Journal articles: 'Patrilineage'

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Schor, Mira. "Patrilineage." Art Journal 50, no. 2 (1991): 58. http://dx.doi.org/10.2307/777164.

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Schor, Mira. "Patrilineage." Art Journal 50, no. 2 (June 1991): 58–63. http://dx.doi.org/10.1080/00043249.1991.10791446.

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Kressel, Gideon M. "Continuity and endurance of patrilineage in towns." Middle Eastern Studies 27, no. 1 (January 1991): 79–93. http://dx.doi.org/10.1080/00263209108700848.

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Looper, Jennifer E. "L'Estoire de Merlin and the Mirage of the Patrilineage." Arthuriana 12, no. 3 (2002): 63–85. http://dx.doi.org/10.1353/art.2002.0016.

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Zolyan, Suren. "The Daredevils of Sassoun: The Deep Structure of the Plot." Studia Metrica et Poetica 1, no. 1 (April 22, 2014): 55–67. http://dx.doi.org/10.12697/smp.2013.1.1.04.

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The plot can be considered as the content, as well as the pattern of semantic organization of the text. In this regard we suggest making a distinction between deep and surface levels of the plot. In respect to the Armenian epic The Daredevils of Sassoun this distinction provides real opportunity to reveal the integrity and coherence of the epic viewed as a unified set of all of its various branches, versions, episodes and even variants, – despite that, on the surface level, the cohesion between and within the various branches of the epic is rather weak. The underlying semantic structure is based on two associated axes (patrilineage – matrilineage; patrilocality – matrilocality) and two fundamental oppositions (masculine – feminine; own – alien). The deep plot of the epic can be understood as a representation of the transition from the matrilineal (matrilocal) system in its radical form (denying men’s role in childbirth) to the opposing radical patrilineal system denying women’s role in its absolute and, therefore, tragic form (denying continuation of life). The well-known Lévi-Straussian quasi-algebraic formula of the semantics of myth can be used as an instrument for examining a formal representation of this plot.

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Palazzi, Maura. "Female Solitude and Patrilineage: Unmarried Women and Widows During the Eighteenth and Nineteenth Centuries." Journal of Family History 15, no. 1 (March 1990): 443–59. http://dx.doi.org/10.1177/036319909001500125.

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Palazzi, Maura. "Female Solitude and Patrilineage: Unmarried Women and Widows During the Eighteenth and Nineteenth Centuries." Journal of Family History 15, no. 4 (October 1990): 443–59. http://dx.doi.org/10.1177/036319909001500405.

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Khubrani, Yahya M., Mark A. Jobling, and Jon H. Wetton. "Massively parallel sequencing of sex-chromosomal STRs in Saudi Arabia reveals patrilineage-associated sequence variants." Forensic Science International: Genetics 49 (November 2020): 102402. http://dx.doi.org/10.1016/j.fsigen.2020.102402.

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Light, Nathan. "Kyrgyz Genealogies and Lineages: Histories, Everyday Life and Patriarchal Institutions in Northwestern Kyrgyzstan." Genealogy 2, no. 4 (December 8, 2018): 53. http://dx.doi.org/10.3390/genealogy2040053.

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Uruu patrilineages and genealogical narratives about them are important aspects of Kyrgyz social practice and reflect some tensions and contradictions in contemporary Kyrgyz self-understanding and identities. This article explores the complex relationship of patrilineal kinship to historical knowledge and lived social experience in northwestern Kyrgyzstan. The contrasting situations of men and women within patrilineages are analyzed to reveal the shifting relationships of gender, genealogy and patrilineal kinship. Local meanings and uses of genealogy and history are shown to differ from those developed at the national level as part of Kyrgyz nation-building: Narratives about local lineages and their heroes portray different sacred and social worlds than those about the hierarchical world of elite politics and the military feats of national heroes.

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Connally, Kenneth. "“Quitting Nature’s Part”: The Reproductive Quest in Dryden’s Virgil." Explorations in Renaissance Culture 45, no. 2 (November 7, 2019): 193–218. http://dx.doi.org/10.1163/23526963-04502005.

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John Dryden’s translations of Virgil’s Aeneid and Georgics engage with an early modern discourse of reproduction that encouraged maximizing production while warning against disorderly generativity. While Virgil and Dryden both had political reasons to be invested in patrilineage, their shared interest in Epicureanism, with its denial of life after death, may have driven these poets to search for an alternative form of immortality in reproduction. Dryden’s choices as a translator reveal cultural anxieties around women’s role in procreation and suggest a preference for adoption as a model for reproductive success because it allows women to be cut out of the process. Ultimately, Aeneas’ decision to identify with his deceased, adopted son rather than his living biological son in the poem’s final lines suggests a turning away from futurity and acceptance of death.

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Malikov, Azim. "Kinship Systems of Xoja Groups in Southern Kazakhstan." Anthropology of the Middle East 12, no. 2 (December 1, 2017): 78–91. http://dx.doi.org/10.3167/ame.2016.120206.

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Abstract The Kazakhs, Turkmens, Tajiks, Uyghurs and Uzbeks in Central Asia share some distinct religious elite groups – Xojas – some lineages of which appear in two or more of them. The Xoja group is a patrilineage, which traces kinship through blood relationships. Endogamous marriages prevail among the Uzbek-speaking Xoja contrary to descendants of nomadic, Kazakh-speaking Xojas. In this article I compare the kinship systems of the Uzbek-speaking Xoja of the Uzbek people and the Kazakh-speaking Xoja of the Kazakh people and analyse their transformation in the twentieth century. The analysis shows that interpretation of differences in kinship terminology is situational: in some cases it is interpreted as an example of adaptation to different cultures, and in other instances it may serve as a symbol of belonging.

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Moore, Sally Falk. "Post-socialist micro-politics: Kilimanjaro, 1993." Africa 66, no. 4 (October 1996): 587–606. http://dx.doi.org/10.2307/1160938.

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In what sense are current African politics explicable as efforts to ‘domesticate’ modernity? In Tanzania the post-socialist liberalisation has opened space for new forms and objects of competition. A scramble for control and for resources in the Kilimanjaro—Mem area in 1993 is described here. The variety of competitive activities involved is encapsulated in events in four radically different organisational arenas: in Chadema, a new national political party; in the Lutheran Church; in a sub-village on Kilimanjaro; and in a local patrilineage. These organisational frameworks are approached as partially autonomous, locally specific, sites of political activity. Each is visibly marked by a historical past while also being rapidly propelled to respond to immediate changes of circumstance in a large environment. The details suggest that classical theoretical definitions of ‘modernity’ do not always stand up as useful analytic devices.

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Palka, Joel W. "Sociopolitical Implications of a New Emblem Glyph and Place Name in Classic Maya Inscriptions." Latin American Antiquity 7, no. 3 (September 1996): 211–27. http://dx.doi.org/10.2307/971575.

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A new emblem glyph and place name, which depicts tied hair, is identified in Classic Maya hieroglyphic inscriptions from the upper Usumacinta River region of Chiapas and Guatemala. Emblem glyphs are used as titles of rulers, whereas place names indicate a person"s place of origin or where events took place. An interesting discovery from glyphic texts with this "Tied-Hair" glyph is that rulers at the large sites of Bonampak and Lacanhá, Chiapas, originated from the Tied-Hair site. Maya sites with emblem glyphs are often viewed as being politically independent polities ruled by a local patrilineage. Evidence discussed here suggests that Maya centers could have been ruled by noble males from other sites and that some polities were made up of several centers. This complex sociopolitical organization may have been created through dynastic alliances, through inheritance, or by military conquest. Classic Maya political integration then may have been similar to that of the Aztec, Mixtec, and Maya of Postclassic Mesoamerica.

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Wheeler, Charles. "Interests, Institutions, and Identity: Strategic Adaptation and the Ethno-evolution of Minh Hương (Central Vietnam), 16th–19th Centuries." Itinerario 39, no. 1 (April 2015): 141–66. http://dx.doi.org/10.1017/s0165115315000169.

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Minh Hương—often translated as ‘Ming Refugees’, became a powerful interest group in Vietnamese commerce, colonization, and politics between the seventeenth and nineteenth centuries. Curiously, they remain understudied and misunderstood by both Vietnamese and Overseas Chinese specialists. This results from confusion about Minh Hương identity and origins, which this article addresses by analyzing the evolution of the group’s identity and the interests and institutions that shaped it. Far from static, Minh Hương identity formed, metamorphosed, and all but disappeared due to the interplay between changing circumstances and adaptive responses that continually reshaped the content of Minh Hương identity whenever “outside” circumstances challenged them. In this way, the Minh Hương evolved from its merchant diaspora origins into a powerful merchant-bureaucratic class that exploited the institutions that Vietnamese matrilineage and Chinese patrilineage afforded them in order to advance its commercial and political interests. When their status eroded in the nineteenth century, the Minh Hương redefined their group as a minority ethnicity in defense of diminishing rights. Far from the powerless refugee minority image their name implies, their behaviour so reminiscent of merchant cultures from the Sogdians to the Swahili, the Minh Hương deserves greater consideration in the literature on merchant cultures in world history.

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HAGEN, EDWARD H., RAYMOND B. HAMES, NATHAN M. CRAIG, MATTHEW T. LAUER, and MICHAEL E. PRICE. "PARENTAL INVESTMENT AND CHILD HEALTH IN A YANOMAMÖ VILLAGE SUFFERING SHORT-TERM FOOD STRESS." Journal of Biosocial Science 33, no. 4 (October 2001): 503–28. http://dx.doi.org/10.1017/s002193200100503x.

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The 1998 El Niño significantly reduced garden productivity in the Upper Orinoco region in Venezuela. Consequently, parents were forced to allocate food carefully to their children. Nutrition data collected from village children combined with genealogical data allowed the determination of which children suffered most, and whether the patterns of food distribution accorded with predictions from parental investment theory. For boys, three social variables accounted for over 70% of the variance in subcutaneous fat after controlling for age: number of siblings, age of the mother’s youngest child, and whether the mother was the senior or junior co-wife, or was married monogamously. These results accord well with parental investment theory. Parents experiencing food stress faced a trade-off between quantity and quality, and between investing in younger versus older offspring. In addition, boys with access to more paternal investment (i.e. no stepmother) were better nourished. These variables did not account for any of the variance in female nutrition. Girls’ nutrition was associated with the size of their patrilineage and the number of non-relatives in the village, suggesting that lineage politics may have played a role. An apparent lack of relationship between orphan status and nutrition is also interesting, given that orphans suffered high rates of skin flea infections. The large number of orphans being cared for by only two grandparents suggests that grooming time may have been the resource in short supply.

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Kasmer, Lisa. "National Trauma and Romantic Illusions in Percy Shelley’s The Cenci." Humanities 8, no. 2 (May 14, 2019): 94. http://dx.doi.org/10.3390/h8020094.

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Percy Shelley responded to the 1819 Peterloo Massacre by declaring the government’s response “a bloody murderous oppression.” As Shelley’s language suggests, this was a seminal event in the socially conscious life of the poet. Thereafter, Shelley devoted much of his writing to delineating the sociopolitical milieu of 1819 in political and confrontational works, including The Cenci, a verse drama that I argue portrays the coercive violence implicit in nationalism, or, as I term it, national trauma. In displaying the historical Roman Cenci family in starkly vituperous manner, that is, Shelley reveals his drive to speak to the historical moment, as he creates parallels between the tyranny that the Roman pater familias exhibits toward his family and the repression occurring during the time of emergent nationhood in Hanoverian England, which numerous scholars have addressed. While scholars have noted discrete acts of trauma in The Cenci and other Romantic works, there has been little sustained criticism from the theoretical point of view of trauma theory, which inhabits the intersections of history, cultural memory, and trauma, and which I explore as national trauma. Through The Cenci, Shelley implies that national trauma inheres within British nationhood in the multiple traumas of tyrannical rule, shored up by the nation’s cultural memory and history, instantiated in oppressive ancestral order and patrilineage. Viewing The Cenci from the perspective of national trauma, however, I conclude that Shelley’s revulsion at coercive governance and nationalism loses itself in the contemplation of the beautiful pathos of the effects of national trauma witnessed in Beatrice, as he instead turns to a more traditional national narrative.

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Larmuseau, Maarten H. D., and Martin Bodner. "The biological relevance of a medieval king's DNA." Biochemical Society Transactions 46, no. 4 (July 31, 2018): 1013–20. http://dx.doi.org/10.1042/bst20170173.

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The discovery of the presumably lost grave of the controversial English king Richard III in Leicester (U.K.) was one of the most important archaeological achievements of the last decennium. The skeleton was identified beyond reasonable doubt, mainly by the match of mitochondrial DNA to that of living maternal relatives, along with the specific archaeological context. Since the genetic genealogical analysis only involved the DNA sequences of a single 15th century individual and a few reference persons, biologists might consider this investigation a mere curiosity. This mini-review shows that the unique context of a historical king's DNA also has relevance for biological research per se — in addition to the more obvious historical, societal and educational value. In the first place, the historical identification appeared to be a renewed forensic case realising a conservative statement with statistical power based on genetic and non-genetic data, including discordant elements. Secondly, the observation of historical non-paternity events within Richard III's patrilineage has given rise to new research questions about potential factors influencing the extra-pair paternity rate in humans and the importance of biological relatedness for the legal recognition of a child in the past. Thirdly, the identification of a named and dated skeleton with the known historical context serves as a reference for bioarchaeological investigations and studies on the spatio-temporal distribution of particular genetic variance. Finally, the Richard III case revealed privacy issues for living relatives which appear to be inherent to any publication of genetic genealogical data.

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STEPHENS, RHIANNON. "LINEAGE AND SOCIETY IN PRECOLONIAL UGANDA." Journal of African History 50, no. 2 (July 2009): 203–21. http://dx.doi.org/10.1017/s0021853709004435.

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ABSTRACTThis article examines the changing nature of patrilineality in east-central Uganda from the sixth century. While traditional anthropological models of lineality have been largely dismissed in recent scholarship, the problem remains that patrilineages and patriclans have played important roles in the lives of the Ganda, Gwere, Soga and their North Nyanza ancestors. By carefully examining changes and continuities in the form and content of patrilineality it becomes possible to understand it as historically contingent. In North Nyanza, patrilineal descent was the norm for inheritance and for household formation, but relationships formed through mothers were also crucial in the creation of new communities and in the legitimation of political power. This was not static: as communities negotiated their changing circumstances, so they adapted the form of their particular patrilineality to serve their needs.

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Claerhout, Sofie, Paulien Verstraete, Liesbeth Warnez, Simon Vanpaemel, Maarten Larmuseau, and Ronny Decorte. "CSYseq: The first Y-chromosome sequencing tool typing a large number of Y-SNPs and Y-STRs to unravel worldwide human population genetics." PLOS Genetics 17, no. 9 (September 7, 2021): e1009758. http://dx.doi.org/10.1371/journal.pgen.1009758.

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Male-specific Y-chromosome (chrY) polymorphisms are interesting components of the DNA for population genetics. While single nucleotide polymorphisms (Y-SNPs) indicate distant evolutionary ancestry, short tandem repeats (Y-STRs) are able to identify close familial kinships. Detailed chrY analysis provides thus both biogeographical background information as paternal lineage identification. The rapid advancement of high-throughput massive parallel sequencing (MPS) technology in the past decade has revolutionized genetic research. Using MPS, single-base information of both Y-SNPs as Y-STRs can be analyzed in a single assay typing multiple samples at once. In this study, we present the first extensive chrY-specific targeted resequencing panel, the ‘CSYseq’, which simultaneously identifies slow mutating Y-SNPs as evolution markers and rapid mutating Y-STRs as patrilineage markers. The panel was validated by paired-end sequencing of 130 males, distributed over 65 deep-rooted pedigrees covering 1,279 generations. The CSYseq successfully targets 15,611 Y-SNPs including 9,014 phylogenetic informative Y-SNPs to identify 1,443 human evolutionary Y-subhaplogroup lineages worldwide. In addition, the CSYseq properly targets 202 Y-STRs, including 81 slow, 68 moderate, 27 fast and 26 rapid mutating Y-STRs to individualize close paternal relatives. The targeted chrY markers cover a high average number of reads (Y-SNP = 717, Y-STR = 150), easy interpretation, powerful discrimination capacity and chrY specificity. The CSYseq is interesting for research on different time scales: to identify evolutionary ancestry, to find distant family and to discriminate closely related males. Therefore, this panel serves as a unique tool valuable for a wide range of genetic-genealogical applications in interdisciplinary research within evolutionary, population, molecular, medical and forensic genetics.

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Chang, Hsiao-Hung, and Carlos Rojas. "Asia as Counter-method." Prism 16, no. 2 (October 1, 2019): 456–71. http://dx.doi.org/10.1215/25783491-7978563.

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Abstract By taking the recent legalization of same-sex marriage in Taiwan as a point of departure, this paper attempts to differentiate a “bloc asia” as a virtual aggregate from an “Area Asia” as a concrete geo-historical region in order to theorize the possibility of taking Taiwan or Asia as a counter-method. The paper starts with an examination of Takeuchi Yoshimi's 1960 “Asia as Method” in light of the two possible Asias—Asia as entity and Asia as method—suggested in Koyasu Nobukuni's poststructuralist reinterpretation. It then moves on to the two possible methods as disclosed in Kuan-Hsing Chen's Asia as Method—one adopts an “Asian studies in Asia” approach with an inter-referencing system; the other foregrounds a dynamic process of turning and hybridizing that occurs between Western colonial powers and local structures—to warp up the similar differentiation of Area Asia and bloc asia, as well as that of Asia as entity and Asia as method. The second part of the paper focuses on Taiwan's recent “Pikaochiu” incident, which uncannily conflates questions of same-sex marriage rights and ancestral tablet terminology. Instead of regarding it as merely an Internet kuso, the paper takes it to demonstrate how out of the old clan patriarchy in East Asia there may emerge new “homophobic” forms that rely not on a proscription of specific sex practices but rather on defending the integrity of the family surname and patrilineage. Yet its potentiality as a rollback against a Euro-American model of marriage, kinship, and family, and simultaneously a reversal against East Asian Confucian values, makes it a bizarre yet challenging case to explicate how Asia could function as a counter-method, a virtual “not yet.”

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Strassmann, Beverly I., and Nikhil T. Kurapati. "What Explains Patrilineal Cooperation?" Current Anthropology 57, S13 (June 2016): S118—S130. http://dx.doi.org/10.1086/685762.

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Payne, Richard E. "Sex, Death, and Aristocratic Empire: Iranian Jurisprudence in Late Antiquity." Comparative Studies in Society and History 58, no. 2 (March 29, 2016): 519–49. http://dx.doi.org/10.1017/s0010417516000165.

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AbstractIn the Iranian Empire (226–636 CE), jurists drawn from the ranks of the Zoroastrian priestly elite developed a complex of institutions designed to guarantee the reproduction of aristocratic males as long as the empire endured. To overcome the high rate of mortality characteristic of preindustrial demographic regimes, they aimed to maximize the fertility rate without compromising their endogamous ideals through the institutions of reproductive coercion, temporary marriage, and “substitute-successorship.” Occupying a position between the varieties of monogamy and polygyny hitherto practiced in the Ancient Near East, the Iranian organization of sex enabled elites not only to reproduce their patrilineages reliably across multiple generations, but also to achieve an appropriate ratio of resources to number of offspring. As the backbone of this juridical architecture, the imperial court became the anchor of aristocratic power, and ruling and aristocratic dynasties became increasingly intertwined and interdependent, forming the patrilineal networks of the “Iranians”—the agents and beneficiaries of Iranian imperialism. The empire's aristocratic structure took shape through a sexual economy: the court created and circulated sexual and reproductive incentives that incorporated elite males into its network that was, thanks to its politically enhanced inclusive fitness, reliable and reproducible. In demonstrating the centrality of Zoroastrian cosmology to the construction and operation of the relevant juridical institutions, I seek to join the approaches of evolutionary biology and cultural anthropology to reproduction that have been pursued in opposition, to account for the historical role of sex in the consolidation of the Iranian Empire.

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Sedziafa, Alice Pearl, and Eric Y. Tenkorang. "Kin Group Affiliation and Marital Violence Against Women in Ghana." Violence and Victims 31, no. 3 (2016): 486–509. http://dx.doi.org/10.1891/0886-6708.vv-d-15-00031.

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The socialization of men and women in Ghana often confers either patrilineal or matrilineal rights, privileges, and responsibilities. Yet, previous studies that explored domestic and marital violence in sub-Saharan Africa, and Ghana, paid less attention to kin group affiliation and how the power dynamics within such groups affect marital violence. Using the 2008 Ghana Demographic and Health Survey and applying ordinary least squares (OLS) techniques, this study examined what influences physical, sexual, and emotional violence among matrilineal and patrilineal kin groups. Results indicate significant differences among matrilineal and patrilineal kin groups regarding marital violence. Socioeconomic variables that capture feminist and power theories were significantly related to sexual and emotional violence in matrilineal societies. Also, variables that tap both cultural and life course epistemologies of domestic violence were strongly related to physical, sexual, and emotional violence among married women in patrilineal kin groups. Policymakers must pay attention to kin group affiliation in designing policies aimed at reducing marital violence among Ghanaian women.

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Regueiro, Maria, Aleksandar Stanojevic, Shilpa Chennakrishnaiah, Luis Rivera, Tatjana Varljen, Djordje Alempijevic, Oliver Stojkovic, Tanya Simms, Tenzin Gayden, and Rene J. Herrera. "Divergent patrilineal signals in three Roma populations." American Journal of Physical Anthropology 144, no. 1 (September 27, 2010): 80–91. http://dx.doi.org/10.1002/ajpa.21372.

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Lee, Jaehyuck, and Mee Hae Park. "Patrilineal Transformation in Chosun and Relation Capital." Society and History 129 (March 31, 2021): 183–228. http://dx.doi.org/10.37743/sah.129.5.

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Mukherjee, Shagata. "What Drives Gender Differences in Trust and Trustworthiness?" Public Finance Review 48, no. 6 (October 9, 2020): 778–805. http://dx.doi.org/10.1177/1091142120960801.

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This study examines the underlying factors that drive gender differences in trust and trustworthiness. Is gender difference in trust behavior motivated by variations in social context and gender norms? I study this question by conducting trust experiments in comparable and neighboring matrilineal and patrilineal societies in India. I find that the matrilineal subjects are more trusting than the patrilineal ones, although there is substantial heterogeneity across gender. In the matrilineal society, men are significantly more trusting but no more trustworthy than women, while in the patrilineal society, men are neither more trusting nor more trustworthy than women. My findings thus suggest that societal structure is crucially linked to the observed gender differences in trust and trustworthiness.

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Medina, Sepúlveda, Ramallo, Sala, Beltramo, Schwab, Motti, et al. "Continental Origin for Q Haplogroup Patrilineages in Argentina and Paraguay." Human Biology 92, no. 2 (2020): 1. http://dx.doi.org/10.13110/humanbiology.92.2.01.

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Tjandra, Katherine Paramitha, and Debora Basaria. "POLA ASUH AYAH TERHADAP ANAK PEREMPUAN DAN ANAK LAKI-LAKI KELUARGA PATRILINEAL." Jurnal Muara Ilmu Sosial, Humaniora, dan Seni 2, no. 1 (June 1, 2018): 127. http://dx.doi.org/10.24912/jmishumsen.v2i1.1749.

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In Indonesia, there are 1128 ethnic groups that can be divided into 2 according to lineage system, that is matrilineal and patrilineal. In patrilineal families, family name, property and others are passed down through sons. The characteristics of patrilineal families showed bias and favor towards sons. The goal of this research is to provide a description of father’s parenting style towards daughters and sons in patrilineal families. This research used a descriptive research method with Baumrind’s parenting style as the grand theory. The data collection process starts from April till May to 201 fathers using a parenting style questionnaire from Tarumanagara University’s Department of Psychology. The result of this research shows that 84.6% of the total fathers applied the same kind of parenting style towards their sons and daughters. These fathers no longer differentiate between daughters and sons. 92.9% of these fathers applied authoritative parenting styles to both daughters and sons. A small portion of the participant, 15.4% of 201 participants applied different parenting style towards their daughters and sons. These fathers applied authoritative parenting style towards their daughters and permissive parenting style towards their sons.

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Sedziafa, Alice Pearl, Eric Y. Tenkorang, and Adobea Y. Owusu. "Kinship and Intimate Partner Violence Against Married Women in Ghana: A Qualitative Exploration." Journal of Interpersonal Violence 33, no. 14 (January 10, 2016): 2197–224. http://dx.doi.org/10.1177/0886260515624213.

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In African societies, kinship ties determine how women are socialized, their access to power and wealth, as well as custody of children, often considered important factors in married women’s experience of intimate partner violence (IPV). Yet studies that examine how kinship norms influence IPV are scant. Using in-depth interviews collected from women identifying with both matrilineal and patrilineal descent systems, we explored differences in Ghanaian women’s experiences of IPV in both kin groups. Results show that while IPV occurs across matrilineal and patrilineal societies, all women in patrilineal societies narrated continuous pattern of emotional, physical, and sexual assault, and their retaliation to any type of violence almost always culminated in more experience of violent attacks and abandonment. In matrilineal societies, however, more than half of the women recounted frequent experiences of emotional violence, and physical violence occurred as isolated events resulting from common couple disagreements. Sexual violence against matrilineal women occurred as consented but unwanted sexual acts, but patrilineal women narrated experiencing violent emotional and physical attack with aggressive unconsented sexual intercourse. Contextualizing these findings within existing literature on IPV against women suggests that policies aimed at addressing widespread IPV in Ghanaian communities should appreciate the dynamics of kinship norms.

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Maythalia Joni, I. Dewa Ayu, and Hadi Sutarmanto. "Disonansi Kognitif Gay Terkait Budaya Patrilineal di Bali." Gadjah Mada Journal of Psychology (GamaJoP) 3, no. 1 (January 4, 2019): 1. http://dx.doi.org/10.22146/gamajop.42392.

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The research was purposed to know how cognitive dissonance of gay related towards patrilineal culture in Bali. Subjects of this research were two Balinese born gay. Each of the subjects have two significant others. The subjects were selected by theory based/operational construct sampling method to make sure that its represent the real phenomenon and compatible to the purpose of the research. The research used qualitative method with phenomenology approach through analysis model by Purwandari (2007). Method of the sampling was an interview with list of questions based on purpose of the research. The result showed that there was a different level of cognitive dissonance on both of subjects. It was based on their own background and causes of cognitive dissonance. The research also showed that there was a different effort from each of the subject to solved cognitive dissonance.

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Rajkovic, Ljubica, and Vesna Miletic-Stepanovic. "Patrilineal traditional family: Examples of Serbia and Bulgaria." Glasnik Srpskog geografskog drustva 94, no. 3 (2014): 83–116. http://dx.doi.org/10.2298/gsgd1403083r.

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The paper aims to investigate from comparative and sociological perspective the similarities between the roles of family and household in social development of Bulgaria and Serbia. The focus of the study is placed on the similarities and differences between the traditional phase of development and the industrial, modern one. Modern society as a whole is defined as untransformed and subject to re-traditionalization. The investigation rests on the assumption that within East European model, the traditional family/household is a phenomenon linked to the 19th and 20th centuries, but not to the 21st one. However, the Balkan extended family/household retains the influence it had in the traditional phase of development. In the traditional phase, the extended family commune (zadruga), characteristic of the Balkans, played an essential role for survival. In modern societies, it regains its importance for survival during social and economic crises; however, it also poses traditionally experienced risks concerning substantial deterioration of the position of women.

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Lewis, I. M. "Parental Terms of Reference: a Patrilineal Kinship Puzzle." Australian Journal of Anthropology 1, no. 2-3 (August 12, 1990): 83–95. http://dx.doi.org/10.1111/j.1757-6547.1990.tb00375.x.

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Vogel, M. H. "THE RESOLUTION ON PATRILINEAL DESCENT: A THEOLOGICAL DEFENSE." Modern Judaism 6, no. 2 (1986): 127–56. http://dx.doi.org/10.1093/mj/6.2.127.

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Heger, Paul. "Patrilineal or Matrilineal Genealogy in Israel after Ezra." Journal for the Study of Judaism 43, no. 2 (2012): 215–48. http://dx.doi.org/10.1163/157006312x637865.

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Abstract In this exploration of rabbinic attitudes toward the patrilineal or matrilineal determination of ethnic identity, the author affirms that Ezra did not introduce the idea of matrilineal identity and that he did not expel non-Israelite women in an effort to ensure racial purity, as some scholars argue. Ezra’s goal in expelling these women and their children, despite the latter’s Jewish identity as the offspring of Jewish fathers, was to reduce pagan influences on the Israelite community by avoiding social contacts with surrounding peoples. While maintaining the patrilineal system, the rabbis determined that in a mixed marriage, children inherit their mother’s ethnicity, irrespective of her faith. This modification of the existing practice was effected in the frame of the rabbinic transition from a general “common-sense” approach to halakic decisions to a “legal sense” conceptualization. Examples from various rules support this thesis; conflicting scholarly opinions on both ethnicity and conversion issues are disputed.

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Goddard, Michael. "The Dialectic of a Descent Dogma Among the Motu-Koita of Papua New Guinea." Sociologus: Volume 69, Issue 2 69, no. 2 (July 1, 2019): 127–45. http://dx.doi.org/10.3790/soc.69.2.127.

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Abstract Descent dogmas have become visible in recent years among Melanesian societies affected by large-scale natural resource extraction, but it should not be assumed that they are all immediate responses by landowners attempting to restrict access to royalties or other monetary benefits. This article traces the development of a patrilineal descent dogma among the Motu-Koita, whose traditional territory includes Port Moresby, the capital city of Papua New Guinea, and who were arguably non-unilineal when colonized in the late nineteenth century. I describe the generation of a ‘patrilineal’ descent rule through their experience of early colonial land purchases, early anthropological kinship models, colonial land courts, efforts by State legal agencies to recognise ‘customary law’, and accelerating land loss since the late colonial period. The historical process has been marked by an attenuation of the traditional flexibility and negotiability of Motu-Koita land use and inheritance, a diminution of their ‘moral economy’, and contemporary tensions generated by the rise of individualist interpretations of patrilineal descent.

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Asiedu, Christobel. "Lineage Ties and Domestic Violence in Ghana." Journal of Family Issues 37, no. 16 (July 10, 2016): 2351–67. http://dx.doi.org/10.1177/0192513x14561523.

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Although studies have revealed that there are numerous confounding factors affecting intimate partner violence in non-Western societies, the relevance of lineage ties has been overlooked. This article focuses on intimate partner physical violence (IPPV). Specifically, it employs data from the 2008 Demographic and Health Survey to examine the relationship between lineage groups and IPPV in Ghana. Data analyses reveal that married women who belong to patrilineal groups are more likely to experience IPPV, even after controlling for important sociodemographic factors, such as educational status and area of residence. Specifically, the probit regressions show that all else equal, the probability of experiencing IPPV is about 5 percentage points higher for women from patrilineal societies than for women from matrilineal societies. The logit regressions reveal that women from patrilineal societies are about 1.4 times more likely to experience IPPV than women from matrilineal societies. This research contributes to the scarce literature on the nature of domestic violence among women in sub-Saharan Africa.

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Musaeva, Chynara Zhusupovna. "The Patrilineal System of Kinship of the Older Generation in Russian and Kyrgyz Languages." Development of education 4, no. 1 (March 18, 2021): 10–13. http://dx.doi.org/10.31483/r-97924.

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Introduction. The article deals with the patrilineal system of the Kyrgyz and Russian languages. The results, studies of the terms of kinship of the patrilineal system of the Kyrgyz and Russian languages are presented. It is revealed that the kinship system of the Kyrgyz language belongs to the general Türkic vocabulary fund, and the system of kinship of the Russian language to the general Slavic vocabulary fund, and also considers the characteristic features of these lexical fields. Research methods: Synchronous-comparative, namely typological. The object of this article is a plan of the content of the lexical-semantic field of kinship in the Kyrgyz and Russian languages. Research results. The terms of kinship were considered, such as: «ata», «choӊ ata», «baba», «cuba», «zhoto» and others. The terms are conventionally named: «Patronyms of the older generation» (PSP) and we will try to determine the specifics within this functional field, based on lexicographic sources. The article will consider and identify the semantic features of the patrilineal system or patronyms of the older generation (PSP), the purpose of which is, firstly, a general characteristic that exists in the field of kinship terminology, and, secondly, the definition of the specifics of the language within this lexico-semantic group. Conclusions. The patrilineal kinship system assumes the primacy of the male generation for both Kyrgyz and Russian ethnolinguistics, but in the Kyrgyz language it has a deeper and more stable character.

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Bonfiglio, Thomas P. "The Patrilineal Discourse of Enlightenment: Reading Foucault Reading Kant." Journal of French and Francophone Philosophy 6, no. 1-2 (March 3, 1994): 104–15. http://dx.doi.org/10.5195/jffp.1994.85.

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Surheni, Surheni. "Empat Koreografer Minangkabau: Dibaca dalam Teks Matrilineal dan Patrilineal." Journal of Urban Society's Arts 2, no. 2 (October 8, 2015): 63–79. http://dx.doi.org/10.24821/jousa.v2i2.1444.

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Artikel ini membahas empat koreografer Minangkabau yaitu Gusmiati Suid, Huriah Adam, Syofyani Bustamam, dan Syahril dari perspektif matrilineal dan patrilineal. Teks matrilineal tidak hanya dipandang dari sisi genealogis, tetapi juga dari sudut pandang budaya. Berdasarkan penelitian disimpulkan bahwa partisipasi perempuan di luar wilayah domestiknya terbias dalam seni tari. Perempuan tidak dinantikan hanya untuk menyemarakkan dengan tebaran pesona keindahan ragawi. Ia mampu menjadi sumber ide dan tema, pelaku, pencipta, pengatur, dan penyelenggara, atau sarana mobilitas seni pertunjukan. Keempat koreografer lahir dan dibesarkan di Minangkabau akan tetapi berkiprah di tiga wilayah yang berbeda. Gusmiati Suid di Jakarta, Huriah Adam di Sumatera Barat, Syofyani di Padang, dan Syahril di Padangpanjang. Sebagai koreografer yang lahir dan dibesarkan dalam kultur Minangkabau tentu keempat koreografer ini ikut merasakan betapa dilematis posisi perempuan dalam masyarakat Minangkabau. This article discusses about four choreographers of Minangkabau, among others are Gusmiati Suid, Huriah Adam, Syoyani Bustamam, and Syahril seen from the perspective of matrilineal and Patrilineal. The matrilineal text cannot only be seen from the genealogical side but it can be viewed from the cultural standpoint. Based on the research result it can be concluded that women participation outside their domestic area is also biased in dance performing arts. Women are not only expected to embellish with their scattering of physical enchanting beauty. They can be the source of ideas and themes, the actress,the creator,the manager, and the event organizer, or the mean of performing arts mobility. These four choreographers were born and grown up in Minangkabau, however, they have actively expanded their career in three different places. Gusmiati Suid’ s career is in Jakarta, Huriah Adam is in West Sumatra , Syoyani is in Padang, and Syahril is in Padangpanjang. As the choreographers born and grown up in Minangkabau’s culture, they definitely feel the dilemmatic sense of women position in Minangkabau society.

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Margaryan, A., Z. Khachatryan, A. Khudoyan, L. Andonian, and L. Yepiskoposyan. "Assessment of patrilineal gene pool of the Iranian Azeris." Russian Journal of Genetics 49, no. 10 (October 2013): 1065–71. http://dx.doi.org/10.1134/s1022795413100050.

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Struhsaker, Thomas T., and Lysa Leland. "Infanticide in a Patrilineal Society of Red Colobus Monkeys." Zeitschrift für Tierpsychologie 69, no. 2 (April 26, 2010): 89–132. http://dx.doi.org/10.1111/j.1439-0310.1985.tb00139.x.

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Efron Pimentel, Ellen, and Jinyun Liu. "Patrilineal coresidence in urban China: a life course perspective." International Journal of Sociology and Social Policy 25, no. 3 (March 2005): 63–91. http://dx.doi.org/10.1108/01443330510791135.

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Margaryan, A., Z. Khachatryan, A. Khudoyan, L. Andonian, and L. Yepiskoposyan. "Assessment of Patrilineal Gene Pool of the Iranian Azeris." Генетика 49, no. 10 (2013): 1221–28. http://dx.doi.org/10.7868/s0016675813100056.

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Mattison, Siobhán M., Bret Beheim, Bridget Chak, and Peter Buston. "Offspring sex preferences among patrilineal and matrilineal Mosuo in Southwest China revealed by differences in parity progression." Royal Society Open Science 3, no. 9 (September 2016): 160526. http://dx.doi.org/10.1098/rsos.160526.

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Son preference predominates in China, yet there are patterned exceptions to this rule. In this paper, we test whether lineality (patrilineal versus matrilineal inheritance and descent) is associated with son versus daughter preference among the ethnic Mosuo (Na) of Southwest China. Our results show (i) an increased probability of continued fertility among matrilineal women after having a son compared with a daughter and (ii) an increased probability of continued fertility among patrilineal women after having a daughter compared with a son. These results are consistent with son preference among patrilineal Mosuo and more muted daughter preference among the matrilineal Mosuo. Furthermore, we show (iii) the lowest probability of continued fertility at parity 2 once women have one daughter and one son across both systems, suggesting that preferences for at least one of each sex exist alongside preferences for the lineal sex. The Mosuo are the only known small-scale society in which two kinship systems distinguish sub-groups with many otherwise shared cultural characteristics. We discuss why this, in conjunction with differences in subsistence, may shed light on the evolutionary underpinnings of offspring sex preferences.

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Jayus, Jaja Ahmad. "EKSISTENSI PEWARISAN HUKUM ADAT BATAK." Jurnal Yudisial 12, no. 2 (September 24, 2019): 235. http://dx.doi.org/10.29123/jy.v12i2.384.

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ABSTRAKHukum terbagi dalam berbagai konfigurasi, seperti hukum positif dan hukum adat. Hukum adat yang lahir dari kebiasaan dalam masyarakat yang menjadi benchmark tidak tertulis dari pergaulan dan tata perilaku dalam masyarakat itu sendiri. Hukum adat menjadi rujukan dan sekaligus salah satu terobosan hakim dalam memeriksa, mengadili, dan memutus perkara. Seperti pada Putusan Pengadilan Negeri Balige Nomor 1/PDT.G/2015/PN.Blg, dan Putusan Tingkat Banding Nomor 439/PDT/2015/PT-Mdn pada Pengadilan Tinggi Medan. Ada dua hal mengapa dua putusan tersebut menarik dilakukan kajian lebih mendalam. Pertama, pewarisan dengan pola parental, di mana kedua belah pihak baik laki-laki dan perempuan memiliki hak waris sama, padahal pewarisan adat Batak mengedepankan pola patrilineal. Kedua, pengakuan adanya perkawinan adat Batak yang bernama "tungkot" dan "imbang," di mana anak-anak yang lahir memiliki hak pewarisan dari harta orang tuanya. Penelitian ini menggunakan metode penelitian yuridis normatif. Kesimpulan dalam kajian ini, baik dalam Putusan Pengadilan Negeri Balige dan Pengadilan Tinggi Medan, mengedepankan keberadaan hukum adat setempat, dalam hal ini adat Batak. Putusan ini tentu saja perlu diapresiasi di tengah perkembangan teknologi dan zaman yang sangat kuat. Meski putusan ini tidak melegitimasi pewarisan patrilineal, namun memberikan teroboson dengan memberikan hak waris yang sama antara laki-laki dan perempuan.Kata kunci: hukum adat, putusan, patrilineal, tungkot. ABSTRACT Law divided into various configurations, such as positive law and customary law. Customary law that was born from the community habits that became benchmarks is unwritten from the sociality and the behavior system in the community itself. Customary law becomes a reference and at the same time is one of the breakthroughs for judges in examining, adjudicating, and deciding cases such as the Balige District Court Decision Number 1/PDT.G/2015/PN.Blg, and Decision on Appeal Level Number 439/PDT/2015/PT-Mdn at the Medan High Court. There are two reasons why these two decisions are interesting to analyze. First, inheritance with a parental pattern, where both parties the men and the women have the same inheritance rights even though the inheritance of the Batak people was prioritizes the patrilineal patterns. Second, the recognition of traditional Batak marriages named "tungkot" and "imbang," where the child that was born has the inheritance rights from the parents' property. This research uses normative juridical research methods. The conclusions in this analyzing, both in the Balige District Court Decision and the Medan High Court was prioritizing the existence of local customary law, in this case, the Batak custom. This decision certainly needs to be appreciated amid technological developments and very strong times although this ruling does not legitimize patrilineal inheritance, it provides a breakthrough by giving equal inheritance rights to a man and a woman. Keywords: customary law, verdict/decision, patrilineal, tungkot.

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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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Hartung, John. "Matrilineal inheritance: New theory and analysis." Behavioral and Brain Sciences 8, no. 4 (December 1985): 661–70. http://dx.doi.org/10.1017/s0140525x00045520.

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AbstractIn most cultures, extramarital sex is highly restricted for women. In most of those cultures, men transfer wealth to their own sons (patrilineal inheritance). In some cultures extramarital sex is not highly restricted for women, and in most of those cultures, men transfer wealth to their sisters' sons (matrilineal inheritance). Inheritance to sisters' sons ensures a man's biological relatedness to his heirs, and matrilineal inheritance has been posited as a male accommodation to cuckoldry—a paternity strategy—at least since the 15th century. However, longitudinal analysis of the cumulative effect of female extramarital sex indicates that matrilineal inheritance is most advantageous for women and would be more accurately considered a grandmaternity strategy. That is, if the probability that men's putative children are their biological children (ρ = probability of paternity) is less than 1, the probabilistic degree of relatedness between a female and her matrilineal heirs is higher than her corresponding relatedness to her patrilineal heirs. The same holds true for men only if ρ is very low (< 0.46). The upshot is that for moderate levels of female extramarital sex, matrilineal inheritance, relative to patrilineal inheritance, is highly advantageous for women and disadvantageous for men. Consideration of female variance in reproductive success beyond the first generation, and of a man's network of obligation to the inclusive fitness of his relatives, suggests that although the establishment of matrilineal inheritance may require extremely high levels of female extramarital sex, once established, it is likely to be maintained at levels of ρ that reasonably characterize many societies in the ethnographic record. New analysis of previously published data shows a strong association between matrilineal inheritance and moderate to low probability of paternity, and an even stronger relationship between patrilineal inheritance and high probability of paternity.

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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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Ismailbekova, Aksana. "Migration and patrilineal descent: the role of women in Kyrgyzstan." Central Asian Survey 33, no. 3 (July 3, 2014): 375–89. http://dx.doi.org/10.1080/02634937.2014.961305.

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Murphy, Rachel, Ran Tao, and Xi Lu. "Son Preference in Rural China: Patrilineal Families and Socioeconomic Change." Population and Development Review 37, no. 4 (December 2011): 665–90. http://dx.doi.org/10.1111/j.1728-4457.2011.00452.x.

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Journal articles on the topic 'Patrilineage'

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