The persistence of patrilocality in India

Jillian Tauro

SYBA

Marriage to a woman is prosperity, aspiration and hope. That certainly is the idea propagated via years of tradition, cultural practices and internalised values in our country. From the moment a daughter is born, her parents' ultimate sacrifice is seen as Kanyadaan, the act of giving away your daughter to her husband. The Indian way of life is established with respect to a patrilocal or virilocal residency system. While this kinship system might be seemingly harmless, its repercussions are long-term, deep-rooted and far more fatal than imaginable. In India, certain marital issues have received a lot of attention. Aspects including the legal age of marriage, the right to divorce and support, and the protection and custody of children have occasionally been up for discussion, however, are rarely subjected to that change or questioning. Few studies have focused on some important aspects of marriage that further the disparity between men and women.A glaring example of this is patrilocality. Following marriage, it commands the wife to reside permanently in their husband's household. This is the kinship norm in the country. As expected, it has multiple implications on society, namely, sex ratios, gender equality, inheritance for women and a lot more. Some argue that patrilocality is the root of gender disparity in the country. This article will delve into patrilocality, its roots, complementary concepts and recent trends with respect to kinship norms of residency. 

Patrilocality and Men

Sons contribute to the family's wealth and financial stability in patrilocal societies. Additionally, they are in charge of taking care of the parent's financial needs and their care as they age. Even if their married daughter is financially independent, her parents refuse to take any financial assistance from her. The main purpose of raising girls is to marry them off and send them to their husbands' homes, frequently in exchange for a sizable dowry. More often than not, however, the responsibility of caretaking of a husband's parents falls upon the daughter-in-law. This is in complete contradiction to the public portrayal of sons being the immediate providers of their families. This promotes a male preference and heightens rates of female infanticide in the country. Patrilineality is another norm in kinship systems where an individual's family membership is derived from and is recorded through their father's lineage. A fatal combination of these two norms, patrilocality and patrilineality tends to create a path for a child solely based on gender far before their lives even truly begin. 

The History of Patrilocality

The collectivistic culture of India encourages interdependence and social solidarity. The patrilocal, conventional Indian joint family also adheres to these collectivist and codependent characteristics. As previously established, the patrilocal system of living is a direct result of patrilineality. 

Kanyadaan

The Kanyadaan ceremony follows the Varmala ceremony. A symbolic marriage ceremony for the bride's parents and the pair is known as ‘Kanyadaan’, which means "giving away the bride" in Sanskrit. The father of the bride asks the groom to accept his daughter as an equal partner by taking her right hand and placing it in his. This ceremony denotes the bride's father's acceptance as well as his formal consent to have his daughter wed. 

The bride represents the goddess Laxmi in her various manifestations, and the groom represents Lord Narayana. While everyone watches, the parents are helping the two 'Gods' get married. Before continuing with the event, the parents of the bride must give their approval through the Hindu wedding process. It is stated that in order for the bride to receive tremendous success and good fortune for her future, the father of the bride must give away his most prized possession—his daughter.

Wikipedia

Recent Trends of Nuclear Families

Nuclear families are increasing in number in India. In India, nuclear (1-4 member) homes account for close to 50% of all households. In 2022, 50% of India's 318 million households—or of all households—will be nuclear, up from 37% in 2008. Nearly 69% of homes in the southern region are nuclear (up from 50% in 2008). Nuclear families made up 38% and 45% of households in the northern and eastern areas, respectively, in 2022. 49% of people live in the west. (Ambwani, 2023)

The subcontinent as a whole, including India, is exceptional in that it supports both nuclear and blended families. In India, it's typical for multiple generations to live together in a joint family. Joint homes were common until recently, but migration and urbanisation are quickly altering family forms. Nuclear families are becoming more prevalent as joint families break up, affecting the relative status of women within the family as well as their access to social security and elderly care.

Women in nuclear families have more economic and social independence and more opportunity for growth, employment, etc. The level of decision-making autonomy for women in wealthier joint homes is higher, but they have less freedom to move around outside the home. Contrarily, women in joint homes with lower incomes had more flexibility to move around outside the home but less control over decisions made within the household. Empowering women is universally recognised as being crucial to the growth of society and the economy. Nuclear family structures support that, which is advantageous not only because it improves the socioeconomic outcomes for children but also because it is desirable in and of itself.

Importance of Policy

Policies that accentuate the advantages enjoyed by women who live in joint families may be more effective in boosting women's employment, ownership of financial assets, healthcare-seeking practices, engagement in local politics, and other areas. Additionally, it has been observed that women's freedom to seek healthcare and to visit health centres for their children and more importantly themselves, is severely restricted for lower caste women and women in north Indian states. This finding can be used to inform the development of health programmes for lower caste and north Indian women to increase their healthcare-seeking behaviours in an effort to cut maternity and infant mortality, enhance health and nutrition, and prevent sickness. Most current policies aim to provide women more autonomy in comparison to men, particularly their spouses. This study suggests that there are additional agents at work in mixed-family structures. Additionally, not all women in mixed family configurations enjoy the same degree of independence. 

Conclusion 

As a nation, we have a long way to go in terms of establishing equality. As seen in this research article, patrilocality, patrilineality and the patriarchy in general plays a pivotal role in the degree and rate of change that can be brought about. However, it is essential to note that contemporary India is witnessing a shift in these norms, with increasing emphasis on gender equality and individual autonomy. Dismantling this unnecessary norm can pave the way for more independence and opportunity for women.

References

Sen, S. (n.d.). Patrilocality is The Root of Gender Discrimination. Rights of Equality. Retrieved September 23, 2023, from https://www.rightsofequality.com/patrilocality-roots-of-gender-discrimination/

Understanding Family Structure and Women's Empowerment. (2016, November 24). ISBInsight. Retrieved September 23, 2023, from https://isbinsight.isb.edu/understanding-family-structure-and-womens-empowerment-2/