Genetic Problems Of The Cousin Marriages Sociology Essay

Genetic Problems Of The Cou sliminess Marriages Sociology tasteScientists on the job(p) on the inherited trends of inbreeding argued that autosomal recessive gene developments homozygosity and bring in malformations which atomic number 18 a frequent cause of cardiovascular, central nervous dodging, urogenital, ophthalmic, gastrointestinal, skeletal, cutaneous, and overly multiple malformations (5 page 14). Similarly, Bundey and Alam strand postneonatal mortality and peasanthood morbidity in the offspring of blood-related Pakistani p atomic number 18nts (6). Ahmed, et al (1) identified haemoglobinopathies as a major genetic problem among Pakistani first full full cousin bitstocks. The research- team analyze 15 families carrying hemoglobin and eight promise families without the history of a hemoglobin disorders. The scientists in this say found that the cousin couples carry -thalassemia and 0.5 to 1 percent carry hemoglobin S or hemoglobin E. The infants of the c ousin couples modify balance is 1.3 per 1000 live births, and according to the show infants pledge -thalassemia. The ratio of genetic disorders among the children of the control couple was down in the mouther than the cousin trades unions couple. Bullock and Khalid (4) found increased risk of low intelligence, mental instability, sickle-cell anaemia and cystic fibrosis among the children of the cousin couples. Bittles (2) argued that various types of genetic disorders pack been reported to be more common among consanguine children. For example nonheritable disorders including neural tube and congenital core defects were reported. According to Bittles Autosomal recessive hearing loss disorders and visual defects such as early-onset retinal dystrophies, primary congenital glaucoma and anophthalmos also be present at increased prevalence (2 page 95) among the children of the consanguineous spouses. These inbreeding studies be conducted among the Pakistani pagan diaspora c ommunities living in the Western countries. However, there is a paucity of inbreeding studies indoors the Pakistani society.However, second panorama (8, 9) argued that the chances of the genetic disorders be low and exaggerated. This perspective claimed that there are lower chances of the genetic disorders and that the media has stigmatized heathenish nonage crowds which alienated the federation from mainstream Western society1.Socio- Genetic ProblemsGenetic Problems accessible ProblemsCongenital malformationsLearning difficulties,hearing impairment, infant mortality, morbidity, long term disability, increase birth prevalence, blindnessCardiovascular diseaseAsthma/ eczemaSingle-gene disorders (neurological disorders)Cerebral palsyDown syndromeMetabolic disordersSpontaneous abortion or infertilitycystic fibrosisUrogenitalOphthalmicGastrointestinalSkeletalCutaneousHemoglobin thalassemia frame 1 Genetic and social issues found in germane(predicate) literatureHence, it is clai med (10) that the chances of a 4 % health risk are viable among the non- relation weddings. The chances of unrelated cousins are also high and there is nothing chief(prenominal) on cousin hymeneals offsprings (11). Genetic effects appear in later age and are overtly emphasized on the bottom of medical exam justification (9). Thus, it can be seen from the above fight on genetics that the problem exists and the main cause is the consanguineous marriages. This is accelerating debate among medical healers, geneticists and other health maestros within the Western countries closely populations carrying genetic disorders and cosmos stigmatized on medical grounds. However, this debate is nor prevalent within the countries where cousin marriages come on a large scale.1.2 Cultural traditions of the cousin marriagesConsanguineous marriages do from 20 to 60 % of all marriages (9, 12). Worldwide 8.5% of child births are from consanguineous couples (9,12 ). Ten percent of worldwide congenital and genetic disorders are ascribable to these marriages. In the Middle atomic number 99 and parts of Japan, and South Asia the marriages are dominant. Neverthe little, the volume ratio is in the Middle East (30 %) and in Pakistan (40 %) (1). Such marriages are under criticism in Europe and America get on common in Asia, Africa and Middle East (4, 7).A number of circumstanceors are listed in favour of cousin marriages for instance right(a)ty preservation within the similar social group, socio-cultural concerns of the cousins, blood ties maintenance, purification of family and association among the similar group (5). The marriages are a closed ne devilrk of relatives, and they form socio-political alliances. The marriages are a theme of social welfare and absolute ties between the cousins that forms a affinity structure (12, 13). This pattern of marriage is customary in the Middle East and pre-dominantly in Muslim societies, especially Pakistan. thither is growing ar gument and debate over the issues, caused by the genetics problems which are originating mainly by cousin marriages. The perceptions of genetic problems are over- emphasized in the developed nations ( ascribable to the technology, medical discussion available and consciousness of the genetic issues) and with less serious concern in the developing countries which could not afford the technology and cost of medicine. Therefore, there is a use up to bed, how and where the problem lies and what impact it has on child health care.1.3 Cosmopolitanism and innate experience of cousin marriagesCosmopolitanism is the notion that all human beings component a similar moral and scientific normative body (14, 15). The oecumenical knowledge is the common body of knowledge across the discip mental strain and geographical boundaries. In this paper ecumenic knowledge I used as scientific debate on the cousin marriages. The term natal knowledge refers to ethnic and cultural perceptions of the people in a particular region which share origins and a common belief system. Cosmopolitan knowledge is a lesser debated issue among the common man in developing countries, like Pakistan, where cousin marriages prevail on a large scale. Does the cosmopolitan knowledge of congenital disorders undermine the natal perspectives of the belief system in the community of Kabirwala (Pakistan)? The study is aims to understand the genetic problems referable to cousin marriages and the peoples perceptions of cousin marriages (daughter/ sister alter for spouse selection) and the impact on congenital diseases. This is an effort to know how cosmopolitan knowledge differs with the indigenous perceptions of congenital diseases among the families who are living under a woman exchange system (among cousins) and how the system is affecting child health care and why health services are unable to accost the issue within the cultural context.2. Research designI was endureing on my research proje ct exchange marriage system in Kabirwala, a town in Pakistan. During the fieldwork, I found the blind and disable souls whose parents were get hitched with on the basis of the exchange marriage. form 2 Respondents level of the cultivation2I conducted interviews in a village of Kabirwala with the spouses who were married with cousins, their children to know the issue of genetic and their perceptions about the issue. The selective information was analyzed in line with Grounded Theory Method. This method develops the categories from the data (19, 20, 21). I developed the concepts and categories from the interviews. I taken and elaborated the data relevant to genetic problems for understanding the issue and categorize the data according to the themes. Relevant reports, articles were used to strengthen the findings of the primary data (16, 17, 18).3. ResultsI categories the results into below categories2.1 Destiny and Luck cousin marriages and congenital diseasesMehboob357 year old male is married with his cousin genus Rubia, 42 years. Rubia has nominal phrase education. The couple have 11 children (3 sons and 8 daughters), and one child (Rakha in Fig 3) died one month after birth. Among the 11 children, two (Tahir and Najma) are blind and one child (Mehwi) has a hearing problem. The couple called it a case of taqdeer ( portion) and argued that two children are blind due to their sin and one had died because us kay din poray ho gaye thay (he has finished his life nitty-gritty he has only this life given by God).Fig 3 Family of MehboobWhen I asked, was this not a genetic problem?, the respondents replied that it was Gods will and this was the sympathy for his sons death. It is a matter of luck, destiny and genetics has minor role to play, explained the respondents.2.2 phantasmal authority and genetic problemsAslam, a 57- year old man has dissimilar views about the genetic issues and he argues that genetic issues are not original ones, and that the Prop hets daughter was married with Ali (the cousin of Prophet Muhammad). He explains it is not practicable that cousin marriage has problems and that the Prophet did not forbid it. People mean that the ghostlike interpretation is the real one, and it is Allah who gives and solves genetic problems.The family has authority to arrange the marriages and wonder in return obedience of the son/daughter. It encourages the elders to be conformist with the local anaesthetic traditions and follow the traditional norms to regulate cousin network. However, a 29-year, Kalsoom a female, argued that parents control the decision-making authority because they want to rule their offspring. She tells that religion has given authority to parents yet they should use this authority in a careful manner. She explains that genetics has no link with cousin marriage. The respondent claimed it is God who does whatever HE wants. Nevertheless, Kabir, a 33- year male considers that cousin marriages are as a sour ce of security, stability, strength and unity.2.3 Consanguineous marriages and formation of social groovyCousin marriages mulish the level of the kinship involvement in the Kabirwala community. Marriage with nearest relative is preferred. The relationship between in-laws extends beyond the couple. If a marriage is successful, it will be followed by others between the two families. Fig 4 indicates the few ratios of alternatives.Fig 4 Marriage patternsCousin links, formed through marriages persist and are reinforced through the generations.The foremost source of the marriage proposal is within the lineage (22). It is found in this study (see Fig 5).Fig 5 Marriage trendsThe cousin marriages form a kind of social capital because the relatives are responsible to provide for a person in need. These cousins help, co-occurrence and maintain the social security of a person in Pakistan.2.4 national health problem the gaps between knowledge and indigenous belief systemAkram, a 50- year mal e respondent elaborated his account and said, his children are more picturesque than his brothers because he was married with his cousin and his brother was married with someone other than cousins. He mentioned that it was due to his own genes that his (spouse) gave birth to beautiful children. However, Kalim a 30-year, male disagreed with the above argument and he said it was marriage of his cousins that has given a blind child. Akram is a single case so whose generalization is not possible. Some young and educated respondents have awareness about the cousin marriages and genetics problems. Rabia, 25 years, a single, female respondent mentioned that cousin marriages pee-pees zahanat ki kami (less intellect), kamzori (physical-weakness), zahni bemari (abnormality), and apas main gharello jahgrey (domestic conflicts). Although there is recite of blind and alter children from cousin marriages. This appears to be with medical research on the subjects. There is nominal awareness amo ng the people of the genetic issues. The community is not aware about role of the genetic disorders. If anybody in the community has knowledge they negate it due to the belief system.Cultural opportunities and constraintsOpportunitiesConstraintsPurification of the familyFamily conflict, less knowledge of congenital disorders, drop of research, lack of awareness, lack of medical treatment infrastructure availability in the community of Kabirwala, lack of counseling opportunities, paternal authority, superstitionsStrengthen kinship ties availability of the spouses within familySupport for woman statusBetter relations with in-laws old(a) age careStable marriagesProperty preservationPreservation of subvert fragmentationLess stigmaLoosening ties brings social problemsPolitical alliancesFig 6 Comparison of opportunities and constraints2.5 Policy steps to handle the issue of consanguineous marriagesThere is a dearth of the research in the community of Kabirwala with cite to the cousin marriages and the probability of genetic diseases. The scientists working in the field of inbreeding have an opportunity to study the community which has a chain of cross-cousin marriages from generations. The inbreeding scientists may be able to find some significant results about the chain of genetic diseases the following policy steps are suggested.1) Genetic problems are considered an important issue among the scientists and less concern among the people as the present study shows. The people in the community of Kabirwala believe that disease is a matter of destiny and luck. They do not know that there is a possible action of positive relationship between the genetic disorders and the marriages. It is possible to provide education to the people. It would be helpful to add the issue to the school syllabus.2) The local imam (religious preacher) could sp subscribe awareness of the issue in their Friday-sermons. The imam is a person who may effectively convince the people, because the majority of the people could not read and write. The people believe the religious teachings. These illiterate people could be influenced through the cultural specific looks and means. This is an easy way for the health professional to convince the local imam about the possible inherited diseases so that he is a catalyst of social change. Short run measures are also possible to sensitize the people through media and stage-drama. However, these measure are likely not sustainable because the media is either restricted or without due credibility to spread such kind of information.3) Counselling services create awareness if they can be delivered to the remote communities like Kabirwala. However, there is no counselling service available in the community of Kabirwala yet.4) Legislation is a last step to ban the cousin marriages. But the ban on cousin marriage will be counter productive in this cultural context where breaking the law is considered as fashion and symbolisation of supe riority. Non-conformity indicates a high social status in this community.3. Discussion and closeCosmopolitan knowledge has diagnosed two distinctive problems among the Pakistani cousin marriage couples, hemoglobin and thalassaemia. However, the hemoglobin is the main genetic trouble among Pakistani ethnic people (1, 4, 23, 25, 26). Human biological diseases are crucial one and need puritanical attention from health professionals and policy makers within the cultural and religious setting. A significant factor of cousin marriage is protection of property, to reduce land fragmentation and to maintain the close family ties and reassurance of the bride (5 page 13). This is similar to work by Shaw (24) which argues that social environment and religious belief has affected the antepartum diagnosis.Cousin marriages are stable and have a low divorcement rate among first cousins (10) and have a strong socio-economic impact on the traditional family system in Pakistan. These traditional m arriages are cousin, caste and exogamy marriages. The marriages form a single fabric, and if violated can harm marriage patterns with serious moral-decay consequently emerging (5, 25, 26). Thus, the present debate has a strong affect on the exchange marriages, which are overwhelmingly cousin marriages and has a negative affect on the public health. In my data, despite of the fact that respondents have education they have less knowledge about this issue. The community is lacking lively debate on the problem. Genetically disorders, visible from the health conditions, are likely to happen among the community.Cosmopolitan perspectiveIndigenous perspectivePhysical incapacityExaggerated issue, stigmatized issue, qismat (luck) and taqdeer (destiny), child beauty, children are integrated mental incapacityHarmfulChronic disorderFatwa (an authoritative ruling on a point of Islamic law)Fig 7 Cosmopolitan and indigenous perspectiveContrary, indigenous belief and attitudes have pointed to a few concerns less awareness of the genetic issues, knowledge and facilities availability. The people in the community of Kabirwala believe that genetics problems have a negative relationship with the cousin marriages. This is the issue of a Western society and has less validity in Pakistani society. It is matter of destiny and luck and not a medical concern. Kabir explains does horse opera medicine ever stop a person to dying? This indicates unfeelingness towards the genetic phenomenon where has less validity in the community. Therefore, the study found the evidence that cosmopolitan knowledge has no relevance with the indigenous belief system based on the above data.Culture centred techniques to cope with these problems reduce chances of cousin marriages. For example, if a local imam/ molvi or the school syllabus stresses these. There are chances to reduce the possibility of the cousin marriages in coming generations. However, this is the turn point to convince the community to tak e and handle the issue with proper strategy. This is an open choice for the public and the health professional able where with proper facilitation and information can attract the public effectively. A failure to tackle the issue in a culturally specific manner could shop at the health professional.The current study found that community knowledge, belief and indigenous practices are the main causes responsible for the prevalence of cousin marriages in Kabirwala. These factors are also the stumbling-blocks in making the indigenous knowledge compatible with the cosmopolitan knowledge. Therefore, there are few concerns among the Kabirwala community about the genetic problems which way occur. They feel protected by their system of beliefs. Notion of luck and destiny is dominant in indigenous knowledge.