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Family Life
Caste, or jati, is the most important social grouping among Punjabis, defining social relations, marriage pools, and often occupation. Castes exist even among Muslims and Sikhs, whose religions specifically deny the legitimacy of the caste system. Castes are divided into numerous gots or clans, which are exogamous social units. One cannot marry into the gots of any of one's four grandparents. Among Muslims, castes are known as qaums or zats, but at the village level it is the biradari, or patrilineage, that is the more significant social unit. All males who can trace their lineage to a common ancestor belong to the same biradari, and all members of the biradari are regarded as kin. Members of a biradari often put up a united front in village affairs and disputes, for they share a sense of collective honor and identity.
The family is the primary unit of Punjabi society. The joint family dominates, with sons and their wives and children, along with any unmarried offspring, living in the household of the parents. The men have the responsibility of overseeing the agricultural or business activities of the family. Women, under the direction of the mother-in-law or senior wife, see to the running of the household, food preparation, and the care and raising of children. Among peasant cultivators, women as well as men participate in agricultural activities. Both men and women from laboring castes work for hire, as agricultural workers or at other manual labor.
Marriage and the bearing of children are expected of women in Punjabi society. Marriages are arranged by the parents of the boy and girl, though each community follows its own marriage rituals and customs. Among Muslims, for instance, the best match is considered to be a marriage between first cousins. The months of Ramadan and Muharram are avoided as marriage dates, the former being a month of fasting and the latter being a period of ritual mourning. The Muslim marriage ceremony is termed the Nikah ceremony. The girl is given a dowry, which explicitly remains her property.
Hindu Punjabis seek marriage partners according to the limitations of caste endogamy and clan exogamy. Dowry is an important factor in negotiating a Hindu marriage. Hindu rituals include the traditional journey of the barāt (marriage party) to the bride's house, the garlanding of the bride and groom, and the ritual walking around the sacred fire. Sikhs, on the other hand, do not give or take dowries and solemnize their marriages before the Granth, their sacred book. In all communities, however, residence is patrilocal-the new bride moves into the home of her husband's family.
Different Punjabi communities have different customs regarding divorce and remarriage. Although Islam has provisions for a man to divorce his wife, in rural society divorce is intensely disapproved of and there are strong social pressures against it. Nor do Muslims approve of widow remarriage. Sikhs do not permit divorce, but do allow widow remarriage. Widow remarriage is not common among Hindus, although Jats permit the union between a widow and the younger brother of her husband. Divorce is not customary among Hindus, although there are ways in which marriages can be informally brought to an end.
Caste, or jati, is the most important social grouping among Punjabis, defining social relations, marriage pools, and often occupation. Castes exist even among Muslims and Sikhs, whose religions specifically deny the legitimacy of the caste system. Castes are divided into numerous gots or clans, which are exogamous social units. One cannot marry into the gots of any of one's four grandparents. Among Muslims, castes are known as qaums or zats, but at the village level it is the biradari, or patrilineage, that is the more significant social unit. All males who can trace their lineage to a common ancestor belong to the same biradari, and all members of the biradari are regarded as kin. Members of a biradari often put up a united front in village affairs and disputes, for they share a sense of collective honor and identity.
The family is the primary unit of Punjabi society. The joint family dominates, with sons and their wives and children, along with any unmarried offspring, living in the household of the parents. The men have the responsibility of overseeing the agricultural or business activities of the family. Women, under the direction of the mother-in-law or senior wife, see to the running of the household, food preparation, and the care and raising of children. Among peasant cultivators, women as well as men participate in agricultural activities. Both men and women from laboring castes work for hire, as agricultural workers or at other manual labor.
Marriage and the bearing of children are expected of women in Punjabi society. Marriages are arranged by the parents of the boy and girl, though each community follows its own marriage rituals and customs. Among Muslims, for instance, the best match is considered to be a marriage between first cousins. The months of Ramadan and Muharram are avoided as marriage dates, the former being a month of fasting and the latter being a period of ritual mourning. The Muslim marriage ceremony is termed the Nikah ceremony. The girl is given a dowry, which explicitly remains her property.
Hindu Punjabis seek marriage partners according to the limitations of caste endogamy and clan exogamy. Dowry is an important factor in negotiating a Hindu marriage. Hindu rituals include the traditional journey of the barāt (marriage party) to the bride's house, the garlanding of the bride and groom, and the ritual walking around the sacred fire. Sikhs, on the other hand, do not give or take dowries and solemnize their marriages before the Granth, their sacred book. In all communities, however, residence is patrilocal-the new bride moves into the home of her husband's family.
Different Punjabi communities have different customs regarding divorce and remarriage. Although Islam has provisions for a man to divorce his wife, in rural society divorce is intensely disapproved of and there are strong social pressures against it. Nor do Muslims approve of widow remarriage. Sikhs do not permit divorce, but do allow widow remarriage. Widow remarriage is not common among Hindus, although Jats permit the union between a widow and the younger brother of her husband. Divorce is not customary among Hindus, although there are ways in which marriages can be informally brought to an end.
