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February (2021), Impact Factor: 7.188 Online Available at Email: Editor@Zenithresearch.Org.In ZENITH International Journal of Multidisciplinary Research ____________ISSN 2231-5780 Vol.11 (2) February (2021), Impact Factor: 7.188 Online available at www.zenithresearch.org.in Email: [email protected] KINSHIP, MARRIAGE AND FAMILY PATTERNS OF MEITEI COMMUNITY IN FOUR DISTRICTS OF MANIPUR Ningombam Nilakumari Devi Assistant Professor, Department of Sociology Liberal College, Luwangsangbam, Imphal, Manipur, India Abstract: In order to know a society properly, it is necessary to follow and understand the kinship system in the society. Human being a social animal is connected with various threads and bonds of relationship. Among these bonds of relationship, the blood relation plays a most important part. Kinship is the relation by the bond of blood, marriage and includes kindred ones. It represents one of the basic social institutions. Kinship is universal and in most societies plays a significant role in the socialization of individuals and the maintenance of group solidarity. It is very important in primitive societies and extends its influence on almost all their activities. A. R Radcliffe Brown defines kinship as a system of dynamic relations between person and person in a community, the behavior of any two persons in any of these relations being regulated in some way and to a greater or less extent by social usage. This relationship has been there in existence since the beginning of the society. Key words: Kinship, Marriage, Family Patterns OBJECTIVES OF THE STUDY: i) To probe into the kinship, marriage and family patterns of Meitei community in four valley districts of Manipur; ii) To analyze the kinship, marriage and family patterns of Meitei community in Manipur society. METHODOLOGY AND APPROACH: Data have collected by using accidental sampling method through an interview schedule. The Interview Schedule has five parts. In the first part, the questions are related to their identification. In the second part, questions are related to socio-economic background of the respondents. In the third part the questions are related to their mobility. In fourth part, the questions are related to A Monthly Double-Blind Peer Reviewed Refereed Open Access International Journal - Included in the International Serial Directories. Page | 1 ZENITH International Journal of Multidisciplinary Research ____________ISSN 2231-5780 Vol.11 (2) February (2021), Impact Factor: 7.188 Online available at www.zenithresearch.org.in Email: [email protected] their family patterns. In the part fifth, the questions are asked to know the facts regarding to their socio-economic role. Here in Manipur there are sixteen districts. But , the present study have collected 1445 respondents from four different districts of Manipur viz. i) Imphal West, ii) Imphal East, iii) Thoubal, and iv) Bishnupur. Among them I collected 450 respondents from Imphal West; 400 from Imphal east; 275 from Thoubal; and 320 from Bishnupur district respectively. The data are represented by tabular form to get a „quick glance‟ about the information. These tables are in serial numbers according to need of information, and tables were given by computing their respective percentage. INTRODUCTION: Kinship: Man does not live alone in society. From birth till death he is surrounded by a number of people. Some of these people are his relatives, some are friends, and some are neighbors while all others are strangers and unknown to him. He is bound to all those people who are related to him either on the basis of blood or marriage. The relations based on blood or marriage may be closed or distant. The bond of blood or marriage which binds people together in group is called kinship. According to the Dictionary of Anthropology, kinship system includes socially recognized relationships based on supposed as well as actual genealogical ties. These relationships are the result of social interaction and recognized by society. TYPES OF KINSHIP IN MANIPUR SOCIETY: Affinal kinship (charou-morounabagi mari), and Consanguineous kinship (E-mari).Affinal kinship: The bond of marriage is called affinal kinship. When a person marries, he establishes relationship not only with the girl whom he marries but also a number of other people in the girl‟s family. Moreover, it is not only the person marrying who gets bound to the family members of the girl. Thus, a host of relations are created as soon as a marriage takes place. For example, after a person becomes not only a husband, but he also becomes brother-in-law (Ishen / Ibhai) and son-in-law (Mayanupa). Likewise a girl on marriage becomes not only a wife but also becomes sister-in-law (Iteima / Inamma / Inaonupi) and daughter-in-law (Imounupi) etc. Thus, marriage creates a host of relationships which are called affinal kin. Consanguineous kinship: The bond of blood is called consanguineous kinship. The consanguineous kin are related through blood whereas the affinal kin are related through A Monthly Double-Blind Peer Reviewed Refereed Open Access International Journal - Included in the International Serial Directories. Page | 2 ZENITH International Journal of Multidisciplinary Research ____________ISSN 2231-5780 Vol.11 (2) February (2021), Impact Factor: 7.188 Online available at www.zenithresearch.org.in Email: [email protected] marriage. The bond between parents and children and that between siblings is consanguineous kinship. The different categories of kinship only indicate the nearness or distance in their relationship. With some people we have direct relationship while with others we have indirect relationship, or distant relationship. More the indirect relationship the greater distance it has. From the point of view of nearness and distant, kinship may be divided under the following categories. Primary Kinship: This category of kinship includes all those relationships and categories of kinship that are direct. They are not based on any other individual such as husband or wife or their relations. This category of kinship does not mean any other person or individual. This type of kinship is of the first category and most important one. The relationship that exists between parents and their children between brothers and sisters and thus they come in this category. Secondary kinship: These relations that are based on some third person fall within this category. Relationship between the father and the son is called the relationship of primary category. Similarly, the relationship between father and the brother but the relationship between father‟s brother and the son is not of this category. It is the secondary category because the relationship exists through the medium of father. Similarly, the relationship between husband and wife is of primary category and relationship of husband with the wife‟s brother and that of the wife with husband‟s brother is of the secondary category. Tertiary category: This category of kinship includes the relationship of wife with those that have primary relationship with whom wife has secondary relationship. For example, the husband has primary relationship with his wife, but he has secondary relationship with his wife‟s brother. Relationship with son of the wife‟s brother it of this tertiary category. In this relationship, the relationship with the wife‟s brother is of the secondary category, the relationship of the husband with the wife‟s brothers or sisters‟ sons is of a tertiary category. Marriage is one of the universal social institutions established to control and regulate the life of mankind. It is closely associated with the institution of family. In fact both the institutions are complementary to each other. It is an institution with different implications in different cultures. Its purposes, functions and forms may differ from society to society but it is present everywhere as an institution. Westermarck in 'History of Human marriage' defines marriage as the more or less durable connection between male and female lasting beyond the mere act of propagation till after the birth of offspring. According to Malinowski marriage is a contract for the production and maintenance of children. A Monthly Double-Blind Peer Reviewed Refereed Open Access International Journal - Included in the International Serial Directories. Page | 3 ZENITH International Journal of Multidisciplinary Research ____________ISSN 2231-5780 Vol.11 (2) February (2021), Impact Factor: 7.188 Online available at www.zenithresearch.org.in Email: [email protected] Robert Lowie describes marriage as a relatively permanent bond between permissible mates. For Horton and Hunt marriage is the approved social pattern whereby two or more persons establish a family. Marriage is an institution which admits men and women to family life. It is a stable relationship in which a man and woman are socially permitted to have children implying the right to sexual relations. Lowie defined it as a “relatively permanent bond between permissible mates.” According to Lunberg, “Marriage consists of, “the rules and regulations which define the rights, duties and privileges of husband and wife.” Mazumdar, H. T., defined marriage, “as a socially sanctioned union of male and female. The vernacular name of these clans is Shalai. Each of these shalais consisted of a number of sub- group or sub-clans called Yumnak/Shagei. The number varying from one shalai to other shalai and Mangang or Royal clan has two hundred and fifty-six shageis. But, some shageis are merged to different clans/Shalai 13 to Luwang, 11 to Khuman, 19 to Angom, 11 to Moirang, 3 to khaba- nganba, 10 to Shalang-Leishangthem. Luwang clan has one hundred and five shageis. But, some shageis are merged to different clans/Shalai 2 to Mangang, 4 to Khuman, 6 to Angom, 7 to Moirang, 4 to khaba-nganba, 4 to Shalang-Leishangthem. Khuman clan has one hundred and seventy-six shageis. But, some shageis are merged to different clans/Shalai 7 to Mangang, 6 to Luwang, 16 to Angom, 15 to Moirang, 6 to khaba-nganba, 8 to Shalang-Leishangthem. Angom clan has ninety-six shageis.
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