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Journal articles on the topic 'Matrilocal family'

Author: Grafiati

Published: 5 June 2025

Last updated: 2 August 2025

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1

Ludfi, Ludfi, and Ana Filstina Tahtal Fina. "Dinamika Keterlibatan Orang Tua Dalam Rumah Tangga Anak: Studi Keluarga Patrilokal dan Matrilokal di Pamekasan." Jurnal Mediasas: Media Ilmu Syari'ah dan Ahwal Al-Syakhsiyyah 7, no. 2 (2024): 508–26. https://doi.org/10.58824/mediasas.v7i2.200.

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This research aims to explore the dynamics of parental involvement in children's households in patrilocal and matrilocal families in Tattangoh Proppo Pamekasan Village with a focus on two main aspects: the typology of parental involvement and its impact on children's families, and the factors that trigger this involvement in the context local Madurese culture. This study uses a qualitative approach with a case study method, involving in-depth interviews with 10 married couples from matrilocal and patrilocal families. Researchers also use direct observation of people's involvement in children's

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Fakhriati, Fakhriati, Kustini Kustini, Mu’jizah Mu’jizah, Muhammad Fuad, and Warnis Warnis. "How To Challenge The Life Women Resiliency In Acehnese Matrilocal System: Philological and Anthropological Approaches." Samarah: Jurnal Hukum Keluarga dan Hukum Islam 7, no. 3 (2023): 1468. http://dx.doi.org/10.22373/sjhk.v7i3.18797.

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The matrilocal system has had a positive effect on women in Aceh. This system has enabled them to become more resilient in facing life's challenges for themselves, their families and their communities. This study is a qualitative study with philological and anthropological approaches used to study Acehnese manuscripts that are relevant to the theme of matrilocality. In-depth interviews, manuscript studies and observations were also conducted to understand matrilocality practices in Aceh, particularly in the Pidie regions. In this way, historical and empirical knowledge of Aceh's matrilocal sys

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3

Chang, Lei, Hui Jing Lu, and Bao Pei Wu. "Pathogens promote matrilocal family ties and the copying of foreign religions." Behavioral and Brain Sciences 35, no. 2 (2012): 82–83. http://dx.doi.org/10.1017/s0140525x11000951.

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AbstractWithin the same pathogen-stress framework as proposed by Fincher & Thornhill (F&T), we argue further that pathogen stress promotes matrilocal rather than patrilocal family ties which, in turn, slow down the process of modernity; and that pathogen stress promotes social learning or copying, including the adoption of foreign religions.

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4

Fernando, Daniel. "Lived experiences of matrilocal husbands in Filipino marriage patterns: a phenomenological inquiry." Technium Social Sciences Journal 57 (May 9, 2024): 249–60. http://dx.doi.org/10.47577/tssj.v57i1.10945.

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Marriage exists to bring a man and a woman together as husband and wife. Hence, determining a community's rules or rules of residence in marriage has long been established as an essential requirement in understanding the social system. Moreover, in-residence practices are the first family pattern to exhibit change and cause subsequent change; thus, they warrant attention. Meanwhile, when couples marry, they usually live in or near the home of the man's parents. However, sometimes, this wasn't practiced because of the preeminence of the bride's family. Hence, unlike the more common patrilocal m

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5

Jordan, Fiona M., Russell D. Gray, Simon J. Greenhill, and Ruth Mace. "Matrilocal residence is ancestral in Austronesian societies." Proceedings of the Royal Society B: Biological Sciences 276, no. 1664 (2009): 1957–64. http://dx.doi.org/10.1098/rspb.2009.0088.

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The nature of social life in human prehistory is elusive, yet knowing how kinship systems evolve is critical for understanding population history and cultural diversity. Post-marital residence rules specify sex-specific dispersal and kin association, influencing the pattern of genetic markers across populations. Cultural phylogenetics allows us to practise ‘virtual archaeology’ on these aspects of social life that leave no trace in the archaeological record. Here we show that early Austronesian societies practised matrilocal post-marital residence. Using a Markov-chain Monte Carlo comparative

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6

Snopkowski, Kristin, Cristina Moya, and Rebecca Sear. "A test of the intergenerational conflict model in Indonesia shows no evidence of earlier menopause in female-dispersing groups." Proceedings of the Royal Society B: Biological Sciences 281, no. 1788 (2014): 20140580. http://dx.doi.org/10.1098/rspb.2014.0580.

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Menopause remains an evolutionary puzzle, as humans are unique among primates in having a long post-fertile lifespan. One model proposes that intergenerational conflict in patrilocal populations favours female reproductive cessation. This model predicts that women should experience menopause earlier in groups with an evolutionary history of patrilocality compared with matrilocal groups. Using data from the Indonesia Family Life Survey, we test this model at multiple timescales: deep historical time, comparing age at menopause in ancestrally patrilocal Chinese Indonesians with ancestrally matri

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7

Tassinari, Antonella. "Learning through Freedom." Social Anthropology/Anthropologie Sociale 33, no. 1 (2025): 15–32. https://doi.org/10.3167/saas.2025.330102.

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Abstract Galibi-Marworno education is grounded in the principle that children should ‘live freely in the community’ to develop a strong and healthy body and acquire practical knowledge for everyday life. This article argues that freedom is socially and interactionally constructed, shaped differently according to the characteristics of various socio-environmental contexts. Focusing on learning situations within extended matrilocal family spaces (houses, cassava mills, swiddens), the article examines key aspects of Galibi-Marworno childhood and kinship. By contrasting these safe spaces with thos

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8

Titisari, Anastasia Septya, Luh Kadek Ratih Swandewi, Carol Warren, and Anja Reid. "Stories of women's marriage and fertility experiences: Qualitative research on urban and rural cases in Bali, Indonesia." Gates Open Research 7 (October 11, 2023): 124. http://dx.doi.org/10.12688/gatesopenres.14781.1.

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Background: As a Hindu-majority province in Indonesia, Bali presents a unique and distinctive culture. Patrilocal (purusa) marriage and patrilineal inheritance as a continuation of the patriarchal system puts a man in the key role as a family successor. Having a son is a priority for a married couple in Balinese society. As a consequence, Balinese women experience several constraints related to their economic productive, reproductive, and adat (ritual) roles. When a family does not have a male heir, their daughter is pressed to find a spouse willing to accept sentana (matrilocal) marriage. Thi

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9

Kartaeva, Tattigul, and Saltanat Ashimova. "The Wedding Water (Neke Sui) and the Blending of Ancestral and Islamic Rituals in the Kazakh Traditional Marriage." Folklore: Electronic Journal of Folklore 95 (April 2025): 129–62. https://doi.org/10.7592/fejf2025.95.kartaeva_ashimova.

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Today the Kazakh wedding ceremony is a festival following the civil and often Muslim record of the union; it is generally organized in the groom’s family with the support of the bride’s side and preceded by the exchange of the brideprice and dowry. During the pre-Soviet period, the traditional wedding ceremony was matrilocal, including stages going from matchmaking and premarital rituals culminating in the patriarchal blessing (bata) from the bride’s father and the Muslim consecration by a mullah (neke kiyu). It was followed by the first nuptial night, the morning paying of respects by the new

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10

Mukhlisah, Nurul, and Sri Redatin Retno Pudjiati. "Gender Role Discrepancy, Discrepancy Stress, and Family Resilience of Minangkabau Family." ‎‎‎TAZKIYA: Journal of Psychology 9, no. 2 (2021): 97–106. http://dx.doi.org/10.15408/tazkiya.v9i2.21861.

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Family resilience is an important ability for family in facing various challenges throughout the lifespan. The study about family resilience of Minangkabau ethnic people needs further exploration due to the increase in divorce rate in the last three years, indicating that these families were not resilient. The cause of the divorce was related to matrilocal residency (husband lives in wife’s house after marriage). This residency has the potential to cause the intervention of the wife’s family to the relationship of husband and wife, therefore leading to the lack of authority in the husband's ro

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11

Blanchy, Sophie. "A matrilineal and matrilocal Muslim society in flux: negotiating gender and family relations in the Comoros." Africa 89, no. 1 (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

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12

Ochoa Fonseca, Fredy Alfonso, Eduardo Bello Baltazar, Erin Estrada Lugo, Carla Zamora Lomelí, and Gloria Mariel Suárez Gutiérrez. "Cambios en el sistema de residencia, los grupos domésticos y la familia en Lacanjá Chansayab desde la teoría de control cultural." Estudios de Cultura Maya 57 (January 27, 2021): 245–74. http://dx.doi.org/10.19130/iifl.ecm.57.2021.18659.

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The matrilocal system of residence of the Lacandons of Lacanjá Chansayab, Chiapas, has been described by several authors as a fundamental cultural element that is still conserved. This system is associated to the social reproduction of the ethnic group and the sustainability of the Lacandon jungle. This form of organization transcends the residence group and combines the domestic group and the family. Through ethnography, this research shows how this form of organization, called vejo’ovex, has changed towards ambilocality. The article aims to discuss the causes and implications of such change

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13

Na`mah, Ulin. "MEANING OF PROPOSING DIVORCE IN TUBAN REGENCY OF EAST JAVA (Matrilocal Residence in Proposing Divorce)." AL-IHKAM: Jurnal Hukum & Pranata Sosial 10, no. 2 (2016): 205–27. http://dx.doi.org/10.19105/al-lhkam.v10i2.715.

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The availability of nafkah (money given by husband to his wife for household expenses) in family life often becomes a source of conflict. Moreover, nafkah often becomes a reason for husband and wife for divorce. This is due to the obligation for providing nafkah is relied on husband (man) rather than wife (woman). Yet, on the one hand, “nafkah relied on husband” is often used by husband to powerfully control over his wife. On the other hand, in a culture of matrilocal residence (in wife’s home with her parents), “nafkah relied on husband” can be also used by wife to powerfully control her husb

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14

Shavkatova, Shakhnoza Pulot qizi. "FAMILY, MARRIAGE AND FAMILY RELATIONSHIPS." Multidisciplinary Journal of Science and Technology 3, no. 1 (2023): 100–101. https://doi.org/10.5281/zenodo.8415337.

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The article describes the concepts of family and marriage and talks about the role and formation of the family in society. It is possible to learn feedback on the misunderstandings that arise in today's family relationships and ways to solve them. In addition, information is provided about the purpose of the marriage structure and the consequences of the marriage structure for the cause.

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15

Ahmad, Rabia, Uroosa Farooq, Darakshan Ali, and Ab Qayoom Shah. "Alternative care takers for children of health care workers during COVID-19 pandemic in Kashmir valley: a cross sectional study." International Journal Of Community Medicine And Public Health 10, no. 2 (2023): 635–38. http://dx.doi.org/10.18203/2394-6040.ijcmph20230042.

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Background: COVID-19 pandemic forced health care workers to seek alternatives of child care due to strong standard operating procedures (SOPs). Informal child care workers include patrilineal, matrilineal, immediate family members, neighbours, friends and housemaids. The present study tried to explore and highlight the role of Informal child care workers in alternative spaces. Methods: The present study aimed to reveal new facts about COVD-19 pandemic, its implications in relation to the alternative child care spaces available to the children of health workers in the valley of Kashmir. Total s

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16

Fitriana, Yulita. "SISTEM KEKERABATAN MATRILINEAL DALAM MITOS “MALIN KUNDANG”." Jurnal Ilmu Budaya 15, no. 1 (2018): 48–67. http://dx.doi.org/10.31849/jib.v15i1.2032.

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This study aims to know the problem solving of economy, socio-culture, and religion in respect to matrilineal concept of Minangkabau society. The problems raised in this study are about the problem of economy, socio-culture, and religion related to matrilineal concept. The result of study proves that the “surface structure” that belongs to this story contained “deep structure” that reflects the cultural identity of the matrilineal society of Minangkabau. This study uses a qualitative approach. Data obtained through library research with the presentation of descriptive data analysis. After inve

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17

Dermarkar, Susan. "Emergent Ceramics and Identity at the Fifteenth-Century Iroquoian Keffer Village." Canadian Journal of Archaeology 45, no. 2 (2021): 181–201. http://dx.doi.org/10.51270/45.2.181.

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The recent interpretation of ceramic types as fluid and relational (Fowler 2017) has facilitated their use in the exploration of relational identity. In this study, ceramics from the fifteenth-century southern Ontario Iroquoian Keffer (AkGv-14) village are employed in the exploration of matrilineal, matrilocal household self-identification as seen through ceramic communities of practice. The Keffer assemblage is separated into two categories; local tradition ceramics which I suggest represent genealogies of family practice, and non-local tradition pottery, which I propose communicates contempo

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18

Lygdenova, Victoria V., and Elena G. Batonimaeva. "Matrilocal, Areal and Religious Symbolic in Traditional Wedding Rituals of the Tuvans and Buryats in Late 19th – Beginning of 21st Century." Archaeology and Ethnography 20, no. 7 (2021): 169–78. http://dx.doi.org/10.25205/1818-7919-2021-20-7-169-178.

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Purpose. The purpose of the paper is to reveal archaic matrilocal and the cult of fire, areal, shaman and late Buddhist symbols in wedding traditions of the Buryats and Tuvans. A comparative ethnographic method is applied in the research according to which the symbols are considered and compared in terms of synchronic and diachronic aspects. The paper is current due to representation of unity of nomadic family-tribal orientation based on the example of similarities in wedding traditions of Turk and Mongol peoples. High interest in wedding rituals in traditional society is connected with religi

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19

RENDE TAYLOR, LISA. "PATTERNS OF CHILD FOSTERAGE IN RURAL NORTHERN THAILAND." Journal of Biosocial Science 37, no. 3 (2004): 333–50. http://dx.doi.org/10.1017/s0021932004006790.

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Evolutionary theory guides an investigation of foster parent selection in two northern Thai villages with different biosocial environments: one village has high levels of labour migration and divorce, and growing numbers of parental death due to HIV/AIDS, while the other village has lower migration, divorce and parental mortality levels. Focus groups examine mothers’ and fathers’ motivations and ideals regarding foster caretaker selection, and quantitative family surveys examine real fostering outcomes: specifically, the laterality (matrilateral versus patrilateral) and genetic distance of the

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20

Helal, Al Mansor. "State Of Indigenous Cultural Practices And Role Of School Curriculum: A Case Study Of The Garo Community In Bangladesh." ACADEMIC JOURNAL ON ARTS & HUMANITIES EDUCATION 4, no. 04 (2024): 35–42. https://doi.org/10.69593/ajahe.v4i04.166.

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The central purpose of this research paper is to explore the nature and underlaying reasons of the decaying cultural practices of the Garo community, a South Asian indigenous group inhabiting in Bangladesh for decades. The leading research question is: ‘What are the elements of the Garo’s culture in danger and why?’. The Garos have their century long own distinctive language, food habits, dress patterns, and also religion, which is, in many respects, different from the mainstream Bengali cultural practices. Garo language- Achchik Katha, traditional Garo religion- Sangsarek, traditional dress a

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21

Childs, Geoff, and Namgyal Choedup. "Resistance to Marriage, Family Responsibilities, and Mobility." HIMALAYA 43, no. 1 (2023): 92–107. https://doi.org/10.2218/himalaya.2023.8840.

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Tsering, the eldest of three daughters in a sonless household, was designated to perpetuate the family by marrying a matrilocally resident husband. She did not like the chosen man and thus decided, against her family’s wishes, to remain single. Tsering was subsequently caught up in the destruction of Tibet’s religious institutions and social order during the Cultural Revolution. As border dwellers, her family escaped to Nepal when persecution became too intense, but then returned once the situation stabilized. Because Tsering’s mother decided to remain in Nepal, she accepted her duty of caring

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22

Song, Geng. "Domestic Power, Public Fantasy, and Male Anxiety: The Rise of Matrilocal Husbands in Chinese Digital Media." Men and Masculinities, March 17, 2025. https://doi.org/10.1177/1097184x251327423.

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This article explores the figure of the matrilocal husband, or zhuixu , in the context of contemporary Chinese society. Historically, matrilocal husbands—men who live with their wives’ families—were often viewed with disdain in patriarchal China, as this arrangement was seen to undermine traditional masculine roles and filial duties. Recently, the matrilocal husband motif has resurfaced in China in online literature and digital entertainment forms such as television, web dramas, animation, and computer games. With the technological democratization introduced by the internet, ordinary men have

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23

Mercanti, Stefano. "Glossary for Cultural Transformation: The Language of Partnership and Domination." Interdisciplinary Journal of Partnership Studies 1, no. 1 (2015). http://dx.doi.org/10.24926/ijps.v1i1.89.

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When global and interdisciplinary scholars share a field of inquiry, terms must be defined so that there is a common understanding of key concepts to guide research. Similarly, applied knowledge requires accepted definitions of terms so that a cohesive message can be disseminated. The “Glossary for Cultural Transformation: The Language of Partnership and Domination” defines key terms related to cultural transformation and the partnership/domination continuum, to provide a resource for research, practice, and community applications of Riane Eisler’s partnership paradigm. Erratum Iss

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24

"The Meaning of Mobility: The History of Two Generations of Matrilocal Marriages in A Modern Chinese Family." Journal of Innovation and Social Science Research 9, no. 9 (2022). http://dx.doi.org/10.53469/jissr.2022.09(09).21.

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25

-, MR LARA CHIANG K. SANGMA. "Role of A•gate in Garo Society, Meghalaya." International Journal For Multidisciplinary Research 6, no. 2 (2024). http://dx.doi.org/10.36948/ijfmr.2024.v06i02.16241.

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In the landlocked hill state of Meghalaya, one of the largest tribes is the Garos, a Tibeto Burman group. They adhere to a patriarchal and matrilineal structure. Matrilocal is the basis for the residence. After marriage, the groom live with the bride and start a family. Another important part of Garo society is the duty and responsibilities of the A•gate and Chawari towards the clan and family. Compared to the Heiress and her spouse, A•gate and Chawari have distinct roles and responsibilities. In order to establish a family, the Chawari and his spouse must move out of their in-laws' home and c

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26

Chowdhury, Suban Kumar. "Uptake of antepartum care services in a matrilineal-matrilocal society: a study of Garo indigenous women in Bangladesh." BMC Pregnancy and Childbirth 23, no. 1 (2023). http://dx.doi.org/10.1186/s12884-023-05404-z.

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Abstract Background The indigenous Garo is a close-knit matrilineal-matrilocal community. This community's expectant mothers receive less antepartum biomedical care, making them prone to maternal mortality. This study developed a conceptual framework to explore how the external environment, personal predispositions, enabling components and perceived antepartum care needs influence and generate a gap in antepartum biomedical care uptake. Methods The author used qualitative data from the study area. The data were collected through conducting 24 semi-structured interviews with purposively selecte

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27

Emily, Pitek. "Kaska." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12572438.

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The Kaska are native to the Canadian regions of northwestern British Columbia, southern Yukon, and southwestern Northwest Territories. This entry focuses primarily on the Upper Liard Kaska (located northwest of Lower Post, British Columbia) around the time of 1900, predominantly using reconstructive ethnographic information collected by principal authority anthropologist John Honigmann during field expeditions in the 1940s. For the Kaska, continuous contact with Europeans began in the 1820s at the Hudson Bay Company post Fort Halkett, on Liard River. During this time, Protestant and Catholic m

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