THE MEANINGS OF KINSHIP AMONG THE ESE EJJA OF NORTHERN BOLIVIA

This article focuses on the construction of relatedness among an Amazonian people of northern Bolivia. In analysing the Ese Ejja's kinship terminology and practices, it engages with the widespread stress on the processual nature of relatedness encountered in Amazonian studies. The article shows that, for the Ese Ejja, kinship relations are made through shared practices, although in some important respects kinship is considered to be given at birth. Given kinship is considered fixed, whereas processual kinship is open to contestation. The article argues that processual and given aspects of kinship must be considered together in order to account for local understandings of relatedness. The data presented invite further investigation into Amazonian ideas about the sharing of substance through filiation. This has important implications for the understanding of the conceptualization of cross- and parallel cousins. The article also suggests that in Amazonia otherness is not always given, as has been extensively argued, and that, in the context of Ese Ejja kinship relations, it is created through marriage and it is constantly made and undone.     

Governmentality and the Family: Neoliberal Choices and Emergent Kin Relations in Southern Ethiopia

ABSTRACT  Rather than strictly local expressions of relatedness, kinship in southern Ethiopia has long been entangled with broad political and economic forces as people negotiate relations with each other, past generations, and the state. Accompanying government reforms in the 1990s, idioms of individualism and choice have circulated in transnational and national neoliberal discourses of development, rights, and economics. People in southern Ethiopia who use ideologies of ascribed social statuses to define local social hierarchies have employed these discourses in reshaping relatedness through an expansive trade association, which is referred to as a family and works through kinship principles of descent and generation. Drawing from recent scholarship on kinship and new reproductive technologies, I argue that, through mobile knowledges in neoliberal contexts, people choose this family and its lineage founder, transforming descent relations and land-based ideologies. These choices represent the workings of neoliberal governmentality in altering cultural relations of power and inequality. [Keywords: kinship, neoliberalism, governmentality, hereditary status groups, Ethiopia]     

Why People Don't Die 'Naturally' any More: Changing Relations Between 'The Individual' and 'The State' in Post-Socialist Bulgaria

This article explores the theme of death as a means of illuminating the changing relationship between 'the individual' and 'the state' in the context of post-socialist Bulgaria. Previous research carried out on rituals and socialist society indicates a close connection between state ideology and the socially constructed 'natural' order – an order partly reproduced through engagement in state-sponsored life-cycle rituals, such as funerals. By focusing on the way in which funerals are presently carried out, and more specifically on the way in which villagers talk about death, I suggest that new discourse reveals important changes: a reordering of the relationship between 'the individual' and the socially constructed 'natural' order. The state is no longer such a strong mediating force in this relationship. Post-socialist reform, therefore, involves more than 'just' political and economic change; it represents a more general breakdown in the total set of relations that constituted the socialist world.     

Refusing to Sing: Gender,Kinship and Patriliny in Macedonia

The issue of whether formal kinship structures and sentiments reflect the reality of social relations was of particular concern to specialists at the height of the kinship debates in the 1960s and 1970s, as it continues to be in some contemporary studies. So too, the classifications ‘patrilineal’ or ‘matrilineal’ have clearly been shown to be problematic given that there are multiple levels of discourse and relational and ideational realities in any given society. For many contemporary kinship specialists in fact no simple correlation can be made between type of descent system and actual social relations, especially relations between men and women. However, some anthropologists continue to argue that patrilineal kinship systems are somehow indicative of control or domination by men or, put inversely, of women's lack of power and authority. It is argued in this paper that even where the formal kinship structures and ideological discourses are dominated by agnation as appears to be the case in south Slav societies generally, and Macedonian in particular, this is not automatically mirrored in gender relations between men and women. In short, there is a long leap from patriliny to patriarchy.     

Questions of kinship and inheritance in pediatric genetics: substance and responsibility

Pediatric genetics is growing in significance as a tool to explain childhood illness and disability. Within both medical sociology and anthropology writers have explored whether investigating genetic inheritance can overemphasize biological connection over other versions of kinship and can also lead to new forms of responsibility being imposed on parents for being “guilty” of sharing problematic “substance” with their offspring. Such considerations are complicated by the fact that a child's genetic variation is not necessarily something they inherited from their parents. This paper explores how questions of inheritance and responsibility are brought into play by pediatric genetics. It does so by drawing on ethnographic research of a genetics service in the UK. In particular we highlight how understandings of kinship can be unsettled by genetic scrutiny, but that once unsettled are not resolved by establishing whether a child has or has not inherited a genetic condition from their parents. Instead existing cultural kinship understandings of the moral substance of kinship responsibility towards producing and raising the right kinds of children are of equal (if not more) importance.     

Kinship and a counter-hegemonic social order: former revolutionaries in southern Oman

Critical reinterpretations of kinship studies questioned earlier ideas that kinship relations reflect and reproduce a dominant social order. ‘New’ kinship studies have nevertheless shown how even non-traditional family forms can reproduce traditional ideas about relatedness, values, and social hierarchies. Promising grounds for resisting ongoing tendencies to link kinship with conservative social reproduction arise from better understanding the circumstances under which kinship relations reproduce a counter-hegemonic social order. Kinship practices of former militants of a defeated revolutionary liberation movement in Dhufar, Oman, make visible veterans’ networks and relations which transgress dominant tribal, ethnic, racial, and gendered hierarchies. These practices show how, even in inauspicious circumstances of political defeat and marginalization, kinship relations can reproduce a counter-hegemonic social order – as well as a social afterlife of defeated revolution.     

Kinship and Cooperation

Chagnon’s analysis of a well-known axe fight in the Yanomamö village of Mishimishiböwei-teri (Chagnon and Bugos 1979) is among the earliest empirical tests of kin selection theory for explaining cooperation in humans. Kin selection theory describes how cooperation can be organized around genetic kinship and is a fundamental tool for understanding cooperation within family groups. Previous analysis on groups of cooperative Lamaleran whale hunters suggests that the role of genetic kinship as a principle for organizing cooperative human groups could be less important in certain cases than previously thought (Alvard Human Nature 14:129–163, 2003b). Evidence that supports a strong role for genetic kinship—groups are found to be more related than expected by chance—may be spurious because of the correlation between social structure and genetic kinship. Reanalysis of Chagnon’s data using matrix regression techniques, however, confirms that genetic kinship was the primary organizing principle in the axe fight; affinal relations were also important, whereas lineage identity explained nothing.     

Adoption and Kinship in Oceania

The frequency and form of adoption practices in Oceania recently have been cited as evidence that human behavior is inconsistent with predictions derived from sociobiological theory (Sahlins 1976). Ethnographic data reviewed here, however, suggest otherwise. In Oceania kinship is an important factor in the selection and treatment of adopted children as adoption occurs almost exclusively among close relatives. Natal children often ally against their adopted siblings over the division of their common parents' estate while adoptive parents themselves frequently apportion their land unequally among their natal and adopted children. These patterns and other data are consistent with predictions generated by a socio biological model of adoptive decisions. The model illustrates how kinship facilitates adoption as a means of modifying extreme family sizes, and how asymmetries in the degrees of relatedness between parents and their adopted and natal children provide the basis of differential treatment of them. Adoption in Oceania provides an example of a clearly cultural behavior which is consistent with socio biological predictions, and suggests that both culture and biology are relevant to an understanding of human behavior . [sociobiology, kinship, adoption, Oceania]     

Introduction: Reclaiming Paradigms Lost

This introduction is a critical response to claims made about the demise and revival of the sub‐discipline of kinship studies. Contemporary calls to a reclaimed and revitalised area rest, ironically, on a misplaced concentration on the preoccupations of dominant cultures, one of the grounds used to discard kinship in the past. It is argued that many of the issues debated up to the 1970s in the domain of kinship involve more general problems such as arguments about structure and process, gender and biology and the way in which indigenous categories are to be apprehended and accommodated in a genuinely comparative discipline. The case is also made that kinship's demise is largely an Anglocentric phenomenon and that the continuing importance of many of the issues debated in the past, such as the relationship between people and land and its local ideological representations and global consequences, make knowledge of kinship's more exotic manifestations vital to contemporary graduates. The final section introduces the papers in the volume, each of which addresses, in a contemporary and critical way, an area that was important to previous kinship debates and remains of interest in the present.     

Kinship,a-kinship,anti-kinship: Variation in the logic of kinship situations

Where contrasts between rural/urban, non-industrial/industrial, simple/complex et cetera societies are drawn, a corresponding contrast in the importance of kinship as an organising principle is more or less explicitly implied. Similarly, the weight put upon kinship is assumed to vary inversely with technological and/or social evolution. The analytical and practical effects of these assumptions are examined with reference to situations involving kinsmen in Lesotho (Southern Africa), in other non-industrial societies, and in middle-class Great Britain.The paper aims (a) to account for the unexpected non-use of kinship as a consistent organising principle in Lesotho, and (b) to demonstrate that kin-ties are nowhere consistently used since they are social resources whose existence will be exploited, ignored or denied as the logic of particular situations demands; that relations between kinsmen in any society may be governed by any one of three different kinship principles—kinship, a-kinship or anti-kinship.By corollary it is argued that the real significance of kinship can neither be read off an evolutionary continuum, nor denied on the grounds of inconsistent usage.     

The kin of the gene: the medicalization of family and kinship in American Society

In the past several decades there has been an explosion of research in genetics and on genetic inheritance. This new genetics is part of contemporary biomedicine and forecasts great advances in alleviating disease and prolonging human life. It also encompasses notions about biological family and kinship relations. I propose that with the advent of the new genetics, family and kinship are being medicalized. I explore the ways in which explanations of the inheritance of genetic disease influence people's understandings of family and kin and both reflect and conflict with broader current sociocultural processes. The discussion includes a brief overview of the anthropological study of kinship, the meaning of family and kinship in contemporary society, the concept of medicalization and its implications for people's lives as seen through narratives and concludes with an analysis the significance of the medicalization of family and kinship in present-day society.     

Cooperative pastoral production — the importance of kinship

While there is a general assumption that labour has a positive effect on pastoral production, studies that have quantified this relationship have been characterized by ambiguous results. This is most likely related to the fact that possible cooperative pastoral production has been little explored in the literature, although it is well documented that nomadic pastoralist households share and exchange labour in so-called cooperative herding groups. Consequently, this study aims at investigating possible cooperative labour-related effects on production among Saami reindeer herders in Norway by using kinship relations as a proxy for cooperation. This study found that cooperative labour investment is important for Saami reindeer herders, but that the effect of kinship and labour needs to be understood in relation to each other. When assessing the effect of labour and kinship simultaneously, both labour and genealogical relationship had positive effects on herd size. We also found a positive interaction between kinship and labour suggesting that high levels of relatedness coupled with a large potential labour pool had an increasingly positive effect on herd size.     

Genetic and Cultural Kinship among the Lamaleran Whale Hunters

The human ability to form large, coordinated groups is among our most impressive social adaptations. Larger groups facilitate synergistic economies of scale for cooperative breeding, such economic tasks as group hunting, and success in conflict with other groups. In many organisms, genetic relationships provide the structure for sociality to evolve via the process of kin selection, and this is the case, to a certain extent, for humans. But assortment by genetic affiliation is not the only mechanism that can bring people together. Affinity based on symbolically mediated and socially constructed identity, or cultural kinship, structures much of human ultrasociality. This paper examines how genetic kinship and two kinds of cultural kinship--affinal kinship and descent--structure the network of cooperating whale hunters in the village of Lamalera, Indonesia. Social network analyses show that each mechanism of assortment produces characteristic networks of different sizes, each more or less conducive to the task of hunting whales. Assortment via close genetic kin relationships (r?=?0.5) produces a smaller, denser network. Assortment via less-close kin relations (r?=?0.125) produces a larger but less dense network. Affinal networks are small and diffuse; lineage networks are larger, discrete, and very dense. The roles that genetic and cultural kinship play for structuring human sociality is discussed in the context of these results.     

KINSHIP MATTERS: WOMEN's LAND CLAIMS IN THE SANTAL PARGANAS, JHARKHAND

This article discusses the strengthening of kinship ties amongst the Santal community in a village in Jharkhand state in India. The context of progressive marginalization from the state and markets has resulted in the Santals asserting their adivasi identity by recourse to customary institutions as well as rigidifying patrilineal rules of inheritance. While this leads generally to an erosion of women's rights to inherit land, under certain circumstances women are supported by kin elders when they bring grievances to the legal courts. Women's relationship to their kinship group thus seems ambiguous: kinship can simultaneously be not only a source of deprivation and suppression but also a way of staking claims to resources, especially in the face of the inadequacies of formal state mechanisms.     

Continuous deep sedation at the end of life and the 'natural death' hypothesis

Surveys in different countries (e.g. the UK, Belgium and The Netherlands) show a marked recent increase in the incidence of continuous deep sedation at the end of life (CDS). Several hypotheses can be formulated to explain the increasing performance of this practice. In this paper we focus on what we call the 'natural death' hypothesis, i.e. the hypothesis that acceptance of CDS has spread rapidly because death after CDS can be perceived as a 'natural' death by medical practitioners, patients' relatives and patients. We attempt to show that the label 'natural' cannot be unproblematically applied to the nature of this end-of-life practice. We argue that the labeling of death following CDS as 'natural' death is related to a complex set of mechanisms which facilitate the use of this practice. However, our criticism does not preclude the view that CDS may be clinically and ethically justified in many cases.     

The Noble House in Colonial Puebla, Mexico: Descent, Inheritance, and the Nahua Tradition

Claude Lévi-Strauss's concept of the 'house" has proven to be a viable alternative to traditional lineage theory in the study of many societies, and this paper applies the house concept to a Mesoamencan case. The teccalli , or noble house, was an important aspect of Nahua (Aztec) sociopolitical organization in prchispanic and early colonial central Mexico, particularly in the Puebla-Tlaxcala Valley. It is often characterized as a lineage with rights in land and commoner labor, yet the nature of descent, succession, and inheritance are little understood. Late colonial wills and lawsuits from the (formerly) Nahua community of Santiago Tecali in the Puebla-Tlaxcala Valley provide valuable insights into these matters that can also help us to understand earlier periods. It is argued that the Nahua noble house can be better understood as a house than as a lineage, [house, kinship, inheritance, Nahuas, Mesoamerica]     

Descent Group Composition and Population Pressure in a Fringe Enga Clan, Papua New Guinea

Genealogical data, land clearance patterns, and garden inheritance histories from a patrilineal clan in the Highlands of Papua New Guinea are used to reconstruct population size and agrarian resources for the descent group over a period of 170 years. The resulting analysis reveals a strong relationship between fluctuations in population pressure on agrarian resources and changes in the composition of social groups that in turn accelerates change, then regulates it. Two quantitative relationships show that numbers of outsiders incorporated into the group and their kinship distance both covary closely with pressure on land as measured by an occupational density index.