Challenges Families Face

People in the United States as a whole are somewhat divided when it comes to determining what does and what does not constitute a family. In a 2010 survey conducted by professors at the University of Indiana, nearly all participants (99.8 percent) agreed that a husband, wife, and children constitute a family. Ninety-two percent stated that a husband and a wife without children still constitute a family. The numbers drop for less traditional structures: unmarried couples with children (83 percent), unmarried couples without children (39.6 percent), gay male couples with children (64 percent), and gay male couples without children (33 percent) (Powell et al. 2010). This survey revealed that children tend to be the key indicator in establishing “family” status: the percentage of individuals who agreed that unmarried couples and gay couples constitute a family nearly doubled when children were added.

The study also revealed that 60 percent of U.S. respondents agreed that if you consider yourself a family, you are a family (a concept that reinforces an interactionist perspective) (Powell 2010). The government, however, is not so flexible in its definition of “family.” The U.S. Census Bureau defines a family as “a group of two people or more (one of whom is the householder) related by birth, marriage, or adoption and residing together” (U.S. Census Bureau 2010). While this structured definition can be used as a means to consistently track family-related patterns over several years, it excludes individuals such as cohabitating unmarried heterosexual and homosexual couples. Legality aside, sociologists would argue that the general concept of family is more diverse and less structured than in years past. Society has given more leeway to the design of a family making room for what works for its members (Jayson 2010).

Family is, indeed, a subjective concept, but it is a fairly objective fact that family (whatever one’s concept of it may be) is very important to people in the United States. In a 2010 survey by Pew Research Center in Washington, DC, 76 percent of adults surveyed stated that family is “the most important” element of their life—just one percent said it was “not important” (Pew Research Center 2010). It is also very important to society. President Ronald Regan notably stated, “The family has always been the cornerstone of American society. Our families nurture, preserve, and pass on to each succeeding generation the values we share and cherish, values that are the foundation of our freedoms” (Lee 2009). While the design of the family may have changed in recent years, the fundamentals of emotional closeness and support are still present. Most responders to the Pew survey stated that their family today is at least as close (45 percent) or closer (40 percent) than the family with which they grew up (Pew Research Center 2010).

Alongside the debate surrounding what constitutes a family is the question of what people in the United States believe constitutes a marriage. Many religious and social conservatives believe that marriage can only exist between a man and a woman, citing religious scripture and the basics of human reproduction as support. Social liberals and progressives, on the other hand, believe that marriage can exist between two consenting adults—be they a man and a woman, or a woman and a woman—and that it would be discriminatory to deny such a couple the civil, social, and economic benefits of marriage.

Marriage Patterns

With single parenting and cohabitation (when a couple shares a residence but not a marriage) becoming more acceptable in recent years, people may be less motivated to get married. In a recent survey, 39 percent of respondents answered “yes” when asked whether marriage is becoming obsolete (Pew Research Center 2010). The institution of marriage is likely to continue, but some previous patterns of marriage will become outdated as new patterns emerge. In this context, cohabitation contributes to the phenomenon of people getting married for the first time at a later age than was typical in earlier generations (Glezer 1991). Furthermore, marriage will continue to be delayed as more people place education and career ahead of “settling down.”

One Partner or Many?

People in the United States typically equate marriage with monogamy, when someone is married to only one person at a time. In many countries and cultures around the world, however, having one spouse is not the only form of marriage. In a majority of cultures (78 percent), polygamy, or being married to more than one person at a time, is accepted (Murdock 1967), with most polygamous societies existing in northern Africa and east Asia (Altman and Ginat 1996). Instances of polygamy are almost exclusively in the form of polygyny. Polygyny refers to a man being married to more than one woman at the same time. The reverse, when a woman is married to more than one man at the same time, is called polyandry. It is far less common and only occurs in about 1 percent of the world’s cultures (Altman and Ginat 1996). The reasons for the overwhelming prevalence of polygamous societies are varied but they often include issues of population growth, religious ideologies, and social status.

While the majority of societies accept polygyny, the majority of people do not practice it. Often fewer than 10 percent (and no more than 25–35 percent) of men in polygamous cultures have more than one wife; these husbands are often older, wealthy, high-status men (Altman and Ginat 1996). The average plural marriage involves no more than three wives. Negev Bedouin men in Israel, for example, typically have two wives, although it is acceptable to have up to four (Griver 2008). As urbanization increases in these cultures, polygamy is likely to decrease as a result of greater access to mass media, technology, and education (Altman and Ginat 1996).

In the United States, polygamy is considered by most to be socially unacceptable and it is illegal. The act of entering into marriage while still married to another person is referred to as bigamy and is considered a felony in most states. Polygamy in the United States is often associated with those of the Mormon faith, although in 1890 the Mormon Church officially renounced polygamy. Fundamentalist Mormons, such as those in the Fundamentalist Church of Jesus Christ of Latter Day Saints (FLDS), on the other hand, still hold tightly to the historic Mormon beliefs and practices and allow polygamy in their sect.

The prevalence of polygamy among Mormons is often overestimated due to sensational media stories such as the Yearning for Zion ranch raid in Texas in 2008 and popular television shows such as HBO’s Big Love and TLC’s Sister Wives. It is estimated that there are about 37,500 fundamentalist Mormons involved in polygamy in the United States, Canada, and Mexico, but that number has shown a steady decrease in the last 100 years (Useem 2007).

U.S. Muslims, however, are an emerging group with an estimated 20,000 practicing polygamy. Again, polygamy among U.S. Muslims is uncommon and occurs only in approximately 1 percent of the population (Useem 2007). For now polygamy among U.S. Muslims has gone fairly unnoticed by mainstream society, but like fundamentalist Mormons whose practices were off the public’s radar for decades, they may someday find themselves at the center of social debate.

 

 

Residency and Lines of Descent

When considering one’s lineage, most people in the United States look to both their father’s and mother’s sides. Both paternal and maternal ancestors are considered part of one’s family. This pattern of tracing kinship is called bilateral descent. Note that kinship, or one’s traceable ancestry, can be based on blood or marriage or adoption. Sixty percent of societies, mostly modernized nations, follow a bilateral descent pattern. Unilateral descent (the tracing of kinship through one parent only) is practiced in the other 40 percent of the world’s societies, with high concentration in pastoral cultures (O’Neal 2006).

There are three types of unilateral descent: patrilineal, which follows the father’s line only; matrilineal, which follows the mother’s side only; and ambilineal, which follows either the father’s only or the mother’s side only, depending on the situation. In partrilineal societies, such as those in rural China and India, only males carry on the family surname. This gives males the prestige of permanent family membership while females are seen as only temporary members (Harrell 2001). U.S. society assumes some aspects of partrilineal decent. For instance, most children assume their father’s last name even if the mother retains her birth name.

In matrilineal societies, inheritance and family ties are traced to women. Matrilineal descent is common in Native American societies, notably the Crow and Cherokee tribes. In these societies, children are seen as belonging to the women and, therefore, one’s kinship is traced to one’s mother, grandmother, great grandmother, and so on (Mails 1996). In ambilineal societies, which are most common in Southeast Asian countries, parents may choose to associate their children with the kinship of either the mother or the father. This choice maybe based on the desire to follow stronger or more prestigious kinship lines or on cultural customs such as men following their father’s side and women following their mother’s side (Lambert 2009).

Tracing one’s line of descent to one parent rather than the other can be relevant to the issue of residence. In many cultures, newly married couples move in with, or near to, family members. In a patrilocal residence system it is customary for the wife to live with (or near) her husband’s blood relatives (or family or orientation). Patrilocal systems can be traced back thousands of years. In a DNA analysis of 4,600-year-old bones found in Germany, scientists found indicators of patrilocal living arrangements (Haak et al 2008). Patrilocal residence is thought to be disadvantageous to women because it makes them outsiders in the home and community; it also keeps them disconnected from their own blood relatives. In China, where patrilocal and patrilineal customs are common, the written symbols for maternal grandmother (wáipá) are separately translated to mean “outsider” and “women” (Cohen 2011).

Similarly, in matrilocal residence systems, where it is customary for the husband to live with his wife’s blood relatives (or her family of orientation), the husband can feel disconnected and can be labeled as an outsider. The Minangkabau people, a matrilocal society that is indigenous to the highlands of West Sumatra in Indonesia, believe that home is the place of women and they give men little power in issues relating to the home or family (Joseph and Najmabadi 2003). Most societies that use patrilocal and patrilineal systems are patriarchal, but very few societies that use matrilocal and matrilineal systems are matriarchal, as family life is often considered an important part of the culture for women, regardless of their power relative to men.

Stages of Family Life

As we’ve established, the concept of family has changed greatly in recent decades. Historically, it was often thought that many families evolved through a series of predictable stages. Developmental or “stage” theories used to play a prominent role in family sociology (Strong and DeVault 1992). Today, however, these models have been criticized for their linear and conventional assumptions as well as for their failure to capture the diversity of family forms. While reviewing some of these once-popular theories, it is important to identify their strengths and weaknesses.

The set of predictable steps and patterns families experience over time is referred to as the family life cycle. One of the first designs of the family life cycle was developed by Paul Glick in 1955. In Glick’s original design, he asserted that most people will grow up, establish families, rear and launch their children, experience an “empty nest” period, and come to the end of their lives. This cycle will then continue with each subsequent generation (Glick 1989). Glick’s colleague, Evelyn Duvall, elaborated on the family life cycle by developing these classic stages of family (Strong and DeVault 1992):

The family life cycle was used to explain the different processes that occur in families over time. Sociologists view each stage as having its own structure with different challenges, achievements, and accomplishments that transition the family from one stage to the next. For example, the problems and challenges that a family experiences in Stage 1 as a married couple with no children are likely much different than those experienced in Stage 5 as a married couple with teenagers. The success of a family can be measured by how well they adapt to these challenges and transition into each stage. While sociologists use the family life cycle to study the dynamics of family overtime, consumer and marketing researchers have used it to determine what goods and services families need as they progress through each stage (Murphy and Staples 1979).

As early “stage” theories have been criticized for generalizing family life and not accounting for differences in gender, ethnicity, culture, and lifestyle, less rigid models of the family life cycle have been developed. One example is the family life course, which recognizes the events that occur in the lives of families but views them as parting terms of a fluid course rather than in consecutive stages (Strong and DeVault 1992). This type of model accounts for changes in family development, such as the fact that in today’s society, childbearing does not always occur with marriage. It also sheds light on other shifts in the way family life is practiced. Society’s modern understanding of family rejects rigid “stage” theories and is more accepting of new, fluid models.