Introduction
Societies across the world have varying kinship systems or social relationships connecting people in a given culture who are related. The Minangkabau and some other communities in Melanesia are a highly matriarchal society (Koian, 2). However, the majority of societies in this region and in across the world especially in Africa and in the Middle East, are highly patriarchal (Hsu, 8). This essay examines elaborately examines the Minangkabau as a matriarchal society and compares it to the Iranian society, and the vast majority of Papua New Guinea society which are both patriarchal.
The Minangkabau is the fourth largest tribe in Indonesia, and they are a matriarchal society (Sanday). They believe Nature is their Teacher, and that mothers are an indispensable part of nature and its continuity (Sanday). Mothers establish the character of their generations. According to Sanday, the Minangkabau believe, that their society becomes strong when they provide women with a trans-generational social tie to the land. The distribution of property considers women and their offspring as the surest way to preserve lineages. As such, the Minangkabau is largely a matrilineal society.
The Iranian society is highly patriarchal. The men are the custodians of their culture, and the continuity of family lineages happens through men (Hsu, 12). The role of women in nature is childbirth and rearing, but the material and economic welfare of Iranian children are the man’s responsibility (Hsu, 13). In Iranian and the general Islamic culture women are not supposed to own land. Although modernity has allowed women to own property and land in almost all societies, few Iranian women if any can claim ownership of land when in a family set up.
The Minangkabau women rule in marriages, family matters and, in the property customs. For instance, after marriage, men in Minangkabau move to the household of their wives. In the Minangkabau society, new families settle in the matrilocal residence where other senior women from the bride’s matrimonial clan have settled (Sanday). The men work and provide income and labor for their families. Women control all the property such as inheriting rice fields from older women. The wives control and manage property including proceeds from land with the help of member from their matrilineal clan.
In the patriarchal Iranian society women move to their husband’s household after the marriage. They settle in the patrilocal residence. Just like in the Minangkabau society, Iranian men work and provide for their families. However, unlike their Minangkabau counterparts, the men in Iranian society control all the property with the help of member of their patriarchal clans (Hsu, 13). Unmarried women in the Iranian society live under the shadow of their fathers and paternal male relatives.
The Minangkabau men and women reach consensus during decision-making. Their society promotes “mother rights” and not “female rule”. The men play subdued roles and their input during ceremonies is limited to making ritual speeches. The Minangkabau can hold ceremonies with a few men present but never in the absence of many women (Sanday). In contrast, there is minimal consensus between men and women in the Iranian society. Men’s rule and authority are supreme and unquestionable. The women’s rights are at the mercy of their paternal relatives or husbands. Women do not preside over ceremonies, and any ceremony can proceed as long as the required male members are present.
Women dominate the marriage ceremonies among the people in Minangkabau. The most preferred marriage among people from Minangkabau is one between a woman and a maternal cousin because it joins people with plenty of mate exchanges and family ties (Sanday). Among the Minangkabau, the bride’s family compensates the groom’s family (groom price). The groom pays for the bedroom furniture that his family displays during the wedding ceremony (Sanday). The groom’s family also rents the wedding clothes. The marriage and wedding situation are starkly different between the Minangkabau and the Iranian society. In the former, men pay the bride price, they prefer to marry outside their families, and they pay for wedding expenses (Hsu, 14).
In Indonesia, the Java people unlike the Sumatran people from Minangkabau are a patrilineal society. In Javanese culture, men control ownership of land, and other properties. After marriage, the women move to from their homes and settle in patrilocal residences (Koian, 3). In this society, the men pay the bride price to the women’s family. The Javanese kinship system allows women more rights and consultations, but the ultimate decision and sustainability of family lineages are the men’s responsibility.
The people from Papua New Guinea have matrilineal societies. Women inherit land so that they are able to support their children. Land is a form of social security that Melanesian societies bequeath to women. However, matrilineal societies constitute a quarter of the population of Papua New Guinea (Koian, 3). Koian notes that about three quarters of Papua New Guineans have patrilineal societies where men control and own all the property.
Conclusion
The Minangkabau people from Indonesia are a matriarchal society. Their kinship system is founded on women in their society. The women pay groom prices while new families settle in matrilocal residence. The Minangkabau women own land and control property. In stark contrast, the Iranian society, the Javanese people, and those from the majority of Papua New Guineans are patriarchal. Men pay the bride price and control property in addition to making decisions on the course of family and clan lineages. In all, modernization has influenced traditional kinship systems to allow for the accommodation of patriarchy and matriarchy in almost all societies. The role of the man, as the leader, continues to reign supreme, and patriarchy will be the anchor of many kinship systems.
Works Cited
Hsu, Francis L. K. Kinship and culture. Chicago: Aldine Pub. Co., 1971. Print.
Peggy Reeves Sanday. "Eggi's Village: Introduction." Eggi's Village: Introduction. N.p., n.d. Web. 5 June 2014. <http://www.sas.upenn.edu/~psanday/eggi2.html>.
Rosa, Koian. "Women in patrilineal and matrilineal societies in Melanesia.” Aidwatch.org. N.p., N.d. Web. 5 June 2014. <http://milda.aidwatch.org.au/sites/default/files/Rosa%20Koian.%20Women%20in%20patrilineal%20and%20matrilineal%20societies%20in%20Melanesia.pdf>.
