The Kinship Tree Diagram form, particularly focusing on Zaza Kinship Terminology and Structure within the regions of Çermik, Gerger, and Siverek, provides a fascinating insight into the social and familial structures that dictate the kinship patterns in Zaza society. The detailed form uncovers an array of terms and relationships, defining how individuals connect within their community, emphasizing the patrilineal and patrilocal organization. This organization underscores that lineage is traced through the father, relegating maternal relatives to the status of in-laws rather than blood relatives. An intriguing aspect of this structure is the equal designation of both male and female offspring under the term "torın", despite the societal preference for male descendants to continue the paternal lineage. Furthermore, the diagram highlights the societal norms surrounding marriage, revealing a preference for endogamous marriages within one’s bloodline to preserve and strengthen familial bonds and influence. However, it also notes the occurrence and implications of exogamous marriages. This insight, derived from research among Sunni Zaza families, showcases the complexities of kinship terms and marriage practices, serving as an essential resource for understanding the intricacies of Zaza social fabric and the values that underpin it.
| Question | Answer |
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| Form Name | Kinship Tree Diagram |
| Form Length | 2 pages |
| Fillable? | No |
| Fillable fields | 0 |
| Avg. time to fill out | 30 sec |
| Other names | kinship chart generator, how to make kinship diagram, how to make a kinship chart, online kinship diagram maker |
Zaza Kinship Terminlogy and Structure (Region of Çermik / Gerger / Siverek)
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bakal |
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dapir5 |
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V: bao |
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V: bao |
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xal |
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'em |
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xalceni |
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xalı |
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merdey |
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niyajık |
V: dayê, |
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V: bao |
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V: 'emê |
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dayık |
V: xalo |
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V: dedo V: niyajê |
(keko) |
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'emkeyna |
deza |
dedkeyna |
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'emza |
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xalza |
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xalkeyna |
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xalza |
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vıtew- |
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vıtrûya |
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reyo pil |
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pir |
vıtırû |
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mêrdey |
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xalda mı |
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xalkeyna
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balduz |
ceniya |
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enıste 2 |
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1 |
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bacanax |
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vıtewri |
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vıtewre |
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bıra |
bıraceni |
wa |
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mêrde |
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V: keko4, |
zama |
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ceni |
V: mêrdek |
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V: wayê |
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bıra, bırak |
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= EGO |
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V: ceneki |
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lajê |
keynay |
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balduz- |
balduzda |
lajê |
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keynay |
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mı |
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da mı |
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vıtewredê |
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vıtew- |
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hêgan |
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mı |
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veyv |
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bırakeyna |
hêgan |
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laj |
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redê mı |
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bırarza |
(wareza) |
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keyna |
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V: veyvê |
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(wareza ) |
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V: lajo |
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V: keynê |
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zama |
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“I” (EGO), male
female
male
married
father's bloodline (Zazaki: sılale)
V:form of address or vocative (if different from nominative)
torın |
torın |
torın |
torın |
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Notes: |
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1mêrde |
“husband”; mêrdey mı = my husband (if EGO is female) |
2enıste |
If EGO is female, the husband of the sister is called enıste (instead of zama) |
3wareza |
The old |
4keko |
May be used to address older brother and father. |
5dapir |
The grandmother may be addressed with dapir or with dayık, dayê (see “mother”). |
6deza |
The short form deza is derived from |
Additions to kinship terms:
xalo, xalê, dedo “uncle, aunt” may be used to address elders respectfully who
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are not family related. |
deza |
2nd or 3rd cousins of father's bloodline are also called deza. |
The following terms are not listed in the diagram: |
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demari |
“step mother” |
weni |
how wifes call each other in polygamous marriages. |
gorım |
how wife of EGO calls sister of EGO. |
cêri |
how wife of EGO and wife of EGO’S brother call each |
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other. |
Description of the kinship pattern
Zaza society1 is organized patrilinearly and patrilocally. This means that lineage depends exclusively on the father not the mother. Relatives on the mother's side including the mother herself are
Children of the daughter are not considered to be of one's blood line, they belong to the lineage of the daughter's husband (i.e. the son in law) instead. This explains the joy over the birth of a son. A male descendant guarantees the continuation of one's paternal lineage. It is noteworthy that this fact is not represented in the terminology. Both descendants of the son and of the daughter are called “torın” (turkish torun).
As an outward expression of this structure of the society, the bride moves into the house of the groom at the wedding (patrilocal residence). The relatives of the wife, the
1This summary is based on research among Sunni Zaza, living in the region of Çermik, Gerger and Siverek. The results are based on interviews with various Zaza families.
2If maternal and paternal relatives are considered equally in determining one's lineage, individuals have overlapping lineages to which they belong. This kind of pattern is called a bilateral descent, and is displayed in a typical modern Western European society.
If there are problems or dissent among the relatives of a blood line, all members are held responsible. Problems of the
Zaza society shows a pattern of unilineal descent, as each individual can be part of only one blood line.2
Marriage
When looking for a suitable marriage partner, Zaza society prefers partners of one's own blood line (endogamous marriage). The advantage of an endogamous marriage is that the descendants of the daughters will not be considered members of a different blood line, but will be considered relatives. This way, one's clan increases in number and gains more influence in society.
The disadvantage of an endogamous marriage is obvious when the marriage is not successful. Dissent and division within the clan cannot be avoided and hurt the group as a whole in the long run.
Exogamous marriages are frequent in Zaza culture as well. The advantage is seen in that disagreements between the spouses will not threaten the unity of one's clan, because the wife belongs to a different lineage.
Source:
Ember, Carol R. / Ember, Melvin. 1993. Cultural Anthropology.
Prentice Hall, New Jersey.
©Brigitte Werner, 2009. Kontakt:
