Patrilocality and Child Sex Ratios in India

In multi-level and multi-layered foundations of gendered approaches for understanding the kinship system, son preferences, and male-skewed child sex ratios in India; patriarchy, and patrilineality have received greater attention than patrilocality. To fill this gap, in this study, we construct a measure of patrilocality and examine its association with skewed child sex ratios. We hypothesize that households practice sex selection and daughter discrimination because of patrilocal norms that dictate the later life co-residence between parents and sons. Our findings reveal that the child sex ratio, the sex ratio at birth, and the sex ratio at last birth are positively correlated with the patrilocality rates across states and districts of India. The relationship holds across the multiple robustness checks. Findings, although not surprising, emerge from the robust empirical analyses at a time when child sex ratios continue to worsen in India, notwithstanding the country’s socio-economic progress. We conclude that in the absence of strong social security measures and lack of preference for old-age homes amidst the accepted practice of patrilocality coupled with increasing lower fertility norms, the dependency on sons will continue and further lead to the continuation of sex selection in India.

An ethnic ethnographic review: The kinship system of the Dayak Ribun tribe in West Kalimantan

This research aims to explore the kinship system of the Dayak Ribun tribe in West Kalimantan. It uses the kinship system tree to visualize the relationship roots. This effort is also based on the refinement of the tree that has existed in the past. Moreover, the method used is an ethnographic approach, where data collection is carried out explicitly using observation, in-depth interviews, and live-in. Ethnic ethnography is gathering a variety of information from its source. According to the results, the kinship system in the Dayak Ribun community is bilateral, that is, relations through two family lineages, both sides of the mother or wife and father or husband. The principle of heredity is bilateral, where the responsibilities of husband and wife are the same in the family, both in children's education and in controlling the family economy. The marriage of a family member who is still a descendant from both the father and the mother is strictly prohibited, which is only allowed to marry between cousins ​​three times. In the distribution of inheritance, there is no difference between sons and daughters. Still, there are differences in some instances, especially for those who remain with their parents. They will get a higher share because they are responsible for their parents' old age until they die.

THE THIRD SPACE AND THE ROLE OF BUNDO KANDUANG IN RUMAH GADANG

Minangkabau is a tribe in West Sumatra with a matrilineal kinship system, which draws lineage based on the mother's ethnicity. Therefore, women are the main characters in the tribe. Minangkabau women who are married, wise, and elder are called Bundo Kanduang, who have duties and obligations to carry out. Given the importance of the role of Bundo Kanduang, it is necessary to know how the role of Bundo Kanduang can be carried out in the Rumah Gadang, both physically/real and non-physical/imaginary. The research method used is an ethnographic method with a qualitative analysis approach using the theory of the third space from Edward Soja. Based on the analysis, it was found that the activities of Bundo Kanduang in carrying out its role have been facilitated in the Rumah Gadang, both physically and non-physically, even beyond what is known as third space.

Introduction to the Mongolian Kinship Terminology in Inner Mongolia On the Example of Qarčin-Tümed Dialect

Kinship terminology is a reflection of the kinship system in the language. Kinship is produced through marriage and family relationships. Terminology that refers to such kinship has gradually been refined over time. Due to historical developments and influences, Mongolian kinship terminology has increased and became more specific from the 13th century until today. Loanwords are an inevitable result of contacts with different languages and Mongolian kinship terminology has been influenced by this process as well. Mongolian dialects in Inner Mongolia were influenced by Chinese and are observable in kinship terminology. This does not apply to Mongolia and Russia (where the Kalmyks and Buryats live). This article will address three aspects. Firstly, the Mongolian kinship system will be briefly introduced. Secondly, the differences in kinship terminology between Middle Mongolian and contemporary Mongolian will be shown. Thirdly, kinship terminology of one of the Inner Mongolian dialects will be introduced.

The Jambur Karo Building View from The Lens of Disability Concerning Local Action Plan for Persons with Disabilities

Jambur is a public meeting building in the Karo Batak tribe, or just called Karo, which has a robust kinship system and can see it from the architecture of the traditional building. Even in realizing the building by using the community's approach, it becomes an empowering process for all procedures. We see that deliberation for consensus is not something impossible which is not just lip service. The principles of genuine and open democracy took place, but that only happened in the past, maybe. Because it turns out that we build no longer with the heart and character but with an approach that is often consumptive and hedonistic, this has become a very extreme and blind problem. We see it in terms of personal character development and Karo community both in Jakarta, Medan, including cities in Tanah Karo such as Kaban-Jahe and Berastagi, and others. Is there any concern or equity for vulnerable or marginalized communities in the design and planning process? Let us build it together. Nothing is impossible. Can the regional action plan be developed regarding the accessibility of physical buildings such as jambur or public meeting buildings? Can it be implemented? Furthermore, is it compatible with the National Action Plan for Persons with Disabilities? So that everything can be well coordinated.

UTANG PIUTANG SETELAH TERJADINYA PERCERAIAN

ABSTRAK Perkawinan adalah ikatan sebagai suami istri dengan tujuan membentuk keluarga yang bahagia dan kekal. Sayangnya, ikatan tersebut kerap berujung pada perceraian. Tanggung jawab suami dan istri terhadap utang piutang bersama setelah terjadinya perceraian dibedakan menjadi dua, yaitu utang pribadi dan utang persatuan. Berkaitan dengan hal tersebut, perlu dilaksanakan penyuluhan untuk memberikan pemahaman dan pendidikan bagi masyarakat yang akan melakukan perceraian terutama dalam masalah hukum yuridis utang piutang. Lokasi kegiatan adalah di kecamatan Sekarbele, Kota Mataram. Metode yang dipergunakan dalam kegiatan ini adalah ceramah dan tanya jawab. Dari hasil diskusi, diketahui bahwa Masyarakat Kecamatan Sekarbela belum mengerti dengan masalah tersebut karena belum pernah adanya sosialisasi dari pemerintah terkait. Umumnya, apabila terjadi perceraian, pihak perempuan tidak terlalu memikirkan hak – hak mereka. Begitu ada putusan perceraian, mereka pulang ke rumah orang tuanya dengan membawa apa yang bisa mereka bawa (pakaian dan perabot rumah tangga). Hal ini disebabkan karena masyarakatnya masih sangat sederhana kehidupannya. Disamping itu, pengaruh sistem kekerabatan patrilinial turut berperan dalam permasalahan ini. Jika pihak perempuannya yang menyebabkan terjadinya utang, maka keluarga pihak laki-laki (suaminya) yang menanggung utang tersebut dengan menceraikan istrinya (dengan kesepakatan), sebaliknya kalau yang membuat utang suami jelas itu adalah tanggung jawab sang suami. Kata Kunci: utang; piutang; perceraian ABSTRACTMarriage is a bond between husband and wife to form a happy and eternal family. Unfortunately, these bonds often lead to divorce. The responsibility of husband and wife for joint debts after the divorce is divided into two, namely personal loan and union loan. In this regard, it is necessary to conduct counseling to provide understanding and education for people going to divorce, especially in legal matters of debt and debt juridical. The location of the activity is in the Sekarbele sub-district, Mataram City. The method used in this activity is lecture, question, and answer. The discussion results show that the people of Sekarbela District do not understand this problem because there has never been any socialization from the government. Generally, when a divorce occurs, the women do not think about their rights. Once a divorce verdict happens, they return to their parents' house with what they can bring (clothes and some household furniture). This situation occurs because the people are still naive in doing their life. In addition, the influence of the patrilineal kinship system also plays a role in this problem. If the woman causes the debt, then the man's family (husband) bears the debt by divorcing his wife (by agreement). On the other hand, it is the husband's responsibility if the husband makes the debt clear. Keywords: debt; receivable; divorce

THE POSITION OF MULIH DAHA WOMEN IN INSTRUCTION AFTER DIVORCE IN PENARUNGAN VILLAGE, BADUNG, BALI

The Balinese customary law community recognizes kepurusa system; the status of boys is steady, while the status of girls changes, because women after marriage follow their husbands. On that basis, daughters in kepurusa system are never traced or taken into account in inheritance. The purpose of this study is to examine the legal status and the legal position of mulih daha woman in Penarungan Village, Mengwi, Badung, Bali. The method used in this study is an empirical method. Furthermore, this study was carried out by means of field studies, namely by conducting field observations and interviews with respondents and informants. Based on the analysis, the results of this study showed that the legal status of mulih daha woman is received through a procedure with acceptance by the family on a scale and a niskala ceremony is carried out, namely arranging piuning or notification to the ancestral gods that with a divorce from her husband, her daughter has returned to her parents and ask to be accepted back as a damuh or part of her parents' ancestral family so that she can be held accountable again one day when the woman experiences something related to banjar. The legal position of mulih daha women in inheritance is related to the kinship system adopted by the Hindu community in Bali, namely the patrilineal system (fatherhood) where only boys have the right to inherit while girls have no right to inherit but girls can only enjoy the property.

Kinship in Contemporary Japanese Society : An Overview

The paper seeks to analyse the salient features of the kinship structure in Japan and how it plays it is significant role to form the traditional Japanese values. The paper also tries to analyse the changing nature of the kinship system in contemporary Japanese society from its traditional family (IE) system. The paper follows the qualitative method of research where the data has been collected from both academic and non-academic sources. By analysing the kinship structure of different periods in Japan, the paper finds that during the IE family system of the Tokugawa period, Japan gives less weight to kinship relations than other Asian countries. The feeling on son, either related to blood or adopted, marks the major distinction with other societies to find out the kin and non-kin. Following the IE system, the paper finds another two major events behind the weaken kinship structure in Japan: the emergence of koseki since the Meiji restoration and the rise of corporate culture during the contemporary period. Social Science Review, Vol. 37(2), Dec 2020 Page 105-124

Acculturation in the Inheritance Law of the Dayak Ngaju community

The Dayak community, as an agrarian community, respects and upholds the noble values of their ancestors. These values strongly affect their social and cultural system, including the customs and traditions of inheritance settlement. This research is descriptive-analytic using a phenomenology approach. The aim is to identify the uniqueness of the traditional heritage of the Dayak Ngaju tribe in Palangka Raya through the perspective of acculturation theory of culture and law. The study shows that the acculturation model that occurs in Palangka Raya is an adjustment model, in which the process of adjustment and adaptation of one culture to other cultures occurs without forming a new culture. In addition, this study also finds that the community kinship system also influences the application of inheritance law among the Ngaju Dayak indigenous people, Palangka Raya, Central Kalimantan.

EKSPLORASI BUDAYA NTT DALAM NOVEL GERSON POYK

This article aims to describe the exploration of NTT's culture in the novels by Gerson Poyk as one of the national writers, Angkatan `66. This NTT-born author writes novel literary works by raising cultural traditions as a characteristic, the identity of the NTT people, cultural traditions with the values ​​contained in them that are lived and preserved, although some have begun to disappear by the influence of modern culture. The uniqueness of Gerson Poyk is that he is able to raise the cultural background of NTT with its vast territory into his novels with a straightforward, expressive, and high aesthetic style of expression. Not only limited to cultural traditions but tourism development, agricultural cultivation, commercial crops, livestock, fisheries, handicrafts. Through a number of his novels, Gerson Poyk explores the culture that exists in the life of the people of NTT which can be used as a character of Indonesian culture. This research uses the theoretical basis of sociology of literature with the emphasis that the novel is actually a form of socio-historical embodiment, where novels can witness paintings of social and social reality. history, into a genre that is close to social phenomena. Using qualitative research methods in literature studies can describe, understand, and explain the exploration of NTT culture in the novel by Gerson Poyk. Exploration of NTT culture as a character of Indonesian culture in Gerson Poyk's novel, 1) exploring the cultural elements of the knowledge system towards the love of the NTT people to study, 2) exploring the cultural elements of the kinship and kinship system of the love of the NTT people to maintain relationships, 3) exploring the cultural elements of the system. livelihoods towards the love of the people of NTT doing work, 4) exploring the cultural elements of the religious system towards the love of the people of NTT in carrying out religious traditions, and 5) exploring elements of art culture towards the love of the people of NTT in the arts and culture.