Matriliny


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Related to Matriliny: matrilineage

Matriliny

 

the tracing of descent and inheritance through the maternal line. Matriliny was one of the most important characteristics of the period of the matrilineal clan system and served as the basic principle for the organization of people into the matrilineal clan as a socioeconomic unit of primitive society. Matriliny was the most stable institution of this period and survived for a long time after the decline of the clan as an economic community. With the emergence of the patriarchate, matriliny was superseded by patriliny; sometimes, however, the two continued to coexist even in early class societies in the form of inheritance through the maternal line of the power of high chiefs and certain kinds of property.

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References to the Khasi matriliny, the cock (significant in Khasi religion), the Khasi kinship systems, and the reverence paid to ancestors may be derived from the prayers.
Arunima, There Comes Papa: Colonialism and the Transformation of Matriliny in Kerala, Malabar c.
Finally, this study brings back the debates on matriliny and sexuality, and broadens our understanding of the gendered power relations in the family.
The life of individuals is defined by interactions with a wide range of people of one of two distinct classes of relationship, matriliny on the one hand and affinity and patrilaterality on the other.
As with matriliny elsewhere, for example, the Minangkabau (see Webs of Power: Women, Kin and Community in a Sumatran Village by Evelyn Blackwood.
a for discussions of matriliny and the status of women in the very different matrilineal societies in Tubetube and Lihir.
research at CNWS in Leiden, is concerned with gender, kinship and matriliny in Minangkabau from a female perspective.
After exploring theorisations about matriliny, it moves on to look at social, cultural and economic contexts, followed by several chapters that look at the personal stories, views, opinions, attitudes and experiences of women, with special reference to marital and sibling relations.
As such, the set of ideas and rights that make up Malay traditional matriliny is a crucial area to re-examine in a nation where women's modern lives, work, and roles are today both broadly defined and critiqued by the state and by Islamic religious authorities in an economy that has come uneasily to depend very much on their labour.
Stivens's questions about matriliny and the power and autonomy it is presumed to provide women are particularly compelling in the contexts of enormous change in the Negeri Sembilan setting she has observed and studied for nearly two decades.
Yet women's mobilizing force in matriliny cannot be assumed to be conferred and guaranteed by the sheer force of custom alone, for Stivens argues that much of the political power of women in adat perpatih in the past may have been a consequence of the fact that it was largely structured and remade by colonial authorities (in an earlier period of vast Malay social and economic change).
Turning to the much-altered contemporary period, Stivens argues that some of the idea and force of matriliny in Negeri Sembilan persists despite massive economic, social, and ideological change.