Recent discoveries of bronze ritual vessels from ancient China provide the ground for this collection of essays, which focus in particular on the nature and patterns of family lineages as seen from these artifacts found in tombs throughout north China. Based on careful readings of the inscriptions on the bronze vessels, the editor and his eight contributors reconstruct the genealogies, kinship structures, political identities, and relationship networks of leading families and individuals from BronzeAge China. The rich scholarship also contributes to our understanding of the archaeology, chronology, warfare, and legal structures of ancient China. "The bronze inscriptions from ancient China are far too important to be left to the specialized archaeologists alone. Professor Shaughnessy and his group of leading practitioners of the arcane art of teasing out the meaning implicit and explicit in these extraordinarily difficult--often only recently discovered--inscriptions allow us to look over their shoulders as they struggle valiantly with some of the richest sources from the earliest stages of Chinese intellectual ethnography and literary culture. This volume provides the kind of handson and welldocumented exploratory philology that opens up a wide field of general discussion concerning an early formative stage of Chinese civilization." --Christoph Harbsmeier, Professor Emeritus of Chinese, University of Oslo

Genomic imprinting allows scientists to trace genes to the parent of origin. This volume presents a collection of 13 papers by David Haig (organisimic and evolutionary biology, Harvard U.) on genomic imprinting. He argues that our paternally and maternally active genes do not work in cooperation with each other and in fact are in competition. Each paper is followed by commentary by the author, providing background information and discussing developments since its publication. Annotation copyrighted by Book News Inc., Portland, OR.

Billingsley reminds us that, contrary to the accepted notion of rugged individuals heeding the proverbial call of the open spaces, kindred groups accounted for most of the migration to the South's interior and boundary lands. In addition, she discusses how, for antebellum southerners, the religious affiliation of one's parents was the most powerful predictor of one's own spiritual leanings, with marriage being the strongest motivation to change them. Billingsley also looks at the connections between kinship and economic and political power, offering examples of how Keesee family members facilitated and consolidated their influence and wealth through kin ties.

This is an anthropological exploration of the roots of China's modernity in the country's own tradition, as seen especially in economic and kinship patterns.

Kinship and History in South Asia presents four papers given at a small conference of kinship studies scholars, “Kinship and History in South Asia,” at the University of Toronto in 1973. They draw upon one another and show several common concerns, particularly the theoretical importance of Dravidian systems. Yey they remain specialist studies, each within its own raison d’être. Brendra E. F. Beck contributes a study of the “kinship nucleus” in Tamil folklore, Levi-Straussian both in its treatment of kinship and of mythology. George L. Hart’s study of woman and the sacred in the ancient Tamil literature of the Sangam attempts to elucidate this literature in its own terms, and also to relate it to Beck’s “kinship nucleus.” Thomas R. Trautmann presents a critical examination of the evidence for cross-cousin marriage in early North India, attempting to determine historical fact from literary materials. Narendra K. Wagle offers a survey of the kinship categories to be found in the Pali Jatakas.

In France as elsewhere in recent years, legislative debates over single-parent households, same-sex unions, new reproductive technologies, transsexuality, and other challenges to long-held assumptions about the structure of family and kinship relations have been deeply divisive. What strikes many as uniquely French, however, is the extent to which many of these discussions—whether in legislative chambers, courtrooms, or the mass media—have been conducted in the frequently abstract vocabularies of anthropology and psychoanalysis. In this highly original book, Camille Robcis seeks to explain why and how academic discourses on kinship have intersected and overlapped with political debates on the family—and on the nature of French republicanism itself. She focuses on the theories of Claude Lévi-Strauss and Jacques Lacan, both of whom highlighted the interdependence of the sexual and the social by positing a direct correlation between kinship and socialization. Robcis traces how their ideas gained recognition not only from French social scientists but also from legislators and politicians who relied on some of the most obscure and difficult concepts of structuralism to enact a series of laws concerning the family. Lévi-Strauss and Lacan constructed the heterosexual family as a universal trope for social and psychic integration, and this understanding of the family at the root of intersubjectivity coincided with the role that the family has played in modern French law and public policy. The Law of Kinship contributes to larger conversations about the particularities of French political culture, the nature of sexual difference, and the problem of reading and interpretation in intellectual history.

This unique volume contributes a profound-autism perspective to the ongoing discussion of belonging in the church. By taking readers into two church communities, the author explores the issues of belonging from those least welcomed by the church and consider what the church should do differently. Adopting a “we” approach, she emphasizes the unity of different members in Christ. As one body in Christ, all believers share Christ’s sonship and become children of God. The household concept invites readers to reconceptualize Christian relationships as covenantal kinship. The kinship relationship is established by God’s covenantal commitment fulfilled in Christ. With or without autism, any person who obeys God’s summons is incorporated into Christ’s body by the Spirit to become God’s child. Believers are thus siblings to one another. Viewing each person this way enables us to see beyond human differences and welcome one another as God’s gifts and indispensable members of the community.

This book is at once a cultural history of Japanese American kinship and a contribution to the study of the contemporary kinship system of the United States. It brings to the analysis of American kinship a theoretical perspective that attends to the historically situated, symbolic processes through which people interpret and thereby transform their kinship relations. By examining kinship change among Japanese Americans, I elucidate a particular case of a general process I take as having been central to the development of contemporary American kinship. For, while Japanese Americans have a unique and rich cultural heritage and a distinctive and troubled social history, the process of kinship change they have undergone since the turn of the century has been shared by many other Americans. I begin with the premise that kinship relations are structured by symbolic relations and serve symbolic functions as well as social ones. It follows from this that kinship change involves symbolic processes, and that a study of it must attend to the manner in which relations among symbols, meanings, and actions have shaped relations among people. My second premise is that we can comprehend the system of symbols and meanings structuring people's kinship relations in the present only if we know their kinship relations in the past. If symbolic systems help people answer the questions and cope with the problems of meaning they confront in their everyday lives, symbolic analysis can only be enriched by a knowledge of the social history that has given rise to these questions and problems. Conversely, we can comprehend that social history only if we comprehend the system of symbols and meanings through which people interpret and thereby transform the past. In this study I treat the oral kinship autobiographies I elicited from first- and second-generation Japanese Americans in Seattle, Washington, both as cultural tales and as accounts with a good degree of historical veracity. Because people's recollections of the past are reasonably accurate and do not obliterate facts so much as reinterpret them, they can be mined to reconstruct a social history of events and actions. At the same time they can be used, along with what people say about the present, as material for a symbolic analysis. Unlike most Japanese Americans, and most of those who have studied them, I do not uncritically assume a timeless past of "Japanese tradition" in which stem-family households were endlessly reproduced by people who obeyed the "rules of the Japanese family system." Instead, on the one hand, I reconstruct kinship relations in Japan from immigrants' accounts of their kinship biographies and, on the other, regard the Japanese past and the American present that figure so centrally in these accounts as complex symbols whose meanings must be explicated. The analytic strategy I have formulated for this study is one I think can be usefully applied to groups besides Japanese Americans and other ethnic groups whose conceptions of their particular cultural traditions and experiences as immigrants are similarly prominent in their discourse on kinship relations. It can help us better understand the social and symbolic processes shaping kinship even among those sectors of our society whose ethnicity has been made invisible by hegemonic processes that cast a particular cultural system as a generalized American one. For whether they view themselves as having an ethnic past that is Polish, Italian, African, English, or, in the case of "just plain American," one supposedly unmarked by ethnicity, all these folk commonly speak of a "traditional" past in opposition to the "modern" present. Like Japanese Americans, they too construct tradition by reconceptualizing the past in relation to the meaning of their actions in the present, thereby transforming past and present in a dialectic of interpretation.

Designed for undergraduate courses in kinship, gender, or the two combined, Linda Stone's Kinship and Gender is the product of years of teaching. The topic of kinship comes alive when linked to gender issues; conversely, the cross-cultural study o...

In the years leading up to and directly following rapprochement with China in 1992, the South Korean government looked to ethnic Korean (Chosǒnjok) brides and laborers from northeastern China to restore productivity to its industries and countryside. South Korean officials and the media celebrated these overtures not only as a pragmatic solution to population problems but also as a patriotic project of reuniting ethnic Koreans after nearly fifty years of Cold War separation. As Caren Freeman's fieldwork in China and South Korea shows, the attempt to bridge the geopolitical divide in the name of Korean kinship proved more difficult than any of the parties involved could have imagined. Discriminatory treatment, artificially suppressed wages, clashing gender logics, and the criminalization of so-called runaway brides and undocumented workers tarnished the myth of ethnic homogeneity and exposed the contradictions at the heart of South Korea's transnational kin-making project. Unlike migrant brides who could acquire citizenship, migrant workers were denied the rights of long-term settlement, and stringent quotas restricted their entry. As a result, many Chosǒnjok migrants arranged paper marriages and fabricated familial ties to South Korean citizens to bypass the state apparatus of border control. Making and Faking Kinship depicts acts of "counterfeit kinship," false documents, and the leaving behind of spouses and children as strategies implemented by disenfranchised people to gain mobility within the region's changing political economy.