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Ideology and social inequality in the Tongan kinship system
[...]inequality may exist between societies as a whole, e.g. at a global level between western and non-western societies. [...]all sorts of interconnections may exist between the different levels and domains of social inequality. Subsequently, the same rules which apply to ego's brothers and si...
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Published in: | Bijdragen tot de taal-, land- en volkenkunde land- en volkenkunde, 1988-01, Vol.144 (4), p.445-463 |
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container_issue | 4 |
container_start_page | 445 |
container_title | Bijdragen tot de taal-, land- en volkenkunde |
container_volume | 144 |
creator | Grijp, Paul |
description | [...]inequality may exist between societies as a whole, e.g. at a global level between western and non-western societies. [...]all sorts of interconnections may exist between the different levels and domains of social inequality. Subsequently, the same rules which apply to ego's brothers and sisters apply to the father and mother of ego: father's eldest sister, the mehekitanga, has the highest status, next follow.his younger sisters, and then, also in order of age, come the brothers. [...]mother's brother, the tu'asina, in this system has the lowest status.7 The status of ego's uncles and aunts is transferred to their children, irrespective of their age and sex (cf. [...]degree and more remote female cousins are referred to as fa'a, according to Bott (1958/9). In spite of their higher status, women are mostly excluded from inheritances, as here the principles of patrilineality and primogeniture are in force. [...]with respect to the inheritance of the house and land it is the boy, at least the eldest son, who has power, though he has to wait until his father is aged or deceased. |
doi_str_mv | 10.1163/22134379-90003280 |
format | article |
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[...]all sorts of interconnections may exist between the different levels and domains of social inequality. Subsequently, the same rules which apply to ego's brothers and sisters apply to the father and mother of ego: father's eldest sister, the mehekitanga, has the highest status, next follow.his younger sisters, and then, also in order of age, come the brothers. [...]mother's brother, the tu'asina, in this system has the lowest status.7 The status of ego's uncles and aunts is transferred to their children, irrespective of their age and sex (cf. [...]degree and more remote female cousins are referred to as fa'a, according to Bott (1958/9). In spite of their higher status, women are mostly excluded from inheritances, as here the principles of patrilineality and primogeniture are in force. [...]with respect to the inheritance of the house and land it is the boy, at least the eldest son, who has power, though he has to wait until his father is aged or deceased.</abstract><cop>Netherlands</cop><pub>Brill</pub><doi>10.1163/22134379-90003280</doi><tpages>19</tpages><oa>free_for_read</oa></addata></record> |
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ispartof | Bijdragen tot de taal-, land- en volkenkunde, 1988-01, Vol.144 (4), p.445-463 |
issn | 0006-2294 2213-4379 0006-2294 |
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source | JSTOR Open Access Journals |
subjects | Brothers Children Cousins Cultural anthropology Fathers Field study Funerals Households Ideology Inequality Interpersonal relationships Kinship Mothers Polynesian languages Polynesian studies Social inequality Society Sons |
title | Ideology and social inequality in the Tongan kinship system |
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