/22134379-90003389.

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13

Thornhill, Nancy Wilimsen, and Randy Thornhill. "Matriliny and sexual selection and conflict." Behavioral and Brain Sciences 8, no. 4 (December 1985): 679–80. http://dx.doi.org/10.1017/s0140525x00045659.

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14

Ledgerwood, Judy L. "Khmer Kinship: The Matriliny/Matriarchy Myth." Journal of Anthropological Research 51, no. 3 (October 1995): 247–61. http://dx.doi.org/10.1086/jar.51.3.3630360.

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15

Surowiec, Alexandra, Kate T. Snyder, and Nicole Creanza. "A worldwide view of matriliny: using cross-cultural analyses to shed light on human kinship systems." Philosophical Transactions of the Royal Society B: Biological Sciences 374, no. 1780 (July 15, 2019): 20180077. http://dx.doi.org/10.1098/rstb.2018.0077.

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Although matriliny and matrilocality are relatively rare in contemporary human populations, these female-based descent and residence systems are present in different cultural contexts and across the globe. Previous research has generated numerous hypotheses about which cultural traits are associated with the stability or loss of matrilineal descent. In addition, several studies have examined matrilineal descent with phylogenetic analyses; however, the use of language phylogenies has restricted these analyses to comparisons within a single language family, often confined to a single continent. Cross-cultural comparisons are particularly informative when they account for the relationships between widely distributed populations, as opposed to treating each population as an independent sample or focusing on a single region. Here, we study the evolution of descent systems on a worldwide scale. First, we test for significant associations between matriliny and numerous cultural traits that have been theoretically associated with its stability or loss, such as subsistence strategy, animal domestication, mating system, residence pattern, wealth transfer and property succession. In addition, by combining genetic and linguistic information to build a global supertree that includes 16 matrilineal populations, we also perform phylogenetically controlled analyses to assess the patterns of correlated evolution between descent and other traits: for example, does a change in subsistence strategy generally predict a shift in the rules of descent, or do these transitions happen independently? These analyses enable a worldwide perspective on the pattern and process of the evolution of matriliny and matrilocality. This article is part of the theme issue ‘The evolution of female-biased kinship in humans and other mammals’.

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16

Mattison, Siobhán M., Robert J. Quinlan, and Darragh Hare. "The expendable male hypothesis." Philosophical Transactions of the Royal Society B: Biological Sciences 374, no. 1780 (July 15, 2019): 20180080. http://dx.doi.org/10.1098/rstb.2018.0080.

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Matriliny is a system of kinship in which descent and inheritance are conferred along the female line. The theoretically influential concept of the matrilineal puzzle posits that matriliny poses special problems for understanding men's roles in matrilineal societies. Ethnographic work describes the puzzle as the tension experienced by men between the desire to exert control over their natal kin (i.e. the lineage to which they belong) and over their affinal kin (i.e. their spouses and their biological children). Evolutionary work frames the paradox as one resulting from a man investing in his nieces and nephews at the expense of his own biological offspring. In both cases, the rationale for the puzzle rests on two fundamental assumptions: (i) that men are in positions of authority over women and over resources; and (ii) that men are interested in the outcomes of parenting. In this paper, we posit a novel hypothesis that suggests that certain ecological conditions render men expendable within local kinship configurations, nullifying the above assumptions. This arises when (i) women, without significant assistance from men, are capable of meeting the subsistence needs of their families; and (ii) men have little to gain from parental investment in children. We conclude that the expendable male hypothesis may explain the evolution of matriliny in numerous cases, and by noting that female-centred approaches that call into doubt assumptions inherent to male-centred models of kinship are justified in evolutionary perspective. This article is part of the theme issue ‘The evolution of female-biased kinship in humans and other mammals’.

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17

Penier, Izabella. "Postcolonial Nation and Matrilineal Myth: Social Construction of Maternity in Michelle Cliff’s “Clare Savage” Novels." Revista Alicantina de Estudios Ingleses, no. 27 (November 15, 2014): 163. http://dx.doi.org/10.14198/raei.2014.27.10.

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The aim of my essay is to show how the Afro-American writer Michelle Cliff uses the concept of matriliny in the process of the feminist recovery of the history of Jamaica. I will argue that Michelle Cliff is a writer that honors the anachronistic tradition of essentialism that is based on the notion that cultures and identities have certain innate qualities immutable irrespective of time and place. I will contend that this essentialist worldview, skews the fictive world of Cliff’s much celebrated “Clare Savage novels”: Abeng and No Telephone to Heaven by reducing it to facile, Manichean oppositions between the colonizer and the colonized, white and black culture. My essay will particularly focus on how Cliff’s project of the affirmation of matriliny is undermined by her deep ambivalence about the institution of motherhood, which in times of slavery and decolonization was implicated in various discourses inimical to the well-being of black women.

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18

Salma, Salma, and Burhanuddin Burhanuddin. "Kajian ‘Urf pada Tradisi Rompak Paga Di Luhak Lima Puluh Kota Sumatera Barat." AL-IHKAM: Jurnal Hukum & Pranata Sosial 12, no. 2 (January 10, 2018): 315–42. http://dx.doi.org/10.19105/al-lhkam.v12i2.1458.

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Masyarakat matrilineal Minangkabau adalah komunitas Muslim yang unik di Sumatera Barat. Islam yang kebanyakannya mengusung ide patrilineal bertemu/berhadapan dengan adat Minang yang mengusung ide matrilineal. Pada awal abad ke-19, para peneliti telah memprediksi bahwa komunitas masyarakat matrilineal Minangkabau akan mengalami perubahan mendasar dan bahkan ada yang mengatakan punah seiring perkembangan zaman. Setelah hampir satu abad berlalu, masyarakat matrilineal Minangkabau, meskipun mengalami perubahan dan pergeseran tetapi komunitas itu masih tetap ada di tengah masyarakat dalam tradisi-tradisi matriarkhal yang hidup dan terus berkembang seperti tradisi rompak paga di Luhak Lima Puluh Kota. Dalam tradisi ini, setiap laki-laki dari luar nagari atau luhak yang ingin menikahi perempuan di Luhak Lima Puluh Kota harus membayar sejumlah uang, emas atau benda berharga lain kepada ninik mamak perempuan atas nama adat. Pada satu sisi, adat rompak paga dilaksanakan untuk memelihara eksistensi kuasa/ kewenangan mamak terhadap kemenakan perempuannya di samping mengukuhkan identitas lelaki pendatang di dalam keluarga besar calon isterinya. Pada sisi lain, ‘urf memandang rompak paga itu sebagai tradisi yang hidup dan tidak menyalahi ketentuan syari’at, logis, telah berlangsung sangat lama dan terus-menerus, serta dipraktekkan oleh umumnya masyarakat Luhak Lima Puluh Kota.(The people of matriliny Minangkabau is an unique Muslim community in West Sumatera. Islam carrying the idea of patriliny is facing with Minangkabau custom carrying the idea of matriliny. In the earlier of 19 century, many researchers have predicted that the community of matriliny Minangkabau would be basically changed and even being extinct pass through the new era. More than ten decades passed away, the community of matriliny Minangkabau, although had been changing in several way but still going forward and keeping the traditions of matriarchal which are living and growing such as tradition of rompak paga in Luhak Lima Puluh Kota. In the tradition, every man who comes from out of the nagari or Luhak Lima Puluh Kota and wants to marry a woman in the Luhak has to pay some money, gold or other property to ninik mamak (leader of the clan) of the woman in the name of adat (custom). The tradition of rompak paga is applying to keep the existence of ninik mamak authority to his nieces, beside to strengthen the identity of outsider to the big family of the bride. On the other hand, ‘urf appraised the tradition of rompak paga as a living tradition and not be in contradiction with Islamic sharia, logic and on going continually)

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19

Budde, Bastian, Katrin Blumbach, Joni Ylöstalo, Frank Zaucke, Harald W. A. Ehlen, Raimund Wagener, Leena Ala-Kokko, Mats Paulsson, Peter Bruckner, and Susanne Grässel. "Altered Integration of Matrilin-3 into Cartilage Extracellular Matrix in the Absence of Collagen IX." Molecular and Cellular Biology 25, no. 23 (December 1, 2005): 10465–78. http://dx.doi.org/10.1128/mcb.25.23.10465-10478.2005.

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ABSTRACT The matrilins are a family of four noncollagenous oligomeric extracellular matrix proteins with a modular structure. Matrilins can act as adapters which bridge different macromolecular networks. We therefore investigated the effect of collagen IX deficiency on matrilin-3 integration into cartilage tissues. Mice harboring a deleted Col9a1 gene lack synthesis of a functional protein and produce cartilage fibrils completely devoid of collagen IX. Newborn collagen IX knockout mice exhibited significantly decreased matrilin-3 and cartilage oligomeric matrix protein (COMP) signals, particularly in the cartilage primordium of vertebral bodies and ribs. In the absence of collagen IX, a substantial amount of matrilin-3 is released into the medium of cultured chondrocytes instead of being integrated into the cell layer as in wild-type and COMP-deficient cells. Gene expression of matrilin-3 is not affected in the absence of collagen IX, but protein extraction from cartilage is greatly facilitated. Matrilin-3 interacts with collagen IX-containing cartilage fibrils, while fibrils from collagen IX knockout mice lack matrilin-3, and COMP-deficient fibrils exhibit an intermediate integration. In summary, the integration of matrilin-3 into cartilage fibrils occurs both by a direct interaction with collagen IX and indirectly with COMP serving as an adapter. Matrilin-3 can be considered as an interface component, capable of interconnecting macromolecular networks and mediating interactions between cartilage fibrils and the extrafibrillar matrix.

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20

WIJEYEWARDENE, GEHAN. "Northern Thai Succession and the Search for Matriliny." Mankind 14, no. 4 (February 10, 2009): 286–92. http://dx.doi.org/10.1111/j.1835-9310.1984.tb00984.x.

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21

Nongbri, Tiplut. "Khasi Women and Matriliny: Transformations in Gender Relations." Gender, Technology and Development 4, no. 3 (November 2000): 359–95. http://dx.doi.org/10.1177/097185240000400302.

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22

Nongbri, Tiplut. "Khasi Women and Matriliny: Transformations in Gender Relations." Gender, Technology and Development 4, no. 3 (January 2000): 359–95. http://dx.doi.org/10.1080/09718524.2000.11909976.

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23

Borgohain, Bhaswati. "Mining, Displacement, and Matriliny in Meghalaya: Gendered Transitions." Gender & Development 30, no. 3 (September 2, 2022): 810–12. http://dx.doi.org/10.1080/13552074.2022.2115256.

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24

Salifu, Jovia. "Kinship and gendered economic conduct in matrilineal Offinso, Ghana." Africa 90, no. 4 (August 2020): 683–700. http://dx.doi.org/10.1017/s0001972020000273.

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AbstractFor many decades, anthropologists have debated the question of matriliny, with some expressing concerns about its prospects of survival in a modern economy of private property and greater economic differentiation. In continuing this debate, this article provides new and contemporary evidence of the continued relevance of matriliny as a kinship practice that shapes the daily conduct of women. Using ethnographic evidence from the Asante town of Offinso in Ghana, the article demonstrates the crucial role of matrilineal kinship through the economic experiences of two market women living with their respective husbands. The evidence shows that the persistence of economic values that encourage female enterprise, norms of kinship that privilege maternal relations over paternal ones and marriage conventions that allow spouses to maintain separate economic resources create a social and economic environment in which women actively assert their independence from husbands. Women's strong allegiance to their matrilineage is mirrored in their economic conduct, further accentuating the antithesis between conjugal and lineage bonds. Put together, these factors point to greater social and economic autonomy for Asante women.

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25

Li, Ping, Lutz Fleischhauer, Claudia Nicolae, Carina Prein, Zsuzsanna Farkas, Maximilian Michael Saller, Wolf Christian Prall, et al. "Mice Lacking the Matrilin Family of Extracellular Matrix Proteins Develop Mild Skeletal Abnormalities and Are Susceptible to Age-Associated Osteoarthritis." International Journal of Molecular Sciences 21, no. 2 (January 19, 2020): 666. http://dx.doi.org/10.3390/ijms21020666.

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Matrilins (MATN1, MATN2, MATN3 and MATN4) are adaptor proteins of the cartilage extracellular matrix (ECM), which bridge the collagen II and proteoglycan networks. In humans, dominant-negative mutations in MATN3 lead to various forms of mild chondrodysplasias. However, single or double matrilin knockout mice generated previously in our laboratory do not show an overt skeletal phenotype, suggesting compensation among the matrilin family members. The aim of our study was to establish a mouse line, which lacks all four matrilins and analyze the consequence of matrilin deficiency on endochondral bone formation and cartilage function. Matn1-4−/− mice were viable and fertile, and showed a lumbosacral transition phenotype characterized by the sacralization of the sixth lumbar vertebra. The development of the appendicular skeleton, the structure of the growth plate, chondrocyte differentiation, proliferation, and survival were normal in mutant mice. Biochemical analysis of knee cartilage demonstrated moderate alterations in the extractability of the binding partners of matrilins in Matn1-4−/− mice. Atomic force microscopy (AFM) revealed comparable compressive stiffness but higher collagen fiber diameters in the growth plate cartilage of quadruple mutant compared to wild-type mice. Importantly, Matn1-4−/− mice developed more severe spontaneous osteoarthritis at the age of 18 months, which was accompanied by changes in the biomechanical properties of the articular cartilage. Interestingly, Matn4−/− mice also developed age-associated osteoarthritis suggesting a crucial role of MATN4 in maintaining the stability of the articular cartilage. Collectively, our data provide evidence that matrilins are important to protect articular cartilage from deterioration and are involved in the specification of the vertebral column.

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Arnfred, Signe. "Implications of matriliny: gender and Islam in northern Mozambique." International Feminist Journal of Politics 23, no. 2 (March 15, 2021): 221–42. http://dx.doi.org/10.1080/14616742.2021.1899838.

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27

Awusabo-Asare, Kofi. "Matriliny and the New Intestate Succession Law of Ghana." Canadian Journal of African Studies / Revue Canadienne des Études Africaines 24, no. 1 (1990): 1. http://dx.doi.org/10.2307/485589.

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28

Awusabo-Asare, Kofi. "Matriliny and the New Intestate Succession Law of Ghana." Canadian Journal of African Studies / Revue canadienne des études africaines 24, no. 1 (January 1990): 1–16. http://dx.doi.org/10.1080/00083968.1990.10803849.

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29

Mattison, Siobhán M., Neil G. MacLaren, Ruizhe Liu, Adam Z. Reynolds, Gabrielle D. Baca, Peter M. Mattison, Meng Zhang, et al. "Gender Differences in Social Networks Based on Prevailing Kinship Norms in the Mosuo of China." Social Sciences 10, no. 7 (July 2, 2021): 253. http://dx.doi.org/10.3390/socsci10070253.

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Although cooperative social networks are considered key to human evolution, emphasis has usually been placed on the functions of men’s cooperative networks. What do women’s networks look like? Do they differ from men’s networks and what does this suggest about evolutionarily inherited gender differences in reproductive and social strategies? In this paper, we test the ‘universal gender differences’ hypothesis positing gender-specific network structures against the ‘gender reversal’ hypothesis that posits that women’s networks look more ‘masculine’ under matriliny. Specifically, we ask whether men’s friendship networks are always larger than women’s networks and we investigate measures of centrality by gender and descent system. To do so, we use tools from social network analysis and data on men’s and women’s friendship ties in matrilineal and patrilineal Mosuo communities. In tentative support of the gender reversal hypothesis, we find that women’s friendship networks in matriliny are relatively large. Measures of centrality and generalized linear models otherwise reveal greater differences between communities than between men and women. The data and analyses we present are primarily descriptive given limitations of sample size and sampling strategy. Nonetheless, our results provide support for the flexible application of social relationships across genders and clearly challenge the predominant narrative of universal gender differences across space and time.

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30

Merrifield, William R. "Mortuary Feasting on New Ireland: The Activation of Matriliny among the Sursurunga:Mortuary Feasting on New Ireland: The Activation of Matriliny among the Sursurunga." American Anthropologist 104, no. 1 (March 2002): 343–44. http://dx.doi.org/10.1525/aa.2002.104.1.343.

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31

Ko, Yaping, Birgit Kobbe, Claudia Nicolae, Nicolai Miosge, Mats Paulsson, Raimund Wagener, and Attila Aszódi. "Matrilin-3 Is Dispensable for Mouse Skeletal Growth and Development." Molecular and Cellular Biology 24, no. 4 (February 15, 2004): 1691–99. http://dx.doi.org/10.1128/mcb.24.4.1691-1699.2004.

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ABSTRACT Matrilin-3 belongs to the matrilin family of extracellular matrix (ECM) proteins and is primarily expressed in cartilage. Mutations in the gene encoding human matrilin-3 (MATN-3) lead to autosomal dominant skeletal disorders, such as multiple epiphyseal dysplasia (MED), which is characterized by short stature and early-onset osteoarthritis, and bilateral hereditary microepiphyseal dysplasia, a variant form of MED characterized by pain in the hip and knee joints. To assess the function of matrilin-3 during skeletal development, we have generated Matn-3 null mice. Homozygous mutant mice appear normal, are fertile, and show no obvious skeletal malformations. Histological and ultrastructural analyses reveal endochondral bone formation indistinguishable from that of wild-type animals. Northern blot, immunohistochemical, and biochemical analyses indicated no compensatory upregulation of any other member of the matrilin family. Altogether, our findings suggest functional redundancy among matrilins and demonstrate that the phenotypes of MED disorders are not caused by the absence of matrilin-3 in cartilage ECM.

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32

McArthur, Phillip H. "Narrative, Cosmos, and Nation: Intertextuality and Power in the Marshall Islands." Journal of American Folklore 117, no. 463 (January 1, 2004): 55–80. http://dx.doi.org/10.2307/4137613.

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Abstract A much-neglected charge in Richard Bauman’s work is the socially constitutive role of folklore and its potential for social transformation beyond the performance event. Highlighting the intersections between textual signs, cosmology, and social relations reveals the formation of power relations within the newly independent nation-state of the Marshall Islands. These relations represent a contested and emerging product achieved through the intertextual uses of cosmological images embedded in a mythological narrative about matriliny and chiefly polity.

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Emery Thompson, Melissa. "How can non-human primates inform evolutionary perspectives on female-biased kinship in humans?" Philosophical Transactions of the Royal Society B: Biological Sciences 374, no. 1780 (July 15, 2019): 20180074. http://dx.doi.org/10.1098/rstb.2018.0074.

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The rarity of female-biased kinship organization in human societies raises questions about ancestral hominin family structures. Such questions require grounding in the form and function of kin relationships in our close phylogenetic relatives, the non-human primates. Common features of primate societies, such as low paternity certainty and lack of material wealth, are consistent with features that promote matriliny in humans. In this review, I examine the role of kinship in three primate study systems (socially monogamous species, female-bonded cercopithecines and great apes) that, each for different reasons, offer insights into the evolutionary roots of matriliny. Using these and other examples, I address potential analogues to features of female-biased kinship organization, including residence, descent and inheritance. Social relationships are biased towards matrilineal kin across primates, even where female dispersal limits access to them. In contrast to the strongly intergenerational nature of human kinship, most primate kin relationships function laterally as the basis for cooperative networks and require active reinforcement. There is little evidence that matrilineal kin relationships in primates are functionally equivalent to descent or true inheritance, but further research is needed to understand whether human cultural constructs of kinship produce fundamentally different biological outcomes from their antecedents in primates. This article is part of the theme issue ‘The evolution of female-biased kinship in humans and other mammals'.

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Blackwood, Evelyn. "Big houses and small houses: Doing matriliny in West Sumatra." Ethnos 64, no. 1 (January 1999): 32–56. http://dx.doi.org/10.1080/00141844.1999.9981589.

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Warrier, M. V. Shobana. "Matriliny Transformed: Family, Law and Ideology in Twentieth Century Travancore." Indian Historical Review 30, no. 1-2 (January 2003): 238–39. http://dx.doi.org/10.1177/037698360303000225.

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Menon, Vineetha. "Matriliny, Patriliny and the Postmodern Condition: Complexities of “Family” in Kerala." Journal of Comparative Family Studies 43, no. 1 (January 2012): 41–51. http://dx.doi.org/10.3138/jcfs.43.1.41.

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Nasir, Putiviola Elian, Abdul Halim, Tanty Herida, Silvi Cory, Anita Afriani Sinulingga, Aditya Mukhti, Bunga Sri Hidayat, and Faraytodi Gibran. "Minangkabau Matriliny and Gender Equality: Cultural Contribution to Sustainable Development Goals." Andalas Journal of International Studies (AJIS) 10, no. 1 (May 1, 2021): 16. http://dx.doi.org/10.25077/ajis.10.1.16-33.2021.

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The Minangkabau ethnic group is still the largest matrilineal society in the world. Past research on this ethnicity are mainly centralized on the concept of merantau (migration), on its adaptation after the enter of Islam, and on the gender role and position in Minangkabau society. This research aims to highlight the contribution of the Minangkabau matrilineal system to the local development of West Sumatra, specifically the gender equality goal of the Sustainable Development Goals (SDGs); and to what extent if it were present. This research employed qualitative method, and data were collected through literature study and interview with national and local NGOs working in the field of women and development. This research discovered that theoretically, the Minangkabau matrilineal values can and should stimulate the gender equality SDGs achievement in West Sumatra. However, in reality, gender inequality still exists in West Sumatra with several SGD targets having wider gaps compared to other patrilineal societies in Indonesia. This research argues that by not wholly implementing the matrilineal values, the West Sumatran Minangkabau people has indirectly restrained themselves from achieving gender equality in the region, specifically related to violence and discrimination against women, also active participation of women in the economy and politics.

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SAKAMOTO, Kumiko. "Revisiting Matriliny and Patriliny in the ^|^ldquo;Matrilineal^|^rdquo; Southeast Tanzania:." Journal of African Studies 2011, no. 78 (2011): 1–23. http://dx.doi.org/10.11619/africa.2011.78_1.

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Macfarlan, Shane J., Robert J. Quinlan, and Emily Post. "Emergent matriliny in a matrifocal, patrilineal population: a male coalitionary perspective." Philosophical Transactions of the Royal Society B: Biological Sciences 374, no. 1780 (July 15, 2019): 20180073. http://dx.doi.org/10.1098/rstb.2018.0073.

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Daughter-biased parental investment and limited paternal care promote matrifocality and matrilineal descent, both of which are forms of matricentric social organization. However, matrifocality can occur under patrilineal descent. We hypothesize that matrilineal descent could emergently organize social relationships if a society were normatively patrilineal but matrifocal. Furthermore, in matrifocal environments, male and female social lives are envisioned as sex-specific adaptive strategies. Males purportedly form large, flexible social support networks that conflict with conjugal partnership investment owing to a tradeoff in the allocation of effort associated with either investing in male social support or provisioning the conjugal household. However, no quantitative analyses exist about the effect of conjugal partnership formation on male social relations in matrifocal communities. Here we examine whether matrilineal kinship organizes male same-sex social relationships and the effect of conjugal partnerships on male social support in a normatively patrilineal, but matrifocal village. We find that matrilineal kinship influences male social support networks, but not labour cooperation. Consistent with a tradeoff associated with investing in male social support or a conjugal union, we find that labouring with a conjugal partner, but not conjugal partnership itself, reduces male labour and social support outcomes. Our results suggest new insights into men's roles in matricentric social organization: (1) matriliny can emerge in patrilineal systems when household economics shift toward matrifocality in which matrilineal descent is used to organize male social support, and (2) the degree to which this shift occurs depends on the proportion of men who invest in same-sex social networks as opposed to a conjugal partner and offspring. This article is part of the theme issue ‘The evolution of female-biased kinship in humans and other mammals’.

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Uckelmann, Hannah, Sandra Blaszkiewicz, and Marieke Essers. "Extracellular Matrix Protein Matrilin-4 Regulates HSC Stress Response." Blood 124, no. 21 (December 6, 2014): 601. http://dx.doi.org/10.1182/blood.v124.21.601.601.

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Abstract The life-long maintenance of the blood system is accomplished by a pool of self-renewing multipotent hematopoietic stem cells (HSCs). Adult HSCs are found in a dormant state for most of their lifetime, entering cell cycle only to maintain homeostatic blood supply. Under stress conditions such as infection or chemotherapy, the loss of mature blood cells leads to an activation of dormant HSCs to replenish the blood system. Gene expression analysis performed by our group now revealed that Matrilin-4 is highly expressed in long-term HSCs (LT-HSCs) compared to short-term HSCs or committed progenitors, suggesting a potential role of Matrilin-4 in HSC function. Matrilin-4 is a member of the von Willebrand factor A-containing family of extracellular adapter proteins, which form filamentous structures outside of cells. Using mice lacking the entire family of Matrilins (1-4) we have investigated the role of Matrilins in HSC function. Constitutive Matrilin 1-4 KO mice exhibit normal hematopoiesis with a mild reduction in bone marrow cellularity and LSK numbers. However, when Matrilin KO bone marrow cells are pushed to proliferate in competitive transplantation assays with wildtype (WT) cells, they show a striking growth advantage. In a competitive transplant setting, where bone marrow cells of Matrilin KO versus WT mice are transplanted in a 1:1 ratio, the KO cells outcompete WT cells within four weeks, reaching a 90% chimerism at 16 weeks. This competitive advantage of Matrilin KO cells is evident in the long-term stem cell level as well as progenitors and is consistent in secondary transplants. To explore this remarkable phenotype, we performed single cell transplantation experiments of LT-HSCs and observed a more rapid reconstitution of peripheral blood cell levels of KO HSCs compared to WT controls. Confirming this growth advantage, Matrilin KO LSK cells show higher colony forming and serial replating potential in vitro, which can be rescued by the addition of recombinant or overexpressed Matrilin-4. While Matrilin-4 is highly expressed in homeostatic HSCs, in vivo treatment with IFNα or other inflammatory agents, such as LPS or G-CSF result in a dramatic downregulation (25-fold) of Matrilin-4 on the transcript as well as the protein level. Moreover, Matrilin KO HSCs are more sensitive to inflammatory stress, as they show a 2-fold stronger cell cycle activation in response to IFNα in vivo. Critically, Matrilin-4 KO HSCs return to the G0 state of the cell cycle normally after stress-induced activation and transplantation, thereby preventing their exhaustion. In summary, we show that the extracellular matrix protein Matrilin-4 is a novel component of the HSC niche, regulating HSC stress response. Surprisingly, HSCs lacking this extracellular matrix protein show a higher HSC potential due to an accelerated response to stress. Our data suggest that high expression of Matrilin-4 in LT-HSCs confers a resistance to stress stimuli. In situations of acute stress such as infection or transplantation however, this protection is rapidly lost to allow HSCs to efficiently replenish the blood system. Disclosures No relevant conflicts of interest to declare.

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GANYI, FRANCIS MOWANG, and CARMELINE KUKU UTSOAL. "THE BAKOR MATRILINEAL DESCENT SYSTEM: AN ETHNO-LINGUISTIC MODEL OF FEMALE EMPOWERMENT." JOURNAL OF ADVANCES IN HUMANITIES 4, no. 5 (December 27, 2016): 565–74. http://dx.doi.org/10.24297/jah.v4i2.5061.

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The continuous existence of matriliny in several communities particularly in Africa has triggered this investigation into the Bakor matrilineal society the aim of which is to discover the reasons for the people's continuous reliance on the system in modern society and the parameters for its sustenance. It was discovered that the Bakor language particularly and the ecology of the environment as well as the occupational mainstay of the Bakor people are the major props that sustain the system which is ingrained in Bakor culture and serves as an identity index of the people within the several patriarchal communities surrounding them.

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Dube, Leela. "Who Gains From Matriliny? Men, Women and Change on A Lakshadweep Island." Sociological Bulletin 42, no. 1-2 (March 1993): 15–36. http://dx.doi.org/10.1177/0038022919930102.

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Mahajan, Chakraverti. "M. Sasikumar, Matriliny among the Khasis: A Study in Retrospect and Prospect." Journal of the Anthropological Survey of India 69, no. 2 (December 2020): 307–9. http://dx.doi.org/10.1177/2277436x20970298.

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BenYishay, Ariel, Pauline Grosjean, and Joe Vecci. "The fish is the friend of matriliny: Reef density and matrilineal inheritance." Journal of Development Economics 127 (July 2017): 234–49. http://dx.doi.org/10.1016/j.jdeveco.2017.03.005.

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Farook, Musthafa, and E. C. Haskerali. "Appropriated Islam: Hindu-Muslim cultural symbiosis and matriliny among the Mappilas of Kerala." Journal of Education Culture and Society 8, no. 2 (September 25, 2017): 268–74. http://dx.doi.org/10.15503/jecs20172.268.274.

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Marumakkathayam or the matrilineal form of inheritance is an important social institution that emerged in Kerala around the beginning of Ninth Century A.D. Some prominent sections in the Hindu community practised this system. Joint families under the headship of the eldest female member was a peculiar feature of this system. The male members were visitors of the household and the inheritance of the property went to the children of the female members. Gradually, the women became the owners of property. The system was also prevalent among the Mappilas of the land. Different reasons are attributed for the emergence of matriliny among them. But the conversion of the matrilineal Hindus to Islam is the real cause for adaptation of this institution in Muslim society.

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Ishii, Miho. "Traces of reflexive imagination: Matriliny, modern law, and spirit worship in South India." Asian Anthropology 13, no. 2 (July 3, 2014): 106–23. http://dx.doi.org/10.1080/1683478x.2014.970328.

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Reynolds, Adam Z., Katherine Wander, Chun-Yi Sum, Mingjie Su, Melissa Emery Thompson, Paul L. Hooper, Hui Li, et al. "Matriliny reverses gender disparities in inflammation and hypertension among the Mosuo of China." Proceedings of the National Academy of Sciences 117, no. 48 (November 16, 2020): 30324–27. http://dx.doi.org/10.1073/pnas.2014403117.

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Women experience higher morbidity than men, despite living longer. This is often attributed to biological differences between the sexes; however, the majority of societies in which these disparities are observed exhibit gender norms that favor men. We tested the hypothesis that female-biased gender norms ameliorate gender disparities in health by comparing gender differences in inflammation and hypertension among the matrilineal and patrilineal Mosuo of China. Widely reported gender disparities in health were reversed among matrilineal Mosuo compared with patrilineal Mosuo, due to substantial improvements in women’s health, with no concomitant detrimental effects on men. These findings offer evidence that gender norms limiting women’s autonomy and biasing inheritance toward men adversely affect the health of women, increasing women’s risk for chronic diseases with tremendous global health impact.

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Kaarhus, Randi. "Women’s Land Rights and Land Tenure Reforms in Malawi: What Difference Does Matriliny Make?" Forum for Development Studies 37, no. 2 (June 2010): 171–92. http://dx.doi.org/10.1080/08039411003725857.

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Blanchy, Sophie. "A matrilineal and matrilocal Muslim society in flux: negotiating gender and family relations in the Comoros." Africa 89, no. 1 (February 2019): 21–39. http://dx.doi.org/10.1017/s0001972018000682.

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AbstractNgazidja Island in the Comoros archipelago (in the south-western region of the Indian Ocean) is an example of a matrilineal and matrilocal Muslim society. This article addresses the various ways in which the Ngazidja people negotiate gender and family relations by referring to matrilineal or Islamic norms and values, and the influence of Islamic reforms and Western norms. Matriliny is linked to a local political organization based on an age system and a male political assembly. This link explains the specific way in which matrilineal and Islamic ideologies are linked. Marriage is ruled by Islamic law, but alliances between matrilineal descent groups follow other rationales. The existence of two matrimonial regimes illustrates this distinction. The conceptions of fatherhood produced in Ngazidja shed light on the key issue of male authority in matrilineal and Muslim contexts.

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Malieckal, Bindu. "Muslims, Matriliny, and A Midsummer Night's Dream: European Encounters with the Mappilas of Malabar, India1." Muslim World 95, no. 2 (April 2005): 297–316. http://dx.doi.org/10.1111/j.1478-1913.2005.00092.x.

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