The Cross Cultural Comparison

Linguistically, South India is made up of the provinces of Madras, Kerala, Mysore, and Andhra. These provinces argon based on four major Indian language categories: Tamil in Mardra; Malayalam in Kerala; Kannada in Mysore; and Telugu in Andhra. However, it should besides be remembered that the southern surface area of India does not equal independently to other regions, and other Dravidian social, linguistic, and cultural patterns blend indoors the peninsula. Additionally, there is no " ace" culture indoors the region; rather, the different villages share certain Dravidian customs, but have their own, preposterous interpretations and cultural bias (Beals, 1974, pp. 1115).

The Basseri kinspersons speak a vocabulary of Persian. Some of the tribesmen, however, are bilingual in Persian and Turkish and a few in Persian and Arabic. This is primarily delinquent to their geographic location and the fact that commerce often makes it needful to converse with their surrounding neighbors. Culturally, the Basseri are a mobile tribe with a population at the time of the study well-nigh 16,000 inhabitants. They have both Arabic and Persian roots and elements within their endemic culture, but are, by and lar

Within the South Indian world, religious organization plays a major role within both cultural and human dealingship activities. The basic ho utilisehold unit in the area is a unit comprised of a atomic family or protracted nuclear; that is, husband, wife, and children, children's spouses and their children. Ideally, according to the religious tradition, the female children marry and leave to springy in their husbands house  male children marry and live with their parents. Pragmatically, however, family relationship is usually determined by stinting and political factors. sometimes there is a great deal less unison within the family life than religious doctrine suggests, and the kinship units are held together less from tradition and more from fear and abhorrence of neighbors (Beals, 1974, p. 50).

In many of the poor villages, the reality of life is one of the nuclear family. Indeed, a high rate of divorce and sister mortality is not unknown. Here, there is a significant exit between reality and rhetoric, and although the religious dharma organizes village life in a nonconfrontational manner, many of the smaller households are depleted by death, disease, or divorce, thus causing more sporadic relations to occur. For the village to continue to exist, it is thus necessary for the wife to prepare the lead in many of the social organizations, and to use the extended family household in order to maintain the necessary economic resources for survival (Beals, 1974, pp. 505).

The Basseri base their kinship patterns on nomadic units, but have little basis for authority in all but the most persuasive camp leaders. They use afnatic kinship in a descent system, but also include matrilineal and affinal relationships. In other words, sons of chiefs are favored in the right to succession, and where membership in groups is ancestral by descent, the line chosen is always from the father. This causes a turn of events of small patrilineal groups to be formed, however there are occasions where matrilinea
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