passenger Indians were not uprooted in the same sense as they were for the indentured Indians.
Although the men folk arrived first and their families followed thereafter, there was no serious disruption in the family system except, perhaps, the temporary severing of relations with kin.
Chetty (1980:35) argues that the single most important factor that accelerated the pace and controlled the direction of change in the Indian family was the government legislation in the form ofthe Group Areas Act. This single phenomenon has brought about total disruption in the case of thousands of otherwise stable families in order to conform to the plans of the political apparatus of the country and have them relocated. Indians had substantial property holdings and therefore incurred great losses.
Chetty (1980:33) states that change is the single most important social process that is
characterising, not only the Indian community in South Africa, but also the entire South African society. Recent trends indicate changes in the size, composition, structure and functions ofthe family, all of which have fundamental consequences for the widespread family disorganisation, which has become such a prominent feature of the family systems of not only the Indian, but all the racial groups in South Africa.
Generally, the family has become a relatively smaller unit with a fewer number of children.
Several factors have been responsible for this diminished size: the cost involved in having large amounts of children, education regarding contraceptive methods, birth control and limited accommodation, all of which seem like emulating the western pattern.
But perhaps the most pronounced change has occurred in the structural composition of the family, where there has been a noticeable change from the traditional joint and extended systems
to the nuclear pattern. This is the most common family form that is associated with
industrialisation and urbanisation. Although no strict evolutionary pattern has been fully accepted in changing family patterns, and no specific form seems to be associated with specific stages of economic and technological development, the nuclear pattern seems to be a concomitant of technological advancement.
Brijball (1993:323) states that whatever the proportion of the physically observable distribution of the joint family, there is no doubt that the idea of a joint household or thekutum,as it should be called still influences fudian attitudes and sentiments to a considerable extent, and shapes relations within the community and with other South Africans. Irrespective of the composition of his household (nuclear or otherwise), the average Indian is firmly related to his kutum. The kutumideally consists of a male head, his wife, parents and grandparents, unmarried children, unmarried brothers and sisters, married sons with their wives and children and his brothers' married sons with their wives and children.
The joint family system existed as a result of choice and economic necessity. The pooled family income used to purchase consumer goods and services reduced the financial burden on individual family members, provided support especially for middle-class families and enabled families to progress despite the cruel wrath of poverty. The family members decided what products and services would be bought with the income at their disposal. Asa result of large family
consumption, complex decision-making and bulk purchasing were dominant characteristics in the buying patterns of such households.
Brijball (1993 :324) states that although the joint family system has not been totally eradicated, it is being superseded by the western nuclear family. This change is mainly attributed to the desire
of newly married couples to live on their own. This nuclear family system carries with it different lifestyles and demands. In the nuclear families the authority of the elders in thekutumis
diminishing. The weakening of the joint family system is not unique to the Indian community. It erupted from the impact of westernisation, urbanisation and industrialisation and is also evident in other sectors ofthe South African population. Each nuclear family creates an immediate demand for housing, furniture, appliances, and smaller size food packages.
In a study done by Schoombee and Mantzarius (1989:170) on Indian family institutions the hypothetical basis of the research is that the traditional forms and processes of the institutions of this community have changed or are changing due to social interaction with other cultural groups in environments which have an industrialised, western culture.
Five independent variables were used as indicators of possible structural and processual change in the Indian community system. Nine independent variables were then related to each of the independent variables by mean of working hypotheses. This tests whether each independent variable has effects on attitudes of the South African Indian community towards traditional forms and processes. The independent variables are age, education, religion, occupation, and income.
Schoombee and Mantzarius (1989: 171), provide a summary of results as follows:
• Independent variable: Need for family solidarity.
The results show that there is a strong attitude towards retention of family solidarity among all age, educational, occupational, and income levels, as well as among the three major religious groups. Family thus remains a fundamental institutional structure in the South African Indian community.
• Independent variable: Arranged marriages.
The results tend to be inconclusive. As far as educational and income levels are concerned, no clear pattern emerges. With regard to age level and religion, some support for free-choice
marriage is evident, but Muslims tend towards favouring the retention of arranged marriages. All occupational levels seem to favour arranged marriages.
• Independent variable: Attitudes towards parents and older generations
The results indicate that a high degree of affection and esteem remain towards parents and older people, thus again pointing to a continued high value attached to family relations.
• Independent variable: Employment of married women
The general attitude is against married women working outside of the home, although some recognise the practical need for this under certain circumstances.
• Independent variable: Interreligious marriages
The result here is not fully conclusive. On the whole it maybe said that the idea of interreligious marriage has become quite widely accepted, but that it is recognised that intrareligious marriage possibly has more chance ofsuccess. The ideal offreedom of choice appears to be gaining ground, but Muslims seem to be the most conservative group.
• Independent variable: Nuclear and extended family forms
With reference to age, religion, occupation and income levels, the general attitude appears to be that nuclear family is acceptable and that extended family has become impractical. Muslims are more in favour of retaining extended family than are the other religious groups.
• Independent variable: Gender roles
All evidence points to a strong retention of the practice of dominance of male roles over female roles within the family context.
• Independent variable: Westernisation of the Indian community
The result is a clear attitude against excessive westernisation ofIndian culture, although younger age groups are more accepting of it than are older groups. Muslims have greater resistance than other religious groups to adopting western values.
• Independent variable: Rearing of children
On the whole, there appears to be a considerable amount of uncertainty involved in this regard.
There is a stronger tendency towards conservative, traditional ways of rearing children, but a lesser tendency towards more permissive child rearing was also evident, especially amongst the younger age groups. Once again, Muslims were the most resistant to this.
On the whole, it may be concluded that the South African Indian community still values their family institution highly, and tends to prefer its traditional form and processes. However, there is also clear evidence that western cultural ideas about family are having effects on this.Itmaybe
expected that the Indian family institutions would undergo social change over the coming decades, despite considerable resistance on the part of the community.