In general, the extent to which families interact, and the people with whom they interact, depends on their degree of prosperity. Families with relatively equal resources share and cooperate. Where there is marked disparity in the wealth of various branches of a family, the more prosperous branches try to limit the demands made by the poorer ones. On the one hand, generosity is held in high esteem, and failure to care for kin in need is disparaged; but, on the other hand, families prefer to help their immediate relatives and to bestow favors on those who are able to reciprocate. A needy relative might receive the loan of a piece of land, some wage labor, or occasional gifts of food. Another type of assistance is a form of adoption by which poorer families give a child to more affluent relatives to raise. The adopting family is expected to care for the child and to see that he or she receives a proper upbringing. The children, however, are frequently little better than unpaid domestic help. Implicit in the arrangement is the understanding that the child's biological family, too, will receive assistance from the adopting family.
Parent-child relationships are markedly different depending on the sex of the parent. Mothers openly display affection for their children; the mother-child tie is virtually inviolate. Father-child relationships vary more depending on the family. Ideally, the father is an authority figure to be obeyed and respected; however, fathers are typically more removed from daily family affairs than mothers.
The family is the fundamental social unit in Honduras, providing a bulwark in the midst of political upheavals and economic reversals. People emphasize the trust, the assistance, and the solidarity that kin owe to one another. Family loyalty is an ingrained and unquestioned virtue; from early childhood, individuals learn that relatives are to be trusted and relied on, whereas those outside the family are, implicitly at least, suspect. In all areas of life and at every level of society, a person looks to family and kin for both social identity and assistance.
No shame accrues to the man who fathers many children and maintains several women as mistresses. Public disapproval follows only if the man fails to assume the role of "head of the family" and to support his children. When a free union dissolves, a woman typically receives only the house that she and her mate inhabited. The children receive support only if they have been legally recognized by their father.
There are three accepted forms of marriage: civil, religious, and free unions. Both serial monogamy and polygamous unions are socially accepted. Annulment is difficult to obtain through the Roman Catholic Church; this fact, in addition to the expense involved, makes couples reluctant to undertake a religious marriage. Civil marriage is relatively common. Divorce in this case is relatively easy and uncomplicated. Marriage forms also reflect the individual's life cycle. Most opt for free unions when they are younger and then settle into more formal marriages as they grow older and enjoy more economic security. Class also plays a role: religious marriage is favored by middle-class and upper-class groups; thus, it signifies higher socioeconomic status. The ideal marriage for most Hondurans involves a formal engagement and religious wedding, followed by an elaborate fiesta.
Families are usually more stable in the countryside. Since the partners are usually residing in the midst of their kin, a man cannot desert his wife without disrupting his work relationship with her family. A woman enjoys greater leverage when she can rely on her family to assist if a union fails or when she owns her own land and thus has a measure of financial independence.
In keeping with the tradition of machismo, males usually play a dominant role within the family, and they receive the deference due to the head of the household. There is wide variation in practice, however. Where a man is absent, has limited economic assets, or is simply unassertive, a woman assumes the role of head of the family.
Sex role differentiation begins early: young boys are allowed to run about unclothed, while girls are much more carefully groomed and dressed. Bands of boys play unwatched; girls are carefully chaperoned. Girls are expected to be quiet and helpful; boys enjoy much greater freedom, and they are given considerable latitude in their behavior. Boys and men are expected to have premarital and extramarital sexual adventures. Men expect, however, that their brides be virgins. Parents go to considerable lengths to shelter their daughters in order to protect their chances of making a favorable marriage.
Kinship serves as metaphor for relations of trust in general. Where a kin tie is lacking, or where individuals wish to reinforce one, a relationship of compadrazgo is often established. Those so linked are compadres (co-parents or godparents). In common with much of Latin America, strong emotional bonds link compadres. Compadres use the formal usted instead of tú in addressing one another, even if they are kin. Sexual relations between compadres are regarded as incestuous. Compadres are commonly chosen at baptism and marriage, but the relationship extends to the two sets of parents. The tie between the two sets of parents is expected to be strong and enduring. Any breach of trust merits the strongest community censure.
You can read more regarding this subject on the following websites:
THE 10 BEST Honduras Family Resorts - Aug 2018 (with
Honduras Country Studies index
Country Studies main page