Raising the roof in the transnational Andes: building houses, forging kinship

Transnational migration transforms houses, the rituals surrounding them, and the people who live in those houses and use them to understand aspects of their social and ethnic identities. I focus on the Andean house-roofing ritual known as the zafacasa to demonstrate the centrality of the house as a mediator for personal relationships, and the importance of such rituals for reconstituting social bonds both in spite of and because of distance. The article goes on to argue that research on consumption should be complemented by a kinship framework in order fully to represent the local meanings of expenditures.  

Résumé

La migration transnationale transforme les maisons, les rituels qui les entourent et les gens qui les habitent et les utilisent pour saisir certains aspects de leur identité sociale et ethnique. L'auteur s'intéresse au rituel de pose de toit andin connu sous le nom de zafacasa pour démontrer le rôle central de la maison en tant que médiateur de relations personnelles et l'importance de ces rituels pour la reconstitution de liens sociaux malgré, et à cause de, la distance. L'article avance qu'il serait utile d'ajouter aux recherches sur la consommation un cadre concernant la parenté, afin d'appréhender de façon plus complète la signification locale des dépenses.     

Flexible kinship: shaping transnational families among the Chinese in Tahiti

This article examines the practices of ‘flexible kinship’ used by Chinese migrants in colonial Tahiti. ‘Flexible kinship’ draws attention to the strategic uses that are made of kinship in the context of migration and diaspora: the adjustments to cultural, political, and legal borders that lead to changes in family forms and in the relations between kin. Using a multi‐generational perspective, I examine how families were shaped by successive changes and reversals in legal‐political and economic events and conjunctures over the long twentieth century. I argue for the importance of addressing transnational border‐crossing practices that involve not just a spatial extension of networks but also legal strategies within the host locality. I further show that if it is true that the Confucian hierarchical order has conditioned transnational practices of flexible kinship, then this hierarchy has not only bent to the circumstances, it has to a great extent been weakened. Finally, I argue that the history of familial adjustments has shaped a habitus that maximizes economic and legal security, especially among women.     

The taste of freedom: commensality,liminality, and return amongst Afghan transnational migrants in the UK and Pakistan

This study follows UK Afghan migrants on a return visit to Northwest Pakistan. Combining theorizations of mobility, liminality, and commensality, it takes the picnic trip (chakar) as a little‐explored cultural lens through which to analyse symbolic formations of freedom, the shaping of Pakhtun transnational labour, and social hierarchies constituted through migration and return. As potent imaginary sites of remembering and forgetting, chakar map destinations left and not‐yet arrived at, routes of flight and return, and the burden of multi‐levelled constellations of political and economic insecurity on refugees living between the UK and Pakistan. The article argues that chakar are at once therapeutic and reproductive of ways in which personal and systemic realities combine features of hierarchy, exploitation, and patriarchy. They sustain participants in a tension between desires to preserve the hierarchies they conceal, and desires for more freedom. These contradictory experiences are usefully analysed through the emblematic arc of the ‘round trip’.     

Relative indemnity: risk,insurance, and kinship in Indian microfinance

With the growth of commercial microfinance in India, the poor have been increasingly enfolded into circuits of global finance. In making these collateral‐free loans, however, microfinance institutions (MFIs) engage in new forms of risk management. While loans are made to women with the goal of economic and social empowerment, MFIs require male kin to serve as guarantors. Drawing on fieldwork in the city of Kolkata, I argue that through the requirement of male guarantors, MFIs hedge on kinship, even as they speculate on the bottom of the pyramid as a new market of accumulation.     

Analytical DNA fingerprinting in lions: parentage, genetic diversity, and kinship

The application of hypervariable minisatellite genomic families to the reconstruction of population genetic structure holds great promise in describing the demographic history and future prospects of free-ranging populations. This potential has not yet been realized due to unforeseen empirical constraints associated with the use of heterologous species probes, to theoretical limitations on the power of the procedure to track genic heterozygosity and kinship, and to the absence of extensive field studies to test genetic predictions. We combine here the technical development of feline-specific VNTR (variable number tandem repeat) families of genetic loci with the long-term demographic and behavioral observations of lion populations of the Serengeti ecosystem in East Africa. Minisatellite variation was used to quantify the extent of genetic variation in several populations that differed in their natural history and levels of inbreeding. Definitive parentage, both maternal and paternal, was assessed for 78 cubs born in 11 lion prides, permitting the assessment of precise genealogical relationships among some 200 lions. The extent of DNA restriction fragment sharing between lions was empirically calibrated with the coefficient of relatedness, r, in two different populations that had distinct demographic histories. The results suggest that reliable estimates of relative genetic diversity, of parentage, and of individual relatedness can be achieved in free-ranging populations, provided the minisatellite family is calibrated in established pedigrees for the species.     

Biobanks: transnational, European and global networks.

Biobanks contain biological samples and associated information that are essential raw materials for advancement of biotechnology, human health, and research and development in life sciences. Population-based and disease-oriented biobanks are major biobank formats to establish the disease relevance of human genes and provide opportunities to elucidate their interaction with environment and lifestyle. The developments in personalized medicine require molecular definition of new disease subentities and biomarkers for identification of relevant patient subgroups for drug development. These emerging demands can only be met if biobanks cooperate at the transnational or even global scale. Establishment of common standards and strategies to cope with the heterogeneous legal and ethical landscape in different countries are seen as major challenges for biobank networks. The Central Research Infrastructure for Molecular Pathology (CRIP), the concept for a pan-European Biobanking and Biomolecular Resources Research Infrastructure (BBMRI), and the Organization for Economic Co-operation and Development (OECD) global Biological Resources Centres network are examples for transnational, European and global biobank networks that are described in this article.     

Vaccination campaigns in postsocialist Ukraine: health care providers navigating uncertainty

Vaccination anxieties grew into a public health issue during the 2008 failed measles and rubella immunization campaign in Ukraine. Here I explore how health care providers bend official immunization policies as they navigate media scares about vaccines, parents' anxieties, public health officials' insistence on the need for vaccination, and their own sense of expertise and authority. New hierarchies are currently being renegotiated, and I follow health care providers as they attempt to parcel out their new position in the Ukrainian society and beyond. Public health control is reframed in a postsocialist context as a condition of acceptance into the European community as a sanitary democracy, and a contestation point between citizens and state. I untangle how relationships between citizens and states shape the construction of medical risk.     

Cogealing divinity: time, worship and kinship in South Indian Hinduism

Daily worship in Hindu temples is characterized by regular repetition. This article juxtaposes iconography and mythology; field data on worship in a Murukan temple in Kalugumalai, South India; and analytic concepts from western and Indian metaphysics, to examine what Gell termed the 'ritual manipulation of time'. In Hindu cosmology, the materialization of divinity – a prerequisite for worship – is inseparably linked not only to the emergence of time but also to the devolution of divinity into gendered forms. Because gender differences play a central role in iconography, mythology and worship, Hinduism provides a rich cultural resource for debating the morality and practice of human kinship, sexuality and procreation. Not only are there significant homologies between human and divine kinship behaviour, but human marriage patterns in South India display the same blend of repetitive yet changing oscillation as do daily and annual temple liturgies.     

Male affiliation, cooperation and kinship in wild chimpanzees

Long-term field research has revealed that male chimpanzees, Pan troglodytes, affiliate and cooperate in several contexts. Assuming close genetic relationship among males, affiliative and cooperative behaviour have been hypothesized to evolve through the indirect effects of kin selection. We tested the hypothesis that matrilineal genetic relatedness affects patterns of male social affiliation and cooperation in an unusually large community of chimpanzees at the Ngogo study site, Kibale National Park, Uganda. Field observations indicated that six behavioural measures of affiliation and cooperation among 23 adult males were significantly correlated with each other. Sequences of the first hypervariable portion of the mtDNA genome revealed that three pairs of males and one quintet shared mtDNA haplotypes. Matrix permutation tests using behavioural and genetic data showed that males that affiliated and cooperated with each other were not closely related through the maternal line. These findings add to a growing body of empirical evidence that suggest kinship plays an ancillary role in structuring patterns of wild chimpanzee behaviour within social groups. Copyright 2000 The Association for the Study of Animal Behaviour.     

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.     

Ancestral kinship and cancer in Lastovo Island, Croatia.

The aim of this study was to compute the average kinship coefficient of cancer cases in an extreme isolate (Lastovo Island, Croatia) and to compare it to the corresponding value for the island's unaffected population. Kinship estimates were obtained by Wright's path method (phi) based on pedigree reconstruction and Lasker's coefficient of relationship by isonymy (Ri) based on surname distribution. A total of 76 cancer cases were recorded on the island between 1971 and 1995. The unaffected control population of 1144 persons was obtained from the population census in 1971. The data on five ancestral generations were collected from parish registries preserved in the local church, and included 5484 persons born on the island between 1750 and 1970. Both Wright's path method and Lasker's isonymy method indicated significantly greater kinship of female cancer cases than of the unaffected population. Cancer cases with increased values of Ri among them and Ri among their ancestors included cancers of the ovary, colon, brain, breast, and prostate and leukemias. This study confirms the role of heredity and common ancestry in the development of cancer, providing a rough insight into their relative importance for specific cancer sites.     

One family: defining kinship in the neighbourhoods of Kumasi,Ghana

This article investigates how the concept that ‘people from one place are one family’ creates an a priori category of relatedness among otherwise unrelated neighbours in Kumasi, Ghana. A connection between spatial and kinship relations is indicated in the common saying, but unlike similar connections elaborated in other locales, residents often do not share activities such as cooking or cultivating prior to making claims to being ‘one family’. Through interviews and the resolution of a neighbourhood dispute, I show that the assumption that co‐residents are family can precede – and instantiate – the practices that indicate shared family. I argue that the equivalence between place and family is a fundamentally ethical equivalence that renders the actions of selves and others evaluable according to a common understanding of what is good for communities.     

The evolution of cooperative breeding in birds: kinship,dispersal and life history

The evolution of cooperation among animals has posed a major problem for evolutionary biologists, and despite decades of research into avian cooperative breeding systems, many questions about the evolution of their societies remain unresolved. A review of the kin structure of avian societies shows that a large majority live in kin-based groups. This is consistent with the proposed evolutionary routes to cooperative breeding via delayed dispersal leading to family formation, or limited dispersal leading to kin neighbourhoods. Hypotheses proposed to explain the evolution of cooperative breeding systems have focused on the role of population viscosity, induced by ecological/demographic constraints or benefits of philopatry, in generating this kin structure. However, comparative analyses have failed to generate robust predictions about the nature of those constraints, nor differentiated between the viscosity of social and non-social populations, except at a coarse level. I consider deficiencies in our understanding of how avian dispersal strategies differ between social and non-social species, and suggest that research has focused too narrowly on population viscosity and that a broader perspective that encompasses life history and demographic processes may provide fresh insights into the evolution of avian societies.     

The impasse of modernity: personal agency,divine destiny,and the unpredictability of intimate relationships in Morocco

Following the romantic vicissitudes of Ghizlan, a professional woman in her thirties, this article explores the expectations and unexpected outcomes of love in a rapidly changing Moroccan town. Imagined as a pure and elective union between two individuals, love manifests itself in Ghizlan's lived experience as a dangerous adventure along the thin line between human agency and divine destiny, personal desires and social constraints. In the wake of the Islamic revival, a purified idea of ‘Islamic modernity’ provides the religious imagination and vocabulary with which Ghizlan recomposes the unfulfilled promises of love and discusses recent developments in Morocco. Interweaving love and destiny, Ghizlan's reflections reveal a perspective on agency and (inter)subjectivity that exceeds intentionality, desire, and rational understanding. Highlighting the fundamental roles of human passions and transcendental powers in people's ethical and existential journeys, this article hopes to contribute to an emerging ‘anthropology of ethics and freedom’. It broadens current anthropological debates by interrogating the very meanings of choice, freedom, and responsibility in a world where personal agency meets human powers, divinely preordained futures, and material contingencies.