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{{infobox | {{infobox | ||
| nameofpractice =Cumătrism | |||
| flagemoji =🇲🇩 | |||
| definition =Quasi-family ties, established through rituals of godparenthood to turn weaker ties into life-long support networks; instrumental in economies of favours | |||
| location =Moldova | |||
| imagemap =Moldova map.png | |||
| clusters = | |||
[[:Category:Economies of favours|Economies of favours]] | |||
| categories = | |||
}} | [[:Category:Moldova|Moldova]] – [[:Category: FSU| FSU]] – [[:Category: Caucasus| Caucasus]] – [[:Category: Kinship| Kinship]] – [[:Category: Godparenthood| Godparenthood]] – [[:Category: Fictive kinship| Fictive kinship]] – [[:Category: Baptism| Baptism]] – [[:Category: Network| Network]] – [[:Category: Personal connections| Personal connections]] – [[:Category: Favour| Favour]] – [[:Category: Patronage| Patronage]] | ||
[[Category: Moldova]] | | authorofpiece =Andrei Iovu | ||
[[Category: FSU]] | | authorinstitution =Alumnus, School of Slavonic and East European Studies, University College London, UK | ||
[[Category: | | authorwebsite =[http://ukraine-analytica.org/author/dr-andrei-iovu/ Profile page at UA]}} | ||
[[Category: | <big>'''By Andrei Iovu, Alumnus, School of Slavonic and East European Studies, University College London, UK'''</big> | ||
[[Category: kinship]] | [[Category:Economies of favours]] | ||
[[Category: | [[Category:Moldova]] | ||
[[Category: | [[Category: FSU]] | ||
[[Category: | [[Category: Caucasus]] | ||
[[Category:Entry]] | [[Category: Kinship]] | ||
[[Category:2018 entry]] | [[Category: Godparenthood]] | ||
[[Category: Fictive kinship]] | |||
[[Category: Baptism]] | |||
[[Category: Network]] | |||
[[Category: Personal connections]] | |||
[[Category: Favour]] | |||
[[Category: Patronage]] | |||
[[Category:Entry]] | |||
[[Category: 2018 entry]] | |||
[[Category: Alumni]] | |||
[[Category: SSEES]] | |||
{| class="wikitable" | {| class="wikitable" | ||
|- | |- | ||
|style="font-size:1.1em;"|The term ''cumătrism'' stands for the use of informal networks in the Republic of Moldova. While not in the official dictionary of Romanian language, in mass media and the vernacular the word is widely used and has two meanings. First, ''cumătrism'' refers to the system of kinship relations created in the event called ''cumătria'', associated with religious ritual of baptizing a child. The second meaning has a pejorative connotation and describes the unmerited promotion of a candidate to a certain position, based on being a ''cumătru'' to someone with status. These two meanings are close to those of [[kumstvo]] in Montenegro, where the term stands for both the relationship with a godfather and the use of this relationship as competitive advantage. ''Cumătrism'' also occurs in Romania, where similar relations are associated with local customs. In both of these countries, the practice has connotations of political patronage, similar to [[padrino system]] in the Philippines, [[uruuchuluk]] in Kyrgyzstan, and [[yongo]] in South Korea. | |style="font-size:1.1em;"| The term ''cumătrism'' stands for the use of informal networks in the Republic of Moldova. While not in the official dictionary of Romanian language, in mass media and the vernacular the word is widely used and has two meanings. First, ''cumătrism'' refers to the system of kinship relations created in the event called ''cumătria'', associated with religious ritual of baptizing a child. The second meaning has a pejorative connotation and describes the unmerited promotion of a candidate to a certain position, based on being a ''cumătru'' to someone with status. These two meanings are close to those of [[kumstvo]] in Montenegro, where the term stands for both the relationship with a godfather and the use of this relationship as competitive advantage. ''Cumătrism'' also occurs in Romania, where similar relations are associated with local customs. In both of these countries, the practice has connotations of political patronage, similar to [[padrino system]] in the Philippines, [[uruuchuluk]] in Kyrgyzstan, and [[yongo]] in South Korea. | ||
''Cumătrism'' can be understood as a type of patron-client network, but using a less direct form of ‘political patronage’ based on traditions and customs. (Weingrod 1968: 379<ref>Weingrod, Alex. 1968. ‘Patrons, Patronage, and Political Parties’, ''Comparative Studies in Society and History'', 10(4): 377-400</ref>). The ‘clients’ are the child’s parents and the patron is the ''cumătru''. A ''cumătru'' can help the child to find employment, facilitate bureaucratic procedures or offer political protection or legal immunity. The extent of such services vary according to the power and possibilities of the ''cumătru''. Like in a patron-client relationship, the ‘patron’ provides services and the ‘client’ reciprocates with respect and submissiveness. | ''Cumătrism'' can be understood as a type of patron-client network, but using a less direct form of ‘political patronage’ based on traditions and customs. (Weingrod 1968: 379<ref>Weingrod, Alex. 1968. ‘Patrons, Patronage, and Political Parties’, ''Comparative Studies in Society and History'', 10(4): 377-400</ref>). The ‘clients’ are the child’s parents and the patron is the ''cumătru''. A ''cumătru'' can help the child to find employment, facilitate bureaucratic procedures or offer political protection or legal immunity. The extent of such services vary according to the power and possibilities of the ''cumătru''. Like in a patron-client relationship, the ‘patron’ provides services and the ‘client’ reciprocates with respect and submissiveness. | ||
|} | |} | ||
When a child is baptized at the church, parents provide the priest with a list of people to take part in baptizing a child and become the child’s second parents, cumătri. At the party following the baptism, the ''cumătri'' have a central role and perform a prescribed set of rituals. The child’s parents offer gifts to the ''cumătri'' to recognise their acceptance to become kin. The ''cumătri'' offer money and gifts to the child’s parents in return. The christening and the associated rituals transform the relation between families. From that moment on, they become kin. There are no limits to the number of ''cumătri'' for the christened child, but there are guidelines for their selection that suggest that parents should consider ''cumătri'' who can serve as life-long ‘support and spiritual guides’ for their child, such as family friends or people they admire and respect (Cumatria 2011<ref>Cumatria. 2011. ‘Alegerea și rolul nașilor de botez,’ http://cumatria.md/articles/view/18</ref>). | When a child is baptized at the church, parents provide the priest with a list of people to take part in baptizing a child and become the child’s second parents, cumătri. At the party following the baptism, the ''cumătri'' have a central role and perform a prescribed set of rituals. The child’s parents offer gifts to the ''cumătri'' to recognise their acceptance to become kin. The ''cumătri'' offer money and gifts to the child’s parents in return. The christening and the associated rituals transform the relation between families. From that moment on, they become kin. There are no limits to the number of ''cumătri'' for the christened child, but there are guidelines for their selection that suggest that parents should consider ''cumătri'' who can serve as life-long ‘support and spiritual guides’ for their child, such as family friends or people they admire and respect (Cumatria 2011<ref>Cumatria. 2011. ‘Alegerea și rolul nașilor de botez,’ http://cumatria.md/articles/view/18</ref>). | ||