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

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

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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

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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.

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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 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 or Royal has two hundred and fifty-six shageis. But, some shageis are merged to different clans/Shalai 13 to , 11 to Khuman, 19 to , 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. But, some shageis are merged to different clans/Shalai 1 to Khuman, 7 to Moirang, 3 to khaba-nganba, 3 to Shalang-Leishangthem. Moirang clan has one hundred. But, some shageis are merged to different clans/Shalai 1 to Mangang, 3 to Khuman, 1 to Angom, 3 to khaba-nganba. Khaba-Nganba clan has forty-two shageis. But, some shageis are merged to different clans/Shalai 7 to Luwang, 2 to Khuman, 2 to Angom, 1 to Moirang, 5 to Shalang- Leishangthem. Shalang-Leishangthem clan has sixty-two shageis. But, some shageis are merged to different clans/Shalai 4 to Khuman, 10 to Angom, 2 to Moirang, 3 to khaba-nganba. The Meiteis are exogamous as regarded the clans or shalais and sub-clans/shageis/yumnaks into which they were divided. Family is the basic unit of a society. In Manipur, father is the head of the family, and this being so, it is a patriarchal society. Properties are inherited through the father‟s line and the children followed the father‟s lineage.

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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]

Monogamy is common amongst Meitei community in Manipur and socially accepted. But, there is no social sanction for polyandry. Love marriage/ Aloft marriage to arrange marriage are commonly practice in Manipur. Among Meiteis community of Manipur Joint family system is prevalent, but it was temporary in nature. Nuclear family came into existence initiated by the married couples. Those families of Meitei community belong to different social strata. Almost all the families are residents of Manipur, but some are of a migrant mobile population. The status and standard of living is comparatively high to other communities in Manipur. The Meiteis are divided into seven exogamous clans, viz., Mangang, Luwang, Khuman Angom, Moirang, Khaba-Nganba and Shalang-Leishangthem.

INTRODUCTION TO RESPONDENTS: Human resources play a vital role in the socio-economic sub-system in Manipur's society. So, they maintain a reciprocal relationship between their different roles, to bring a developed economy in Manipur society. Meitei community in Manipur belongs to different social strata. Almost all the respondents are resident of Manipur but some belong to a migrant mobile population. Their standard of living is comparatively high in comparison to other communities of Manipur. Distribution of respondents according to their age is done in table no.1.1. By analyzing this data we observe family members from 25 years to 65years as the mean range of age. An observation from this table reveals that the maximum numbers of respondent families are in the age group of 36 – 40 years whose percentage is 41.18 %; 25 – 30 years constitutes 11.76 %; 31 - 35 years 23.54 %; 41 - 45 years 11.76 %; 46 – 50 years 5.83 % and 51 - 65 years 5.83 %. of total number of respondents respectively. Distribution of respondents according to their Sex is shown in table no. 1.2. By analyzing this data we observe family members come form both the sex. Maximum no. of respondents is male i.e. 70.59 %; and female carry 29.41 %. And 80 % the respondents are married. India being a secular country there is freedom of religion. This practice also prevails in Manipur where people of different faiths co-operate with one another for mutual benefit in the public and business sphere. The tabulation of data on the basis of religion is done in table no. 1.3. The

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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] maximum number of respondents is of the Hindu religion constituting 70.59 %, followed by the Sanamahi or Meiteism with 17.65 %, and Christian 11.76 %. Distribution of respondents according to their occupation is analyzed in table no.1.4. The majority of families originally derive from an agricultural & farming community i.e. 64.71%.Those come from traditional business families are only 11.76 %; and whereas Govt. Employee are 23.53 %. The distribution of respondents according to clans is done in table no. 1.5.By analyzing this data we observe that the number of respondents belong to the Mangang clan approximating to 17.65%. And Luwang constitutes 11.76; Khuman 17.65 %; Angom constitutes 17.65 %; Moirang 17.65 %; Khaba-Nganba constitutes 11.76; Shalang-Leishangthem 5.88 %; respectively. The distribution of respondents according to their monthly income is done in table no.1.6 By analyzing this data, it reveals that the maximum no. of respondents has their monthly income in the range of Rs. Up-to - 3000 i.e. 29.41 % of total number of respondents. And, 3001 - 4500 is 17.65 %; 4501 – 6000 is 23.53 %; and 6001 - Above 29.41 % of total no. of respondents respectively. The distribution of respondents according to their size of the family is done in table no. 1.7 By analyzing this data we see that the maximum number of respondents has their family size in the range of 4 – 6 members i.e. 58.82 %; and 1 – 3 members 29.41 %; 7 – 9 members 11.77 % of total no. of respondents respectively. Table No.1.1 Distribution of Respondents According to their Age.

Sl.No Age No. of Respondents Percentage (%) 1. 25 – 30 170 11.76 2. 31 - 35 340 23.54 3. 36 - 40 595 41.18 4. 41 - 45 170 11.76 5. 46 - 50 85 5.83 6. 51 – 65 85 5.83 Total 1445 100.00

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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]

Table No.1.2 Distribution of Respondents According to their Sex.

Sl.No Sex No. of Respondents Percentage(%) 1. Male 1020 70.59 2. Female 425 29.41 Total 1445 100.00

Table No.1.3 Distribution of Respondents According to their religion.

Sl.No Religion No. of Respondents Percentage(%) 1. Hindu 1020 70.59 2. Christian 170 11.76 3. Sanamahi/Meiteism 255 17.65 Total 1445 100.00

Table No.1.4 Distribution of Respondents According to their Occupation. Sl.No Occupation No. of Percentage(%) Respondents 1. Agriculture& Farming community 935 64.71 2. Government Employee 340 23.53 3. Business 170 11.76 Total 1445 100.00

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Table No.1.5 Distribution of Respondents According to their Clan. Sl.No Clan No. of Percentage(%) Respondents 1. Mangang 225 17.65 2. Luwang 170 11.76 3. Khuman 225 17.65 4. Angom 225 17.65 5. Moirang 225 17.65 6. Khaba-Nganba 170 11.76 7. Shalang-Leishangthem 85 5.88 Total 1445 100.00 Table No.1.6 Distribution of Respondents According to their Monthly Income. Sl.No Monthly Income (Rs.) No. of Respondents Percentage(%) 1. Up-to - 3000 425 29.41 2. 3001 - 4500 225 17.65 3. 4501 – 6000 340 23.53 4. 6001 – Above 425 29.41 Total 1445 100.00 Table No.1.7 Distribution of Respondents According to their Size of the Family. Sl.No Size of the Family No. of Respondents Percentage(%) 1. 1 - 3 425 29.41 2. 4 - 6 850 58.82 3. 7 - 9 170 11.77 Total 1445 100.00

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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]

HISTORICAL BACKGROUND OF THE KINSHIP, MARRIAGE, AND FAMILY PATTERNS OF MEITEI COMMUNITY IN MANIPUR: In order to know a society properly, it is necessary to follow and understand the kinship system in it. 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 nothing but blood relationship. This relationship has been there in existence since the beginning of the society. 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: (i) 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. (ii) Consanguineous kinship: The bond of blood is called consanguineous kinship (E-mari). The consanguineous kin are related through blood whereas the affinal kin are related through marriage. The bond between parents and children and that between siblings is consanguineous kinship.

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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. Edward Westernmark defined 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.” Ernest R. Groves defined it as “a public confession and legal registration of an adventure in the following.” Lowie defined it as a “relatively permanent bond between permissible mates.”

SUGGESTIONS AND RECOMMENDATIONS: The respondents also feel that the facilities available in every district and their standard of living should be increase according to meet the present day changing scenario. By knowing to their socio-economic roles in Manipur society that they get full respect from the society. The following are the some important suggestions for a better society in the near future: i) To increase mental adjustment between partners and their family members for a better socio-economic development in the near future, ii) To bring a politically committed social system in the society that make every individual a responsible person for equally distributed society, and iii) To bring a health seeking environment for socio-economic development in the society so that health is wealth. CONCLUSIONS: In the present study analyze historical Background of the kinship, marriage and family patterns of Meitei community, and Modern family and marriage of Manipur has been discussed. Before coming to any conclusion it is worthwhile to check the deft aspects of our problems so that we conclude the correct result. The present study discussion was completely on Meitei community in Manipur. This community to different religions, clans, shageis and classes and both male and female as well. Family, kinship, and marriage are a universal phenomenon, the foundation of a society. It is greatly influences by the state which regulates and control it to a large extend. Perhaps the control of state over family is more stringed than over any other association or partnership. Even marriage fixes a minimum age of marriage and prescribes the number of times an individual can

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marry. The violation of marriage rules is considered a criminal offence. The primary function of the family is procreating and rearing children whose welfare, being the welfare of the race, is of primary concern to the state. Since children are to be developed into good citizens, the state can not leave this matter entirely to the personal will of the individuals who compose the family. Early child marriage was unknown in Manipur Society. In arranged marriage, as a rule, the young couple were allowed to see and approved of each other. When the parents approve of a marriage, the heads of families arranged matters, presents were sent by the young man‟s parents to the house of the girl; no return presents were made at this stage. Many presents were not given. Food, fish, fruits, etc., constituted the gifts sent, which had to be presented three times before the arrangement was considered concluded. But, the maximum no. of marriage in Meitei community is performed by love marriage / aloft marriage i.e. 90 %. After marriage there was no rule as to living with the parents or otherwise.

REFERENCES: Young, P.V, Scientific Social Survey and Research, Printice Hall of India (P) Ltd. New Delhi, 1982. Goode, W. J. and P.F. Hatt, Method of Social Research, Mc. Graw Book Company, New Delhi, 1952. Brown,R,Annual Report of the Manipur Political Agency, 1868 - 69 Culcutta, 1870. Brown.R.-Statitical Account of Manipur, Culcutta, 1874. Directorate of Economics & Statistics, Govt. of Manipur: Statistical Abstract of Manipur 2004 Dun.Capt.E.W., Gazetteer of Manipur, Calcutta, Office of the Superintendent of Govt. Printing, 1886. Harvey.G.E.-An Outline History of Burma Hodson,T.C.-Manipur and Its Tribes, Journal of the Society of Arts,Vol.LIII,No.2733, London,1905 Hodson,T.C.-The Meiteis, London,1908 Lundberg - Sociology Ogburn & Nimkoff - A Handbook of Sociology

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Singh,R.P., - Geography of Manipur, New Delhi National Book Trust, India, 1982 Singh,W.Yumjao, An Early History of Manipur Imphal, W.Lamani Singh and Brothers, 1966 Singh.R.K.Jalajit,A short history of Manipur, Imphal O,K, Book Store, 1965 Vidya Bhushan & Sachdeva, An Introduction to Sociology, ,Kitab Mahal,Allahbad, 1987 Ruddar Datt & K.P.M.Sundharam - Indian Economy Manihar N.& Irabot N. – Shagei Shalai Apoklon, published by Leihou Nunghou Shangland, Imphal, Manipur, 2000.

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