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interpreting kinship through marriage. Alliance theory and Levi-Strauss. INTRODUCTION. Anthropologists distinguish between descriptive systems of kinship terminology and classifactory systems: Descriptive systems are ones in which lineal and collateral relatives are distinguished.
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interpreting kinship through marriage Alliance theory and Levi-Strauss
INTRODUCTION • Anthropologists distinguish between descriptive systems of kinship terminology and classifactory systems: • Descriptive systems are ones in which lineal and collateral relatives are distinguished. • Classificatory systems are ones in which lineal and collateral relatives are NOT distinguished. • The distinction between them is not a NATURAL one; no terminological system can be described as a system of classifying relatives ‘naturally’. • Lineal relatives are those in a direct line of descent; collateral relatives are ‘off to one side’, e.g. FB=F, MZ=M, FBS=B; MZD=Z.
Descent Theory and the Classification of Cousins • However, within many classificatory systems, descent theory cannot explain why there might be a distinction between parallel cousins and cross-cousins. • For example, the Dravidian kinship system: Here there is a difference posed between parallel and cross relatives. For example, a FBC and MZC would all be given the same kin term, while FZC and MBC would be differentiated. • However, since these are patrilineal descent groups, there is a problem including MZC within the same kin term. • Why does this happen? Cannot be explained by descent. • But it can be explained through STRUCTURAL MARRIAGE RULES: I.E. RULES OF ALLIANCE.
Basic Features of Alliance Theory: • It holds that the basic principle of kinship is the incest taboo: i.e. the near-universal rule that one marries outside of a close category of relatives. • In tribal societies, this is expressed at the level of the lineage or clan in the rule of exogamy. • The function of this rule is to establish marriage ties BETWEEN lineages and so knit the society together. • Most basic form is symmetrical alliance, in which two lineages, groups of ineages or moieties exchange women between them. Levi-Strauss also referred to this as restricted exchange and saw it as disharmonious because only two groups were united in marriage alliances. Basic monad was two kinship groups exchanging women. • A different form was asymmetrical alliances, in which wife-giving lineages,wife-taking lineages and others are distinguished and marriages are arranged such that theoretically all lineages can be related to each other in a kind of chain. This Levi-Strauss also termed harmonious exchange. Found in highland south and southeast Asia.
An Example of Symmetrical Exchange: The Kareira of Australia • Four section system, two sections subdivided into two more by generation. • Karimera and Burung are in a fa son relationship; so are Palyeri and Banaka. • Both exchange wives between themselves; i.e. Karimera and Palyeri will exchange women and so will the Burung and Banaka. • Entire universe is divided into ‘us’ and ‘them’, those who you cannot marry and those who you can and should. • Children of a Karimera man and Palyeri woman will be Burung; children of a Burung man and Banaka woman will be Karimera. Vice-versa if we consider women, since this is a patrilineal society. • Other Australian societies are in 8 section systems, in which each of the two are further subdivided. • One only has to know one’s father’s lineage in order to know one’s own lineage and who is marriageable.
An Example of Asymmetrical Exchange: The Purum of Assam • In Asymmetrical exchange, the lineages can either be ranked or unranked. The Purum are unranked. The Kachin have ranked lineages. • The crucial rule in such systems is that a lineage that gives wives to yours cannot also take wives from yours. • All lineages are therefore divided into: • Wife-giving lineages. • Wife-receiving or wife-taking lineages. • One’s own lineage. • Other lineages with whom marriages have not been contracted. • Marriages are with the classificatory mother’s brother’s daughter. • Hence women characteristically move in one direction, goods and bride-service move in the opposite direction. (See diagram on board). • Can result in marriage in a circle. • Women from inappropriate lineages are often adopted into the appropriate lineage. • This typically is associated with a dualistic symbolic worldview.
