The Cost of Being Fijian in the United Kingdom

This paper is the first within Fijian migration studies to discuss why indigenous Fijians migrate to the United Kingdom (UK) and the socio-economic challenges they face. The majority of these Fijians form a well-organised community based on similar principles as in Fiji (kinship, church, and chieftainship) and do their utmost to live ‘in the Fijian way’ (na ivakarau ni bula vakaviti), a lifestyle also known as living ‘in the manner of the land’ (i tovo vakavanua). I argue this way of life is a central aspect of being a Fijian person, which is characterised, amongst other things, by supporting kin as part of one's kinship obligations in the form of exchange and tribute. The tributes Fijian migrants make are predominantly in the form of services, goods, and especially monetary contributions towards church, communal, and ritual events to both kin in Fiji and in the UK. These monetary contributions regularly interfere with payments, such as utility bills and car insurances. As a consequence, electricity and phone lines are cut or cars are towed away. In Fiji, migrated relatives and friends are thought of as being millionaires, but this article illustrates that the reality is very different. Living costs in the UK are high and prioritising which bills to pay, how much one should contribute to church, communal, and ceremonial events, and how much money to remit to kin in Fiji can be very stressful. I discuss the pressures and motivation for these decisions in this article.     

Journeys of patronage: moral economies of transactional sex,kinship, and female migration from Mozambique to Europe

The article explores how young Mozambican women's migratory trajectories towards Europe are shaped by sexual relationships with older white men and obligations towards female kin. Triads of exchange between young women known as curtidoras (women enjoying life) and their partners and kin in Maputo are understood through theories of patronage and exchange moralities. Searching for respect, adventure, and consumption in the sexual economy, young women at the same time struggle to ensure their families' well‐being by redistributing the money they extract from white men. Sexual‐monetary transactions, love, and desire must be understood as part of broader moralities of exchange in which migration to Europe and sending of remittances is also a kinship project. The forms of patronage available in Maputo's sexual economy become stepping stones as well as obstacles to migration northwards.     

Kinship and Mode of Production

This article links the basic elements of kinship and marriage to the division of labor between the sexes. The concept of a mode of production is used to analyze the distinctive features of this organization of the labor process. These features include the categorization of persons by generation and sex and a specification of reciprocal rights and obligations. It is thus argued that kinship pertains to a particular form of production rather than to an irreducible and unchangeable human nature . [kinship, division of labor by sex, mode of production]     

Steppe Generosity: Kinship,social reputations,and perceived need drive generous giving in a non-anonymous allocation game among Mongolian pastoral nomads

This study explores generosity among Mongolian pastoral nomads using a recipient identity-conditioned heuristic (RICH) allocation game in which study participants could allocate experimental funds among themselves and non-anonymous individuals in their local community. Allocation games were conducted with a sample of forty-six male and female pastoral household heads in Tosontsengel, Mongolia. Results indicate there were positive relationships between players' social reputations for being hardworking, skilled pastoralists, and generous and the amount of money they received from others. Players also gave more money to kin than non-kin. The results also indicate that players' allocation decisions were driven primarily by kinship and players' assessment of others' relative need.     

Nobody likes to sleep alone: aspiring to kinship futures in post-Soviet Cuba

In post-Soviet Cuba, instead of the political future envisioned by Revolutionary authorities, poor residents of Havana aspire to create kinship futures where there is no need to ‘sleep alone’. Here, the idea of ‘sleeping together’ represents a trustworthy social bond that shelters a person from loneliness over time. For these habaneros, sexual love between men and women cannot be trusted, since it is often plagued by suspicions of material interest. By contrast, they view parent-child connections as a way to secure a cared-for future for themselves. Nevertheless, as Cuban socialism undergoes transformations, gendered inequalities create obstacles for many people's aspirations for parenthood. This article explores the contrast between sexual and filial love in Cubans’ efforts to create kinship futures for themselves, thereby adding to our understandings of poor people's life projects.     

Consanguinity avoidance and mate choice in Sottunga,Finland

Potential mates analysis is used to determine some of the social and demographic characteristics that influence mate choice in a small island population. Potential mate pools are defined for males in this population; characteristics such as population size and composition with respect to consanguinity are specified. Determinants of mate choice are examined in light of mate availability and potential mate pool characteristics for endogamous maters, exogamous maters, nonmaters, and males of various occupations. Random kinship is assessed from potential mate pools and compared to kinship between actual mates. The island community approximated a random mating population from 1700 to 1900 with some evidence for consanguinity avoidance intensifying in the period 1900–1950. Despite the island's small population size, kinship coefficients between random mates and actual mates are not high because of relatively high immigration rates. Having considered the contributions of various factors that influence mate choice, the significance of the island mating structure for genetic variation and the distributions of certain genetic disorders is discussed.     

Evolution And Historical Reductionism

Abstract

In response to Hoebel's criticism (1980) of the use of a dialectical model to interpret Cheyenne history, this article examines Hoebel's own views on kinship, politics, and social change. It is argued that Hoebel confuses descent with residence, and is committed to a methodology which necessarily gives inconclusive results. Most importantly, it is argued that Hoebel's theoretical perspective, characterized as “historical reductionism,” imposes a rigidly normative structure onto a society that was undergoing radical social change in the nineteenth century.     

Kinship Between Judith Butler and Anthropology? A Review Essay

This essay critically evaluates Judith Butler's recent writings on kinship. In this work, Butler challenges the universalist assumptions of psychoanalysis, hoping to lay the analytical groundwork for imagining new forms of familial relationship. Butler examines the way that anthropology and psychoanalysis have constructed the incest taboo as necessitating heteronormative forms of kinship. Butler's critique of kinship, which draws on her theories of subjection, belies her own attachment to a vision of social life occupied primarily by normative institutions, in particular the state. I suggest that new forms of kinship must be understood on their own terms, whether or not they are accorded legitimacy in law or accepted by psychoanalysis. Anthropology's ethnographic practice can emendate an account of subjection and recognition that obsessively looks to institutions and norms even as it criticizes them.     

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.     

Social network structure in wintering golden‐crowned sparrows is not correlated with kinship

Stable social organization in a wide variety of organisms has been linked to kinship, which can minimize conflict due to the indirect fitness benefits from cooperating with relatives. In birds, kin selection has been mostly studied in the context of reproduction or in species that are social year round. Many birds however are migratory, and the role of kinship in the winter societies of these species is virtually unexplored. In a previous study, we discovered striking social complexity and stability in a wintering population of migratory golden‐crowned sparrows (Zonotrichia atricapilla) – individuals repeatedly form close associations with the same social partners, including across multiple winters. Here, we test the possibility that kinship might be involved in these close and stable social affiliations. We examine the relationship between kinship and social structure for two of the consecutive wintering seasons from the previous study. We found no evidence that social structure was influenced by kinship. Relatedness between most pairs of individuals was at most that of first cousins (and mostly far lower). Genetic networks based on relatedness do not correspond to the social networks, and Mantel tests revealed no relationship between kinship and pairwise interaction frequency. Kinship also failed to predict social structure in more fine‐grained analyses, including analyses of each sex separately (in the event that sex‐biased migration might limit kin selection to one sex), and separate analyses for each social community. The complex winter societies of golden‐crowned sparrows appear to be based on cooperative benefits unrelated to kin selection.     

Terrains of blood and nation: Haitian transnational social fields

As have a growing number of political leaders of emigrant-sending countries, Haitian government officials and immigrant leaders have envisioned Haiti as a transnational nation-state. This article explores the ways in which the vision of Haiti as a transnational nation builds upon the experiences, needs and aspirations of both persons living in Haiti and those who have settled in the United States. Using a concept of 'transnational social field', we examine how family obligations and the experiences of immigration are understood through a language of blood and descent that links individuals to broader concepts of a transnational homeland. Rather than celebrating transnational connections, this essay concludes by warning that the ideologies which undergird 'long distance nationalism' are problematic.     

Herd composition,kinship and fission–fusion social dynamics among wild giraffe

A variety of social systems have evolved as a consequence of competition and cooperation among individuals. Giraffe (Giraffa camelopardalis sp.) societies are an anomaly because the dearth of long‐term data has produced two polar perspectives: a loose amalgamation of non‐bonded individuals that sometimes coalesce into a herd and a structured social system with a fission–fusion process modifying herd composition within a community. We analysed 34 years of data collected from a population of Thornicroft's giraffe (G. c. thornicrofti, Lydekker 1911) residing in South Luangwa, Zambia, to establish the nature of giraffe society. Our sample consisted of 52 individually recognized animals. We found that giraffe herd composition is based upon long‐term social associations that often reflect kinship, with close relatives significantly more likely than non‐relatives to establish herds. Mother/offspring dyads had the strongest associations, which persisted for years. Giraffe live in a complex society characterized by marked flexibility in herd size, with about 25% of the variance in herd composition owing to kinship and sex. We suggest that giraffe herds share many characteristics of fission–fusion social systems and propose that sophisticated communication systems are a crucial component regulating subgroup dynamics.     

Sustenance,nourishment, and cultivation: plants as living cultural heritage for dispersed Chagossians in Mauritius,Seychelles, and the UK

Applying a critical heritage studies approach to plants, this article explores how plant knowledge and use, plant exchange, and plant symbolism and materiality feature in the social life of the dispersed Chagossian community in Mauritius, Seychelles, and the UK. First, plant use helps to sustain collective knowledge in new environmental conditions and social settings. Second, plant exchange nourishes kinship and other social relationships within the extended community. Third, plant symbolism and materiality cultivate nostalgic links to idealized homelands in the context of community dispersal. Nevertheless, the capacity of plants to contribute to these social processes is limited by challenges to intergenerational knowledge transmission across time and space, and by environmental, financial, and regulatory constraints on plant migration. The article argues that for the displaced Chagossian community, plants are living cultural heritage with social potential (albeit constrained) in the context of dislocation and loss, ongoing suffering, and geographical dispersal.     

The Corruption Footprints of Nations

In this study, we innovatively apply multiregional input‐output analysis to calculate corruption footprints of nations and show the details of commodities that use the most employment affected by corruption (EAC), as they flow between countries. Every country's corruption footprint includes its domestic corruption and the corruption imported by global supply chains to meet final demand. Our results show that, generally, the net corruption exporters are developing countries, with the exception of Italy where corruption is likely to be more affected by political and cultural factors than economic factors. China is the largest gross corruption exporter, and India follows close behind, with clothing as one of the industries in which the most people are affected by corruption. This is because: (1) China and India are major clothing exporters, thus many workers are employed in the clothing industry within the country as well as in countries providing intermediate commodities by supply chains, and (2) corruption is high in China and India. Our results can be useful to identify where regulations to combat corruption can have the greatest impact. More important, the method we use can be applied to link corruption to other economic and social aspects of trade, such as working conditions, thus making it possible to find avenues for tackling the problem that are not usually considered in anticorruption strategies.     

Embedded in the land: Customary social relations and practices of resilience in an East Timorese community

Drawing on a case study of Cacavei, a rural subsistence community in Timor‐Leste, this article explores the mutually constitutive relationship between people and land within customary forms of society. Patterns of land use and connection to land are not simply reflective of genealogical modes of social organisation, but are also enabling of them. Particularly, the embedding of ancestors within the land offers a means of accessing kinship relationships beyond the genealogical present. Embeddedness provides a quality of embodiment that makes ancestors active participants in social life. Constituted in the relational nexus of people and land, forms of social organisation in Cacavei have a mutability which goes some way to explaining the community’s resilience in spite of forced displacement and cultural disruption during the period of Indonesian occupation. This mutability might be considered more broadly as a source of resilience for customary communities grappling with modernising processes of change.     

Life during wartime: aspirational kinship and the management of insecurity

This article explores the ways that the institution of the avunculate has been used as an idiom for negotiating forced displacement, dispossession, and insecurity in the forested region where modern‐day Guinea, Liberia, Sierra Leone, and Côte d'Ivoire converge. The essay analyses the ways that the rights and responsibilities that inhere in the MB‐ZS relationship are both invoked ‘aspirationally’ by those with no prior link of kinship and parried by those who should in principle be bound by them. This degree of play suggests that the avunculate in this region is best understood as one of several idioms used to legitimate claims made on others, often in times of uncertainty and instability. Rather than treat this relationship as an always‐already existing social institution, the article suggests that it is also the product of a historical experience of persistent warfare, displacement, and flight.     

The evolution of matrilineal kinship organization

Matrilineal kinship organization is a human social system that emphasizes interactions between matrilineal kin, i.e. individuals related only through females. The ‘matrilineal puzzle’ refers to the potential for tension characteristic of this social system, owing to the conflict between the interests and responsibilities of men in their roles as brother/uncle versus husband/father. From an evolutionary perspective, matrilineal kinship organization is puzzling when it diverts investment of resources from the individuals who provide the potentially highest reproductive returns. I use a game-theoretic framework to investigate a particular form of matrilineal inheritance—the transfer of property from a maternal uncle to a sororal nephew. The analysis reveals two mechanisms that may make this strategy a stable evolutionary outcome. First, a polygynous male has multiple wives, and hence multiple brothers-in-law; with matrilineal inheritance, each additional brother-in-law may transfer resources to the male''s wife''s offspring, thus potentially contributing to the male''s inclusive fitness. Second, the husband of a polyandrous female is effectively ‘sharing’ paternity with other men; depending on the number of husbands, he may be better off investing in his sister''s offspring. I conclude by discussing how these results address the challenges posed by the occurrence of matrilineal kinship organization.     

Third‐way neoliberalism and conditional cash transfers: The paradoxes of empowerment,participation and self‐help among poor Uruguayan women

The Latin American literature on Conditional Cash Transfer (CCT) welfare programs has typically involved the quantitative evaluation of social and economic impact, with fewer studies addressing the qualitative and gendered impacts of CCTs. Drawing from ethnographic fieldwork in poor squatter settlement communities in Uruguay, this article explores the everyday social realities of poor single mothers who have been disconnected from their kinship networks and must rely on CCT payments for survival. I locate these women's experiences within the third‐way neoliberal discourses of ‘empowerment’, ‘participation’ and ‘self‐help’ espoused by the state, and the various structural conditions, including crime, violence and unequal gender relations, that impact negatively on women's abilities to comply with their social and civic duties. I argue that rather than producing responsible and empowered subjects, Uruguay's recent CCT welfare program has paradoxically limited some women's participation in civic and public life and reproduced their dependent relations with men.