Indian Families: Contemporary Family Structures and Dynamics: Volume 26

Much research has explored high levels of son preference in India, finding that parents often report a desire for more sons than daughters. While scholars have noted that a nontrivial portion of respondents claim to have no sex preference, little is known about (1) the characteristics of this group and (2) how such parental preferences relate to child outcomes. We use data from a representative study of rural South Indian households (n = 7,891 adults) to address these gaps. Descriptive results show that a sizable portion of respondents – one in four – indicated that, at the start of their marriage, they had no preference for the number of daughters or sons they wanted. Further, multinomial regression results show that those who reported no sex preference at the time of marriage were more likely to be female, older, and less likely to be sterilized than those who reported equal or son preference, with additional distinctions across educational attainment and religion. Turning to child-level outcomes, we examined whether parents’ sex preferences related to adolescent mental health through ordinary least squares (OLS) regression models (n = 1,245 adolescents). Adolescents whose mothers stated no sex preference reported significantly fewer anxiety and depressive symptoms than their peers. Fathers’ sex preferences were not significantly related to adolescent mental health. These findings suggest that a lack of sex preference may hold meaningful and positive implications for adolescent mental health. Further, although son preference is a widespread phenomenon, singular attention on those with son preference may mask important nuances among Indian families.

Fertility aspirations shape family planning behavior of a couple. Desire to have certain number of children is linked with various micro- and macro-level factors such as individuals’ characteristics, sociocultural contexts and unconscious personal motivations. Fertility aspirations are an important component of fertility decision-making and a major predictor of childbearing. In India, Uttar Pradesh (UP) is the most populated state with historically high levels of fertility rates as compared to national average. This research is a qualitative exploration of the perspectives and practices of women with respect to their fertility aspirations and family planning behavior in an urban setting. A cross-sectional study was conducted between August 2017 and July 2018 among married women and men of the reproductive age group of 17–49 years using qualitative methods. The study was done in Pakbara, a Census Town (has a minimum population of 5,000) in the district of Moradabad, situated in western UP. It was found that along with personal motivations of having a quality life change in objective circumstances has led to changes in the fertility aspirations of the participants, particularly women. Increasing education, more mobility in public spaces, aspirations for a quality life, exposure to mass media and new job opportunities generate revision of parental aspirations. Couples, particularly from middle and upper-middle classes, limit their family size to attain upward social mobility. Couples from lower economic class have realized that rise of household income has not been commensurate with rise in prices. Thus, restricted childbearing is one way to cope with the situation.

Vadderas are an indigenous community, from the states of Telangana and Andhra Pradesh, India, and are basically soil-diggers and stonecutters by occupation. As per folklores, they were king’s men once upon a time who lost their glory eventually. Their women enjoyed an affluent lifestyle and were reportedly physically active and went for small game very often. Men were a warrior class, and the folklores prove that they fought with valor but moved to forests after they lost wars and were at the mercy of their enemy. To save face, they became forest dwellers and gradually became construction-site laborers which brought transitions in their family structures. In earlier times, they had good progeny, but with lapse of time and over generations, they are conscious of family planning. In this chapter, the authors discuss the transitions in family structure as observed from the field among the Vadderas. A narrative style of discussion is adopted wherein first the family and its importance and reasons for its disintegration are discussed followed by approaches of study of prominent anthropologists/sociologists. Focus is drawn on Vadderas, and the granularities are discussed in a deconstructive manner, that is, going in detail and linking of current practices to the ones in the past and as mentioned in the folklores so as to understand the transitions evident in family structures of Vadderas. Ethnographic account has been knitted with this deconstructive approach as the authors observed the Vadderas from close corners. This chapter ends with summing of current trends as evident in the field.

Indian families are undergoing a transition due to a combination of factors such as rapid urbanization, economic development, educational advancements and major global connect. The shift from traditional joint families to urban nuclear families, changing pattern of the size of families, transformed gender roles in the domestic sphere, rising educational and career aspirations and increased occupational choices, new technological and economic contributions collectively contribute to a new landscape for Indian families. While these changes bring about new forms and structures of modern Indian families, they also reflect the resilience of the conventional value system of Indian families in adapting to the demands of a rapidly changing world. This chapter outlines the changing dynamics of Indian families in the 21st century. Changes in marriages and their influence on family making have been discussed with a special focus on inter-caste and intra-caste marriages and modern families. In urban India, age at marriage is also discussed in the background of formation of families. This chapter provides a discussion on changed gender roles and hierarchies within families. This chapter also highlights separation and divorce which led to single-parent families and broken families in Indian society.

Menstrual hygienic practices are an essential component in public health that significantly impact and, in turn, are affected by the economic and social status of women. This study aims to investigate the usage of hygienic menstrual products among young girls and women between the age group of 15 and 24 years. It also tries to explore various other socio-economic factors including regional disparities in menstrual hygiene management (MHM) practices. To analyze the relationship between these factors, a bivariate statistical analysis has been carried out. The results are based on a secondary dataset, that is, the National Family Health Survey, Fifth Round (NFHS-5), 2019–2021 for India. This study further examines the regional disparities across India, in terms of hygienic practices adopted by women to ensure menstrual health. The results show that there exists a positive relationship between hygienic methods of protection against bloodstains and the socio-economic status of women. This has been analyzed across four dimensions – educational attainment, access to sanitation, financial autonomy and exposure to mass media/mobile phones. A stark urban–rural gap has been observed in terms of the MHM practices in Western and Central Indian states. Therefore, enhancing the economic and social status of rural women requires a more holistic approach toward elevating MHM practices in these regions. The de-stigmatization of menstruation and greater involvement of men in doing so would prove to be pivotal. To accelerate the level of hygienic menstrual practices among rural women in these regions, existing policies need to focus on educational, financial and various other health-related aspects as means to reduce the rural–urban divide in India.

The aim of the present study was to identify the pattern of intergenerational relations in interdependent society, examine the role of family functioning on it and the role of demographic variables (location, economic class, and familial role) on intergenerational relations, and study the processes of different types of intergenerational relations (solidarity, ambivalence, and conflict). India being an interdependent society emphasizes the family bonds where more than one generation cohabits together. Thus, exploring the intergenerational ties and family dynamics becomes an important factor to examine. The present study anchored in Kagitcibasi’s Family Change Theory investigates intergenerational relationships in India, examining the shift from joint to modified extended families. With 720 participants in urban and rural areas, the research explores cultural attitudes, socioeconomic variables, and coping strategies and intergenerational dynamics within families. Findings reveal prevalent solidarity, ambivalence, and affection, with rural–urban distinctions. The study underscores the importance of understanding intergenerational dynamics, providing insights for scholars, policymakers, and social workers to enhance support networks. The research contributes valuable knowledge to address evolving family needs in the context of changing societal norms and economic factors.

The basic unit of the family is the married couple who are brought together through various means, the internet being an additional medium. This study is an attempt to capture changes in the realm of family through a detailed analysis of the matrimonial websites in India from a sociological perspective. With the advent of the internet technology, it explores whether and how the internet as a new medium of spouse selection influences marriage choices and family dynamics during match-fixing. It seeks to unweave the individual–family–community dynamics in the context of changing gender norms. The findings of the study are based on mixed-methods through the use of both qualitative and quantitative data gathered from the website and personal interviews. These data were further strengthened through the walkthrough method and participant observation. The findings of this study reflect upon the prescriptive, restrictive and supportive role played by the family in the context of online spouse selection. It also documents resilience and change (in terms of family structure and norms) in the realm of the family in the context of changing matrimonial preferences.

India has a distinct family hierarchy and a vertical collectivistic culture. Indian traditional cultural norms discourage young adults from having romantic or sexual relationships before marriage. Romantic liaisons and marriages are fiercely opposed outside the caste and social network. Despite this cultural practice, research in the last decade demonstrated that more young adults in India engage in premarital romantic relationships and prefer a marriage of choice. However, they strongly wish their parents to approve of their partner and arrange their marriage. This increasing trend of love-cum-arranged marriages could be considered how Indian culture adapts to the demands of modernization strongly impelled by globalization. This chapter discusses the dynamics of change in the romantic and marital agency among young adults in India. First, the authors provide a brief historical introduction to the Indian marital system. Then, the authors discuss the changing cultural dimensions that promote marital choice and independence in partner selection (e.g., filial piety). Further, the authors provide an overview of the trends in premarital romantic relationships in India. In addition, the authors discuss the distress and conflict in Indian families due to the increasing premarital romantic and sexual relationships among Indian youth, as evidenced by eloped marriages, forced marriages, and honor killings.

Teaching about families in a classroom may seem rather simple and uncomplicated because families are thought to be familiar settings – a part of our day-to-day life experience. Most often the task is not that simple. For this purpose, personal and familial biographies of students were used as part of family pedagogy for understanding the family structure and value orientations. Such an approach requires respect for students’ lived experiences as valid knowledge to use as a subjective and experiential journey to teach about families. There is a dearth of such pedagogical approaches to teach about the complexity and diversity of families in India. This chapter documents such an attempt to teach students, using three exercises, the concepts of family through experiential learning. The concepts include the myth of a normative family, nature of family change, and multigenerational extended kin relationships. The first author developed the teaching exercises and used them in the classroom. The data were collected across three consecutive MSW (Children and Families Concentration) batches of 2012–2016 from the Tata Institute of Social Sciences, Mumbai, India. A focus group interview method was used, and qualitative analysis was undertaken. The analysis of the data deconstructed the myth of the so-called normative family, helped to understand family change, and showed the presence of a range of multigenerational extended relations in families in the Indian context. The results of our study will be useful for researchers, practitioners, and teachers to employ experiential learning techniques in teaching about families in India through classroom interaction.

Family is considered the foundation stone of every society. But the changes taking place in the present society have created many challenges and crises in front of the traditional family system. Postmodernists believe that we now live in a modern world in which most traditional institutions are no longer organized as they used to be. Society has entered a new chaotic era in which incredibly large changes can be seen in family structures. The main functions of traditional families are reproduction, upbringing and socialization of children, providing economic, social and emotional security to the members, personality development, etc. But a question arises here is that are families currently able to fulfill these roles? In present times, the family is the most unsafe place for the children, especially the girls, who were entrusted with the responsibility of protecting her, where they are beginning to feel the most insecure. There is hardly any relationship left where daughters feel safe. Even the relationship between husband and wife is marginalized. Due to all this, a situation of fragmentation has arisen in the family and society.