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Dissertations / Theses on the topic 'Patrilineage'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Högberg, Alexander. "Dowry and Microcredit : Effects on gender relations in Bangladesh." Thesis, Linköpings universitet, Institutionen för kultur och kommunikation, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-80719.

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This study examines what effects dowry has on the gender relations in the Savar area outside of Dhaka, Bangladesh. The collection of data was made through fieldwork on sight in Savar, with the help of ADESH, during a two month period, in the spring of 2012. Almost twenty interviews were made out in villages with female members of ADESH who told me of how dowry and their participation in ADESH’s activities affected their lives. A few interviews were also made in ADESH’s own office with employees to gain a deeper understanding of the women’s life situation and the work of ADESH. The focus of this thesis is on analysing how dowry affects different aspects of the society in Savar and how this affects the gender relations. In this thesis I will also examine how ADESH is conducting their work and what activities they offer their members. The conclusion of my study is in short that dowry seems to have a large impact on many aspects of the women’s lives and that the actions that are taken to decrease and remove gender differences might not always work as intended, this does however not mean that they are without effect.

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2

Salman, Meral. "The Persistence Of A Sacred Patrilineage In Contemporary Turkey: An Ethnographic Account On The Ulusoy Family, The Descendants Of Haci Bektas Veli." Phd thesis, METU, 2012. http://etd.lib.metu.edu.tr/upload/12615070/index.pdf.

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This ethnographic study is on a sacred patrilineage, on the Ulusoy family members who are widely accepted by the Alevi Bektasi communities as the descendants of the eponymous founder of the Bektasi Order, Haci Bektas Veli. In line with the Shi&rsquo
ite tradition, it is claimed that Haci Bektas Veli inherited the batin, the esoteric aspect of the knowledge and the type of spirituality of this knowledge - walaya, by genealogical chain traced back to Ahl-al Bayt, and therefore undertook an initiating and supervisory role over his adherents. As the progeny of Haci Bektas Veli, the Ç
elebis, namely the Ulusoy family, have also become the heirs of his sacred authority which was also inherited by their descendant through blood and transmigration. The Ulusoys have undertaken the role of spiritual guides and leaders of some other sacred dede (sacred guide) lineages called ocaks, as well as of the disciples of those ocaks, to regulate and supervise their life in accordance with the batin, divine knowledge. Thus, the purpose of this dissertation is to explore the maintenance and reproduction of the hereditary sanctity of the Ulusoy family during the Republican period during which, due to the secularization and modernization attempts of the Republic, the sanctity and sacred authority of the family has not been recognized as a social distinct category. To this end, I firstly examine the historical background of the family by situating the family in the Ottoman period. Having found out the continuities and ruptures in exercising of the sacred authority of the family over the disciples after the establishment of the Republic, I focus on the transformation of the sanctity and new forms of it by employing the concepts of space/place
kinship and, gender.

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3

Alfar, Cristina León. ""Evil" women : patrilineal fantasies in early modern tragedy /." Thesis, Connect to this title online; UW restricted, 1997. http://hdl.handle.net/1773/9455.

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4

Zhang, Cong. "Patrilineal Ideology and Grandmother Care in Urban China." Thesis, Harvard University, 2016. http://nrs.harvard.edu/urn-3:HUL.InstRepos:27112687.

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My dissertation explores an important but understudied dimension of interaction in China’s declining patrilineal kinship system – the childcare support provided by grandparents. Traditionally, paternal grandparents exclusively provided childcare support. Now, this practice appears to be undergoing a transformation towards a more bilateral approach where both maternal and paternal grandparents are involved in childcare. To better understand the changing norms, I investigated the choices of and experiences with grandmother care for 362 urban families with infants in China. In the first study, I examined parents’ motivations for utilizing maternal versus paternal grandmother care by analyzing semi-structured interview data from a subsample of 77 families. Parents discussed four major considerations affecting their selection process, including grandmothers’ availability and qualifications, avoidance of patrilineal conflicts, and construction of multi-caregiver coalitions. Further examination suggested that stronger influence of interpersonal relationships on intergenerational interactions, women’s increased power in connecting with natal families, and a shift from lineage-determined to skill- and child-based care choice may have led to new norms in child care patterns. These findings suggest that the increase in maternal grandmother care reflects the weakening of patrilineality in Chinese society resulting from China’s rapid modernization. In the second study, I explored the associations between the type of grandmother care and parents’ adaptation to parenthood, using a mixed-method approach. Quantitative analysis of the survey data showed that overall grandmother support was found to reduce parenting stress for mothers, but not fathers. In addition, no type of grandmother support, for either mothers or fathers, increased parenting stress. Finally, mothers appeared to be more sensitive to the support offered by their own mother than their in-law. Qualitative analysis of the interview data revealed that the different relationships mothers had with maternal versus paternal grandmothers might have shaped the differences in mothers’ perceived quantity/quality of and satisfaction with the support received. The interviews also suggested that gendered parenting roles that prescribed mother’s primary role as caregiver and father’s primary role as breadwinner may partly explain why grandmother support was more salient for mothers than fathers as a coping resource.

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5

Arnold, Denise Y. "Matrilineal practice in a patrilineal setting : rituals and metaphors of kinship in an Andean ayllu." Thesis, University College London (University of London), 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.362087.

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6

Sosland, Elizabeth A. "Born of our fathers : patrilineal descent, Jewish identity, and the development of self : a project based upon an independent investigation /." View online, 2008. http://hdl.handle.net/10090/5927.

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7

Mwambene, Lea. "Divorce in matrilineal customary law marriage in Malawi: a comparative analysis with the patrilineal customary law marriage in South Africa." Thesis, University of the Western Cape, 2005. http://etd.uwc.ac.za/index.php?module=etd&amp.

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This research aimed to undertake an investigation into the question of whether after divorce, in the matrilineal customary law marriage in Malawi, women's rights are severely violated. The study showed causes of divorce, how proceedings are done, how issues of property are handled, how the issue of custody of children and maintenance are also handled. All this was weighed against the constitutional provisions and international law.

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8

Paiva, Anderson Gomes de. "O patriarca e o filho das entranhas: análise das relações de parentesco e convivência no ciclo abraâmico." Universidade de São Paulo, 2009. http://www.teses.usp.br/teses/disponiveis/8/8152/tde-22022010-143924/.

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O objetivo de nossa pesquisa de mestrado é revelar as estruturas do sistema de sucessão patrilinear, segundo o qual o status de membro do grupo é outorgado pelo pai aos seus descendentes do sexo masculino, nas narrativas patriarcais da Torá, no livro de Gênesis. Pretendemos contemplar o lócus que este princípio ocupava no grupo patriarcal. Nossos estudos levantam a hipótese de que a patrilinearidade era decisiva nas relações de parentesco do Israel antigo, sendo esta, também, a viga mestra na qual se apoiava boa parte da estrutura do edifício social dos primeiros israelitas.
This research aims to present an analysis of the patrilineal principles in the Patriarchal narratives of the Book of Genesis. Our goal is to demonstrate how these set of principles mold important aspects of the Patriarchal family and clan and the ancient Israelite society as well , and also how it find expression in the world view of the various writers of the Scriptures. We also emphasize relevant aspects such as the succession process in the extended family and the blessing that confirms the successor in his privileged position.

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9

Omenukor, Vernantius Igboeruche. "A study of the evolution of the politics of African women in the traditional and modern period the case of Ashanti (matrilineal) and Ibo (patrilineal) societies /." Hamburg : [Universität Hamburg?], 1989. http://books.google.com/books?id=cAhyAAAAMAAJ.

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10

Mwambene, Lea. "The Impact of the Bill of Rights on African Customary Family Laws: A Study of the Rights of Women in Malawi with some Reference to Developments in South Africa." Thesis, University of the Western Cape, 2008. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_1656_1271625896.

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On the assumption that the Bill of Rights in the Malawi Constitution has brought change in the enjoyment of rights by women married under customary family laws, this research study examines its impact on African customary family laws that are discriminatory against women in Malawi. The main focus is on customary family laws governing marriage, divorce, children after divorce, and inheritance in both patrilineal and matrilineal systems of marriages. The extent to which this has been reflected in practice is assessed in the light of women&rsquo
s rights law reforms and courts&rsquo
adjudication of customary family law issues.

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11

Mu¨hlan, Eberhard. "Family structures among Adivasis in India : a description and comparison of family structures and lives within the patrilineal tribe of Saoras in Orissa and the matrilineal tribe of Khasis in Meghalaya, India." Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683361.

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12

Wilson, Alex J. "Mothers’ Wealth: Matrilineality and Inheritance Among the Fantse of Ghana." Ohio University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1305062532.

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13

(5931041), Stephanie Farmer. "An Exploration of Irish Surname History through Patrilineal Genetics." Thesis, 2020.

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Due to Ireland’s secluded geographical location, its genetic structure is a popular topic of study. The indigenous inhabitants of Ireland remained undisturbed for a long period time, allowing for a distinct genetic population to be created. This peace was disrupted by conflict with invading forces, such as the Nordic Vikings and Anglo-Norman forces. However, these historical events helped to shape both the culture of Ireland and the ancestry seen in the Irish population today. In Ireland, quite like many countries around the world, the male’s surname is passed from father to son, just as the Y-chromosome. The relationship between Irish surnames and their corresponding Y-haplogroups was examined to determine if common and rare Irish surnames can be genetically linked to the historical invasions listed above. The surnames chosen for this study were selected based on their prevalence in Ireland, rare or common, and their proposed historical origin, Irish, Norse or British. To discover any possible patterns in surnames and Y-chromosomal DNA, Y-haplogroups were generated from the DNA of 630 Irish male subjects using an assay specifically developed for the region. The assay contains twenty single-nucleotide polymorphisms (SNPs) that were selected to further resolve the R1b-L21 Y-haplogroup for Irish ancestry, the most prevalent haplogroup in Western Europe, and Ireland in particular. Additional Y-STR data was also generated to examine recent surname history within the collected individuals. Each surname was examined to determine whether one haplogroup occurred more frequently and with this method, distinct patterns in Irish surnames and geographical locations were discovered. In addition to resolving Y-surname history patterns, it is also believed that this assay may be beneficial in determining if an unknown DNA sample is of Western European origin and even in some cases, if a more specific Irish origin can be predicted.

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14

Farmer, Stephanie Kay. "An Exploration of Irish Surname History through Patrilineal Genetics." Thesis, 2018. http://hdl.handle.net/1805/17999.

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15

Tang, Chia Chia, and 唐佳佳. "Powers of Patrilineal Values and Stigmatization: Five Infertile Women''s Life Experiences." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/39829976205203915406.

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碩士
高雄醫學大學
性別研究所
101
This research investigates the way in which patrilineal values and the stigma work on life experiences of infertile women. The researcher has used Miller’s theoretical framework on stigmatization to study pressure borne by infertile women. The pressure can be understood as a type of stigma determined by the patrilineal values constructed in a patrilineal society which produces discrimination and shame. There are power intertwined in the working process of patrilineal values and stigma. Power, patrilineal values, and stigma create a complicated context under which infertile women live. This complicated context needs to be analysed carefully and delicately. In order to investigate the way in which the stigma works in infertile women’s everyday life, these women’s experiences, and the way in which the stigma influences infertile women’s medical experiences, the researcher conducted five in-depth interviews on infertile women. This research particularly focuses on the interpreting process of infertile women’s life experiences to so that these experiences are not taken for granted. The research findings are as follows: (1) Infertile women’s feelings and the way they manage the stigma: The infertile women sense expectations of bearing descendants from others, and notice media representation of women. These make the stigma of infertility travels between the women themselves and other people. Because of the differences of gendered power, the stigma mainly focuses on women. In addition, the way in which infertile women manage the stigma can be categorized into the following ways: to hide themselves, to ‘show up’ subject to condition, and to ‘show up’ as a performance on the ‘front stage.’ (2) The infertile women’s experiences of the stigma and the power relationships in the family: The infertile women are really lonely on the ‘backstage,’ but they could speak for themselves via chatting with friends or forming a supporting network on the Internet. In the patrilineal family, the extent to which infertile women react to the stigma comes from the development of female power. If their husbands hold greater gendered power, or, their parents-in-law hold greater generational power, these women are more likely to be penetrated by the stigma. Mothers can be strong supports for infertile women which strengthen infertile women’s power of resistance. However, if these women’s families are subject to patrilineal values, the stigma could worsen. (3) Infertile women’s medical experiences: Women hold greater power to keep a normal body because Chinese medicine or folk medical treatments practice in a less strict way (compared to modern medicine) whereas difficult medical terms from modern medicine cripple women’s ways to exert power on their bodies. All of the medical treatments—Chinese medicine, folk medical treatments, or modern medicine—lay most responsibilities of reproduction on women which limit infertile women to the frame of patrilineal values. This research reveals that infertile women’s experiences are constructed by patrilineal values and the stigma in a twisted and complicated way. To sum up, this research expects infertile women—via interpreting experiences of infertility—to clearly understand the nature of the stigma, and to realize women’s power under the control of patrilineal values so that they could possibly change patrilineal society and the stigma.

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16

Antobam, Samuel Kojo. "Ethnicity and Sex Differentials in Infant and Child Mortality in Ghana." Thesis, 2006. http://hdl.handle.net/10539/1553.

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Student Number : 0407524W - MA research report - School of Social Sciences - Faculty of Humanities
Sex differentials in infant and child mortality have been reported in many studies. These studies posit that generally the male child has better survival advantage over than the female child. However, none of these studies have examined the role of ethnicity in understanding these differentials. The question then is, to which extent does sex differences in child mortality exist in a society with patrilineal and matrilineal structures. Using Ghana Demographic and Health Survey of 2003 (GDHS, 2003), the study examines the intensity of these differentials by employing indirect method of estimation, and bivariate and multiple regression models, while giving detailed consideration to the differences in biological and behavioural/environmental perspectives as regards child health and nutritional care. It is found that among all the four major ethnic groups in the country, including the matrilineal societies, the male child has higher survival advantage than the female counterpart. The study therefore concludes that ethnicity, be it matrilineal or patrilineal, does not make any difference in sex differentials in child mortality.

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17

Ma, Mei-Fen, and 馬梅芬. "The powers of patrilineal ideologies and stigmatization of unexpected pregnancy of teen girls : their stories and experience." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/59296945804096645812.

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18

Rangsivek, Katja. "Trakun, Politics and the Thai State." Phd thesis, 2013. http://tel.archives-ouvertes.fr/tel-00850357.

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Politiske trakun er patrilineære slægtsgrupper der har udmærket sig gennem engagement i politik igennem adskillige generationer ved at udfylde nøglepositioner i staten, såsom i kabinettet og parlamentet. De er endnu ikke blevet viet akademisk opmærksomhed. På trods af at de fleste redegørelser for Thailands politiske historie samtidig er beretninger om kongefamilien og andre elitefamilier, findes der ikke megen forskning der har søgt at forstå hvordan familierne og staten smelter sammen. Litteraturen om Thailand efter 1932 giver endnu mindre indsigt i slægtskabsrelateret politik i Thailand. Hvis de overhovedet nævnes optræder politiske trakun generelt i fodnoter, som anekdoter eller dele af biografier. I denne afhandling vil jeg behandle dette hul i litteraturen. Denne afhandling vil vise hvad politiske trakun er og hvordan de er blevet grundlagt. Ydermere vil deres udvikling gennem historien samt måden hvorpå de har tilpasset sig skiftende politiske omstændigheder blive undersøgt. Der vil blive givet en forklaring på hvordan politiske trakun har været i stand til at smelte sammen med den thailandske stat. Dette vil blive demonstreret gennem analyse af beretningerne om fem politiske trakun set i forhold til den bredere kontekst der udgøres af det thailandske samfund og af politik i Thailand. Specifikke begivenheder fra disse trakuns liv og karrierer, såsom ægteskaber, valgkampagner og begravelser fungerer som linser der skaber en optik som muliggør en kritisk gentænkning af krydsfeltet mellem tilsyneladende separate størrelser: trakun og staten. Dette studie vil argumentere for at politiske trakun har indtaget nøglestillinger i den thailandske stat gennem årtier. På denne måde kontrollerer de staten og samler ressourcer som de kan transformere til økonomisk og symbolsk kapital. Denne kapital bruges til at vinde valg og til at fastehold de politiske trakuns indflydelsesrige positioner. Kapital reproduceres gennem socialisering fra en generation til den næste. Strategiske ægteskabspagter skaber alliancer eller styrker samarbejdet i en trakun. Når et medlem af en trakun dør medierer begravelsen det mulige tab af symbolsk kapital i alle dets fremtrædelsesformer. Herved bliver traditionelle begravelsesritualer benyttet og genfortolket for at tjene til udbredelsen af trakuns symbolske kapital. Den rolle politiske trakun spiller viser at den thailandske stat er en abstrakt forestilling om en institution der udøver sin suverænitet over et givent territorium, og relaterer grundlæggende til opretholdelsen af orden indenfor dens territorium og til regeringsudøvelsen. Dette har frembragt et billede af en organisationsstruktur, der anerkendes som staten. Regeringspraksissen udføres af en sammenfiltret masse af relationer mellem individer og grupper af individer. En af disse typer af relationer, som er en uadskillelig del af en thailandske stat, er slægtskabsrelationer, som er åbenbare i de politiske trakun.

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19

Donaldson, Eileen. "A chronology of her own : the treatment of time in selected works of second wave feminist speculative fiction." Thesis, 2012. http://hdl.handle.net/2263/28698.

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Prior to the 1960s and 1970s most studies of time undertaken in the West treated it as an objective phenomenon, devoid of ideological inscriptions. Second Wave feminists challenged this view, arguing that time is not neutral but one of the mechanisms used by patriarchal cultures to subjugate women. The argument was that temporal modes, like everything else in patriarchal reality, had been gendered. Linear time was masculine because it was associated with the male-dominated public domain in which science, commerce and production took place. The natural world, mysticism, the private domain, domesticity and women were relegated to a cyclical temporality that was gendered feminine. In her paper “Women’s Time” Julia Kristeva suggests that three generations of feminism can be identified according to the attitude each takes to time. I use her hypothesis as a framework in order to examine the positions regarding time taken up by various feminist groups during the Second Wave. I identify liberal and socialist feminisms with Kristeva’s first generation because they criticised the fact that women had been left out of linear time and the public domain and demanded that women be reinserted into linear time. I argue that Kristeva’s second generation is represented by cultural feminists of the Second Wave who recognised an alternative women’s time and suggested that women celebrate their connection with it, defying the authority of patrilinear time to dismiss “women’s experiences”. I then propose that the perspective of Kristeva’s third generation may be identified in the work of six authors of feminist speculative fiction who were writing during the Second Wave; this perspective entails a synthesis of the two previous opposing viewpoints. This can be identified in these novels because the female protagonists are first empowered through their access to an alternative (“feminine”) temporal space that subverts the authority of patriarchal culture embedded in linear time and then they move back into patrilinear time, claiming active roles and challenging patriarchal ideology. In this thesis I thus focus on the feminist examination of time during the Second Wave and consider how it was reflected in selected works of feminist speculative fiction written at the time. The authors discussed are Octavia Butler, Marge Piercy, Joanna Russ, Ursula Le Guin, Tanith Lee and Sheri Tepper.
Thesis (DLitt)--University of Pretoria, 2012.
English
unrestricted

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20

Kirk, Else. "Gender relations and the beneficiary: an impact study of the resource mobilisation initiative of Nyimba District Farmers Association as supported by MS Zambia." Diss., 2008. http://hdl.handle.net/10500/1824.

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The central objective of this dissertation is to gain an understanding of the effect by the market within the household on a specific developmental initiative whose aim was poverty reduction. This dissertation analyses how individuals gain access to resources, and how they enforce their entitlements during the on-going implicit and explicit negotiations inherent in daily rural life. The research tested the suitability of several concepts previously untested in the southern African context. The concept of hearth-holds, proved valuable as a unit of analysis which recognizes the importance of female-directed social units. The relevance of the fall-back position in terms of locality of kin, as well as perceptions of legitimacy, were crucial in affecting how far they were willing to go and what they felt they could demand in everyday household bargaining situations. The deficiency of using romantic ideas of conjugal relations and equal opportunities to explain practice was apparent. Spouses strategise within the terms of their conjugal contracts, at times adhering to the dominant patriarchal bargain, at times covertly defying or overtly challenging it, and following another bargain. Placing women as the custodians of morality, works to the relative advantage of men by isolating women from accessing certain opportunities. Female heads of households, manage to legitimise their access to resources by virtue of being custodians of their children. Custodianship of cash funds, and the dominant decision making model used for resource related decisions in the household, clearly impacted on the relevance of different strategies in the bargaining process. The strategic entry points in this process of reduced transparency and violence were relevant in most households studied. The latter was effective in reinforcing and shaping the conjugal contract, despite in effect breaking it. Drinking facilitated this process by creating a temporary suspension of the rules. Concrete recommendations for developmental practitioners involve incorporating the hearth-hold concept and promoting the communal planning, budgeting and monitoring approach, as well as to specifically target individuals who need their intra-household bargaining power boosted. A clear policy on affirmative action in gate keeper roles, as well as gender disaggregated documentation of beneficiaries, should be institutionalised.
Development Studies
M.A. (Development Studies)

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