In his editorial introduction, Jack Goody explains that his aim has been to provide 'essays dealing with general themes rather than ethnographic conundrums or descriptive minutiae' in the hope of achieving 're-consideration of some central problem areas including those examined by an earlier generation of anthropologists and still raised by scholars outside the discipline itself'.

The essays in this collection focus attention on the enormous contribution made by women in maintaining family relations in situations of both racial and gender domination.

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.

One of the world's most eminent social anthropologists draws upon his many years of study and research in the field of kinship and social organization to review the development of anthropological theory and method from Lewis Henry Morgan (1818-1881) to anthropologists of the 1960s. It is the central argument of this book that the structuralist theory and method developed by British and American anthropologists in the study of kinship and social organization is the direct descendant of Morgan's researches. The volume starts with a re-examination of Morgan's work. Professor Fortes demonstrates how a tradition of misinterpretation has disguised the true import of Morgan's discoveries. He follows with a detailed analysis of the work of Rivers and Radcliffe-Brown and the generation of anthropologists inspired by them. The author states his own point of view as it has developed in the framework of modern structuralist theory, with ethnographic examples examined in depth. He shows that the social relations and institutions conventionally grouped under the rubric of kinship and social organization belong simultaneously to two complementary domains of social structure, the familial and the political. Meyer Fortes' contribution to the field of anthropology can best be understood in the context of balance of forces between these domains of the personal and public. In the latter part of the book, he gives detailed attention to the principal conceptual issues that have confronted research and theory in the study of kinship and social organizations since Morgan's time. He shows that kinship institutions are autonomous, not mere by-products of economic requirements, and demonstrates the moral base of kinship in the rule of amity.

Philly native Roberta Forest is a precocious rebel with the soul of a poet. The thirteen-year-old is young, gifted, black, and Catholic—although she’s uncertain about the Catholic part after she calls Thomas Jefferson a hypocrite for enslaving people and her nun responds with a racist insult. Their ensuing fight makes Roberta question God and the important adults in her life, all of whom seem to see truth as gray when Roberta believes it’s black or white. An upcoming essay contest, writing poetry, and reading The Autobiography of Malcolm X all help Roberta cope with the various difficulties she’s experiencing in her life, including her parent’s troubled marriage. But when she’s told she’s ineligible to compete in the school’s essay contest, her explosive reaction to the news leads to a confrontation with her mother, who shares some family truths Roberta isn’t ready for. Set against the backdrop of Watergate and the post-civil rights movement era, Malcolm and Me is a gritty yet graceful examination of the anguish teens experience when their growing awareness of themselves and the world around them unravels their sense of security—a coming-of-age tale of truth-telling, faith, family, forgiveness, and social activism.

Originally published in 1949, this book discusses Umbundu social structure and education, with particular reference to how both of these adapted as Angola's contact with Western influences increased in the first half of the twentieth century. Using materials gathered in the field, this volume charts the rapid pace of change which caused social disintegration among the Ovimumbundu, a significant Bantu-speaking group in the Benguela Highland of Angola. Differing approaches to education including assimiliation and adaptation are examined and their merits discussed.

The essays in Relative Values draw on new work in anthropology, science studies, gender theory, critical race studies, and postmodernism to offer a radical revisioning of kinship and kinship theory. Through a combination of vivid case studies and trenchant theoretical essays, the contributors—a group of internationally recognized scholars—examine both the history of kinship theory and its future, at once raising questions that have long occupied a central place within the discipline of anthropology and moving beyond them. Ideas about kinship are vital not only to understanding but also to forming many of the practices and innovations of contemporary society. How do the cultural logics of contemporary biopolitics, commodification, and globalization intersect with kinship practices and theories? In what ways do kinship analogies inform scientific and clinical practices; and what happens to kinship when it is created in such unfamiliar sites as biogenetic labs, new reproductive technology clinics, and the computers of artificial life scientists? How does kinship constitute—and get constituted by—the relations of power that draw lines of hierarchy and equality, exclusion and inclusion, ambivalence and violence? The contributors assess the implications for kinship of such phenomena as blood transfusions, adoption across national borders, genetic support groups, photography, and the new reproductive technologies while ranging from rural China to mid-century Africa to contemporary Norway and the United States. Addressing these and other timely issues, Relative Values injects new life into one of anthropology's most important disciplinary traditions. Posing these and other timely questions, Relative Values injects an important interdisciplinary curiosity into one of anthropology’s most important disciplinary traditions. Contributors. Mary Bouquet, Janet Carsten, Charis Thompson Cussins, Carol Delaney, Gillian Feeley-Harnik, Sarah Franklin, Deborah Heath, Stefan Helmreich, Signe Howell, Jonathan Marks, Susan McKinnon, Michael G. Peletz, Rayna Rapp, Martine Segalen, Pauline Turner Strong, Melbourne Tapper, Karen-Sue Taussig, Kath Weston, Yunxiang Yan

From the author of The Calligrapher's Daughter comes the riveting story of two sisters, one raised in the United States, the other in South Korea, and the family that bound them together even as the Korean War kept them apart.

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.