How the cultures of the world appoint relatives and family ties: what are the “family words”

The names of family ties vary significantly from one culture to another, revealing different conceptions of the relationship and of the social structure. The term “Uncle“It can take different meanings depending on the cultural context. In many Western societies it only indicates the brother of the father or mother. In other contexts, as in some regions ofWest Africathe same term can be used to refer to any individual belonging to the generation of parents, regardless of a direct biological link. In other cases still, as in the Philippinesis often extended to close friends of the family.

What does the language we use to describe family ties on our culture tells us? The most fascinating answer leads us to explore the 4 main types of kinship terminology that exist in the world, according to the classic classical classification of the anthropologist Lewis Henry Morganthen expanded by subsequent studies.

1. Aeschome system (linear): the western model

The first system, said “Eschile“O linearis the one used in most of theEurope and of theNorthern America. It is the most “model”individualizing“as it clearly distinguishes between direct and collateral relatives. In fact, mother and aunt are two different figures, as well as father and uncle. The same goes for brothers and cousins: separate categories, with distinct roles and meanings.

This system reflects a conception of nuclear familyin which it gives priority to direct bonds of blood and at parental liability within the restricted nucleus. It is also the system that more easily adapts to bureaucratic and legal models, and which has helped to build the modern idea of “biological kinship”.

2. Iochese system: the maternal or paternal line makes the difference

In the second system identified, said Iocheseused by many Indigenous populations of the Americasbut also in some societies of theWest Africathe distinction between relatives is not only generational, but also linear: the brothers and sisters of the father (paternal uncles) are considered as “Fathers” while those of the mother (maternal uncles) are a distinct category.

Consequently, also i cousins They are distinct: the parallel ones (children of your father’s brother or your mother’s sister) are called “Brothers” or “sisters”while the crossed ones (children of your father’s sister or your mother’s brother) are real “cousins” And, in some companies, even potential marriage partners.

This system underlines an organization in which the Kinger is not only emotional or biologicalbut also a network of alliances, roles and collective responsibilities.

3. Sudanese system: each relative has a precise name

The third system, said Sudanesewidespread in most of the Middle Eastin North-eastern Africa and in some regions ofAsiais the most detailed and differentiated. There is no generic word for “cousin”. Any kind of relative in fact it has a specific termwhich takes into account the kinship or maternal line, sex and generational position.

For example, the father’s brother has a different name from that of the mother. The children of your father’s brother also have a distinct term compared to those of your mother’s brother. This system reflects one hierarchical and patrilinear structurein which every position within the genealogical tree involves a precise role.

It is not uncommon for, in these contexts, i Weddings between cousins (especially the children of the father’s brother) are socially preferred to strengthen family ties and maintain the cohesion of the group.

4. Hawaiian system: all brothers and sisters

In the system Hawaiianprevalent in many cultures ofOceania and of the Southeast Asiathe guiding principle is instead thegenerational equivalence. The parents’ brothers and sisters are called “father” And “mother”the cousins ​​are instead called “brothers” And “sisters”. This vision reflects a collective model of the family, In fact, it does not stand out between narrow and distant relatives, because what matters is theunit of the grouprather than the specificity of the ties.

There Responsibility for childrenfor example, is shared among all the adults of the parental generation, and also authority or affection are not an exclusive prerogative of biological parents. For those who grew up in a western context, this system may seem “confusing”, but it is exactly the opposite: it is one inclusive, solidarity network, where each individual is parts of a whole.

The kinship as a cultural mirror

Studying what we call our relatives is a way to understand how we conceive the world, after all. There Relatant terminology It is like a “map”, claimed the anthropologist Morgan: Who we are tells us, where we are, what are the boundaries of our identity and where our community ends or begins. In the globalized world today, these systems mix. For example, migrant families in Europe bring with them different ways of appointing the ties, challenging the dominant “Aeschy” model and opening up to new forms of recognition.

After all, the relationship It is not just a matter of blood, but of mutual recognition. And when it is called someone “sister”, even if it is not biologically, one is doing one cultural and emotional choice.