Lijiang Naxi
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contribute male heirs to the husband’s patrilineage in order to gain authority and power in the family. Often older Jat women’s primary responsibilities include direct supervision of their children’s socialization. Among the Shahargaon Jats, the elderly women lack physiological knowledge associated with menopause and experience a wide range of menopausal symptoms such as tension, headaches, swelling, and loss of appetite. Some informants also reported a feeling of resentment and anger. Although the elderly Jats rarely seek health care for minor health problems, the joint family system among the Jats provides financial security and facilitates timely health care. Even at this stage in life, Jat men have a privileged social status over Jat women.
Dying and Death The Jats generally observe 13 days of pollution after death. Jat men are expected to show considerable behavioral restraints during the days of pollution, while Jat women are expected to express their grief in public. The dead are cremated by following the traditional Hindu ritual of cremation in which the eldest son plays an important role. At the death of a married woman, rituals and practices reinforce the notion that she does not belong to her husband’s patrilineage. Her sister(s) and natal women relatives prepare the body for cremation and funeral rites.
REFERENCES Bowles, G. T. (1977). The people of Asia. London: Weidenfeld and Nicolson. Chowdhry, P. (1994). The veiled women: Shifting gender equations in rural Haryana 1880–1990. New Delhi: Oxford University Press. Datta, N. (1999). Forming an identity: A social history of the Jats. New Delhi: Oxford University Press. Freed, R. S., & Freed, S. A. (1993). Ghosts: Life and death in north India. Washington, DC: The American Museum of Natural History. Fuchs, S. (1974). The aboriginal tribes of India. Delhi: Macmillan India. Ibbetson, D. (1916). Punjab castes. Lahore: India Press. Khanna, S. K. (1995). Gender discrimination, maternal health, and pregnancy outcomes in north India. Doctoral dissertation, Syracuse University. Khanna, S. K. (1997). Traditions and reproductive technology in an urbanizing north Indian village. Social Science & Medicine, 44(2), 171–180. Khanna, S. K. (2001). Shahri Jat and dehati Jatni: The Indian peasant community in transition. Contemporary South Asia, 10(1), 37–53. Kolenda, P. (1987). Regional differences in family structure in India. Jaipur: Rawat Publications. Lewis, O. (1958). Village life in northern India. Urbana: University of Illinois Press. Pradhan, M. C. (1966). The political system of the Jats of northern India. Bombay: Oxford University Press. Qanungo, K. (1982). History of the Jats: Contribution to the history of northern India. New Delhi: Surajmal Memorial Education Society. Westphal-Hellbusch, S., & Westphal, H. (1964). The Jat of Pakistan. Berlin: Duncker & Humbolt.
Lijiang Naxi Sydney Davant White
ALTERNATIVE NAMES Currently, the “Lijiang Naxi” and the “Yongning Naxi” (or Mosuo) are officially classified by the People’s Republic of China government as mem
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