These 12 chapters discuss the constitution of kinship among different communities in South Asia and addressing the relationship between ideology and practice, cultural models, and individual strategies. Chapters center around three topics: community and person, gender and change, and shared knowledge and practice. The volume as a whole contributes to the on-going debate on models of well-being within kinship studies. Contributors include anthropologists from Europe, Asia, and the United States. Annotation copyrighted by Book News Inc., Portland, OR

At one time Francis L.K. Hsu put forth a hypothesis on kinship that proposed a functional relationship between particular kinship systems and behavior patterns in particular cultural contexts. The controversy provoked among cultural anthropologists by this hypothesis is reflected in this book, which points the way toward more fruitful investigations of kinship in cultural and psychological anthropology. Hsu's hypothesis offers an alternative to the study of kinship as a mathematical game and to the treatment of fragmentary aspects of child-rearing practices as major causal factors in culture. Considering the kinship system as the psychological factory of culture, Hsu's aim is to discover the crucial forces in each system that shape the interpersonal orientation of the individual, which forms the individual's basis for adequate functioning as a member of his society and which, in turn, provides his culture with a basis for continuity and change. His central hypothesis is that the attributes of the dominant dyads in a given kinship system (such as father-son or mother-daughter) tend to determine the attitudes and action patterns that the individual in such a system develops toward other relationships in that system as well as toward his relationships outside of it. The topics are varied, ranging from the link between dyadic dominance and household maintenance, to role dilemmas and father-son dominance, to sex-role identity and dominant kinship relationships. The editor has contributed an introduction, an original essay on kinship and patterns of social cohesion, and a summary chapter to bring coherence to the diversity of opinion stated. This new presentation of Hsu's hypothesis, together with its discussion by eminent anthropologists and its recommendations for future research in the area, is an important addition to the literature on kinship. Francis L.K. Hsu (1909-1999) was professor emeritus of anthropology at the University of San Francisco and before that chairman of the department of anthropology, Northwestern University. Concentrating mainly in two related areas, psychological anthropology and the comparative study of large civilizations, Hsu did fieldwork in China, Japan, India, and the United States. He was also president of the American Anthropological Association.

In the mid-1970s, David M. Schneider rocked the anthropological world with his announcement that kinship did not exist in any culture known to humankind. This volume provides a critical assessment of Schneider's ideas, focusing particularly on his contributions to kinship studies and the implications of his work for cultural relativism. Schneider's deconstruction of kinship as a cultural system sounded the death knell for a certain kind of kinship study. At the same time, it laid the groundwork for the re-emergence of kinship studies as a centerpiece of anthropological theory and practice. Now a mainstay of cultural studies, Schneider's conception of cultural relativism revolutionized thinking about kinship, family, gender, and culture. For feminist anthropologists, his ideas freed kinship from the limitations of biology, providing a context for establishing gender as a cultural construct. Today, his work bears on high-profile issues such as gay and lesbian partners and parents, surrogate motherhood, and new reproductive technologies. Contributors to The Cultural Analysis of Kinship appraise Schneider's contributions and his place in anthropological history, particularly in the development of anthropological theory. Situating Schneider's work and influence in relation to major controversies in the history of anthropology and of kinship studies, they examine his important insights and their limitations, consider where his approach might lead, and offer alternative paradigms. Inspiring many with his keenly critical mind and willingness to flout convention, discomfiting others with his mercurial temperament, David Schneider left an ineradicable mark on his field. These frank observations on the man and his ideas offer a revealing glimpse of one of modern anthropology's most complex and paradoxical figures.

American Kinship is the first attempt to deal systematically with kinship as a system of symbols and meanings, and not simply as a network of functionally interrelated familial roles. Schneider argues that the study of a highly differentiated society such as our own may be more revealing of the nature of kinship than the study of anthropologically more familiar, but less differentiated societies. He goes to the heart of the ideology of relations among relatives in America by locating the underlying features of the definition of kinship—nature vs. law, substance vs. code. One of the most significant features of American Kinship, then, is the explicit development of a theory of culture on which the analysis is based, a theory that has since proved valuable in the analysis of other cultures. For this Phoenix edition, Schneider has written a substantial new chapter, responding to his critics and recounting the charges in his thought since the book was first published in 1968.

This authoritative introductory text takes into account the changes in the conceptualisation of kinship brought about by new reproductive technologies and the growing interest in culturally specific notions of personhood and gender. Holy considers the extent to which Western assumptions have guided anthropological study of kinship in the past. In the process, he reveals a growing sensitivity on the part of anthropologists to individual ideas of personhood and gender, and encourages further critical reflection on cultural bias in approaches to the subject.

In this pithy two-part essay, Marshall Sahlins reinvigorates the debates on what constitutes kinship, building on some of the best scholarship in the field to produce an original outlook on the deepest bond humans can have. Covering thinkers from Aristotle and Lévy- Bruhl to Émile Durkheim and David Schneider, and communities from the Maori and the English to the Korowai of New Guinea, he draws on a breadth of theory and a range of ethnographic examples to form an acute definition of kinship, what he calls the “mutuality of being.” Kinfolk are persons who are parts of one another to the extent that what happens to one is felt by the other. Meaningfully and emotionally, relatives live each other’s lives and die each other’s deaths. In the second part of his essay, Sahlins shows that mutuality of being is a symbolic notion of belonging, not a biological connection by “blood.” Quite apart from relations of birth, people may become kin in ways ranging from sharing the same name or the same food to helping each other survive the perils of the high seas. In a groundbreaking argument, he demonstrates that even where kinship is reckoned from births, it is because the wider kindred or the clan ancestors are already involved in procreation, so that the notion of birth is meaningfully dependent on kinship rather than kinship on birth. By formulating this reversal, Sahlins identifies what kinship truly is: not nature, but culture.

Foreword David M. Schneider Preface 1: Kinship as a Cultural System 2: Mother and Child and the Nature of Kinship 3: Marriage and the Nature of Affinity 4: Father and Child 5: The Descent System 6: The Concepts of Sex, Generation, Sibling Order, and Distance 7: Kinship and Affinal Solidarity as Symbolized in the Enemyway 8: Social Organization in the Rough Rock-Black Mountain Area 9: Residence in the Subsistence Residential Unit 10: Subsistence in the Subsistence Residential Unit 11: Unity in the Subsistence Residential Unit 12: The Navajo Outfit as a Set of Related Subsistence Residential Units13: The Web of Affinity 14: The Social Universe of the Navajo Notes Bibliography Index Copyright © Libri GmbH. All rights reserved.

Our understanding of what makes a person a relative has been transformed by radical changes in marriage arrangements and gender relations, and by new reproductive technologies. We can no longer take it for granted that our most fundamental social relationships are grounded in 'biology' or 'nature'. These developments have prompted anthropologists to take a fresh look at idioms of relatedness in other societies, and to review the ways in which relationships are symbolised and interpreted in our own society. Defamiliarizing some classic cases, challenging the established analytic categories of anthropology, the contributors to this innovative book focus on the boundary between the 'biological' and the 'social', and bring into question the received wisdom at the heart of the study of kinship.

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.

In this ethnography of Krakowian society, Siobhan Magee explores essential questions on the relationship between fur and culture in Poland. How can wearing a fur coat indicate someone's political views in Krakow, beyond their opinion on animal rights? What kinds of associations are given to someone wearing a fur coat in Poland? And what impact does generational difference have on the fur-wearing traditions of modern day Krakowians? Magee looks further into detailed analyses of conversations held relating to fur, including why fur is an apt inheritance for a grandmother to pass on to her granddaughter; what it was like trading fur on 'black markets' during socialism, and why some anti-fur activists link fur to patriarchal power and the Roman Catholic Church. In so doing, it becomes clear how fur is an evocative textile with an uncommonly rich symbolic and historical significance."Magee's research uncovers the symbolic and historic significance that fur evokes in relation to culture in Poland. In her investigations, her ethnography becomes a means for understanding generational difference in Poland. Written with reference to extensive fieldwork, Magee goes on to show how the classification of generation can be a much more accessible indicator and measure of difference than other categories, including sexuality, class and faith. Thus, 'generation' and 'inheritance' are shown to be uniquely powerful idioms with which to discuss power and social change in Poland. A new contribution to material culture and the sensory turn, this will be of interest to scholars of anthropology, ethnography, eastern Europe and material culture and textiles.