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SOCI 222 COMPARATIVE SOCIAL INSTITUTIONS Session 1 Lecture- Overview of the Course Dr Solomon Kofi Amoah ([email protected])...

SOCI 222 COMPARATIVE SOCIAL INSTITUTIONS Session 1 Lecture- Overview of the Course Dr Solomon Kofi Amoah ([email protected]) 2022/2023 Academic Year Dr. S. K. Amoah 1 Lecture Overview The course introduces students to the nature and function of social institutions as they manifest in different societies. Students shall study social institutions from a comparative perspective, that is, studying the various manifestations of institutions both in time (historically) and space (in different societies). This lecture is meant to walk the learner through the course and the various topics to be discussed throughout the semester. Dr. S. K. Amoah 2  Lecture Outline The key topics to be covered in this session are: 01 02 03 04 05 06 07 08 09 Nature & Kinship, Patrilineal Double - The Political Political Maintenance Social Function of Descent & Unilineal Marriage System System of Law & Change Social & Matrilineal & & Family & & Order in Descent & Institutions & Institutions Organization Organization Centralized Descent Systems Bilateral and Non- Social Theoretical Groups Descent Types & in in Non- Centralized Centralized Centralized Institutions Perspectives Systems Forms in Societies Societies Systems Different Societies Dr. S. K. Amoah Slide 3 Recommended Text Nukunya, G.K. (2021). Tradition and Change in Ghana (Revised and Expanded Edition): An Introduction to Sociology, Accra: Ghana University Press. SOCI 222 Course Syllabus Dr. S. K. Amoah 4  TOPIC Nature and Function of Social Institutions 1 And Theoretical Perspectives Dr. S. K. Amoah 2022/2023 Academic Year 5 Week Two: Nature and Function of Social Institutions and Theoretical Perspectives Institutions hence arise over time as people develop social responses to particular needs of their society. What are Social Institutions? Compare and Contrast the Functionalist and Conflict perspectives on Social Institutions. Dr. S. K. Amoah SLIDE 6  TOPIC Kinship, Descent and Descent Groups 2 Dr. S. K. Amoah 2022/2023 Academic Year 7 Week Three:Kinship, Descent and Descent Groups We cannot understand traditional people and their social organizations without an insight into their Kinship systems. Kinship determines residential patterns, inheritance, succession etc in traditional societies. This lecture deals with the importance of kinship in traditional societies. Dr. S. K. Amoah SLIDE 8  TOPIC Patrilineal and Matrilineal Descent Systems 3 Dr. S. K. Amoah 2022/2023 Academic Year 9 Week Four: Patrilineal and Matrilineal Descent Systems The Patrilineal and Matrilineal Descent Systems form the Uni-Lineal Descent system where only one line (male or female) is recognized for tracing descent. This lecture introduces students to the Patrilineal and Matrilineal Descent systems in terms of membership, inheritance and succession, and residential pattern, among others. Dr. S. K. Amoah SLIDE 10  TOPIC Double –Unilineal and Bilateral Descent Systems 4 Dr. S. K. Amoah 2022/2023 Academic Year 11 Week Five: Double –Unilineal and Bilateral Descent Systems The Double-Unilineal and Bilateral Descent Systems are systems where both the male and female lines are used differently to trace descent. This lecture introduces students to the Double-Unilineal and Bilateral Descent systems in terms of membership, inheritance and succession, and residential pattern among others. Dr. S. K. Amoah SLIDE 12  TOPIC The Marriage and Family Institutions 5 And Types and Forms in Different Societies Dr. S. K. Amoah 2022/2023 Academic Year 13 Week Six: The Marriage and Family Institutions and Types and Forms in Different Societies The Marriage institution is referred to as cultural universal because it is found in all societies the world over; Marriage is the recognized institution for the establishment and maintenance of family all over the world; This lecture focuses on the marriage institution as practiced in different societies Dr. S. K. Amoah SLIDE 14  TOPIC Political System and Organization in Centralized Societies 6 Dr. S. K. Amoah 2022/2023 Academic Year 15  Week Seven: Political System and Organization in Centralized Societies Define Define the Political Institution and its functions Identify Identify the Two types of political systems in African Identify Identify African societies that exemplify the two categories Describe Describe the features of the two political systems Ascertain The differences within the Centralized Political System Examine Forms of Centralization in Ghana Discuss the Dagbon Political system as a Centralized Discuss system Dr. S. K. Amoah SLIDE 16  TOPIC Political System and Organization in Non- Centralized Societies 7 Dr. S. K. Amoah 2022/2023 Academic Year 17 Week Eight : Political System and Organization in Non- Centralized Societies. Identify Identify the characteristics of Non- centralized pol. Systems; Identify examples of non- Identify centralized pol. Systems; Examine the Nuer and Tallensi political systems and how they maintain law Examine and order in the absence of recognized leaders Dr. S. K. Amoah SLIDE 18  Maintenance of Law and Order in Centralized and Non- TOPIC Centralized Systems 8 Dr. S. K. Amoah 2022/2023 Academic Year 19 Week Nine: Maintenance of Law and Order in Centralized and Non- Centralized Systems Law and Social Control are an important aspect of traditional societies as it ensures social order. This lecture focuses on the processes for maintaining law and order in traditional societies. Identify the different types of sanctions; Examine how law and order is maintained in Centralized and Acephalous societies; Dr. S. K. Amoah SLIDE 20  TOPIC Social Change and Social Institutions 9 Dr. S. K. Amoah 2022/2023 Academic Year 21  Week Ten : Social Change and Social Institutions Society and its institutions are always changing thus social change is of interest to sociologists; This lecture examines the Ghanaian social institutions in the face of social change and how they have survived the effects of colonialism. Dr. S. K. Amoah SLIDE 22 TOPIC Session Summary Dr. S. K. Amoah 2022/2023 Academic Year SLIDE 23 Lecture Summary In this session, you have been introduced to the nature and functions of social institutions in African society. You have also had a tour of the semester’s activities and the key topics to be discussed through out the semester. Dr. S. K. Amoah SLIDE 24 Activity 1.1 Login into the Sakai LMS. On the course site (SOCI 222), locate the chatroom and share your expectations on the course for the semester. Get a copy of the recommended text ‘Nukunya, G.K. (2021). Tradition and Change in Ghana (Revised and Expanded Edition): An Introduction to Sociology, Accra: Ghana University Press’ and begin to read the introductory chapters ahead of our subsequent discussions. Dr. S. K. Amoah SLIDE 25 Reference Nukunya, G.K. (2021). Tradition and Change in Ghana (Revised and Expanded Edition): An Introduction to Sociology, Accra: Ghana University Press. Assimeng, M (2006). Understanding Society: An Introduction to Sociology for African Student. Accra: Woeli Publishing Services. (Pages 1-16). Assimeng, M (2007). Social Structure of Ghana (2nd edition). Accra: Ghana Publishing. Hughes, M., Kroehler, C.J. (2005). Sociology: The Core (7th Edition). Boston: McGraw-Hill Companies, Inc. Dr. S. K. Amoah SLIDE 26  SOCI 222 COMPARATIVE SOCIAL INSTITUTIONS Session 2 Nature and Functions of Social Institutions Dr S.K Amoah ([email protected]) 2022/2023 Academic Year College of Humanities School of Social Sciences Dr. S. K. Amoah 1 Lecture Overview In every society, there are certain basic needs such as the need for food, clothing, law and order, as well as procreation that must be satisfied if society must survive and maintain itself. This lecture introduces students to the nature and functions of social institutions as a society’s mechanism of satisfying its fundamental basic needs. Define Social Institutions; Identify the major institutions that make up society; Identify the characteristics and structural elements of Social Institutions; Understand how the Functionalist, Conflict and symbolic interactionism perspectives in sociology view the institutions. Dr. S. K. Amoah Slide 2 Lecture Objectives The student should be able to: Define Social Institutions; Identify the major institutions that make up society; Identify the characteristics and structural elements of Social Institutions; Understand how the Functionalist, Conflict and symbolic interactionism perspectives in sociology view the institutions. Dr. S. K. Amoah Slide 3 Lecture Outline The key topics to be covered in this session are: 01 02 03 04 05 Definition of Characteristics Social Functionalist Symbolic Social and Structural Institutions and Conflict Interactionism Institutions Elements of and Social Perspectives on Social Social on Institutions Institutions Institutions Structure Dr. S. K. Amoah Slide 4  Recommended Text Henslin, J.M. (2007). Essentials of Sociology: A Down-to- Earth Approach. Boston: Pearson Custom Publishing. Assimeng, M (2006). Understanding Society: An Introduction to Sociology for African Student. Accra: Woeli Publishing Services. (Pages 1-16). Hughes, M., Kroehler, C.J. (2005). Sociology: The Core (7th Edition). Boston: McGraw-Hill Companies, Inc Dr. S. K. Amoah Slide 5 TOPIC Definition of Social Institutions 1 Dr. S. K. Amoah 2022/2023 Academic Year 6 Definition of Social Institutions The Concept of Social Institutions Sociologists have recognized that there are certain basic needs every society must satisfy if it must survive; These include the need for food, clothing and shelter, the need for law and order, the need for reproducing new members of society; The mechanisms and procedures by which society meets its basic and fundamental needs is known as Social Institutions; Dr. S. K. Amoah Slide 7 Definition of Social Institutions Cont. According to Robertson(1987:93) “Institutions are a stable cluster of values, statuses, roles and groups that develop around basic needs of society”. According to Smith and Preston (1977:169) “Institutions develop as a way of dealing with a society’s concerns... “An institution is an established, relatively enduring, and organized set of procedures that enables a society to meet one or more of its major problems”; Dr. S. K. Amoah Slide 8 Definition of Social Institutions Cont. Institutions hence arise over time as people develop social responses to particular needs of their society; Each institution provides an established pattern of thought and action that offers a solution to recurrent demands of social living; The institutions must be inculcated in the people by way of socialization and must be internalized; Dr. S. K. Amoah Slide 9 Definition of Social Institutions Cont. The institutions must also be accepted by a large number of people in a social group; Every society no matter the level of development has evolved standardized solutions to these basic needs. Dr. S. K. Amoah Slide 10  Characteristics and Structural Elements of TOPIC Social Institutions 2 Dr. S. K. Amoah 2022/2023 Academic Year 11 Major Social Institutions ❑Major Social Institutions: Politics Religion Economy Marriage and Family Education Health ❑Other Minor Institutions: Science and Technology Sports, Military, Law and Media Dr. S. K. Amoah Slide 12 Characteristics of Social Institutions Social Institutions have the following characteristics: They are mutually and functionally interrelated, that is, they work together as a whole; They are independent and coercive of the individual; that is, they compel individuals to behave in particular ways; They are relatively stable, that is, they are not static but rather dynamic; Dr. S. K. Amoah Slide 13 Characteristics of Social Institutions Cont. They have social determinants; i.e., they are socially and not biologically determined; They have universal social usages structured around societal basic needs. Dr. S. K. Amoah Slide 14 Structural Elements of Social Institutions Social Institutions can be conceived of as having certain elements namely: Social Needs: Every institution is structured around a particular basic need of society; Social Values: Each institution is constituted by a set of values; which are the goals or aspirations and shared ideas of society; Social Norms: Every institution has a set of norms i.e., the common procedures by which the values are achieved; Dr. S. K. Amoah Slide 15  Structural Elements of Social Institutions Cont. Social Status and Role: Each institution is made up of network of statuses and roles such as husband, wife etc.; Social Groups: Each institution is represented by a particular social group. Dr. S. K. Amoah Slide 16 Structural Elements of Social Institutions Cont. Institution Social Need Social Value Social Norm Status and Social Group Role Politics Maintain law, Freedom, Vote by President, Parliament, order Justice secret ballot MPs, Pol. Party Religion Social Belief in God Attend Pastors, Elders Church, solidarity or gods worship Priests mosque Economic Produce and Free Maximize Accountant, Banks, labour distribute enterprise, profit Salesman unions goods Hard work Marriage Regulate Marital Have only Husband, Kinship sexual fidelity one spouse wife, sister Group behavior. Education Transmit Intellectual Attend Teacher, College, skills curiosity school student school Health Take care of Good health Save life if Doctor, nurse Hospital the sick possible Dr. S. K. Amoah Slide 17 TOPIC Social Institutions and Social Structure 3 Dr. S. K. Amoah 2022/2023 Academic Year Slide 18  Social Institutions and Social Structure From biology, organisms such as a plant have different parts such as the roots, leaves, stems, branches, etc. Similar to the human body There is an interdependence among the various parts as they work together; Dr. S. K. Amoah Slide 19  Social Institutions and Social Structure Cont. Using that analogy, sociologists often consider society as a social organism or system made up of different parts; The parts of society are its institutions namely: PREMEH; It is the combination of these institutions classified according to the functions they perform that constitute the Social Structure of society. Dr. S. K. Amoah Slide 20 Social Institutions as Aspects of Human Behaviour Social Institutions are not objects that can be observed; Institutions are aspects of our human thoughts and behaviour in society as they shape our behaviour; Social Institutions develop and are reinforced or even changed as we interact daily through social interaction; For instance, as students and lecturers interact, we have educational institutions manifesting; Dr. S. K. Amoah Slide 21  Social Institutions as Aspects of Human Behaviour Social Institutions are ‘Functional Prerequisite or Requirement’ of society; This is because they are conditions that must be satisfied if society could survive. Dr. S. K. Amoah Slide 22 Functions of Social Institutions Social Institutions have the following functions: They bring about order by providing clear guidance and procedure for individuals to pursue their needs; They serve as sources of social control by legitimizing and regulating statuses and roles in society; They serve as a source of social identity providing collective ways of acting and thinking; Dr. S. K. Amoah Slide 23 Functions of Social Institutions Cont. They specify the relationships between individuals and groups; They determine the rights and responsibilities of individuals and groups. Dr. S. K. Amoah Slide 24  Functionalist and Conflict Perspectives on TOPIC Institutions 4 2022/2023 Academic Year Functionalist and Conflict Perspectives on Institutions Functionalist View on Social Institutions: Functionalist believe that Social Institutions exist because they perform vital functions for society; Hence there is no society without institutions; Functionalist argue that all social institutions are functional due to the functions or role they play towards the maintenance and survival of society; Dr. S. K. Amoah Slide 26  Functionalist Perspective on Social Institutions Cont. To them, the functions performed by the institutions are always beneficial leading to law and order. Functionalists argue that the political institution exists for the maintenance of law and order in society; The family and marriage institution to the functionalist ensures procreation, socialization etc.; Dr. S. K. Amoah Slide 27 Functionalist Perspective on Social Institutions Cont. To the functionalist, religion plays a very important role of integration and social solidarity as well as a mechanism of social control; The Economic institution is responsible for the production and equitable distribution of scare good and services; Functionalist explain the role of education as transmission of culture, social integration, socialization. Dr. S. K. Amoah Slide 28 Functionalist Perspective on Education as an Institution Dr. S. K. Amoah Slide 29 Conflict Perspective on Social Institutions Conflict theory agrees that institutions are originally designed to meet the basic needs of society; However, they do not see them as working harmoniously for the common good of society; They see the functions of the institutions leading to domination, exploitation and disorder; Dr. S. K. Amoah Slide 30 Conflict Perspective on Social Institutions Cont. Conflict theorist argue that the functions of the institutions are not always beneficial but can lead to conflict and disorder. Conflict theory sees the political institution as a vehicle through which the rich and powerful dominate others in society; The family to the conflict theorist is the institution in which male dominance of female is expressed; Dr. S. K. Amoah Slide 31 Conflict Perspective on Social Institutions Cont. Karl Marx and Engels, view the family as a class society in miniature (small form) with one class (men) oppressing another class (women); For conflict theory, religion is a tool used to exploit the poor; According to Karl Marx, religion is the “opium of the masses” i.e. it is a tool used by the ruling class to make the workers accept their low status or social positions. Dr. S. K. Amoah Slide 32 Conflict Perspective on Education as a Social Institution Dr. S. K. Amoah Slide 33 TOPIC Symbolic Interactionism on Social Institutions 5 2022/2023 Academic Year Symbolic Interactionism on Social Institutions. Symbolic interaction theory analyses society by addressing the subjective meanings that people impose on objects, events, behaviours and actions. Symbolic interactionists believe that society persists due to shared meanings individuals hold. Symbols are interpreted in the same way by all members of society, as they have a shared social meaning. In this way, they form the social values, norms and rules of society. Symbols used by social groups can also communicate certain beliefs specific to that group to the rest of society. Symbols, thus, can both create a sense of unity and a sense of diversity in society. Dr. S. K. Amoah Slide 35 Symbolic Interactionism on Education as a Social Institution Dr. S. K. Amoah Slide 36 Symbolic Interactionism on the Education Social Institutions This perspective focuses on social interaction in the classroom, on the playground, and in other school venues. The norms, values and attitudes that are picked up during interaction between individuals in the education social institution. Dress sense, hairstyles, group meetings and behaviours, cooking skills. Specific research finds that social interaction in schools affects the development of gender roles and that teachers’ expectations of pupils’ intellectual abilities affect how much pupils learn. Certain educational problems have their basis in social interaction and expectations. Dr. S. K. Amoah Slide 37  Session Summary TOPIC Dr. S. K. Amoah Dr. S. K. Amoah 2022/2023 Academic Year SLIDE 38 Lecture Summary The session introduced you to the concept of social institutions, examples and functions. It also discussed the three main sociological perspectives and how they explain social institutions. Dr. S. K. Amoah SLIDE 39 Activity 1.1 Attempt to answer these questions without referring to your notes: What are Social Institutions? Compare and contrast with practical illustrations the Functionalist and Conflict perspectives on the Family as a Social Institutions. Dr. S. K. Amoah SLIDE 40 Activity 1.2 Visit the Sakai LMS and share what you have learnt from this session with your colleagues in the chatroom. In preparation for the next session, read pages 21-31 of the recommended text. Dr. S. K. Amoah SLIDE 41 References Henslin, J.M. (2007). Essentials of Sociology: A Down-to- Earth Approach. Boston: Pearson Custom Publishing. Assimeng, M (2006). Understanding Society: An Introduction to Sociology for African Student. Accra: Woeli Publishing Services. (Pages 1-16). Hughes, M., Kroehler, C.J. (2005). Sociology: The Core (7th Edition). Boston: McGraw-Hill Companies, Inc Dr. S. K. Amoah SLIDE 42  SOCI 222 COMPARATIVE SOCIAL INSTITUTIONS Session 3 Kinship, Descent and Descent Groups Dr S. K Amoah ([email protected]) 2022/2023 Academic Year Dr SK Amoah 1 Lecture Overview One cannot understand traditional people and their social organizations without first understanding their Kinship systems. This is because Kinship is the key to the understanding of traditional societies. This lecture discusses Kinship systems, organization of traditional groups and relationships. Dr SK Amoah 2 Objectives of Session The student should be able to: Define Kinship , Descent, Descent Groups and Descent Systems Discuss the importance of Kinship in understanding traditional societies Distinguish between the Lineage and the Clan as Descent Groups Identify the different Descent systems in traditional societies and the inheritance, succession and residential patterns associated with them Dr SK Amoah 3  Lecture Outline The key topics to be covered in this session are: 01 02 03 04 Kinship: Descent, The Lineage Key Terms and Definition and Descent and the Clan Symbols its Importance Groups and as Descent Associated with in Traditional Descent Groups Kinship Societies Systems Dr SK Amoah Slide 4 Recommended Text Nukunya, G.K. (2021). Tradition and Change in Ghana (Revised and Expanded Edition): An Introduction to Sociology, Accra: Ghana University Press (Pages 21-31) Dr SK Amoah 5  TOPIC Kinship: Definition and its Importance in Traditional Societies 1 Dr SK Amoah 2022/2023 Academic Year 6  Introduction We cannot understand traditional people and their social organizations without first understanding their Kinship systems. Kinship is the key to the understanding of traditional societies because it is the basis for the organization of many groups and relationships (Nukunya, 2013) Dr SK Amoah 7  Definition of Kinship Kinship is defined as “ social relationships derived from Consanguinity, Affinity and Adoption (social parenthood) Dr SK Amoah 8  The Definition of Kinship Cont. Kinship relationships are governed by specific rules and patterns of behaviour as well as reciprocal duties, obligations and responsibilities The patterns of behaviour associated with relatives in a society, together with the principles and rules governing these behaviors are known as the Kinship systems Dr SK Amoah 9  Importance of Kinship in Traditional Societies Many organizations and institutions are based on kinship: Political Religious Economic Marriage and Family Education Health Dr SK Amoah 10  TOPIC Descent, Descent Groups and Descent Systems 2 Dr SK Amoah 2022/2023 Academic Year 11  Descent ❑Descent: Is the process by which direct genealogical connection is traced between an individual and his forebears or offspring for the purpose of recruitment into kin groups (Nukunya, 2003) ❑It is the process of establishing kinship through a particular genealogical line (Encyclopedia Britanica) Dr SK Amoah 12  Descent Groups and Descent Systems These are kin groups who are lineal descendants of a common ancestor The principles and rules which regulate individuals in tracing their descent are known as Descent Systems Dr SK Amoah 13  TOPIC The Lineage and the Clan as Descent Groups 3 Dr SK Amoah 2022/2023 Academic Year 14  Descent Groups: Clan and Lineage ❑Descent Groups: There are two main types of descent groups namely: The Clan The Lineage Dr SK Amoah 15  Characteristics of the Clan as a Descent Group Founder reputed Dispersed group Exogamous Dr SK Amoah 16 Characteristics of the Lineage Localized group Known genealogical ties Corporate group Dr SK Amoah 17 Descent Systems In tracing one’s descent, usually but not always, only one line male or female, is used or recognized; Where the male line is used, the system is called Patrilineal Descent System Where the female line is used, the system is known as Matrilineal Descent System Where both the male and female lines are used simultaneously, it is called Double-Unilineal Descent Where both male and female line are used without emphasis on any one of them, or where there is an element of choice, it’s known as Bilateral System Dr SK Amoah 18  TOPIC Key Terms and Symbols Associated with Kinship 4 Dr SK Amoah 2022/2023 Academic Year 19  Key Terms and Symbols Associated with Kinship Kin terms reflect the social construction of kinship in a given culture; Anthropologists have noted that certain terms used for some categories of kins are ambiguous; Such terms like uncles, cousin, grandfather and grandmother as they refer to more than one category; In Kinship studies, instead of uncle, we may say mother’s brother or father’s brother, or maternal or paternal uncle; Cousin is either mother’s brother’s son (MBS) or daughter(MBD, or mother’s sister’s son (MZS or daughter (MZD). Dr SK Amoah Slide 20  Key Terms and Symbols Associated with Kinship Cont. Another term often used is siblings which refers to children of one person or of a couple; We refer to children of the same father and mother as full siblings and those of the same mother but of different fathers as half siblings; In kinship studies, we use these terms as if we know the person we are referring to, but it is only an assumption; A term is used for a person who is the basic point of reference in tracing the kinship ties and its Ego; Ego although usually a male, may sometimes also be a female. Dr SK Amoah Slide 21  Key Terms and Symbols Associated with Kinship Cont. In Kinship studies, the following symbols are used; F = Father; M = Mother; S = Son; D = Daughter B = Brother; Z = Sister; H = Husband ; W = Wife Triangle = Male; Circle = Female; = means married to Dr SK Amoah Slide 22  Session Summary Dr SK Amoah 2022/2023 Academic Year SLIDE 23 Lecture Summary Kinship = “ social relationships derived from Consanguinity (blood relations) Affinity (marriage relations) and Adoption (social parenthood) Descent is a process of establishing kinship One parent (genealogical line) is usually used Two types of descent groups – Clans and Lineages Dr SK Amoah 24 Activity 1.1 Think about this: What does it mean to say that the Lineage is an undifferentiated social group? Write an essay on the following and share it with someone for his/her comments: “In urban situations, as a result of social change and migration, the importance of Kinship tends to diminish.” Discuss. Dr. S. K. Amoah SLIDE 25 Reference Nukunya, G.K. (2021). Tradition and Change in Ghana (Revised and Expanded Edition): An Introduction to Sociology, Accra: Ghana University Press (Pages 21-31) Dr. S. K. Amoah SLIDE 26  SOCI 222 Comparative Social Institutions Session 4 Patrilineal and Matrilineal Descent Systems Dr S. K. Amoah ([email protected]) 2022/2023 Academic Year Dr. S.K. Amoah 1 Lecture overview The Patrilineal and Matrilineal Descent Systems form the Uni-Lineal Descent system where only one line (male or female) is recognized for tracing descent. This lecture introduces students to the Patrilineal and Matrilineal Descent systems in terms of membership, inheritance and succession, residential pattern among others Dr. S.K. Amoah 2  Lecture Objectives ❑At the end of the Lecture, the student will be able to; Distinguish between the Patrilineal and Matrilineal Systems; Identify the principles of inheritance, succession, residential pattern in both systems; Understand how both systems recruit members; Identify examples of societies both in Ghana and outside Ghana practicing the systems; Explain some essential features of both systems Dr. S.K. Amoah 3 Lecture Outline The key topics to be covered in this session are: 01 02 03 04 Patrilineal Patrilineal: Matrilineal Matrilineal: Descent Marriage, Descent Marriage, System Inheritance and System Inheritance and Succession, Succession, Other features Other features Dr. S.K. Amoah Slide 4 Recommended Text Nukunya, G.K. (2021). Tradition and Change in Ghana (2nd edition): An Introduction to Sociology Accra: Ghana University Press. (Pages 25-35) Dr. S.K. Amoah 5  TOPIC Patrilineal Descent System 1 Dr. S.K. Amoah 2022/2023 Academic Year 6  Patrilineal (Agnatic) Descent System This Descent traces genealogical connections through the male line only; The Patrilineal Descent group is made up of all persons male and female, who have descended from a common male ancestor; Children born to male members belong to the group, but children of female members do not belong to it; The Patrilineal Descent is also known as Agnatic Descent and people related patrilineally are referred to as Agnates Dr. S.K. Amoah 7  The Patrilineal Descent System Cont. ❑Examples of Patrilineal Societies Examples of Societies practicing the Patrilineal Descent system in Ghana are: Ewes, Ga, Krobo, Adangme, Tallensi, Kokomba and Lowilli; In other parts of Africa, we have: Nuer of Southern Sudan; Swazi of Swaziland; Zulu of South Africa; Yoruba of Nigeria. Dr. S.K. Amoah Slide 8 Illustrating Ego’s Patrilineage for Three Generations = = A B C D = = = E F G H I J K L M EGO N O Patrilineal Descent Group Dr. S.K. Amoah Slide 9 TOPIC Patrilineal descent: Marriage, Inheritance and Succession, Other features 2 2022/2023 Academic Year The Patrilineal Descent System Cont. ❑Marriage Under the Patrilineal Descent The Patrilineal Descent is largely exogamous: i.e. marriages are largely forbidden among members; Children of brothers (Parallel-Cousins) are not allowed to marry one another since they belong to the same group; Parallel-Cousin marriage is widely practiced among the Tongu Ewe especially among the people of Tefle; However, marriage between children of brother and sister (Cross- Cousins) may be allowed. Dr. S.K. Amoah Slide 11 Patrilineal Descent System Cont. ❑Residential Pattern in Patrilineal Societies Patrilineal Societies largely practice Patri-local or Viri-local residence; In Patri-local Residence is where the couple lives in the husband’s father’s compound; Viri-local Residence is where the residence is provided by the husband himself not necessarily on his father’s compound; The Ga of Ghana though Patrilineal Society are exception as they practice the Duo-local Residence; Where the married couple continue to live separately in their own natal homes after marriage. Dr. S.K. Amoah Slide 12 The Patrilineal Descent System: Inheritance and Succession ❑Succession and Inheritance in Patrilineal System Succession refers to the transfer of office, status or position and Inheritance is the transfer of property; There are three major categories of Inheritance and Succession within Patrilineal Societies: Transfer of both the position and property from father to all the children; Transfer of the office/position to the father’s brother and property to the children; Transfer of both property and office/position to the father’s brother and later to the children, when the children are of age or at the death of the father’s brother. Dr. S.K. Amoah Slide 13 The Patrilineal Descent System: Inheritance and Succession Cont. In the Inheritance, two types of properties are inherited; Self-Acquired Property – those acquired by the deceased father and this goes to the children; Lineage Property – the resources belonging to all the lineage members and this goes to the lineage and not the children; The rules governing the inheritance of the two sets may not be the same; In Patrilineal societies, lineage properties do not belong to children of a deceased father since such property goes to the next senior most male in the lineage. Dr. S.K. Amoah Slide 14 The Patrilineal Descent System: Inheritance and Succession Cont. ❑Distribution of Property among Children Property can be distributed in three ways: Transfer of property to sons to the total exclusion of the daughters; Transfer of property to all the children, but the larger share goes to the male children; Transfer of property equally among the wives who have children with the deceased husband and in turn among the children; However, among the Anlo, where the patrilineal principle is applied with much flexibility, maternal relatives have access to lineage land. Dr. S.K. Amoah Slide 15 The Patrilineal Descent System: Inheritance and Succession Cont. Among the Anlo Ewes, the father’s property is transferred to the children but males have more than the females; In polygnous families, two methods are applied; Sharing the property equally among the wives who have children for the deceased husband regardless of the number of children and their sex; Secondly, the property can also be shared according to the number of children and their sex; such that males have larger share than females; However, women’s ornaments, clothing and anything exclusive to women are inherited by their daughters. Dr. S.K. Amoah Slide 16 The Patrilineal Descent System: Inheritance and Succession Cont. Among the Krobo in terms of Inheritance, the Principle of Primogeniture (Seniority) is used i.e. inheritance of eldest son; In monogamous marriages, the eldest son of the deceased man inherits the properties and takes care of the mother and other siblings; In polygnous marriages, property is shared among the eldest sons of all the wives, that is women who have male children; The eldest sons use their share to take care of their mother and other siblings; Under Krobo law women do not own or inherit land, although an unmarried daughter with children could be given some land. Dr. S.K. Amoah Slide 17 The Patrilineal Descent System: Inheritance and Succession Cont. Among the Tallensi, property is transferred from the deceased father to the sons only but not based on seniority A man’s personal property goes only to his sons but the rule of primogeniture is not applicable; A woman’s personal effects goes to her daughters on her death; However, her close sisters may claim some of them if they wish; Money or livestock, however, goes to her sons and through them to their own sons. Dr. S.K. Amoah Slide 18  The Patrilineal Descent Systems: Other Features ❑Other Essential Features of the Patrilineal System Two of the practices associated with Patriliny which affects inter-personal relations are: Opposition of Adjacent Generations and Social Equivalence of Siblings; ❑Opposition of Adjacent Generations: This describes the prescribed relationship between a father and his first son in Patrilineal societies; This is clearly institutionalized among the Tallensi as epitomized by the Father-Son relationship; Among the Tallensi, a man is not regarded as a full-fledged adult as long as his father lives; Dr. S.K. Amoah Slide 19  The Patrilineal Descent Systems: Other Features Cont. It is only after the father’s death that he attains adult status and becomes legal and effective head of his own household; This relationship is characterized by taboo, formality and sometimes avoidance; as a man and his eldest son do not eat together; or meet at the same entrance to the house; A man’s first-born son must not wear his garment or look into his granary during his life time since that would bring misfortune on both of them; As a result, the two harbour fear, resentment and hostility towards each other; Since the son thinks the father is an obstacle to his adulthood, and the father also thinks the son is wishing for his death. Dr. S.K. Amoah Slide 20 The Patrilineal Descent Systems: Other Features Cont. ❑Social Equivalence of Siblings In Patrilineal societies, the father is disciplinarian as he makes sure his children esp. sons are well brought up; Mothers, however, treats their children with love and care as they are not so much concerned with discipline; Mothers often serve as buffer when it comes to discipline, hence considered as the one who “spoils” the children; Children therefore see their fathers as wicked and difficult, while their mothers are considered loving and caring; Dr. S.K. Amoah Slide 21 The Patrilineal Descent Systems: Social Equivalence of Siblings There is the tendency on the part of children to extend their attitude towards their parents to their parent’s relatives; Mother’s relatives are called and treated just like mother just as father’s relatives are also treated like father; This is because as far as the child is concerned, there is no difference between the parent and the sibling/relative; Among the Nuer, a man is more close to the mother’s people than his agnatic relatives and he would seek property from his uterine relatives when his father is dead; This is called Social Equivalence of Siblings. Dr. S.K. Amoah Slide 22  TOPIC The Matrilineal Descent System 3 Dr. S.K. Amoah 2022/2023 Academic Year 23 The Matrilineal Descent System ❑The Matrilineal Descent System (Uterine Descent) It is a system where an individual belongs to the mother’s descent group since membership is through the female line only; The group comprises all persons male and female who have descended through a common female ancestress; Children of female members belong to the group but children of males do not. The matrilineal descent is also known as Uterine Descent and maternally related relatives are Uterine relatives. Dr. S.K. Amoah Slide 24 Matrilineal Descent System Cont. ❑Examples of Matrilineal Societies In Ghana, matrilineal societies include Ashanti, Fante, Nzema, Kwahu and almost all Akan speaking people; In African matrilineal societies include: Ovambo of Namibia; Bemba of Zambia; Yao of Malawi; Cewa of Malawi. Dr. S.K. Amoah Slide 25 Illustrating Ego’s Matrilineage = = A B C D = = = E F G H I J K L M EGO N O Matrilineal Descent Group Dr. S.K. Amoah Slide 26  Matrilineal descent: Marriage, Inheritance and Succession, TOPIC Other features 4 2022/2023 Academic Year Matrilineal Descent System Cont. ❑Residential Pattern and Marriage The residential pattern is supposed to be Matri-local, Uxori-local and Avuncu-local; Matri-local Residence is where the couple live with the wife’s family or kin group; Uxori-local Residence is where they live in a house provided by the wife; Avuncu-local Residence is the couple lives with the husband’s maternal uncle i.e. the husband’s mother’s brother; Among the Ashantis, residential pattern do not follow the matrilineal principle as the most common practice is Patri-local or Viri-local. Dr. S.K. Amoah Slide 28 Matrilineal Descent System Cont. ❑Inheritance and Succession Both passes through the female line; either from a man to his brother or to the sister’s children; In theory, succession passes from a man to the younger brother who in turns hand over to sister’s children; But in practice, both succession and inheritance usually go to sister’s children especially the sister’s son directly rather than the brother; The relationship between the mother’s brother and the sister’s son is very important full of cordiality as well as tension and suspicions; For instance, among the Ashantis, it is said that a man’s worst enemy is his sister’s son who is wishing his death to succeed or inherit him. Dr. S.K. Amoah Slide 29 Matrilineal Descent System Cont. ❑Other Essential Features of Matrilineal Descent ❖Patriliny and Matriliny The mother’s brother in Matrilineal societies perform significant fatherly roles normally reserved for fathers; The role of the biological father is limited in matrilineal societies as compared to patrilineal; The major reason for this is that children belong to their mother’s lineage and in particular their mother’s brother; For instance, among the Ashantis, it’s the mother’s brother who receives the bride wealth of a bride and not the father; In this case a person considers his/her mother’s family more important that that of their father’s family; Dr. S.K. Amoah Slide 30 Matrilineal Descent: Patriliny and Matriliny Cont. In spite of the important role of the mother’s brother, the biological father performs important function for a child; The father’s role and importance is seen by: 1. Providing a father figure and names for the child; A child of good standing must not only have a recognized father; But should also be named by the father before he/she can qualify to inherit the mother’s brother; Also the child’s moral life and training are the father’s responsibility. Dr. S.K. Amoah Slide 31 Matrilineal Descent: Patriliny and Matriliny Cont. 2. The concept of “Ntoro” or “Nton”; a named group whose membership is acquired through patrifiliation; It is believed that every child obtains its blood from the mother (abusua) and its spirit and personality from the father (ntoro); It is from the father’s lineage which the father’s spirit or “sunsum” provides spiritual care for a child; Though a child do not belong to the same “abusua” as the father, paternity remains an essential feature of social life and status; As a result, the child cannot survive if its father’s “sunsum” or spirit is alienated from it, hence a fatherless child is a child without destiny; However, the Ashanti has greater relationship of substance with the mother’s people than the father, hence the saying that” your mother is your family, your father is not. Dr. S.K. Amoah Slide 32  Matrilineal Descent System: Other Essential Features Cont. ❑Matrilineal Puzzle This is the situation where a man gives birth to his own children and names them, But the children do not belong to his descent or lineage and they can not inherit him; This is a puzzle every man in a matrilineal society must face and live with; For instance, among the Bemba of Zambia, the mother reminds a man who becomes dictatorial that the children do not belong to him, And that they will leave him for their maternal uncle if they are badly treated. Dr. S.K. Amoah Slide 33  TOPIC Session Summary Dr. S. K. Amoah 2022/2023 Academic Year SLIDE 34 Lecture Summary This session has discussed patrilineal and matrilineal descent systems. We identified the principles of that guide the recruitment of members into the kin group, inheritance, succession, and residential patterns in both systems; We also looked at some notable African and Ghanaian societies where the two unilineal descent systems were practiced as well as some essential features of both systems. Dr. S. K. Amoah SLIDE 35 Activity 1.1 Critically discuss the view that, “when it comes to Kinship among the Ashantis, a person is always looking two ways (patrilineal and matrilineal), but the “two ways” are by no means equal”. INSTRUCTIONS: Your answer should not exceed 2 pages excluding the COVER PAGE. Cover Page should Include: Student Name and Index Number Dr. S. K. Amoah SLIDE 36 Reference Nukunya, G.K. (2021). Tradition and Change in Ghana (Revised and Expanded Edition): An Introduction to Sociology, Accra: Ghana University Press (Pages 32-45) Dr. S. K. Amoah SLIDE 37  SOCI 222 Comparative Social Institutions Session 5 Double-Unilineal and Bilateral Descent Systems Dr S. K. Amoah ([email protected]) 2022/2023 Academic Year Dr SK Amoah Lecture Overview The Double-Unilineal and Bilateral Descent Systems are systems where both the male and female lines are used differently to trace descent; This lecture introduces students to the Double-Unilineal and Bilateral Descent systems in terms of membership, inheritance and succession, residential patterns, among others. Dr SK Amoah Slide 2 Lecture Objectives ❑At the end of this Lecture, the student will be able to; Distinguish between the Double-Unilineal and Bilateral Systems; Identify the principles of inheritance, succession, residential pattern in both systems; Understand how both systems recruit members; Identify examples of societies both in Ghana and outside Ghana practicing the systems. Dr SK Amoah Slide 3 Lecture Outline The key topics to be covered in this session are: 01 02 03 04 Double-Unilineal: Bilateral: Double- Marriage, Bilateral Marriage, Unilineal Residential Descent Residential pattern, pattern, System Inheritance and System Inheritance and Succession, other Succession, other features features Dr S. K. Amoah Slide 4 TOPIC The Double-Unilineal Descent System 1 Prof Unknow & Dr Grateful 2022/2023 Academic Year 5 The Double-Unilineal Descent System This is the system where individuals use both their father and mother’s side for the purpose of recruitment into kin groups; An individual belongs simultaneously to two unilineal descent groups; He/she belongs to the father’s patrilineal descent and the mother’s matrilineal descent group at the same time; This descent is also known as the Double or Dual Descent. Dr SK Amoah Slide 6 Illustrating Ego’s Double Descent Matrilineal Descent Group Dr SK Amoah Slide 7 Double-Unilineal Descent System Cont. ❑Examples of Double-Unilineal Descent Societies ❖Societies practicing the Double-Unilineal Descent system in Ghana are: Lo Dagaba of Northwestern Ghana; Mo of the Brong Ahafo Region ❖In other parts of Africa, we have: Yako (Yakurr) of the Cross River State of Nigeria; Afikpo Igbo of Nigeria; Nuba of Southern Sudan; Dr SK Amoah Slide 8  Double-Unilineal: Marriage, Residential pattern, TOPIC Inheritance, other features 2 Prof Unknow & Dr Grateful 2022/2023 Academic Year 9 Double-Unilineal Descent System Cont. ❑Marriage and Residential Pattern Under the Dual Descent The Double-Unilineal Descent is largely exogamous; As marriages are forbidden among members of the patrilineal and matrilineal sides of the double-unilineal descent system; The rules of exogamy applies to both sides of the Double- Unilineal Descent; Residential pattern is largely Patri-local in the Double- Unilineal Descent system; The residential pattern provides that those who form the local community are agnates rather than uterine kin. Dr SK Amoah Slide 10  Double-Unilineal Descent Cont. ❑ Inheritance in Double Descent System There are two principles of inheritance in the Double- Unilineal Descent system; 1.Movable properties such as jewelries, money and clothing are inherited matrilineally; Individuals inherit movable properties through the mother’s line; 2.Fixed/Immovable/Landed properties like houses, lands and farms are inherited patrilineally; Individuals inherit fixed properties through their father’s line. Dr SK Amoah Slide 11  Double-Unilineal Descent Cont. As the matrilineal descent group is not localized it does not own any landed property as such; Those properties it own as a corporate entity are limited to shrines and ritual groves; However, it is a corporate group in the sense that it has a leader, and the members meet regularly to discuss matters of common interest; But as a dispersed group, its members are not involved in co-residence and co-activity which normally breed conflict as is found localized groups; Dr SK Amoah Slide 12 Double-Unilineal Descent System: Other Features ❑Other Essential Features of the Dual Descent The Matrilineal and Patrilineal sides of the Double-Unilineal Descent system differ in many respects: The Matrilineal side of the Double-Unilineal descent is not localized since the members are dispersed; And they are not involved in co-residence and co-activity; However, the Patrilineal side is localized and members involved in co-residence; And co-activity marked by conflict and rivalry from frequent interactions. Dr SK Amoah Slide 13 Double-Unilineal Descent Cont. The Matrilineal side do not own landed properties and the common corporate they are identified with is the shrine; They however have a leader and members meets regularly to discuss issues of common interest; However, the Patrilineal side owns landed property and other economic resources; They have a leader and legal personality and the members meet regularly; Although the patrilineage provides individuals with economic base, individuals are always looking at the matrilineal kinsmen for affection and support. Dr SK Amoah Slide 14  Double-Unilineal Descent Cont. The strength of the matrilineal descent lies in what is known as personal kinship; The interpersonal relations between individuals, except on those occasions when members meet as a group; This is different from the patrilineal side of the dual descent where relations are marked by conflict and rivalry; Resulting from frequent interactions among the members. Dr SK Amoah Slide 15 The Bilateral Descent System ❑The Bilateral Descent System (Non-Unilineal Descent) The Kinship ties in the Bilateral descent go beyond the patrilineal and matrilineal sides; In other words, an individual’s kinship ties are never limited to those involving members his/her descent on the patrilineal and matrilineal sides; This is because the basis of for recruitment into kin group is not on lineal considerations; It is rather just genealogical connections and once there is that connection, it can form the basis of group alignment. Dr SK Amoah Slide 16 Bilateral Descent System Cont. This is why the Bilateral descent is also known as the Non- Unilineal Descent; because it does not use the lineal consideration, Individuals in this system are not born into a pre-determined descent group, since there is an element of choice as to where to belong; At birth, the individual has numerous possibilities of kinship ties to utilize for purposes of group alignment; He/she may choose to align with the two parents, grandparents, and great grandparents and others further removed are sources for utilizing descent ties. Dr SK Amoah Slide 17 Illustrating Ego’s Bilateral Descent Matrilineal Descent Group Dr SK Amoah Slide 18 Bilateral Descent System Cont. ❑Examples of Bilateral Societies In Ghana, societies practicing this system of descent include: The Gonja of Northern Ghana; Dagomba of Northern Ghana; Mamprusi of Northern Ghana; In African bilateral descent societies include: Lozi of Zambia; Dr SK Amoah Slide 19 Bilateral Descent System Cont. ❑Inheritance, Succession and Residential Pattern There is an element of choice depending on the relations and generations and individual decides to identify with (Patrilineally or Matrilineally); In terms of Inheritance, an individual can inherit either from the father’s side or mother’s side or even from the grandparent side depending on the choice; However, succession is purely based on the lineal principle in the Bilateral descent i.e. it is only through the male line; Residential pattern is based on either paternal and maternal sides in a convenient manner. Dr SK Amoah Slide 20 Bilateral Descent System Cont ❑Other Essential Features of the Bilateral Descent Fostering is an important feature of the Bilateral societies; In Fostering, children are normally given to or claimed by their relatives to be brought up; Paternal or Maternal relatives can serve as Foster parents and the position of a Foster child qualifies him/her to inherit from foster parents; As a result, it is often said Kinship is Bilateral while Descent is Unilineal, Because an individual’s kinship ties go beyond the lineal lines but descent is largely unilineal. Dr SK Amoah Slide 21 Amended Intestate Succession Law (PNDC Law 111): Section 2 - Intestacy and Partial Intestacy. (1) A person shall be deemed to have died intestate under this Law if at the time of his death he had not made a will Inheritance disposing in of his estate. Contemporary Ghana (2) Any person who dies leaving a will disposing of part of his estate shall be deemed to have died intestate under this Law in respect of that part of his estate which is not disposed of in the will and accordingly the provisions of this Law shall apply to such part of his estate. Dr SK Amoah Slide 22  Section 3 - Where the intestate is survived by a spouse or child or both, the spouse or child or both of them, as the case may be, shall be entitled absolutely to the household chattels of the intestate. Section 4(a) - where the estate includes only one house the surviving spouse or child or both of them, as the case may be, shall be entitled to that house … Section 4(b) - where the estate includes more than one house, the surviving spouse or child or both of them, as the case may be, shall determine which of those houses shall devolve to such spouse or child or both of them Provided that where there is disagreement as to which of the houses shall devolve to the surviving spouse or child or to both of them, as the case may be, the surviving spouse or child or both of them shall have the exclusive right to choose any one of those houses Dr SK Amoah Slide 23  Section 5 — Intestate Survived by Spouse and Child. 1) Where the intestate is survived by a spouse and child the residue of the estate shall devolve in the following manner: (a) three-sixteenth to the surviving spouse; (b) nine-sixteenth to the surviving child; (c) one-eighth to the surviving parent; (d) one-eighth in accordance with customary law: Dr SK Amoah Slide 24 TOPIC Session Summary Dr. S. K. Amoah 2022/2023 Academic Year SLIDE 25 Lecture Summary The lecture discussed the difference between the Double- Unilineal and Bilateral Systems and identify the principles of inheritance, succession, residential pattern in both systems; We also identified examples of societies both in Ghana and outside Ghana practicing the systems. We also considered the place of modern legislative position on intestacy. Dr. S. K. Amoah SLIDE 26 Activity 1.1 Read pages 45-50 of the recommended text. “Kinship is Bilateral while Descent is essentially Unilineal” Discuss. Dr. S. K. Amoah SLIDE 27 Reference Nukunya, G.K. (2021). Tradition and Change in Ghana (Revised and Expanded Edition): An Introduction to Sociology, Accra: Ghana University Press. Dr. S. K. Amoah SLIDE 28  SOCI 222 COMPARATIVE SOCIAL INSTITUTIONS Session 6 Marriage and Family Dr S. K Amoah ([email protected]) 2022/2023 Academic Year Dr. S. K Amoah 1 Lecture Overview Marriage and Family are one such institution which is referred to as cultural universal because it is found in all societies the world over. This session focuses on marriage and family as they are practiced in different societies with examples from Ghana and other African contexts. Dr. S. K Amoah 2  Lecture Objectives At the end of the lecture, the student will be able to: Define Marriage and Family Determine the various Marriage and Family patterns Identify some marriage processes and payments Identify the major changes in Marriage and Family Institutions Dr. S. K Amoah 3 Lecture Outline The key topics to be covered in this session are: 01 02 03 04 Marriage: Forms and Family: Developmental Definition and Patterns of Definition and Cycle of the Mate selection Marriage Types Family Dr. S. K Amoah Slide 4 Recommended Text Nukunya, G.K. (2021). Tradition and Change in Ghana (Revised and Expanded Edition): An Introduction to Sociology, Accra: Ghana University Press (Pages 51-68). Tonah, S. (2022). Introduction: Intimate relations, marriage patterns and family structure in contemporary Ghana. In S. Tonah (Ed.). Marriage and Family in Contemporary Ghana: New Perspectives (pp. 1-28). Accra: Woeli Publishing Services. Nyanungo, H.N. (2014). Female Husbands without Male Wives: Women, Culture and Marriage in Africa. BUWA! Feminism and Culture, A Journal on African Women’s Experiences, 61-66. Dr. S. K Amoah 5  TOPIC Marriage: Definition and Mate selection 1 Dr. S. K Amoah 2022/2023 Academic Year 6 Defining Marriage Despite its universality, there is no generally acceptable definition for marriage; “Marriage is a legally recognized union between a man and a woman in which they are united sexually, cooperate economically, and may give birth to, adopt or rear children” (Strong, De Vault & Cohen, 2005). Dr. S. K Amoah 7 Definition of Marriage Cont. One of the often-quoted definitions is the one provided by Lucy Mair in the “Notes and Queries in Anthropology”, The official handbook of the Royal Anthropological Institute of Great Britain; She defined Marriage as “ a union between a man and a woman such that children born to the woman are recognized as legitimate children of both parents” Dr. S. K Amoah 8 Definition of Marriage Cont. “Any union in which the couple has gone through all the procedures and rituals recognized in the society for the purposes of sexual intercourse, procreation and or companionship ” (Nukunya, 2003) To be legal, the marriage according to Nukunya, must pass through the laid down customary stages in a particular society The are three essential elements general to all societies namely: The Marriage Payment The Marriage Ceremony The Official handing over of the bride to the groom In some societies, there is Consummation of the union Dr. S. K Amoah 9 Why Marriage? Marriage is the recognized institution for the establishment and maintenance of family all over the world It is also the institution through which Kinship ties are both established and extended Marriage legitimizes sexual relations and reproduction in society It regulates one of the basic needs and desires of individuals in society (sexual needs) Dr. S. K Amoah 10  Mate Selection This involves the procedures and processes to investigate the background of the prospective partners Conditions and Factors investigated include: Criminal record of the partner and their family Issues of witchcraft, magic and sorcery Hereditary diseases like epilepsy, lunacy, leprosy Hardworking family and if they are quarrelsome Dr. S. K Amoah 11 Mate Selection: Marriage Prohibitions Exogamy – requires that individuals marry outside their own immediate group Endogamy – requires individuals to marry inside certain human boundaries Endogamous norms may require individuals to select mates of the same race, religion, social class, etc. Dr. S. K Amoah 12  Parental Influence in Mate Selection Assurance of security of the marriage Children born out of the marriage become kin relatives of the family Marriage leads to affinal relationships therefore the need to investigate To protect the interest of family members who may be ignorant from possible dangers Dr. S. K Amoah 13  TOPIC Forms and Patterns of Marriage 2 Prof Unknow & Dr Grateful 2022/2023 Academic Year 14  Forms and Patterns of Marriage Marriage can be classified using different bases: Mate Selection Method Number of Spouses Sex of Partners Dr. S. K Amoah 15  Marriage by Mate Selection Method Infant betrothal – A baby girl is promised in marriage to a male Arranged marriages – Contracted through an agreement between the two families Sometimes the prospective couple may be unknown to each other Preferential marriages – Perhaps the most common in Ghana An adult male has the option to choose his bride by himself but only from families preferred by his parents The choice is thus limited by parents’ (family’s) preference Free Choice Marriages* Based on love and romance Dr. S. K Amoah 16 Free-choice marriages* Selection based on love and romance Minimal parental interference Becoming increasingly popular as women gain more rights and freedoms Families become more dispersed Proliferation of marriage markets Dr. S. K Amoah 17  Number of Partners Monogamous Marriage: comprises a husband and a wife Polygamous Marriage: refers to all types of multiple marriages namely Polygyny and Polyandry Polygynous marriage comprises a husband and two or more wives Polyandrous marriage consists of a wife and two or more husbands Dr. S. K Amoah 18  Polygynous Marriages Polygyny exist in many Sororal Polygyny is a African societies type of polygynous because it provides marriage where a husband access to a larger pool or man marries two or of family labour for more sisters at the same economic activities time The Zulu of South Africa approve of Sororal The Zulu say that ‘The Polygyny where a woman love of sisters will urge her husband to marry her younger sister overcomes the jealousy without the jealousy of a of polygyny’ stranger co-wife Dr. S. K Amoah 19  Polygynous Marriages Cont. However, the Lozi of Zambia reject Sororal Polygyny and it’s considered very bad to marry even a cousin of your wife whiles she is alive The Lozi say, ‘The jealousy of polygyny spoils the love of sister’s and will break up their family’ If Sororal polygyny occurs among the Lozi it must lead to divorce Dr. S. K Amoah 20 Polyandrous Marriages This type of marriage is common among Eastern Asian societies such as Pakistan, India, etc. Dr. S. K Amoah 21 Levirate Marriage vs. Widow Inheritance Levirate marriage: a type of marriage in which the brother of a deceased man is obliged to marry his brother's widow Latin word levir meaning "husband's brother“ Widow inheritance: where the deceased husband’s next of kin can dictate whom the widow may marry, be it one of the deceased husband's kin or an unrelated person Dr. S. K Amoah 22  Marriage by Sex of Partners Heterosexual Marriages Same Sex Marriages: Gay/ Lesbian Marriages Woman-to-Woman Marriages Dr. S. K Amoah 23 Woman-to-woman Marriages in Africa Many people believe that homosexuality is foreign to Africa Marriage in Africa is largely defined as the union of man and woman However, many traditional African societies allowed woman-to-woman marriage Women marriage or female husbands was more pronounced than might be expected in Africa It occurred in over 30 societies, including; the Igbo of south-eastern Nigeria, the Zulu of Southern Africa, the Nuer of East Africa, the Nandi tribe of Kenya. Dr. S. K Amoah 24 Who Is A Female Husband? Women could be husbands without male wives They were husbands to other women In many traditional African societies, only well to do women were allowed to become female husbands. Dr. S. K Amoah 25  Reasons For Female Husbands Elevation of status: Among the Igbo, wealthy and/or women of high social standing, and those who were past menopause could marry wives for themselves, for their husbands, for their sons, and/or for their siblings The woman who paid the bride price of the other woman became the sociological ‘husband’ Moreover, women gained even more status and power once they became female husbands Dr. S. K Amoah 26  Reasons: Elevated status cont. These women were usually viewed as men, by marrying women their status was elevated mostly due to female husbands paying bride-price Among her female mates, she was regarded as a man and first among equals She was treated like a man and her opinion was first sought in the gathering of opinions In any ceremony, she enjoyed equal privilege with her male counterparts Dr. S. K Amoah 27  Reasons: Maintaining their own lineage The children belonged to the lineage of female husband’s father, not to their biological father The female husband played the role of the father, provider, protector, etc. Among the Nandi of Western Kenya, women who are older (beyond child-bearing age), never married and have no children were and continue to be prime candidates to become female husbands These women want heirs to inherit their name, wealth and property Dr. S. K Amoah 28 Reasons: Solution to Infertility In some societies, women who could not have children, and widows took wives and claimed the children their wives had as their own In others, women who did not have sons could marry another woman to have sons for her Among the Igbos and Lovedu, a man without an heir (a male child) could choose a daughter to be his “son”. These ‘female sons’ then become the heads of their families and are expected to marry other women to raise heirs for the family or lineage Dr. S. K Amoah 29  Marriage types in Ghana In Ghana, three major types of marriages are permitted by law namely: Customary Marriage which are specific to particular traditions and cultural areas with unlimited polygyny Islamic Marriage which have some provisions and practices similar with limited polygyny of four wives Marriage by Ordinance which is registered with state agencies and coincides with Christian marriage and monogamy Dr. S. K Amoah 30  Marriage Payment It is either presentation or exchange of items between the two kin groups The practice differ from society to society; it’s not standardized and local differences exist Traditionally, the payment is supposed to be symbolic indication of the following: Acknowledgement and respect to the bride’s family for the investment made in the bride To show the seriousness and determination of the groom to assume responsibility as a husband and father To provide legal backing and collective support from the two sides of the family Dr. S. K Amoah 31  Marriage Payment Cont. It legalizes the status of the children coming out of the marriage It also transfers the Rights-in-Genetricem and Rights-in-Uxorem to the man Rights-in-Genetricem refers to the husband’s right over the reproductive services of his wife This means that once the marriage payment is done, all children born to the woman regardless of their biological paternity are for the husband Right-in-Uxorem refers to the husband’s right over the domestic and sexual services of the wife Once the marriage payment is done, the woman has an obligation to satisfy the man sexually, and perform chores Dr. S. K Amoah 32  Typical Examples of Traditional Payments Among the Ashanti, the key processes involved are Knocking, Thanksgiving Gift and Head wine (trinsa) and the main payment In terms of cash payment, the amount is determined by the social class of the bride This is in addition to some drinks and cloth Half of the items go to the father and the remaining half goes to the mother’s brother. Dr. S. K Amoah 33  Typical Examples of Traditional Payments Cont. Among the Anlo Ewe, there are two types of payments- “Tabianu” and “Sronu” “Tabianu” is payment done when the man’s proposal is accepted and the “Sronu” is marriage payment proper “Tabianu”: 12 bottles of assorted drinks and Cash “Sronu”: Drinks, Kente cloth, wax print and Cash Among the Gonja, cash and 12 kola nuts supplemented by courting and greeting gift to the bride to be and the parents. Dr. S. K Amoah 34 Typical Examples of Traditional Payments Cont. Among the Lowiili, 35 cowrie shells is paid to legalize the union 3 Cows, 1 Goat and 20,000 cowrie shells should be paid during the life time of the marriage. If such payments are not forthcoming the bride’s father persuades her to return home until the husband meets his obligation. Among the Ga, payment of drinks and cash are done in stages; The prominent payment is “weku daa” (drinks for the relatives) which is the most important payment which legalizes the marriage. Dr. S. K Amoah 35 Marriage Payment Cont. Among the Lobedu Tribe of Transvaal South Africa, the bride wealth is between 5-10 cows A sister’s bride wealth is used by the brother to marry a woman and this establishes a Special Cattle-Linked Relationship between a brother and sister As a result, a Cattle-Linked sister’s son often marries a Cattle-Linked brother’s daughter The sister thus controls the brother’s house and prevents the brother disciplining the wife The woman takes share in the brother’s property at his death and settles disputes in the brother’s house. Dr. S. K Amoah 36  TOPIC The Family: Definition and Types 3 Dr. S. K Amoah 2022/2023 Academic Year 37 Defining The Family What is a family? A group of two or more people related by birth, marriage or adoption and residing together (US Census Bureau, 2013). A group of persons united by ties of marriage, blood, and/or adoption, constituting a single household, interacting and communicating with each other in their respective roles as mother and father, brother and sister, husband and wife (Burges & Locke). Dr. S. K Amoah 38 Definition Cont. Peter Murdock (1973), defines the family as a social organization characterized by common residence, economic corporation and reproduction Ian Robertson (1977), defines the family as a relatively permanent group of people related by ancestry, marriage or adoption who live together and form economic unit and whose adult members assume responsibility for the group. Dr. S. K Amoah 39 Definition and Types of Family Bertrand (1994), define the family as socially sanctioned group of persons united by kinship ties who generally but not necessarily share common residence and interact according to well defined social roles created by a common culture The African idea of Family is extended and includes close and distant relations In the view of Nelson Mandela, “In African culture, the sons and daughters one’s aunts or uncles are considered brothers and sisters, not cousins. We have no half-brothers or half-sisters. My mother’s sister is my mother; my uncle’s son is my brother; my brother’s child is my son and daughter”. Dr. S. K Amoah 40  Diversities In the Family Nuclear family with two parents Single-parent families Blended families Adoptive/Foster families *Same-sex families Never-married families Family of orientation Family of procreation Polygynous family Polyandrous family Extended families Dr. S. K Amoah 41 The Extended Family Residential Extended Family its where members share common residence, participate in reciprocal duties, obligations and responsibilities Non-Residential Extended Family refers to a social arrangement in which an individual has extensive reciprocal duties, obligations and responsibilities towards relations outside his immediate nuclear family Obligations and contacts are realized not only when relatives live together Even when it is residential, obligations are not limited to those within the group Dr. S. K Amoah 42 Extended Family Cont. Shared responsibilities Source of social support Fostering is also not an unusual practice Dr. S. K Amoah 43 The Family, Domestic Group and the Household Family is a group of people united by kinship, with a single head, sometimes occupying a common dwelling Domestic Group is made up of persons occupying a particular dwelling unit Household is made up of group of people who share the same housekeeping and eating arrangement and usually under a single head or they eat from the same pot Dr. S. K Amoah 44  TOPIC Developmental Cycle of the Family 4 Prof Unknow & Dr Grateful 2022/2023 Academic Year 45  Developmental Cycle of the Family (Fortes 1949) The family has a growth or developmental cycle during which its composition changes Phase of Expansion: This first phase comes about through the marriage of a couple and lasts until they complete their childbearing activities Phase of Fission/Dispersion: this second phase is marked by the marriage of the children and lasts until the last one marries out Phase of Replacement: this last stage is when one of the sons is expected to come and live in the parents home after their death. Dr. S. K Amoah 46  Development Cycle (Combrink-Gaham, 1986) Early Stages – Forming and Nesting I. Coupling Family Task: Individual independence to couple/dyadic interdependence. II. Becoming Three – and more Family Task: Interdependence to incorporation of dependence. Dr. S. K Amoah 47  Middle Stages – Family Separating Process III. Entrances Family task: Facilitation of partial independence. IV. Expansion Family task: Support or facilitation of continuing separations – independence. V. Exits Dr. S. K Amoah 48  Late Stages: Finishing VI. Becoming smaller/extended Family Task: Continuing expansion of independence. VII. Endings Family Task: Facilitation of family mourning. Working through final separations. Dr. S. K Amoah 49  Session Summary TOPIC Dr. S. K. Amoah 2022/2023 Academic Year SLIDE 50 Lecture Summary The session has discussed the institution of marriage and family in comparative perspective. It discussed the various types and processes in involved in contracting marriage across different societies. Dr. S. K. Amoah SLIDE 51 Activity 1.1 Read the specified pages of the following materials and prepare to answer some questions on the Sakai LMS: Tonah, S. (2022). Introduction: Intimate relations, marriage patterns and family structure in contemporary Ghana. In S. Tonah (Ed.). Marriage and Family in Contemporary Ghana: New Perspectives (pp. 1-28). Accra: Woeli Publishing Services. Nyanungo, H.N. (2014). Female Husbands without Male Wives: Women, Culture and Marriage in Africa. BUWA! Feminism and Culture, A Journal on African Women’s Experiences, 61-66. Dr. S. K. Amoah SLIDE 52 Reference Nukunya, G.K. (2021). Tradition and Change in Ghana (Revised and Expanded Edition): An Introduction to Sociology, Accra: Ghana University Press (Pages 51- 68). Dr. S. K. Amoah SLIDE 53  SOCI 222 COMPARATIVE SOCIAL INSTITUTIONS Session 7 Political Systems and Organisation Dr S. K Amoah ([email protected]) 2022/2023 Academic Year Dr. S.K Amoah 1 Lecture Overview Politics is about allocation of power/authority for the maintenance of law and order. The Political Institution is one of the critical institutions in society because it ensures the maintenance of law and order. Within every society, simple or complex, there are mechanisms for the maintenance of law and order. This lecture focuses on how African traditional political systems are classified and practiced in different societies. Dr. S.K Amoah 2 Lecture Objectives At the end of the lecture, the student will be able to: Define the Political Institution and its functions Identify the two types of political systems in Africa Identify African societies that exemplify the two categories Describe the features of the two political systems Dr. S.K Amoah 3 Lecture Outline The key topics to be covered in this session are: 01 02 03 Political Centralized Forms of Institutions: Political Systems: Centralization in Definition, Characteristics Ghana Functions and and Differences classification of African Political Systems Dr. S.K Amoah Slide 4 Recommended Text Nukunya, G.K. (2021). Tradition and Change in Ghana (Revised and Expanded Edition): An Introduction to Sociology, Accra: Ghana University Press. Dr. S.K Amoah 5  TOPIC Political Institutions 1 Definition, Functions and Classifications Dr. S.K Amoah 2022/2023 Academic Year 6 Defining Political Institutions It refers to the socially and culturally constructed systems of rules, regulations and principles that constitute a framework for the allocation, distribution and exercise of political power within defined political entities. Dr. S.K Amoah 7 Functions of the Political System Maintenance of law and order as well as social justice. Protection of members of society against internal and external aggressors. Equitable distribution of scarce resources to all members of society. Political office holders are tasked with the responsibility of decision making, implementation and enforcement. Dr. S.K Amoah 8 Classification of African Political Systems Evans-Pritchard and Meyer Fortes (1940) classified Traditional African Political systems into two: Centralized Political Systems Non-Centralized (A cephalous) Political Systems Dr. S.K Amoah 9  Criteria for Classification of African Political Systems The criteria for the classification includes: ▪Definition of Political Units: Geographically or Socially defined ▪The Principal Office holders: Chiefs or No Chiefs ▪The level of Political Organization: Simple or Complex Dr. S.K Amoah 10  TOPIC Centralized Political Systems: 1 Characteristics and Differences Dr. S.K Amoah 2022/2023 Academic Year 11  Characteristics of Centralized Political Systems Chiefs and kings whose authorities are recognized within geographical boundaries Clear cut boundaries with their neighbors Well developed administrative mechanisms for day to day running of the society Well defined and developed legislative and judiciary mechanisms for maintaining law and order ❖Examples are Ashanti, Ga, Ewe, Gonja, Dagomba and Mamprusi Political systems Dr. S.K Amoah 12 Differences Within the Centralized Political System The degree of centralization is not uniform It would be misleading to assume that the degree of centralization is uniform in Africa or Ghana In Ghana, Centralized Political systems differ from one ethnic group to the other depending on a few factors: Dr. S.K Amoah 13  Differences within the Centralized Political System ▪The size of the territory ▪The citizen’s attitude to and reverence for political leaders ▪The degree of influence of the political leaders over their citizens and other sub-chiefs ▪The degree of autonomy granted to the local and sub-chiefs Dr. S.K Amoah 14  TOPIC Forms of Centralization in Ghana 3 Dr. S.K Amoah 2022/2023 Academic Year 15  Forms of Centralization in Ghana Two forms of centralization exist with regards to territorial boundaries: 1. Centralization by Linguistic group (or ‘tribe’): In some ethnic groups, centralization means that all those who speak the same language have one single kingdom or king e.g. Dagomba, Avatime and Mamprusi; Dr. S.K Amoah 16  Forms of Centralization in Ghana 2. Centralization by Independent Sub-Units within a larger linguistic group: Among the Akans, Ewes, Ga, the group is divided into political sub-units which owe allegiance to their own independent kings or chiefs; Eg. among the Akan, we have independent units such as Ashantis, Abuakwa, Denkyira etc.; among the Ewes we have Anlo, Peki, Kpando, Ho etc.; among the Ga, we have Osu, La, Ga Mashie, Teshie, Nungua, Tema etc. Dr. S.K Amoah 17  Akan Political Organisation Nation Made up of a series of Paramountcy hierarchical levels of authority Division Town Each level has a recognized head Village Lineage Begins with family units to the final Compound authority i. e the Omanhene/paramount Household chief/Asantehene Dr. S.K Amoah 18 Composition of a Polity Every independent polity comprises a principal town or capital, surrounded by outlying subordinate towns or villages The capital is the seat of government, the official residence of the king/ paramount chief/omanhene In addition to the heads of the levels mentioned, there are other important leaders, mostly military This is because Akan political system took shape during their numerous wars among themselves, their neighbors and the British Dr. S.K Amoah 19 Akan Political Organisation - Divisions Some of important military chiefs include: Kontihene:- who commands the army if the chief does not go to war Akwamuhene:- the second in command Twafohene:- who leads the advance guard and right flank Dr. S.K Amoah 20  Akan Political Organisation –Divisions Cont. Ankobeahene:- leader of the chief’s personal bodyguards Kyidomhene:- commander of the rear-guard Gyaasehene:- who have control over all the attendants at the palace NB: Most of these leaders are already chiefs of towns and villages Dr. S.K Amoah 21  The Linguist and Queen mother The Akan chief has an official spokesman, Okyeame, through whom all formal announcements are made A chief does not speak directly to his subjects or to visitors and this makes the office of okyeame very important The next person in order of importance is the Queen mother She is not necessarily the real mother of the chief but can also be a sister or a mother’s sister In addition to her responsibility for the women in the town, she has a large say in picking a new chief Dr. S.K Amoah 22  Akan Political Organisation An Akan chief’s revenue comes mainly from court fees, fines, taxes and trading activities and war booties A chief’s responsibility is to maintain a link between his people and the ancestors The chief may appear autocratic, but in reality, his powers are very much limited Every decision must be discussed and agreed upon by the counsellors (mpanyimfo) and Queen mother The Akan political system, is centralized because within every well- defined area, there is a chief whose authority is recognized and respected throughout the entire territory Dr. S.K Amoah 23 Centralized Political Organization in Dagbon (Dagomba) The Dagbon political system has all the features of a centralized system since it has a king with clear-cut boundaries and administrative, judiciary, and legislative mechanisms; At the head of the Dagomba Kingdom is the Yaana, the King, and Yendi as the headquarters of the kingdom; The kingdom is divided and sub-divided into hierarchically ranked chiefdoms and divisions. Dr SK Amoah 24  The Dagbon Political Organization...