Consanguinity+in+Qatar+and+Endogamy+inthe+US

=Consanguinity and Endogamy=

Introduction
Consanguineous marriages are defined as “unions contracted between persons related as second cousins or closer were categorized as consanguineous” (Sonkar et al 2013). These unions are described and detailed by the research of Robin Bennett as a “relationship between couples with one common ancestry” ([]). These types of marriages for many, creates a culture of closeness, protection, honor, trust and reduced fears of marriage to strangers (Harkness & Khaled, 2014). The consanguineous marriage is largely encouraged in some cultures in the Middle East, North Africa and Asia also defined as the MENA. While consanguineous marriages are still a common practice, it is declining in popularity as countries engage in more modern ideals of marriage (Harkness & Khaled, 2014). It is more important to note there are both risks and benefits of these unions. Some research has indicated reproduction and child birthing within consanguineous marriages are largely associated with congenital birth defects in children. For many women, however, they often find a greater sense of cultural, social, and legal connection, in addition to, a higher social status for their offspring (Harkness & Khaled, 2014).

Throughout history, marriage and other relationship structures have been influenced by religion and colonization (Browning, Green & Witte, 2006). The most practiced and researched world religions and their marriage structures include Confucianism, Hinduism, Buddhism, Christianity, Judaism and Islam (Browing, et. al, 2006). Examples of consanguineous marriages can be seen in these religions. For example, in Christianity, the biblical stories, which were recorded as history, highlighted the story of Abraham, who married his half-sister, Sarah, and they later conceived a child. However, given the advantages of passing stories such as these through written text, there is little known about indigenous marriage structures that may appear taboo outside of the hetero-normative binary structures, and even polyamorous structures. Those lesser known structures include consanguineous marriages and endogamous unions.



Consanguineous Marriages in the MENA
Academically, consanguineous unions consist of unions contracted between persons related as second cousins or closer were categorized as consanguineous” (Sonkar VK, Narlawar UW, Inamdar IAF, Doibale MK, 2013, p.433). Consanguineous unions have an extensive history that predates to ancient Egyptian royal unions (Sonkar et. al., 2013). Contemporarily, it is largely encouraged in some cultures of the Middle East, Africa, and Asia (Sonkar et. al., 2013). A study in the Rapira Village in central India found that consanguineous unions existed among three diverse religious groups including Hindus, Muslims, and Buddhists (Sonkar et.al., 2013). A closer look at those groups showed Muslims account for 23.76% of consanguineous unions in India, while Hindus account for 15.80% of consanguineous unions in India and Buddhists account for 7.84% of consanguineous unions in India. It is important to note that there was noted diversity among Hindus in this region. Dravidian Hindus of south India supported unions between first cousins while Aryans Hindus of north India forbids unions between biological relatives between five to seven generations of female and male sides, respectively (Sonkar et. al., 2013).

In Iran, the predominately Muslim country is largely governed by the Islamic law, Sharia, as dictated by their holy book, Quran (Hosseini and Erfani, 2014). The expected unions of this country are heterosexual and tightly monitored by families and the Sharia (Hosseini & Erfani, 2014). Marriage partners were arranged by families within homogeneous groups and cousins were often selected as marriage partners (Hosseini &Erfani, 2014). Even with the influence of more liberal and contemporary culture, consanguineous marriages are still heavily favored in parts of Iran, particularly, the Northwest region of the country and within certain ethnic groups (Hosseini & Erfani, 2014). Those groups include Turks and Kurds, which according to research, has been living among each other for centuries (Hosseini & Erfani, 2014).

According to Hosseini and Erfani (2014), Kurdish women were almost twice more likely to marry to a relative than Turkish women. Overall, the study conducted by Hosseine and Erfani (2014), Kurds were more in favor of early marriage, ethnic homogeneity and marriage over employment for girls [presumably to maintain cultural norms]. Due to an influx of rural women to more urban settings, consanguineous marriages occur more in urban areas (Hosseini and Erfani, 2014). Among these groups, age and education attainment also effect consanguineous marriages with women having a secondary education or higher, being more likely to not favor consanguineous marriages (Hosseini & Erfani, 2014). Consanguineous unions among indigenous and even disenfranchised groups solidify a group’s culture, its right to self-determination and preserves family traditions and gender expectations.

The process that many families use in the process of planning for consanguineous marriages was observed and documented by Harkness and Khaled (2014) as they interviewed several couples in Qatar. This process begins with reservation or being “reserved” for marriage based on demarcation or being born with a cousin of the same age. This identification takes place as an early age. The next stage may include joking as hidden pressure and subtle process of matching children. Jokes also begin at an early age is used as a social conditioning mechanism. Filtering occurs during adolescence though children may have been reserved. Screening occurs from a pool of relatives. Engagement occurs after screening by the families and finally, a proposal is made and accepted. For some, courting and dating occurs prior to marriage after engagement allows a time to “fall in love”. Not all marriages in the MENA or Qatar are consanguineous but cultural maintenance and preservation plays a significant role in marriage traditions.

Endogamy
Endogamous marriages are described by Merriam-Webster.com as a union within intra-cultural groups as required by custom or law. Similar to consanguineous unions, endogamous marriages are intended to preserve or strengthen family position, esteem family reputation and increase or maintain family property (Yount, 2005). Endogamous marriages are also considered the preferred marriage structure among Arab Muslims (Bou-Assy, 2005). Endogamy can make genetic genealogy or family tracing very difficult if not impossible.



In rural Lebanon, Shiite Muslims’ tradition includes educating young couple with premarital physical examination about the risk of congenital birth defects (Bou-Assy, 2005). The preferred union consists of the thousand year old tradition, particularly marriage of first cousins (Bou-Assy, 2005). This leads to linked to a high number of recessive autosomal diseases such as cystic fibrosis or sickle cell anemia (Bou-Assy, 2005). Each parent must carry two or more abnormal genes are present for a disease to develop in the child (Bou-Assy, 2005). This is discovered in the premarital exam which consists of clinical exam and blood test. However, the outcome of the exam is rarely explained (Bou-Assy, 2005). Furthermore, the outcome of the examination does not deter the union from occurring and it’s seen as more of a ceremonial occurrence since, without the exam, a union cannot take place (Bou-Assy, 2005).

A study in Egypt concluded that women in consanguineous marriages have less self-determination in their unions versus women in endogamous marriages (Yount, 2005). Women in endogamous marriages have stronger voice in child rearing vs. women in non-endogamous marriages, but not over family's life course (Yount, 2005). In the study examined by Yount (2005), women with higher educational attainment also had access to expanded economic resources to make decisions in their relationships regarding child rearing. This may be a result of women’s progress and modernization.

Inter and Intra Marriage
Endogamy is not unique to the MENA and occurs in many cultures including the United States. Batson, Qian, & Lichter (2006) examined the marriage and mate selection of Black’s in America. This study of marriage and cohabitation of native born African Americans, West Indians, African and non-white Puerto Ricans showed that native born African Americans were more likely than other Blacks to marry whites. Again, education has a significant role in intermarriage. Highly educated individuals are more likely to intermarry. All educated Blacks aforementioned are more likely to marry someone White according to their study. They discussed the differences in gender as well as race in mate selection. Overall, Black-White they noted marriages occurred most often between Black men and White women. Native born African Americans are more likely to marry or cohabit with immigrant Blacks than Whites; though intraracial rates seem to remain low. Their study indicated a history of slavery and discrimination impacts both intracial and interracial marriages for native born African Americans and Blacks. **References** Batson, C. D., Qian, Z., & Lichter, D. T. (2006). Interracial and intraracial patterns of mate selection among America’s diverse Black populations. //Journal of Marriage and Family//, //68//(3), 658-672.

Bou-Assy, Foumia. Effects of premarital medical examination on engaged endogamous couples in rural Lebanon. Marriage and Family Review. 38:1, 13-23, 2005, DOI: 10.1300/J002v38n01_03.

Harkness, G., & Khaled, R. (2014). Modern traditionalism: Consanguineous marriage in Qatar. //Journal of Marriage and Family//, //76//(3), 587-60.

Hosseini H., Erfani A. Ethnic differences in the attitudes and practice of consanguineous marriage among Kurds and Turks in Uromiyeh District, Iran. Journal of Comparative Studies; 40(3). Summer 2014.

 Sonkar VK, Narlawar UW, Inamdar IAF, Doibale MK. Consanguineous marriages and reproductive behaviour: A study from Vidarbha region of Maharashtra. National Journal of Community Medicine 2013; 4(3): 433- 438.

Yount, K. M. Women’s family power and gender preference in Minya, Egypt. Jounralof Marriage and Family; 67: 410-428 May 2005

(Bou-Assy, 2005).