By Cai Hua
The Na of China, farmers within the Himalayan sector, stay with no the establishment of marriage. Na brothers and sisters reside jointly their complete lives, sharing loved ones obligations and elevating the women's teenagers. as the Na, like several cultures, limit incest, they perform a process of occasionally furtive, occasionally conspicuous evening encounters on the woman's domestic. The woman's partners--she usually has greater than one--bear no monetary accountability for her or her youngsters, and "fathers," except they resemble their childrens, stay unidentifiable.This lucid ethnographic research indicates how a society can functionality with out husbands or fathers. It sheds gentle on marriage and kinship, in addition to on the location of ladies, the mandatory stipulations for the purchase of id, and the impression of a communist country on a society that it considers backward.
Read Online or Download A society without fathers or husbands: the Na of China PDF
Similar marriage & family books
This document is anxious with reviewing psychosocial options in examine on the topic of humanitarian paintings, with specific emphasis on study regarding young ones stricken by lengthy violence and armed clash.
The Na of China, farmers within the Himalayan zone, dwell with no the establishment of marriage. Na brothers and sisters reside jointly their whole lives, sharing loved ones duties and elevating the women's young ones. as the Na, like several cultures, limit incest, they perform a approach of occasionally furtive, occasionally conspicuous evening encounters on the woman's domestic.
Norway, Sweden, and Denmark are domestic to greater than 90,000 transnational adoptees of Scandinavian mom and dad raised in a predominantly white setting. This ethnography presents a special point of view on how those transracial adoptees conceptualize and build their feel of id alongside the intersection of ethnicity, kin, and nationwide strains.
Round three hundred A. D. ecu styles of marriage and kinship have been became on their head. What had formerly been the norm - marriage to shut kinfolk - turned the hot taboo. an identical utilized to adoption, the duty of a guy to marry his brother's widow and several important practices. With those adjustments Christian Europe broke greatly from its personal earlier and proven practices which diverged markedly from these of the center East, North Africa and Asia.
- Birthing a Mother: The Surrogate Body and the Pregnant Self
- Financially Ever After: The Couples' Guide to Managing Money
- The Unfinished Revolution: How a New Generation is Reshaping Family, Work, and Gender in America
- Mit mehr Selbst zum stabilen ICH!: Resilienz als Basis der Persönlichkeitsbildung
- Studies in the Psychology of Sex. Volume 2
- Harlem Supers: The Social Life of a Community in Transition
Extra info for A society without fathers or husbands: the Na of China
Those sent by their ascendants to the zhifu because of dis obedience. 5. Descendants from other ethnic groups who went to Yong ning and, unable to find other employment, worked in the zhifu's home as servants in order to survive. 6. Those who, unable to pay a debt, were brought to work in the home of their creditor or of the zhifu. For example: (a) The Shadga lienee from the village of Ago was indebted to a lienee from Dzebo. Because it was unable to pay off the debt, Samu, one of the daughters, was taken away as a serf.
If cohabitation took place in a virilocal residence, which was always the case, the rule was also male-lineal. pi stratum, regardless of their 50 S O C I A L S T R A T I F I C A T I O N U N T I L 1 9 5 6 mother's status. In cases of the visit, the children always inherited their mother's status, no matter what the stratum of her visitors. Other combinations that could be logically surmised did not exist in practice for the men and women of the si'pi stratum. This can be explained by the simple fact that si'pi lianees always con trolled the modality of sexual life practiced by their members, with the result that their descendants did not become dzeka or we.
The people of Yongning keep an eye on strangers, especially researchers. Each time someone comes to the area to gather in formation about their customs, the villagers immediately inform those in charge. My first trip there was no exception. " He added: "The people here have already vowed that if they ever set foot in Yongning again, they will kill them. " I tried to explain that the theory that had guided those first researchers was called evolutionism and that my point of view was entirely differ ent, that previous researchers had not understood the Na tradi tions, and this was only another reason to undertake a new study, in order to make the truth known.
A society without fathers or husbands: the Na of China by Cai Hua