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CHAPTER-VI

Marriage and Family

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CHAPTER-VI

MARRIAGE AND FAMILY

Attitudes towards marriage and family are indications of youth

development. Youths with social and psychological maturity (awareness,

responsibility) tend to marry at a later age (after 25 years) when they start

earning. Similarly, they also tend to have an independent, small and

nuclear family.

Objectives of the Chapter

The main objectives of the chapter are to study the attitudes of the

respondents towards marriage and family. Marriage and family are the

important stages in the development of the youth. Early marriage and joint

family system stall the growth of youth development. Such youths tend to

become orthodox, conservative and narrow minded. They tend to be less

creative and broad minded. Reddy (1980) in his thesis “Values and

Attitudes of Indian Youth” found that college students lacked broader

perspectives. Therefore, it is important to know whether college students

are in a position to take their independent decisions with regard to (1) age at

marriage, and (2) life partner.

Marriage and Youths

1. Age at Marriage

Age at Marriage and Youth Development

Age at marriage marks the beginning of social and biological entry

of the youth into married life. Lower (below 16 years) or higher (beyond

30 years) age at marriage has serious implications for youth development.

A lower age at marriage deprives young men and women their adolescent

period of social, physical, biological and educational development.

Marriage follows pregnancies, deliveries of children, etc. Early marriage

imposes familial responsibilities. In course of time early married youths

tend to become family minded; conservative and rigid. Early marriage

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stalls opportunities for developing and cultivating values of creativity and

self-thinking. Early marriage prevents social and psychological

development. In short, early marriage and youth development cannot go

together.

The Age at Marriage

The age at marriage for youths has far reaching implications for their

future development, size of the family and socialization of children.

Prakash Rao and Nandini Rao (1982) point out: Early marriage can be

evaluated on the basis of its positive and negative functions to the family

system. The positive functions of low age at marriage (child marriage) are:

a) It enables the parents to exercise their traditional patriarchal

authority in the family;

b) It provides greater opportunity for the young bride to mould and

adjust her behaviour to the in-laws.

c) It is though of as ensuring the possibility of early birth of a son for

younger couples, which is regarded as essential for parents’ salvation

for, only the son can perform funeral rites for both the parents;

d) It eliminates the conditions that may be conducive to loss of chastity

for girls;

e) It ensures the solidarity of the kinship group and consolidation of the

family property;

f) The psychological compatibility between spouses is regarded more

certain and highly probable when they are married early in their

lives.

With regard to negative functions, it has been observed that early

sexual union is harmful to the development of the youths. Little freedom of

choice strengthens the value of parents’ superiority in decision-making.

Early marriage results in higher fertility rate. It also means higher imfant

and maternal mortality.

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In short, early marriage does not allow a period of transition to make

experiments with the challenges of marriage.

6.1 Caste and Age at Marriage

Social factors like caste, religion and rural background, etc. have an

intimate relationship with age at marriage.

Caste is a social institution. It has social, economic, educational and

rural/ urban dimensions. Higher castes have higher educational and

economic status. Age at marriage, varies according to one’s caste status.

Higher caste, such as Brahmins, Jains, Lingayats in urban areas tend to

marry their youths at a higher age. Similarly, SCs and STs and backward

castes marry their youth at a lower age. Even today the lower castes are

relatively less educated, poor and work in menial and manual jobs.

G.K.Karanth (1981) in his study Rural Youth found that more than 55 per

cent of the sample had married in the age group of 14-30. Ambarao

Uplaonkar (1998) in his thesis Rural Youth in Modern India found that

more than 60 per cent of the sample was married before 18 years.

However, with the onset of modernization, the span of youth-hood is

increasing.

Marriage in India

Marriage among Hindus is a sacrament, a holy union of two souls. It

is one of the basic Samskaras – a purification ceremony – or rites that men

and women have to go through. As a sacrament, Hindu marriage demanded

(at least in the past) early or child marriage in order to protect the chastity of

the girls. Thus, Hindu ideals encouraged pre-puberty marriages. The

Dharmashastras enjoined parents and guardians to marry off their daughters

before they attained puberty. Parents who could not marry off their

daughters were ostracized and looked down upon (Kapadia, 1966; Qureshi,

1978).

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Age at Marriage in India

Age at marriage is intimately linked with youth development. Early

or late marriage has adverse effect on youth development. Optimum age

(25-30 years) at marriage provides opportunities for experimentation and

creativity. Youths from upper class and urban background tend to develop

their independent view of marriage and family. A shorter youth-hood does

not facilitate maturity of mind1. The present study indents to know how

college students perceive age at marriage.

Table-6.1.1

Age at Marriage

Sl. No.

Response No. Percent

1. Clear 189 30.00

2. Ambiguous 252 40.00

3. Not clear 189 30.00

Total 630 100.00

When asked at what age do you want to marry, the responses of the

subjects are presented in Table 6.1.1.

It could be seen from the said table that only 30 per cent had clear

perception of age at marriage. This section had clear perception of the age

at marriage. Interestingly, 40 per cent of them had ambiguous ideas. For

example, most of them stated that they were expecting their parents to

decide. A few of them, especially women, were confused about their age at

marriage. They did not know what to do and what not to do. Their social

self was ambiguous. Most of the men were not clear about early or late

marriage and its implications on couples’ health and future life.

1 G.K.Karanth’s “Rural Youth: A Sociological Study of a Karnataka Village”, 1981.

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Figure-6.1.1

Age at Marriage

Clear, 189

Ambiguous, 252

Not Clear, 189

The remaining 30 per cent were not clear about their age at marriage.

They were totally depended on their parents’ decision-making. They did

not have their own choice. Their reply was “I do not Know. My parents

would decide”. On the whole, the college students, under study, not clear

about their age at marriage.

Of the 30 per cent who had a clear picture of the age at marriage

wanted to marry between 25-30 years. The mean age at marriage was 23

years. Women had lower mean age (21 years) at marriage than that of men.

Faculty and Age at Marriage

This part of the chapter deals with respondents’ faculty and age at

marriage. More specifically, the aim is to know if there is any relationship

between the respondents’ faculty and their perception of age at marriage.

One may ask the following questions:

1. Whether the perception of age at marriage differs according to one’s

faculty.

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2. Whether Arts college students have ambiguous perceptions of age at

marriage when compared to Science and Commerce faculty.

Faculty and Perception of Age at Marriage

Faculty and youth development are related with each other. They

provide opportunities for shorter or longer span of youth-hood. Arts

students have shorter while Science and Commerce students have longer

span of youth-hood.

Arts faculty does not provide enough job opportunities for

employment. Very few Arts graduates try to seek white collar jobs, while

more than 30 per cent tend to take up trade and business and the remaining

go in for labour. Employment follows marriage and obviously, youth-hood

is closed. On the other hand, Science and Commerce students tend to wait

and prepare for jobs. Even if they join trade and business, they take up

skilled jobs such as computer, DTP, salesmanship, etc.

Table-6.1.2


Arts Science & Commerce

Total Response

No. Percent No. Percent No. Percent

Clear 89 30.00 100 30.00 189 30.00

Ambiguous 107 36.00 145 43.00 252 40.00

Not clear 100 34.00 89 27.00 189 30.00

Total 296 100.00 334 100.00 630 100.00

²=4.72 df=2 CC=0.09 Not significant at 5% level

It could be seen from Table 6.1.2 that 30 per cent of Arts and 30 per

cent of Science and Commerce students had clear vision of age at marriage,

respectively. They said they would not marry until they completed 25 years

of age. Girl students were equally clear about their perception of age at

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marriage. Data also suggest that 36 per cent Arts and 43 per cent Science

and Commerce respondents had ambiguous vision of age at marriage. They

said if circumstances favour, they may marry at any age. They were

potentially ready for marriage.

Figure-6.1.2


89107 100 100

145

89

189

252

189

0

50

100

150

200

250

300

Num

ber

of R

espo

nden

ts

Arts Science & Commerce Total

Faculty

Clear Ambiguous Not clear

Data also suggest that 34 per cent and 27 per cent of Arts and

Science and Commerce undergraduates were ignorant about age at

marriage. It appears that faculties do not make any difference to

respondents’ perception of age at marriage.

Caste and Age at Marriage

Caste, as a social institution, is intimately related to youth

development. Caste implies economic, educational and income status. By

and large, there is a correspondence between caste status and class status.

By and large, forward castes such as Brahmins and Jains, Kshatriyas,

Vaishyas, urban Marathas, Lingayats, Okkaligas, etc. have the practice of

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late marriages. Their young men and women are socialized to marry late –

after 25 years.

On the other hand, backward castes such as Kurubas – Shepherds,

rural Okkaligas, Idigas – Toddy tappers, SCs and STs have the practice of

child marriages. It means backwards become adults in their adolescence.

Obviously their personality becomes narrow conservative and tradition-

bound. Such young men and women are isolated from the mainstream of

social, economic and political life.

Table-6.1.3


Forward Caste Backward Caste Total Response


Clear 130 65.00 59 14.00 189 30.00

Ambiguous 50 25.00 202 47.00 252 40.00

Not clear 20 10.00 169 39.00 189 30.00

Total 200 100.00 430 100.00 630 100.00

²=175.2 df=2 CC=0.47 Significant at 5% level

Data presented in Table 6.1.3 show that 65 per cent of the forward

caste as against 14 per cent of the backward caste had clear vision of age at

marriage. It is clear that a majority of the forward caste had a clear view of

age at marriage. Most of them said that they would marry after 25 years of

age. A few of them stated that they would do their post-graduation then

think of marriage. A few of them stated that they would marry only after

they got job or started earning. Even the forward caste girl students

mentioned they were firm about PG course and try for a job. Similar views

were expressed by backward caste students. But they were from the upper

class and urban background.

125

Figure-6.1.3


130

50

20

59

202

169

189

252

189

0

50

100

150

200

250

300N

umbe

r of

Res

pond

ents


Faculty

Clear Ambiguous Not clear

Data further suggest that 25 per cent and 10 per cent of the forward

caste had ambiguous and ‘not clear’ perceptions, respectively. It means a

greater proportion of the forward caste had some idea of age at marriage. A

small proportion (10%) had no clear idea of age at marriage. On the other

hand, 47 per cent and 39 per cent of the backward caste had ‘ambiguous’

and ‘not clear’ perception about age at marriage, respectively. It is clear

that a greater proportion of backward caste students had ‘vague’ and ‘not’

clear picture of age at marriage.

The main findings are:

1. A majority (65%) of the forward caste respondents had clear vision of

the age at marriage.

2. A majority of the backward caste students had ambiguous and ‘unclear’

vision of the age at marriage.

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It could be stated that forward caste students are likely to become

matured youth who are likely to participate in national activities. On the

other hand, backward caste students are not likely to attain youth-hood and

thus remain outside the purview of national stream.

Faculty, Age at Marriage and Caste

The aim of this section is to know whether respondents’ caste status

influences their perception of age at marriage independent of faculty or in

relation with faculty. The specific objectives of the section are:

1. To know the influence of caste on the perception of age at marriage of

respondents’ of Arts faculty,


respondents’ of Science and Commerce faculty, and


respondents’ across the faculties.

In relation to the above objectives the following hypotheses are

tested:

1. Forward caste respondents of Arts faculty have a clear perception of the

age at marriage.

2. Forward caste respondents of Science and Commerce have a clear

perception of the age at marriage.

3. Forward caste respondents have a clear view of the age at marriage in

both Arts and Science and Commerce faculties.

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Table-6.1.4

Age at Marriage by Faculty and Caste

Arts faculty Science and Commerce faculty Total

Forward caste

Backward caste

Total Forward

caste Backward

caste Total

Forward caste

Backward caste

Total Response

No. % No. % No. % No. % No. % No. % No. % No. % No. %

Clear 40 57 49 22 89 30 60 46 40 20 100 30 100 50 89 21 189 30

Ambiguous 20 28 52 23 72 24 50 38 130 64 180 54 70 35 182 42 252 40

Not clear 10 15 125 55 135 46 20 16 34 16 54 16 30 15 159 37 189 30

Total 70 100 226 100 296 100 130 100 204 100 334 100 200 100 430 100 630 100

²=42.76; df=2; CC=0.36; Significant ²=28.16; df=2; CC=0.28; Significant ²=62.88; df=2; CC=0.30; Significant

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Caste and Age at Marriage of Arts Faculty Students

It could be seen from Table 6.1.4 that the forward castes students

have a greater perception of age at marriage than backward castes. For

example, 57 per cent of the forward castes as against 22 per cent of the

backward castes had a clear vision of age at marriage. It could also be seen

that 28 per cent of the forward caste as against 23 per cent of the backward

caste had ambiguous view of age at marriage. It shows they were on the

verge of decision-making. Whether they marry or not depends on

circumstance. They themselves did not have any idea of marriage. Data

also suggest that 55 per cent of the backward caste students as against 15

per cent of the forward caste had no idea of age at marriage. It is clear from

the analysis that forward caste students had a clear view of marriage. This

clarity of view enables forward caste students to develop a clear social self.

They would be more matured and responsible youths than backward caste

youths.

Caste and Age at Marriage of Science and Commerce Faculty Students

This section deals with the perception of the Science and Commerce

faculty students with regard to age at marriage. It is intended to know

whether a greater proportion of forward caste than backward caste of

Science and Commerce students have a clear view of age at marriage.

An analysis of the data, as presented in Table 6.1.4 show that even in

Science and Commerce faculties, a greater proportion of the forward caste

(46%) than a smaller (20%) proportion of the backward caste students had a

clear view of age at marriage. It means one’s caste background has a

deciding effect on the formation of social self.

It is clear that students’ caste background has a clear influence on

students’ formation of personality.

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Caste and Age at Marriage across Faculties

This section attempts to analyze whether caste has any influence on

students’ perception of age at marriage across faculties. To be specific,

whether caste has any influence on the perceptions of students regarding

age at marriage of both Arts and Science and Commerce faculties.

Data presented in Table 6.1.4 show that a greater proportion of the

forward caste students of Arts (57%) and Science and Commerce (46%) had

clear vision of the age at marriage. It means although the Government of

India has provided different types of facilities to backward caste students,

including SC and STs, they are not able to make use of the facilities. This

is mainly because backward caste students lack motivation for mobility

from their parents, kith and kin and neighbours who are poor, illiterate and

uneducated.

Major Findings

1. A majority of the respondents from the forward caste, compared to

backward caste students had clear view of the age at marriage.

2. A majority of the forward caste compared to backward caste students in

both Arts and Science and Commerce faculties had a clear perception of

the age at marriage.

3. A comparison of the perception of age at marriage of forward caste and

backward caste students across faculties has not yielded much

difference.

It could be concluded that college education does not seem to

socialize them for youth-hood.

6.2 Choice of Life Partner

The degree of freedom given to youths to choose their life-partner is

an indication of the social recognition accorded to them. In the traditional

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Indian society, the family constituted the basis of social life. Recognition

was accorded to the individual as a member of the family and not apart

from it. Thus, the individual functioned more as a member of the family

than as an individual self.

In the traditional joint family marriages were arranged by the

parents, guardians or relatives. Marriage was, and is even today, considered

a union of two families, kin groups and castes. It was the parents who were

mainly instrumental in selecting, negotiating and arranging the marriage,

and not the parties – bride and groom – who got married. Since marriage

was arranged by parents and was considered a family affair considerable

emphasis was placed on the attributes of the mate’s families. Aswalya

Grahrutra says that, first of all, the family should be examined, both from

the mother’s and father’s side. It should be stressed that it was the parents

and kinsmen who exercised their power and authority in deciding the

marriage and not the bride and groom. Besides, caste endogamy permitted

little heterogeneity in mate selection, and the principle of homogamy was

mostly prevalent.

Review of Literature

With the advent of modernization, the sacramental values associated

with marriage have begun to erode. Pre-puberty marriages, especially

among the higher castes living in urban areas, came to be looked down

upon as the younger generation, including women, started attending

schools, colleges, Shah observes: “Educated Hindus no longer felt obliged

to marry off their daughters before puberty, sending daughters to college

appeared to be gaining in favour over early marriage among the middle

class” (1975; 285-86). In course of time, education came to be recognized

as a precondition of marriage. The spread of modern education, mass

media and technology have made the younger generation conscious of their

individual rights in decision-making even in rural areas. This is not to

131

suggest that modern youth are against the power and authority of the

parents and the ideals of the joint family. What they want is a certain

amount of autonomy for self-choice, in conformity with the ideals of the

joint family. Venkatrayappa found that groom was given a chance to relied

and choose his bride though subject to the approval of the parents (1973;

185). A similar trend was noticed by Ishwaran: “Young men now want to

see their brides before marriage, and the bride is sometimes even so bold as

to glance up at the young man she is engaged to” (1968; 73).

Other studies have tried to ascertain the changes in the age at

marriage for boys and girls over the last two decades. In her

anthropological study of an urban community in Northern India, Vatuk

(1971) observed an increase in the average age at marriage for both sexes.

In his study of Rajasthan village household heads, Gupta (1972) examined

the age at marriage of 158 boys and 163 girls. The mean age at marriage for

boys and girls was 19 years. The study however, found that the age at

marriage was high for upper and economically better off castes, while it was

relatively low for agriculturists and artisans.

In a study of 115 household heads, Chekki (1968) examined the age

at marriage of 303 cases. It was found that 80.53 per cent of the females

married at 15 years or below and the rest at 16 years of age or older. Data

also revealed that there were significant differences in the attitudes of the

respondents towards age at marriage for girls and boys.

The above review of literature does not show the attitudes of college

students from different castes, religions and sexes towards choice of life

partner. The researcher believes that there are significant differences in

youth development of different castes, communities and sex groups.

Forward caste youths are more developed than the backward caste youths.

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Similarly, Hindu youths are more developed than the Muslim youths.

Similarly, male youths are more developed than female youths.

Freedom of Choice

The variable ‘freedom to choose’ is considered important in relation

to individual and family. ‘Freedom of choice’ is used in a relative sense

and not in absolute one. The variable is divided into three response

categories as a continuum – conservative – modern. At one end a youth’s

acceptance of parents’ decision in deciding his/ her life-partner without

questions was placed at the other end youth’s choice in deciding his/ her

life-mate regardless of the parents’ wishes. At similar theoretical base has

been provided by George Kurian, in his study of married ‘Syrian Christians

from Kerala’ who described a range of four patterns as follows: marriage

which is (1) arranged according to the ideas of the parents, (2) arranged by

parents with the consent of respondent; (3) respondents’ own choice with

the consent of the parents, and (4) respondents’ own choice with or without

the consent of the parents. The actual response categories in the present

enquiry were as follows:

1. Self choice without the consent of the parents,

2. Self-choice with the consent of the parents, and

3. Parents’ choice without the consent of the respondent

Objectives of the Chapter

1. To know if the respondents make self-choice without the consent of ther

parents,

2. To know if the respondents make self-choice with the consent of the

parents, and

3. To know if the parents make choice without the consent of the

respondent.

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Choice of Life Partner

It has been already stated that youths in India, especially in rural

areas and backward castes, have not played any role in shaping their life

and that of society. They are relatively rigid and conservative. They lack a

broader state and national perspective. They can hardly make any

meaningful decisions about themselves and society.

Choice of Life Partner Scores

In the following pages an attempt is madfe to know the respondents’

perception of choice of life partner.

Table-6.2.1

Respondents’ percentage of Choice of Life Partner

Sl. No.


1. Self choice 252 40.00

2. Self-choice with parents’ consent 189 30.00

3. Only parents 189 30.00

Total 630 100.00

It could be seen from Table 6.2.1 that 40 per cent of the respondents

wanted to make self-choice of life-partner independently. They argued that

they are capable enough to take independent decisions. It was observed that

they were from upper castes and classes boys. Data further show that 30

per cent wanted to make choices in consultation with their parents. They

also said that they cannot ignore their parents wishes and desires. This

section of the respondents seemed partly modern and partly traditional.

This section consisted of rural migrants, woman from backward castes and

minorities.

134

Figure-6.2.1

Respondents’ percentage of Choice of Life Partner

Self choice, 252

Self-choice with parents’ consent, 189

Only parents, 189

Data also suggest that 30 per cent of the respondents said that their

parents are chiefly responsible for deciding their (respondents’) marriage.

Children are expected to obey their parents. This section seemed from

backward castes and minorities.

In short, a majority of the college students were in a state of

transition and confusion.

Choice of Life Partner and Faculty

This section deals with the effect of faculty on the ability to make

choice of life partner. To be specific, whether Arts and Science &

Commerce faculties differ in their influence on developing autonomy,

rationality, etc. in making choice of life-partner.

The theoretical perspective is that Arts students are conservative and

traditional, therefore they look forward to their parents to decide their life

partner, while the Science & Commerce students are relatively rational and

liberal, they are likely to make independent decisions.

135

Table-6.2.2

Choice of Life-partner and Faculty


Total Response


Self choice 107 36.00 145 43.00 252 40.00

Self-choice in consultation with parents

89 30.00 100 30.00 189 30.00

Only parents 100 34.00 89 27.00 189 30.00

Total 296 100.00 334 100.00 630 100.00

²=4.73 df=2 CC=0.09 Not significant Data presented in Table 6.2.1 show that 43 per cent of Science and

Commerce students as against 36 per cent of Arts students were prepared to

make self-choice of life-partner. Data show that the proportion of students

desirous of making self-choice of life partners is not very high. It shows

those who think independently are very few. It can be further observed that

Science and Commerce students (43%) compared to Arts (36%) students

who make self-choices are not very high. It means college youths are not

much developed.

Figure-6.2.2

Choice of Life-partner and Faculty

10789

100

145

10089

252

189 189

0

50

100

150

200

250

300

Num

ber

of R

esp

onde

nts


Faculty

Self choice Self-choice in consultation with parents Only parents

136

The proportion of students who make self-choices is 30 per cent Arts

and 30 per cent Science and Commerce. In this regard, the faculty

background does not make any difference. The possible reason is that even

in Science and Commerce courses, quite a number of students from the

backward and minority students have taken admission. It could be stated

that mere provision for higher education for backward castes and women

does not ensure training for youth-hood.

It can be further seen from the table that 34 per cent of Arts as

against 27 per cent from Science and Commerce sample have totally relied

on their parents to decide their (sample) life partner. This section of the

youth is tradition bound. The proportion of Arts (34%) students is more

than that of the Science and Commerce. Although the proportion of the

Arts students is more than the Science and Commerce, the difference is not

much. It could be stated that college education does not seem to train

college youth for any adulthood.

Choice of Life-partner and Caste

This section intends to know whether there is any relationship

between respondents’ caste background and choice of partner. The specific

objective of the section is:

1. To know whether forward castes tend to make self-choices, and

2. To know whether backward castes tend to depend on their parents

and kins.

Hypotheses

1. Forward castes such as Brahmins, Kshatriyas, Vaishyas, Jains,

Marathas, Lingayats are likely to make self-choice,

2. Backward castes including SCs and STs, minorities, etc. are likely to

depend on their parents for the selection of spouses.

137

Theoretical Background

It has been already pointed that caste, religion, gender, rural-urban

background act as chief sources of individual socialization1.

It should be mentioned that caste/ religion/ rural-urban background

are intimately related to class status. Caste means class also. For forward

castes, moderate level of education and employment are a precondition for

marriage and family. Individuals get enough transition period to tackle and

experiment with the problems of life. On the hand, backward castes have

low class status, live in congested areas with inadequate civic facilities.

Their children hardly attend school. Parents also do not exert pressure on

them to attend school. In short, backward caste students do not get

sufficient time for learning. Consequently, they do not develop qualities of

autonomy, critical thinking, etc. Thus, caste is more advantageous for

forward than for backward castes.

With the advent of Independence, large scale changes have taken

place in India. The whole Constitution has been designed and implemented

in favour of weaker sections with a view to bring about equality of

opportunity between castes, communities and sexes.

There is a significant change in the status and role of SCs and STs,

women and minorities. Studies indicate that the educational and

occupational aspirations, values and attitudes of SCs and STs are changing.

However, the backward caste youth are in a state of acute transition. They

are in between the tradition and modernity. The elite groups among them

are making use of reservation facilities (Shah et al, 1971). It is assumed

that since backward castes youths are not developed they cannot make self-

choices.

1 M.S.Gore’s, “Indian Youth: Processes of Socialization”, (1977), Vishwa Yuvak Kendra, New Delhi.

138

Table-6.2.3


Forward Caste Backward Caste Total Response


Self-choice 100 50.00 152 35.00 252 40.00


70 35.00 119 28.00 189 30.00

Only parents 30 15.00 159 37.00 189 30.00

Total 200 100.00 430 100.00 630 100.00

²=31.76 df=2 CC=0.22 Significant

It could be seen from Table 6.2.3 that there are wide differences in

the responses of forward caste and backward caste with regard to choice of

life-partner. To illustrate, 50 per cent of forward caste as against 35 per

cent of the backward caste students have made self-choices. A discussion

with the forward caste sample revealed that they had greater decision-

making skills to decide their life problems. A few said that would take into

consideration all possible characteristics of the girls – education,

employment, physical appearance, family and caste background, etc. and

explain about themselves. They would consent for marriage only when

there is consensus. It was also found that this sample of the subjects was

not against parents’ opinions, desires and wishes. The respondents said that

they would take their parents, kith and kin into confidence and convince

them about their choices, in case disagreed in the beginning.

139

Figure-6.2.3


100

70

30

152

119

159

252

189 189

0

50

100

150

200

250

300N

umbe

r of

Res

pond

ents


Faculty

Self-choice Self-choice in consultation with parents Only parents

Data further show that 35 per cent and 28 per cent of forward caste

and backward caste respectively, wanted to make self-choice provided the

proposal is approved by parents. If the proposal is finally not approved by

the parents due to various reasons, the proposal stands cancelled. But the

difference in proportions of the forward caste and backward caste with

regard to the response is not much.

It could be further seen that 15 per cent of forward caste as against

37 per cent of backward caste expressed their desire to select their spouses

according to the will and wishes of their parents/ guardians. The proportion

of the respondents who totally depended on parents constituted more

women than men. In short, respondents’ caste background has a significant

relationship with youth development.

140

Table-6.2.4

Choice of Life-partner, Faculty by Caste


Forward caste

Backward caste

Total Forward

caste Backward

caste Total

Forward caste

Backward caste

Total Response


Self-choice 40 57 67 30 107 36 80 62 65 32 145 43 120 60 132 31 252 40


20 29 69 30 89 30 30 23 70 34 100 30 50 25 139 32 189 30

Only parents 10 14 90 40 100 34 20 15 69 34 89 27 30 15 159 37 189 30

Total 70 100 226 100 296 100 130 100 204 100 334 100 200 100 430 100 630 100

²=21.57; df=2; CC=0.26; Significant ²=29.59; df=2; CC=0.29; Significant ²=53.73; df=2; CC=0.28; Significant

141

Choice of Life-partner Faculty and Caste

It has been observed in the previous sections that the respondents’

faculty background has not made any influence on the inculcation of skills

of choice-making. It has been observed that college education is not well

organized and goal oriented. Students, especially from the Arts faculty

hardly learn anything meaningful. Students in Arts colleges seek admission

for securing scholarships and benefits rather than with aim of learning.

Even in Science and Commerce faculties, the situation is not totally

different. It was also observed that the respondents’ caste background still

continues to influence students personality growth.

This section indents to analyze the influence of caste on the

development of skills of choosing life partner against the respondents’

faculty.

Objectives

1. To know whether caste influences choice of life partner independent of

faculty or in cooperation with faculty.

2. To know whether caste makes independent influence on choice of life

partner with regard to Science and Commerce faculty, and,

3. To know whether caste makes independent influence on the choice of

life-partner in both faculties viz., Arts and Science and Commerce.

Choice of Life-partner, Arts Faculty and Caste

This section deals with the influence of caste on choice of life

partner in relation to Arts faculty. The assumption is that caste and faculty

together exert their influence on choice of life-partner.

Data presented in Table 6.2.4 show that 57 per cent of forward caste

as against 30 per cent of the Arts faculty have made self-choice of life-

partner. It means the influence of caste on deciding choice of life-partner is

more powerful than the influence of faculty (36%).

142

It can also be seen that 40 per cent of backward caste as against 14

per cent of the forward caste depended on parents. It is clear that the said

faculty does not seem to make any influence choice of life-partner.

Data with regard to the Science & Commerce faculty show that even

in this faculty a majority (62%) of the forward caste have made self-choice

in deciding their life-partner. On the other hand only 32 per cent of the

backward caste respondents have made self-choice. It means forward caste

students are making use of the facilities available in the Science &

Commerce faculties. It also means a majority of the backward caste

students are not availing the said opportunities. It could be stated that the

extension of college education to SCs and STs, women and rural areas has

not served the expected goal. It seems, as the data show, the forward caste

continue to make use of the facilities by higher education. The result is that

forward caste students are developing into matured youths. On the other

hand, backward caste students are likely to remain immature youths.

Choice of Life-partner Faculties and Caste

This section deals with the influence of caste on choice of life-

partner of the respondents from the Arts and Science & Commerce

faculties. The aim is to know whether there are any significant differences

in the proportions of the forward caste and backward caste students from

the Arts and Science & Commerce faculties with regard to choice of life-

partner. The underlying assumption is that more Science & Commerce

faculty forward caste students than backward caste tend to make choice of

life-partner.

Data suggest 62 per cent of the Science & Commerce students

compared to 57 per cent of the Arts students have made self-choice. But

the data do not suggest a wide variation. Data with regard to other response

categories – self-choice one’s categories – self-choice with parents approval

and only parents – do not have wide variations. This shows that faculties

143

do not make much difference developing autonomy among college students,

under investigation.

Major Findings

Caste plays an important role in influencing college students choice

of life partner in both Arts and Science and Commerce faculties

separately.

Caste plays an important role in influencing choice of life partner

when Arts and Science and Commerce faculties are compared.

It could be concluded that forward castes, compared to backward

castes, are developing powers of autonomy required of youth in

modern India.

6.3 Preference for Family Type and College Students

The family is one of the primary groups, institutions and

organizations of human society. According to Mandel Baum (1972:33)

individuals are born into a family and it is here that the child gets its

education before it begins to learn from outside the home. From here on the

child gains a place in the society and a recognition. As Eric Wolf puts it,

the family provides for a man’s reputation and it is interlinked with his own

reputation (1966:8). Family type and youth development.

Family is a group where the individual is socialized for adulthood.

However, the development of the individual self varies according to the

type of family. The youth development in a joint family is characterized by

traditionalism and conservatism. On the other hand, youth development in

a nuclear family is characterized by autonomy, initiative, critical logic etc.

This section aims

To know the attitudes of the respondents towards the family type.

To know whether there is any association between the attitudes of

the Arts and the Science & Commerce, students and the type of

family chosen.

144


the respondents of different castes and type of family.


the respondents of the different castes against their faculty

background.

Hypotheses

The attitudes of college students are more in favour of joint than

nuclear family.

Science & Commerce, students are relatively more favourable for

nuclear than joint family.

Forward caste students are more favourable for nuclear than joint

family.

More forward than backward in both Arts and Science &

Commerce, faculties are favourable for nuclear than joint

families.

Importance of the Family

Family is the first and foremost institution of society. As an

institution, family has played a significant role in socializing and integrating

the young into the value system of the society. It caters to the needs and

desires of all its members. Every individual is born and brought up in a

family; grows old in the family and eventually dies in the family. In this

connection MacIver and Page (1949) have said: “Of all the organizations,

large and small, which the society unfolds, none transcends the family in

the intensity of its sociological significance. It influences the whole society

in innumerable ways, and its changes reverberate through the whole

structure. It is capable of endless variation and yet reveals a remarkable

continuity, persistence through change.

According to Goode (1965) the family is the fundamental foundation

of the larger social structure on whose contribution all other institutions

145

depend. He points out that it is the only institution, other than religion,

which is formally developed is all societies. Family duties are the direct

responsibility of every one in the society with rare exceptions. Almost no

family role or responsibility can be delegated to others is more specialized

obligations can be in a work situations. However, studies conducted on the

changing character of the family have shown that despite several

specialized and formal organizations taking away its functions, the family

especially in India, has remained the basic institution for the care of

children and youths.

Note: For details on youth and family see ISP “The Indian family in the

change and challenge of the seventies” (1972) Sterling: New Delhi.

The Changing Family

Traditionally, the relationships in the joint family were structured in

the form of institutions, customs and practices. Individuals interacted with

each other as role-players with little freedom and liberty.

The British and Family Change

With the advent of the British, significant changes occurred in India.

The British were the first to introduce formal educations, transport and

communication; hospitals etc. Consequently, the age of adolescence and

youth hood began to increase consequently, the traditional joint family

large, patriarchal, authoritarian began to transform itself into moderate and

small individual families in urban areas.

Types of Families

Broadly speaking, the family is divided into: 1) Joint/Extended and

nuclear family. This broad division of the family works out in western

society, but not in India. Joint family is not an extended family. It is an

organization of nuclear or individual families. Joint family is an integrated

group of individuals and relationships.

146

Changing Forms of Joint Family

The joint family has never been a static system. It has been changing

according to the changing needs of society.

According to Iravati Karve (1953): A joint family is a group of

people who generally live under one roof, who eat food cooked at one heart,

who hold property in common and who participate in family workship and

are related to each other as some particular type of kindered. According to

Karve, the joint family is a kinship group. It basically means a set of roles

statuses, duties, responsibilities towards kin members such as parents, grand

parents, children, grand children, sisters and other relatives. The type of

joint family envisaged by Karve is outdated in modern times. Joint family

in modern India, especially among educated and employed in urban areas is

becoming two generation and one generation families. There are families

where parents and married brothers and unmarried children live together.

There are families where parents and married sons live together. Yet there

are families where parents and unmarried sons live together. Joint family is

becoming small in its size and functions. In the present study joint and

nuclear families are understood as two ends of the same system. Both are

complementary and supplementary to each other. The joint family is

divided into three sub groups viz

1. Joint family

2. Joint nuclear and

3. Nuclear Joint

Let us explain them.

1. Joint family: Consists of grand parents, parents unmarried and

married brothers and their children. By and large, they live under

one roof and eat food cook in one kitchen. Men and elders

exercise power and authority. Besides men, mothers and

mothers-in-law play a dominant role in the family.

147

2. Joint Nuclear Family: It is a group that consists of parents

father, mother or both unmarried brothers and sisters and ego (the

son) his wife and children, parents earning, non-earning do not

play any important role. The ego has the responsibility of

looking after parents and unmarried brothers and sisters.

3. Nuclear Joint Family: This type of family consists of ego, his

wife and children. It is a small family where both husband and

wife exercise power and authority. Each individual enjoys

greater personal freedom and liberty. In this system, parents,

grand parents, married brothers reside in separate households.

But the ego and his wife have the responsibility of looking after

the aged parents, *unmarried brothers and sisters, even widows

and orphans.

In modern India youths prefer to stay independently nuclear joint

family. Attitudes towards the family type is an indication of youth

development. Those who wish to stay in nuclear joint families are

supposed to be individual oriented with broader perspectives of society and

nation.

Attitude towards Family Type Score

In the following paragraphs an attempt is made to know the attitudes

of college students towards family types.

* There are cases where the aged parents, brothers and sisters live in old-age homes. But the ego and his family members visit the old age home and take care of them.

148

Table-6.3.1

Preference for family type

Sl. No.


1. Joint family 126 20

2. Joint Nuclear family 315 50

3. Nuclear Joint family 189 30

Total 630 100.00

Data presented in Table 6.3.1 show that only 20 and 30 percents

have opted for Joint Family and Nuclear Joint Family, respectively. It

means the college youth are neither conservative nor modern. To be

specific, only 20 percent wants to live in joint families. It means a small

percentage of college youth are conservative. But 30 percent of than want

to live in nuclear joint families.

Figure-6.3.1

Preference for family type

Joint family, 126

Joint Nuclear family, 315

Nuclear Joint family, 189

149

It means they are extremely modern liberal, independent and self-

oriented. They want to perform limited functions of joint family. But,

interestingly, 50 percent of the respondents wanted to live in joint nuclear

families. It means about 50 percent of the college students, under study, are

changing their traditional attitudes towards life. They are relatively

becoming independent in thinking. They want modern changes but wish to

stick to traditional values.

Preference for family type and faculty

This section deals with the association between preference for family

type and faculty. To be specific it is intended to know whether college

students, under study vary in their preference for family type according to

faculty. The objectives of the section are:

1. To know the preferences of family type by Arts students.

2. To know the preferences of family type by Science & Commerce

students, and

3. To know if the Arts and Science & Commerce, students differ in

their preference for family type.

Hypotheses

1. Arts students tend to prefer joint family system.

2. Science & Commerce, students tend to prefer joint nuclear and

nuclear joint families.

Preference for family type and faculty

This section deals with the preferences for family type by Arts and

Science & Commerce, students. The theoretical assumption is that Arts

students are likely to prefer for joint family, while Science & Commerce,

students are likely to prefer nuclear joint family. The reason is that Arts

courses are less Science oriented.

150

There are no laboratory exercises. They are not engaged in

experiments obliviously, their critical thinking is not likely to develop.

Table-6.3.2

Preference for family Type and Faculty


Total Type of family


Nuclear 39 13 150 44 189 30

Nuclear Joint 150 50 165 50 315 50

Joint 107 37 19 06 126 20

Total 296 100 334 100 630 100

²=125.53 df=2 CC=0.41 Significant at 5% level It could be seen from the above Table 6.3.2 that the faculty

background of the respondents does not seem to make any difference to

preference for family type as 44 and 13 percents of the Arts and Science &

Commerce, respondents respectively have preferred for nuclear type of

family. It means a relative majority (44%) from Science & Commerce as

against 13 percent from Arts have opted for nuclear family. It can be stated

that Science & Commerce, students have greater orientations of

independence, freedom and equality.

151

Figure-6.3.2

Preference for family Type and Faculty

39

150

107

150165

19

189

315

126

0

50

100

150

200

250

300

350N

umbe

r of

Res

pond

ents

Forward Caste Backward Caste Total

Faculty

Nuclear Nuclear Joint Joint

On the other hand, Arts faculty students’ orientations of

independence, freedom and equality are poorely developed. They are likely

to be traditional. Data also reveal that 50 and 50 percents of Arts and

Science & Commerce students, respectively have opted for nuclear joint

family. It means, half of the respondents want to live in a joint family with

nuclear characteristics. They want a compromise of both nuclear and joint

families. They are in the midst of tradition and modernity.

Data further reveal that a relative majority (37%) of Arts faculty

students as against 6 percent from Science & Commerce, students for joint

family. On the whole a good deal of change is taking place in the

perception of college students. However, the change cannot be attributable

to faculty background.

Major findings

1. A majority of the students have opted for nuclear joint family. They

want a compromise between tradition and modernity.

152

2. A relative majority (44%) from Science & Commerce, have opted

for nuclear family. It means Science & Commerce, students are

becoming more change oriented. The fact that certain amount of

change (modernization) is taking place in the attitudes of Science &

Commerce, students cannot be ruled out.

Preference for family type and caste

This section aims to find out if there is any relationship between the

respondents’ preference for family type and their caste background.

Caste and family are interrelated. Higher castes are likely to prefer

an individual dominated family where greater scope is provided for youth

development. Forward castes are also forward classes on the other hand

backward castes are likely to live in nuclear joint and joint families.

Backward castes are relatively kinship oriented. They feel content with

caste and kinship people.

Table-6.3.3

Preference for Family Type and Caste

Forward Caste Backward Caste Total Type of family


Nuclear 130 65 59 14 189 30

Nuclear Joint 50 25 265 62 315 50

Joint 20 10 106 24 126 20

Total 200 100 430 100 630 100

²=170.93 df=2 CC=0.46 Highly significant

Data presented in Table 6.3.3 show that 65 percent of the FC as

against 14 percent of the BC have preferred for nuclear family. It means

153

they want independent family free from kinship bounds. The fact that a

majority (65%) of the FC castes opted for nuclear family shows that they

are socially and psychologically prepared to make adjustment with a variety

of men and women drawn from the different castes and classes. Their

attitude towards nuclear family shows their high and positive self-concept.

Figure-6.3.3

Preference for Family Type and Caste

130

50

20

59

265

106

189

315

126

0

50

100

150

200

250

300

350

Num

ber

of R

espo

nden

ts


Faculty

Nuclear Nuclear Joint Joint

Data further reveal that 62 percent of the BC respondents have opted

for nuclear joint family. This indicates that a majority of the BC

respondents have expressed for a change in their attitude towards life. It

can be stated that college education seems to have made some impact on the

development of youth from backward classes.

154

Table-6.3.4

Preference for family Type, Faculty by Caste


Forward caste

Backward caste

Total Forward

caste Backward

caste Total

Forward caste

Backward caste

Total Response


Nuclear 40 57 60 27 100 34 70 54 19 10 89 27 110 55 79 18 189 30

Nuclear Joint 20 28 80 35 100 34 50 38 165 80 215 64 70 35 245 57 73 15

Joint 10 15 86 38 96 32 108 20 10 30 9 20 10 106 25 126 20

Total 70 100 226 100 296 100 130 100 204 100 334 100 200 100 430 100 630 100

²=24.85; df=2; CC=0.28; Significant ²=218.63; df=2; CC=0.63; Highly significant ²=74.4; df=2; CC=0.32; Significant

155

Preference for family type, faculty and caste

So far the analysis has shown that college education has some

influence on the preference for family type. To be specific, a greater

proportion (44%) of Science & Commerce, students have shown a

favourable attitude towards nuclear family, while equal percentage of the

Arts (50%) and Science & Commerce (50%) have reacted favorably

towards nuclear joint family. It means respondents’ faculty background

does not make much difference to the choice of family type.

Data with regard to the influence of caste on preference type show

that a majority of the FC have opted for nuclear family, while a majority of

the BC respondents have opted for nuclear joint family. It indicates that FC

respondents have orientations of independence liberty and equality, while a

majority of the BC respondents are on the verge of modernization between

tradition and modernity. It means they are in a state of transition.

The present section seeks to know whether the influence of caste on

the preference for family type is independent of faculty or otherwise.

Objectives of the section

The objectives of the section are:

1. To know the influence of caste on the preference for family type

against respondents’ faculty viz., Arts and Science & Commerce,

and,

2. To know the influence of caste on the preference for family type of

the Arts and Science & Commerce, faculties separately.

Hypotheses:

The main hypothesis of the section is that caste background of the

respondents has a significant influence on the preference for family type

when the influence of faculty is controlled.

156

Data presented on Table show that a majority of (57%) of the FC

respondents with Arts faculty have wished to opt for nuclear family. On the

other hand, only 27 per cent of the BC students have opted for nuclear

family. It could be derived from the data that the FC students are

independence minded liberal and ambitious. On the other hand, BC

students are family minded with lower orientations of independence etc.

A similar trend could be observed with regard to the Science &

Commerce, students as 54 percent of the FC students as against 10 percent

of the BC students. It could be said Science & Commerce, student have not

developed their social self. It seems access to faculties has not prepared the

BC students in developing their personality.

Data also reveal that a majority (80%) of the Science & Commerce,

students have opted for nuclear joint family. It indicates that certain degree

of change is taking place in the attitudes of the BC students. They want a

change in between tradition and modernity. It could also be seen that a

majority of the FC students from Arts (57%) and Science & Commerce

(54%) faculties have opted for nuclear families. It means caste regardless

of faculty, has a significant influence on the development of youth

personality.

Summary and conclusion

1. The aim of this chapter was to know the attitudes of the college

students towards the preference for family type.

2. It is also intended to know whether there is any association between

the attitudes of the Arts and Science & Commerce and the family

type.

3. To know whether there is any association between the attitudes of

the college students towards the family type and their caste

background and

157

4. To know whether the caste background of the respondents has any

influence on the preference for family type against their faculty

background.

Analysis of the data has shown that faculty has not made much

impact on the preference for family type. However, Science & Commerce,

students preferred nuclear joint family. This indicates that there are

changes in the orientations of college students towards independence,

achievement of progressive goals and equality. The analysis also shows

that the respondents under study wish to stay with their parents and siblings.

The data further show that caste background of the respondents has a

significant influence on the preference for family type as a majority of the

FC students opted for nuclear family, while a majority of the BC students

wanted to opt for nuclear joint family. It means the BC students want a

change towards modernization yet to conform to joint family values and

practices.

A third attempt was made to know whether caste makes any

significant influence on the preference for family type against their faculty

background. The analysis has revealed that caste has a significant influence

on the choice of family type in both Arts and Science & Commerce,

faculties. However, the Science & Commerce, faculty has some impact on

the choice of family type by FC and BC students.

It may be concluded that caste seems to be more important than

college education in bringing about changes in the attitude towards the

issues of life.

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