Of Your Father, the Devil

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We have certain expectations about the trajectories of relationships and family life in the United States—young people meet, fall in love, purchase a diamond, and then marry.

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To some extent, this specific view of family is changing as same-sex relationships and no-longer-new reproductive technologies expand our views of what family can and cannot be. Still, quite often, we think about family in a rigid, heteronormative context, assuming that everyone wants the same thing. What if we think about family in an entirely different way? In fact, many people already do.

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In , 10 percent of American adults lived in cohabitating relationships. Meanwhile, 51 percent were married in state-endorsed relationships, and that percentage has been dropping fast. It is true that adults with limited resources face challenges raising children when they have limited access to affordable, high-quality child care.

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They struggle when living wage jobs migrate to other countries or other states where workers earn less. In an economic system that encourages concentration of resources in a tiny fraction of the population, it is no wonder that they struggle. But is the institution of marriage really to blame?

The number of cohabitating unmarried individuals is high in many parts of Europe as well, but with better support structures in place, parents fare much better. They enjoy parental leave policies that mandate their jobs be held for them upon return from leave. They also benefit from strong educational systems and state-subsidized child care, and their children enjoy better outcomes than ours. Few people can easily dismiss these concerns, even if they do not reflect their own lived realities.

And besides, the family model trumpeted by politicians as lost is but one form of family that is not universal even in the United States, much less among all human groups, as sociologist Stephanie Coontz convincingly argued in books including The Way We Never Were and The Way We Really Are The Navajo, Kiowa, and Iroquois Native American cultures all organize their family units and arrange their relationships differently. Figure Na grandmother with her maternal grandchildren. Na people living in the foothills of the Himalayas have many ways to structure family relationships.

One relationship structure looks like what we might expect in a place where people make their living from the land and raise livestock to sustain themselves. They have children, who live with them, and they work together. A second Na family structure looks much less familiar: young adults live in large, extended family households with several generations and form romantic relationships with someone from another household.

If both parties desire, their relationship can evolve into a long-term one, but they do not marry and do not live together in the same household. When a child is conceived, or before if the couple chooses, their relationship moves from a secretive one to one about which others know. Even so, the young man rarely spends daylight hours with his partner. The state is not involved in their relationship, and their money is not pooled either, though presents change hands.

If either partner becomes disenchanted with the other, the relationship need not persist. They enjoy everyday life with an extended family Figure The third Na family structure mixes the preceding two systems. Someone joins a larger household as a spouse. Perhaps the family lacked enough women or men to manage the household and farming tasks adequately or the couple faced pressure from the government to marry. As an anthropologist who has done fieldwork in Na communities since , I can attest to the loving and nurturing families their system encourages.

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It protects adults as well as children. Women who are suffering in a relationship can end it with limited consequences for their children, who do not need to relocate to a new house and adjust to a new lifestyle. Lawyers need not get involved, as they often must in divorce cases elsewhere in the world.

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A man who cannot afford to build a new house for his family—a significant pressure for people in many areas of China that prevents young men from marrying or delays their marriages—can still enjoy a relationship or can choose, instead, to devote himself to his role as an uncle. Women and men who do not feel the urge to pursue romantic lives are protected in this system as well; they can contribute to their natal families without having to worry that no one will look out for them as they age.

Like any system composed of real people, Na systems are not perfect, and neither are the people who represent them. In the last few decades, people have flocked to Lugu Lake hoping to catch a glimpse of this unusual society, and many tourists and tour guides have mistakenly taken Na flexibility in relationships as signifying a land of casual sex with no recognition of paternity.

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These are highly problematic assumptions that offend my Na acquaintances deeply. Na people have fathers and know who they are, and they often enjoy close relationships despite living apart. Of course, as in other parts of the world, some fathers participate more than others. Fathers and their birth families also take responsibility for contributing to school expenses and make other financial contributions as circumstances permit. Clearly, this is not a community in which men do not fulfill responsibilities as fathers. It is one in which the responsibilities and how they are fulfilled varies markedly from those of fathers living in other places and cultures.

Though problems exist in Na communities and their relationship patterns are already changing and transforming them, it is encouraging that so many people can live satisfied lives in this flexible system. The Na shatter our expectations about how families and relationships should be organized. They also inspire us to ask whether we can, and should, adapt part of their ethos into our own society.

Still, for feminist scholars, the question of male dominance remained important. Were some societies gender-egalitarian? Was gender inequality a cultural phenomenon, a product of culturally and historically specific conditions? Research in the s and s addressed these questions. Think of our own society or the area in which you live. What would you examine? What information would you gather and from whom? What difficulties might you encounter when making a judgment?

Might men and women have different views?

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  • Kung San in Botswana. What would they notice? What would they have difficulty deciphering? This experiment gives you an idea of what anthropologists confronted—except they were trying to include all societies that ever existed. Many were accessible only through archaeological and paleontological evidence or through historical records, often made by travelers, sailors, or missionaries. Surviving small-scale cultures were surrounded by more-powerful societies that often imposed their cultures and gender ideologies on those under their control.

    For example, the! Kung San of Southern Africa when studied by anthropologists, had already been pushed by European colonial rulers into marginal areas. Others lived in market towns and were sometimes involved in the tourist industry and in films such as the ethnographically flawed and ethnocentric film The Gods Must Be Crazy More-recent research has been focused on improving the ethnographic and archaeological record and re-examining old material.

    Some have turned from cause-effect relations to better understanding how gender systems work and focusing on a single culture or cultural region. Others have explored a single topic, such as menstrual blood and cultural concepts of masculinity and infertility across cultures. Many previously unexplored areas such as the discourse around reproduction, representations of women in medical professions, images in popular culture, and international development policies which had virtually ignored gender came under critical scrutiny.

    The past virtual invisibility of women in archaeology disappeared as a host of new studies was published, often by feminist anthropologists, including a pioneering volume by Joan Gero and Margaret Conkey, Engendering Archaeology: Women and Prehistory. That book gave rise to a multi-volume series specifically on gender and archaeology edited by Sarah Nelson. Everything from divisions of labor to power relations to sexuality could be scrutinized in the archaeological record.

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    Some anthropologists argued that there are recurring patterns despite the complexity and variability of human gender systems. It is not always valued and does not necessarily lead to political power. Gender relations seem more egalitarian, overall, in small-scale societies such as the San, Trobrianders, and Na, in part because they are kinship-based, often with relatively few valuable resources that can be accumulated; those that exist are communally owned, usually by kinship groups in which both women and men have rights.

    Another factor in gender equality is the social environment. Positive social relations—an absence of constant hostility or warfare with neighbors—seems to be correlated with relatively egalitarian gender relations. In contrast, militarized societies—whether small-scale horticultural groups like the Sambia who perceive their neighbors as potential enemies or large-scale stratified societies with formal military organizations and vast empires—seem to benefit men more than women overall.

    As to old stereotypes about why men are warriors, there may be another explanation. From a reproductive standpoint, men are far more expendable than women, especially women of reproductive age. One can ask why it has taken so long for women in the United States to be allowed to fly combat missions? Certainly it is not about women not being strong enough to carry the plane.

    Gender intersects with class and, often, with religion, caste, and ethnicity. So, while there could be powerful queens, males took precedence over females within royal families, and while upper-class Brahmin women in India could have male servants, they had far fewer formal assets, power, and rights than their brothers and husbands. Similarly, while twentieth-century British colonial women in British-controlled India had power over some Indian men, they still could not vote, hold high political office, control their own fertility or sexuality, or exercise other rights available to their male counterparts.

    In matrilineal societies, descent or membership in a kinship group is transmitted from mothers to their children male and female and then, through daughters, to their children, and so forth as in many Na families. In this sense, it is the reverse of the kinds of patrilineal, patrilocal, patrifocal male-oriented kinship groups and households one finds in many patriarchal societies. Peggy Sanday suggested, on these and other grounds, that the Minangkabau, a major ethnic group in Indonesia, is a matriarchy. Ethnographic data have shown that males, especially as members of matrilineages, can be powerful in matrilineal societies.

    Warfare, as previously mentioned, along with political and social stratification can alter gender dynamics. The Nayar in Kerala, India , the Minangkabau, and the Na are matrilineal societies embedded in, or influenced by, dominant cultures and patriarchal religions such as Islam and Hinduism. The society of the Na in China is also matrifocal in some ways. The debate was simultaneously about the power and importance of Afro-Brazilian women in spiritual and cultural life.

    On one side of the debate was E. He believed that black women had been matriarchal authorities since the slavery period and described them as defiant and self-reliant. On the other side of the debate was anthropologist Melville Herskovits, who was trained by German immigrant Franz Boas at Columbia University.

    She also explained that newer caboclo houses in which indigenous spirits were worshipped in addition to Yoruba spirits had less-stringent guidelines and allowed men to become priests and dance for the gods, actions considered taboo in the Yoruba tradition. Thus, her writings likely represent the views of her primary informants, making her work unique; at that time, anthropologists ethnocentrically considered themselves more knowledgeable about the cultures they studied than the people in those cultures.

    Landes incorporated ideas from the pre-Brazil research of E.