Goode, William J. p.19, 45 Naboth M. J. Ngulube, Some Aspects of Growing Up in Zambia. Depending on the region and the people, these. First, there is the local unit of matrilocal marriage .. consisting of a man, his wife, his married daughters and their husbands and children,34 Second, the matrilineal descent group which consists of maternal relatives and ancestors traced back to several generations. For example, when a man dies among the Baganda, his power over the property ends. 8 It brings poverty to the family involved as sometimes it takes the bread winner 9 At times it brings misunderstanding in the community when the cause of death is blamed on someone or some people. These relationships which are described in this way are rituals of respect between a son-in-law and his mother-in-law, a daughter-in-law and her father-in-law. Birth and naming 2. Lecture: Nexus kinship and blood has a taste if age-old ideologies. Kinship System in African Communities. Other significant strengths are that the traditional African family increased group cohesion in an otherwise harsh physical and social environment. - They preside over important occasions such as initiation, planting and marriage. (Manchester: Manchester University Press, 1956, 1966, 1971). They act as counselors and guide the people on all issues of life. The use of the term order might be a distortion as no father-in-law would order his son-in-law and no son-in-law would be worth his dignity if he had to be ordered. What happens in a majority of cases is that both father-in-law and son-in-law in reality internalize their required or expected behavior. Elders are respected [32777] [42770]. Therefore, they try to restrict the kinship ties. - The hair of the mother and the child is shaved. - Prayers are also offered to God for protection. 4 It disrupts normal human activities. In some communities the choice is made by the parents. 6) There is problem of correct dosage of traditional medicine. iii. Marriage is no longer a must and many people decide not to marry. Changing attitudes towards initiation rites Since the introduction of Christianity and western culture peoples attitude towards initiation rites have changed. Lastly, this author will argue that the Eurocentric nature of the descriptions and characterization of the traditional African family patterns by earlier scholars has tended to distort and obscure many of the strengths of the African traditional family. 6. She organizes the disposal of the placenta (after birth). In some communities girls are given to kings or chiefs as gifts. It could also help in paying of the dowry. It shows an act of bravery and hardship one I s to meet in life. Edited by Arthur Phillips, (London: Oxford University Press, 1953), 24 Audrey I. Richards, Bemba Marriage and Present Economic Conditions, The Rhodes-Livingstone Papers, (Manchester: Manchester University Press, 1969). But this is not an independent nuclear family unit. 3. For example, all weapons and iron implements are removed from the house of an expectant mother. The Baganda use classificatory system of kinship terminology which seems common to virtually all the Bantu peoples of Central and Southern Africa. - Marriage enables one to assume leadership rules an unmarried person would not be chosen a leader. 7. A community has distinct beliefs, customs and cultural practices. In some communities as soon as a woman realizes she is expecting, she and the husband completely stops having sexual intercourse until after birth. Most of the time they suffer from old age diseases. 2003). v. They are taught secrets of the society. Among the Akamba and the Agikuyu. Piercing of the ear. They are not supposed to take part in heavy duties or carry heavy loads. - There are cases of destruction of land and environment through dumping of wastes. 5. In fact cases where the father-in-law has to issue orders are perhaps such a minority that it is ironical that they are used to characterize the whole social interaction. Prophets or priests also have political role e.g. Property could be owned by community, individuals or families. vii. iii. There are societies where prayers are made to the mother and the child. They lead people to communal prayer in time of crisis. Middlesex: Penguin Books Ltd., 1971. - Life is also seen as communal. It must be emphasized, however, that these were traditional patterns as far back as late 1800s up to as late as 1960s. There is a lot of secrecy surrounding the knowledge of herbs. People who are directly related to each other are known as primary kin. vii. Stern norms/ values which promote individualism. - The practices vary from one community to another. 3. Many people have migrated to towns where people come from different backgrounds. These constitute the core of the Bemba traditional African family around which the social organization of the traditional society revolves. - Children born out of marriage also provide security to the homes. A woman inherits her maternal grandmother or sisters. This can begin as early as childhood or before the children are born. D. at Michigan State University in Sociology in 1987. - There are traditional midwives who help in delivery. iii. Challenges facing herbalists 1. These Anglo-Saxon or Eurocentric descriptions do not help in the fair and accurate perception of the traditional African family. So the relationship is often based on mutual expectations and is more beneficial for both parties than confrontational and fraught with issuing of orders. Schapera, Isaac., Married Life in an African Tribe. - In some communities e.g. Factors contributing to harmony and mutual responsibility in African communities. This chapter will briefly explore traditional African family patterns describing the patrilineal and matrilineal families. Marriage: Has been individualized and is no longer a communal affair. In fact a woman was part of the property of the man. However dowry payment has been hindered by several factors today e.g. During initiation the initiates are given special instructions that prepare them for future life. Lucy P. Mair, African Marriage and Social Change, in Survey of African Marriage and Family Life. These three types of kinship are: Consanguineal: This kinship is based on bloodor birth: the relationship between parents and children as well as siblings, says the Sociology Group. Chondoka, Yizenge A., Traditional Marriages in Zambia: A Study in Cultural History, Ndola, Mission Press, 1988. The mother may hug or caress the child and comfort it when hurt or in distress. Meanwhile the man and her married sister do not live in one locality, as they must maintain their marriages. They include: i. This manuscript was written for a book, which was never published, which was to be edited by Dr. Elizabeth Brooks who was a lecturer at the University of Zambia. 4. Download Now. - Kinship system provides the peaceful ways of settling disputes in a community as all are treated as brothers and sisters. Rules and Regulations: People in the community are governed by rules and regulations, which are strictly followed. Dowry seals marriage, before dowry is paid marriage is considered as incomplete. This is meant to send it clean into the world of the living dead. Importance of kinship ties to TAS Mitchell, J. This again is true among other Zambian tribes like the Bisa, Lamba, Lala, Chewa, Kaonde, Luba, and others. It shapes such daily experiences as how and where individuals live, how they interact with the people around them, and even, in some cases, whom they marry. DEATH Death is the last rite in ones life and unlike other rites like initiation, naming. Land ownership: The ancestral land is communally owned and nobody is allowed to sell it. New York: J.B. Lippincott Company, 1961. 1 Lucy P. Mair, African Marriage and Social Change, in Survey of African Marriage and Family Life, Edited by Arthur Phillips, (London: Oxford University Press, 1953) pp.1 177. They also lead the community in offering sacrifices to God. 3. Explaining these changes would require a different chapter. bribery, robbery and stealing. iii. It is also a sign of acceptance of the children into the new family. But rather the matrilocal extended family comprised of a man and his wife, their married daughters, son-in-laws, and their children. vi. Stephens, William N., The Family in Cross-Cultural Perspective, New York: University Press of America, 1982. Still, traditional families such as those in Family Ties and The Cosby Show dominated the ratings. A clan is made up of a family who either are related by blood and marriage. 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If there is agreement, this marks the beginning of courtship period. The kin group is also a source of emotional and spiritual belonging. 2. 6. Information on traditional marriage customs among both patrilineal and matrilineal peoples of Zambia is available in Yizenge A. Chondoka, Traditional Marriages in Zambia: A Study in Cultural History, (Ndola: Mission Press, 1988). Courage is usually praised. Economy e.g. A Bemba belongs to his mothers clan (umukoa), a group of relatives more or less distantly connected, who reckon descent from real or fictitious common ancestries, use a common totem name, and a series of praise titles, recite a common legend of origin and accept certain joint obligations.30. 5. Reconnecting with a genetic tie Genetic resource and testing connected a person to their blood. There are three main types of kinship: lineal, collateral, and affinal. Christianity: Christianity has weakened African Kinship ties by introducing new ties by the Christian family. h. Among the Luos animals are driven over the graveside, people run in the homestead with spears. ix. 9. Majority of women today give birth in hospitals. - The naming of the child takes place some days after birth. iii. a. In male-speaking terms, fathers sisters daughters (cross-cousins) are called cousins. 2. Diviners and mediums iii. 6. - Generosity. They do not have good food or accommodation. 4. The traditional healers are still important today especially to those who had let down by medicine prescribed by doctors. Meanwhile, the husband works under his father-in-laws orders with other young son-in-laws.26 A matrilocal family of this kind forms the nucleus of a village community (umushi) which other relatives of the head of the family afterwards join.27, Polygamy or polygyny, which is a distinguishing feature in many traditional African families especially is patrilineal and patriarchal societies, is uncommon among the matrilineal Bemba. v. Polygamy is encouraged for sexual satisfaction for men. There is wailing in the house to show how the fellow was dear to them. b) Explain the purpose of bride wealth in the traditional African community. 8. - Presents are given to the baby and mother as a sign of good will. Western Culture: Has provided the spirit of individualization. They are free most of them and can get time for the younger generation. The written descriptions and therefore perceptions of the traditional African family were also a victim of the European colonial cultural bias and Christian values. Indeed, such authors as Chondoka have recently found little accuracy or justification in calling this custom purchasing or buying of a wife. iii. Today initiation is not done at particular stage in life. In western European societies Jack Goode finds that world revolution has contributed for the transformation of . society irrespective of their origins, background, class, ethnicity, race, gender and other markers of identity. There has been a lot of interference from Christian religious beliefs. The size of the clan could differ from one to the other. Second Edition, London: Cambridge University Press, 1984, Ch. - It is against Christian teaching on circumcision because God instructed Abraham to circumcise male descendants - It lowers the dignity of the individual (dehumanizing) - One can contract dangerous diseases such as HIV and AIDS. 6. Prayers are offered also during time of calamities. Before initiation one is not fully considered belonging to the community. The land belonged to the whole community. 12 Stuart Queen, Robert W. Havenstein, and John B. Adams, The Polygynous Baganda Family, in The Family in Various Cultures. The Baganda people of Uganda provide the best illustration.7. Kinship is the relationship, including social relationship, that exists between two or more individuals, and kinship has a major influence on political, and economic systems in many different regions from around the world. - Marriage ensures that children are not born outside wedlock. Rituals associated with death vary from one community to another. Second Edition, London: The Macmillan Press, Ltd., 1974. Christianity and Islam were able to absorb many African religions because of each religion believed in a single supreme being that was the creator and ruler of the universe. It starts at birth and continues through to death. iv. These carried with them all the heavy social obligations demanded of a mother or father, daughter or son. However, both the organization of the family unit, marriage, decent systems and the structure of kinship relations vary from society to society and through time (Ingiabuna et al. This shows concern that they have for the child. - Hardworking. Power and authority in matrilineal societies ultimately lies in the woman and her brother. 4. Lobola is widely used among the Bantu peoples of Central and Southern Africa.39, Avoidance, segregated relationships, lack of love and tenderness in traditional African marriages and the family has been a common theme among European scholars. Everybody is a part of the other. 1. Changes that have affected land ownership - Today its a requirement by the government that one must possess a land title deed. Mair, Lucy P., African Marriage and Social Change, in Survey of African Marriage and Family Life. People like politicians and students consult medicine men to succeed in the careers. Factors that have affected Kinship system 1. And this, together with neolocality, makes it nearly impossible to use kinship in structuring our social order.
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