Kinship Rules And Kinship Terms

Kinship Rules And Kinship Terms
According to Ide (1989: 229), kinship terms could be used by interlocutors as an effective strategy
to express politeness. Brown and Levison (1987) also have the same opinion, noting that kinship
terms could be used as politeness markers because they constitute "in–group identity markers". In
Vietnamese daily communication, kinship terms are not only restricted within the framework of
nuclear families, such as "bố mẹ" (parents), "anh" (elder brother), "chị" (elder sister), but also varies
in a very complicated list based on different criteria. According to Le (2013), there are several
factors that interlocutors must base on to decide appropriate kinship terms, such as age, gender,
social status, intimacy and acquaintance. However, within the family context, the hierarchical
position is the most important factor determining which kinship terms will be used by interlocutors.
There are two kinds of kinship terms used by Vietnamese people both inside and outside family
context based on paternal and maternal kin. On the one hand, paternal kinship terms used for people
relating to father's relatives, such as "ông nội" (paternal grandfather), "bà nội" (paternal
grandmother), "chú" (father's younger brother), "bác" (father's elder brother/sister), "cô" (father's
younger sister), "thím" (father's younger brother's wife). On the other hand, maternal kinship terms
used for people relating mother's relatives, such as "ông ngoại" (maternal grandfather), "bà ngoại"
(maternal grandmother),
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Preconceived Notions of Western-Europe
Preconceived notions of Western–European forms of kinship and societal relations influence
anthropological studies of kinship in different cultures (Schneider). Morgan theorized that a sexual
relationship between female and male constituted marriage. In addition to this, Morgan considered
the biological reproduction of offspring the key determinant in kinship classification as parents of
said offspring. This paradigm has influenced the viewpoint of anthropologists' studying other forms
of kinship in different cultures. Rather than examining what kinship is to those being studied,
anthropologists attempt to classify it into familiar categories. Two ethnographies that attempt
eliminate this Western–European bias are "Biology Unmoored" by Sandra Bamford and "Sport of
Kings" by Rebecca Cassidy. "Biology Unmoored" examines the Kamea, an indigenous people of the
Papa New Guinea Highlands. The Kamea do not solely base kinship on reproduction; rather, kinship
and societal relations are based on the human relationship with the plant environment. Using the
viewpoint of the Kamea, Bamford analyzes the biological paradigm proposed by Morgan, which has
influenced many anthropological studies. In the ethnography "Sport of Kings" Rebecca Cassidy
examines the British racing industry in Newmarket, the international headquarters of horse racing.
Cassidy claims that by analyzing the relationship between humans and animals we may better
understand kinship and social relations between humans. By

Essay Slavery: Negated Familial Ties
Even though slavery is a state of bondage, it has to do with relations between people. Most scholarly
discourses that exist surrounding slavery recognize that bondage leads to a loss of identity as it
curtails the ties of the slaves to their heritage. Sociologist Orlando Patterson's definition of Slavery
is applicable here, as he delineates slavery as "...a permanent, violent domination of natally alienated
and generally dishonored persons." Thus, Slavery banned slaves from all formal, legally enforceable
ties of "blood," and from any attachment to groups or localities other than those chosen for them by
the master. Slavery at the rudimentary level erased basic factors that defined one's identities. The
slave was always at the mercy of ... Show more content on Helpwriting.net ...
Buyers moved slaves from the area in which they captured them for fear of escape. Bradley states
that slave captives often suffered from "shock of cultural disorientation as they journeyed from a
familiar to an alien environment." The African slaves in the Ottoman Empire were uprooted from
their homes in Ethiopia, Sudan etc, which meant that they were disconnected from their lineage and
traditions geographically inhibited any chances of access to their birth place. Furthermore, even
within the slave society familial relations hardly existed as members of were sold to different buyers
to ensure complete loyalty to the master alone. The Circassian agricultural slaves in the Ottoman
Empire are a good example of this because their masters split them from their families to ensure the
slave girls' undivided loyalty. Furthermore, the slaves' interactions within one another even within
one home were extremely surveilled and reprimanded to hinder interactions between them, often
through threats and violence (such as flogging).
Naming:
A slave's new generated name also functioned as another aspect that stripped his or her identity. As
Martin Klein mentions, a master or a buyer instantly renamed the slave after purchase: "A slave
could regain a previous name only by escaping and returning to an area where his or her family
lived." By losing his or her inherited name, the slave lost a fundamental marker of a human's

The Iroquois
The Iroquois
Vonda Matthews
Cultural Anthropology
July 7, 2013
Instructor: Rebekah Zinser
Kinship is the cornerstone for how people within a society relate to others and race lineages. Many
societies trace their lineage through the father, which is called patrilineal, or through the mother
which is called matrilineal. The Iroquois nation traced their kinship through the matrilineal decent
lines. Kinship directly relates to how family groups think, act and live along side each other. The
culture of the Iroquois can also be compared to how many American families relate to one another
as well.
Iroquois Lineage The Iroquois nation traced their lineage through the female sex; this is called the
matrilineal line. Women of the ... Show more content on Helpwriting.net ...
Often times there are couples that get married but have chosen not to stay with one another because
of a difference in opinion, this is called divorce.
Iroquois and divorce Often time's couples marry only to find out that they have a difference of
opinion or one spouse has caused serious marital strain on the other. Since the Iroquois couples lived
matrilineally, this makes it easier for the woman to dissolve the marriage, keep her children and
continue to live at home with her family. "If a woman no longer desired to be married to her
husband, all she had to do was pack up her husband's belongings and leave them on the steps of the
longhouse. When he came home, the husband would find them, realize his wife had terminated the
marriage, and return to his home village and his own patrilineage." (Nowak, B. & Laird, P.
2010 chapter 4.5 Divorce) In the American culture it is more difficult to obtain a divorce.
Americans and divorce Americans divorce for the same reasons the Iroquois divorced for however,
in the American culture it is harder to divorce. Many times couples divorce because of infidelity of
one or both of the spouses, or from irreconcilable differences. In order to obtain a divorce in
America many states require the couple to attend counseling to see if they can fix their marriage.
Sometimes this is successful and the couple will stay together and often times it is not possible for
the couple to stay together so they will then obtain a divorce

Aboriginals Are The Indigenous People Of Australia
Aboriginals are the indigenous people of Australia. Australia was invaded by the British in 1788 and
forced the Aboriginals off their land and into training camps and reserves (Murray, 2001). The
Aboriginal population greatly declined due to diseases introduced by the British and the lack of
nutrition; the invasion also disconnected nations from one another (Murry, 2001). There are over
five hundred nations in Australia, and many of them are still hunter–gathers living in remote areas of
Australia (Altman, 2007). All of the nations articulate through different languages (Riley, 2014).
Every nation trades, marries, and shares resources with other nations; in order to communicate with
the other nations, many aboriginals are able to speak multiple ... Show more content on
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Aboriginals believe that people and the environment are split into two halves: one half mirrors the
other which represents land, air, water, and geographical features (Riley, 2014). They also believe
that to understand the universe, the two mirror images must come together. In traditional nations and
languages, they have their own guidelines for moiety (Riley, 2014). Children will either inherit the
mother's or the father's moiety and can only marry someone with a different moiety (Riley, 2014).
People who have the same moiety are considered siblings and support one another (Riley, 2014).
When support is provided by someone, it is to be paid back by either the person receiving the
support or by someone in the family (Riley, 2014). Aboriginals don't have cousins comparable to
modern cultures; they have brothers, sisters, mothers and fathers (Riley, 2014).
Totems
Totems comprise the second level of the kinship system; they create a balance among the nations
(Riley, 2014). Every person receives their own totem which becomes their responsibility, and each
person has four totems that represent their nation, clan, family and individuality (Riley, 2014).
Totems link a person to the universe and symbolize their strengths and weaknesses (Riley, 2014).
The totems from the nation, clan, and family are predetermined, but the individual totem is given by
an elder in the community; it can be received at a young age or later in life when their identity is
determined (Riley,

The Godfather Reflection
The Godfather is a movie about one of the New York Mafia families, the Corleones. It tells the story
of the moral youngest son coming home from war, violence and brutal, sometimes fatal,
assassination attacks on the members of the Corleone family, revenge, and gang wars. At the end,
peace is made by Vito Corleone with his adversaries, and the youngest son is made head of the
Corleone family. The youngest son then goes on a rampage for revenge for the traitors of the
Corleone family, going against his nature as a moral man. There were more sequels to continue the
story.
The Godfather depicts kinship between the Corleones based on a patriarch. The Corleone family is a
tight knit family. There are many examples of this, but one sticks out to me. At one point of the
movie, Santino "Sonny" Corleone, the eldest child of the Corleone Mafia, pays a visit to his sister,
Connie, and finds her in a state of distress. Her face was swollen and obviously beaten. Connie
insists it was her fault her husband hit her. So, Sonny attempts to send a message to his brother–in–
law, Carlo Rizzi, that Rizzi needs to stop abusing his sister, or Sonny will kill him. Rizzi did abuse
Connie again. So, when Sonny hears about Rizzi abusing his sister, he is filled with rage. Sonny
quickly gets in his car to kill Rizzi. When he's almost there, he is attacked by a machine gun and
shot. Sonny's death sparked his father, Vito Corleone, to attempt to stop the blood feuds between the
crime families so no more

Non Biological Families
Biological or non–biological connections between families in all societies are what make kinships.
Whether one has been raised in a biological family or non–biological family, kinship means one is
still oriented to the family they have. In a story where two babies were born in the same hospital,
they were switched at birth. These two women grew up in non–biological families, but still consider
their non–biological family a family. There are many disagreements whether non–biological
kinships are actually real families. However, no one tends to argue about biological kinships, even
though both are of the same classification. While biological kinships are just as important as non–
biological and social kinships, there should to be an understanding ... Show more content on
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In Martha and Suzan's situations they were both different because Mrs. Miller knew Martha was not
her biological child and because of knowing the McDonald's and knowing how they were she didn't
expect much from her like she did from her biological children, and in Suzan's case with the
McDonald's they were fairly lenient with their children but Suzan kept to her own expectations.
These women experienced such different lives and kinships but now have two different kinds that
they can share and have relationships

Book Summary of the Use and Abuse of Biology
Part 1
Marshall Sahlins is one of the most prominent American anthropologists of our time. He holds the
title of Charles F. Grey Distinguished Service Professor of Anthropology at the University of
Chicago where he presently teaches. Marshall Sahlins', The Use and Abuse of Biology, is an
excellent text, which attacks both the logical errors of sociobiology and its ideological distortions.
His work focuses on demonstrating the power that culture has to shape people's perceptions and
actions and that culture has a unique power to motivate people, which is not derived from biology or
for that matter any other of the natural sciences. In the text, The Use And Abuse of Biology, Sahlins
reveals his true worries that culture can be ... Show more content on Helpwriting.net ...
30). Sahlins gives mathematical formulas for kin loss contingent on the total number of descent
groups and the actual rule of intermarriage between them. The author argues that biological
inheritance is not an individual function, as a child does not receive his or her genetic makeup from
either his or her parents. Furthermore, the matrilineal descent group is a single entity in an organic
heritage: these members of that particular group according to mathematical formulation have a co–
efficient relationship of 1.
Sahlins also argues that the structure of social interest is not constituted by genetic factors of an
individual nature. Yet, the theory of kinship dominates a large portion of the text and he explores kin
selection. This theory of kin selection has been tested in Polynesia. The advantages of testing for kin
selection in Polynesia are best put forward for these following reasons. First, Polynesian societies
can afford structural conditions favorable for the operation of kin selection. Second, descent is
bilaterally reckoned and Polynesians are renowned for the value the race as a whole attaches to
genealogies. He explains that this formula is important as it accounts for altruism and a whole
collection of socially undesirable behaviors. Behaviors that individuals often cannot abide are
displayed by significant others in our communities such as greed or ingratitude or selfishness. These
negative

The Structure Of The African Family In The Black Family
Black family systems are African in nature and American in nurture. "Africanity" is being in tune
with an African worldview, therefore the role that Africanity plays in black families determines the
unique form black families take. Africanity is at the root of black families. The operation of the
black family is directly linked to African culture through an African attitude, kinship networks, and
childbearing. The black family is centered around the African ethos, a common guiding principle
that filled African peoples lives. The African ethos, broken down into two categories, is the survival
of the tribe and the oneness of being. "The knowledge of one's tribal or family genealogy not only
reflected and showed the importance of the interconnectedness of all elements of the family (tribe),
it also was thought to impart the sense of sacred obligation to extend and continue one's
genealogical line." In other words, existence is dependent not only on those alive, but those dead as
well. Therefore in practice, the structure of traditional African families is based on union. African–
based family systems can be thought of as a "Continual Flexibility in Circularity". It is based on the
continuity and union of people. African culture must be the basis for understanding black families.
"African roots of black culture is the retention of an African attitude, an attitude based on a belief
system which understood everything in the universe to be endowed with the Supreme Force." In

Hmong Social Structure
Social Structures: Hmong vs. Lao Migration is inevitable in the case of the aftermath of conflicts
and wars. Indochina or mainland Southeast Asia is a region where similar stories of migration result
to settlement for diverse groups of people. Two ethnic groups that fall into this story are Hmong and
Lao. Both groups have their unique characteristics, ranging from living in different elevations to
having distinctive social organization patterns. Both Hmong and Lao have very idiosyncratic ethnic
identities. Hmong are known for their diaspora from the mountainous region of southern China into
Southeast Asia (Lecture, 02/07/17). They reside in the highlands ranging from 3,500 to 9,000 feet,
while Lao reside in the lowlands below 3500 feet (Lecture, ... Show more content on
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Hmong followed a patrilineal kinship system. Only men can inherit properties and belongings; the
father holds title to family property. When couples are married, "residence after marriage is either
patrilocal or neolocal, but in the vicinity of paternal house" (LeBar, 75). When daughters marry, they
move out of the house. Hmong marriage is regarded as a bond between two clans, so they have strict
exogamy practices. Hmong men remain members of their birth clan for life (Hein, 68). Each of the
family clans have a leader, who is the eldest male of the line. Their society was male–centered
(Lecture, 01/26/17). On the other hand, Lao followed the Southeast Asian pattern, which was a
bilateral kinship system. Kinship ties are felt to be equally strong on both sides, the mother and the
father (LeBar, 217). Lao kinship is more laid back compared to Hmong. They pay little attention to
genealogies, since tracing more than three generations is difficult for them (LeBar, 217). Both men
and women can inherit in the family as well, so Lao women are less subordinate to Lao men. Unlike
Hmong, Lao couples have freedom in choosing whether to live on their own or with either spouses'
family (Lecture, 01/26/17). Lao marriage does not ensue strict exogamy practices, and Lao,
traditionally, have no "family" names. Lao are known by their given names, not family names.
Overall, Hmong and Lao have the exact opposite types of

Uri Gurvich
Born in Israel from Argentine parents and now based in New York, alto saxophonist and composer
Uri Gurvich demonstrates a high level of maturity on his new outing, Kinship, the third, and
probably the most accomplished, of his career. Gurvich's previous works, The Storyteller and BabEl,
were released on John Zorn's Tzadik Records, and with them, he proved to possess the remarkable
ability to merge Israeli traditional folk elements with the hard–hitting post–bop current.
Kinship, a very strong and meaningful word, is associated not only with his roots and family (the
record is dedicated to his grandmothers) but also to his reliable longtime quartet, whose members:
Leo Genovese on piano, Peter Slavov on bass, and Francisco Mela on drums, accompany ... Show
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Rich in colors and flying with a 6/8 Latin groove, "Dance of the Ñañigos" loses the initial Afro–
Cuban feel when Genovese starts to improvise with a more bluesy feel. Afterward, as the rhythm
section sustains the pressure, Gurvich talks overtly, unveiling his sophisticated technique through a
well–articulated phraseology. The piece doesn't end without a lively conversation between the
bandleader and the pianist as they start trading licks. They repeat the trading scene on "Hermetos", a
vibrant homage to the Brazilian wizard Hermeto Pascoal.
A great part of the tracks on the album is heavily influenced by different cultures, roots, and folk
traditions. For instance, "El Chubut" is a politically–charged, Latin–infused vagary, featuring the
voice and words of the special guest, Bernardo Palombo, while Sasha Argov's "Im Tirtzi" is a tender
and popular Israeli love song that fits between a bolero and a jazz standard. Another song composed
by Argov, "Ha'Im Ha'Im", is introduced by Slavov's bass licks and boasts the pugnacious musicality
of Genovese and Gurvich, who blow everything away with a kick–ass attitude and galloping
resolution. "Twelve Tribes", featuring Mela's chivalrous rhythmic charges in a vamp reserved for his
abilities, as well as "Blue Nomad" are Eastern jamborees offering an array of motivic ideas taken
from the

Oral History In Ella Cara Deloria's Waterlily
"Only so that my people may live!" Ella Cara Deloria dedicated much of her life to helping outsiders
understand Native American life. Deloria was born on a Yankton Sioux Reservation on 31 January
1889. Although her father was an Episcopal missionary, Deloria still grew up learning the traditions
of the Sioux and speaking the Dakota language. Upon graduating college, she served as "a health
education secretary for Indian schools and reservations." But her true passion in life was studying
and informing others on Dakota culture and life. When given the opportunity, Deloria dropped
everything to become a research assistant. This first step enabled her to ultimately become an
ethnologist and write the historical fiction novel Waterlily. Waterlily details the life of two fictional
nineteenth–century Sioux characters: Blue Bird and Waterlily. Deloria's experiences enabled her to
contribute to the study of nineteenth–century Dakota life through the historical novel Waterlily;
especially, the use of oral history in the creation of the novel, gender roles, and kinship dynamics.
Much of the experiences portrayed within Waterlily come from interviews Deloria conducted, thus it
is important to examine the role of oral history in the creation of Waterlily. One of the main
criticisms of oral history is the tendency to assume, "that because someone says something it
automatically contains a truth." Deloria specifically addressed this issue when she interviewed her
subjects. First, she

The Past And Present Defining Characteristics Of The Sami...
Evidence suggests human presense in parts of Norway, Sweden, Finland, and even Russia over
9,000 years ago (Joessefson, 142). However, it would not be until thousands of years later that a
highly unique and successful tribe would form, known as the Sami. While many Sami have
assimilated into modern European culture, central traits still exists within this indigiouns group
native to the Sapmi region. Some Sami still practice modes of subsistence, systems of marriage,
kinship, social organization, and religion common to their ancestors. However, today, the Sami are
faced with social issues distinct from those of their predesesors, such as pressures to conform to
modern society, economic struggles, and in some cases, loss of community. It is important to
evaluate both the past and present defining characteristics of the Sami peoples to fully understand
their culture. One of the most well known characterisitics of the Sami is their skill in reindeer
pastoralism. Though, pastoralism was not their initial mode of substiance, instead, the Sami began
as a hunter gatherer society. As northern Europe is subject to extreme and lengthy winters, the Sami
caught and harvested what they could. Beaver, reindeer, and fish were among the most commonly
hunted by the Sami (Bergman, other 27). Artic rose, a plant rich with vitamins, was a popular edible
plant that was also central to the Sami diet (Loeffler, 70). As well, geographical positioning
distinguished the diets of some Sami bands

Mosuo : A Matrilineal Society
Mosuo:A Matrilineal Society
A society where people are recognised as matriline descedants.A matriline is a line of succession
from a female ancestor to a successor(of either sex). There are many matrilineal societies standing in
contrast to the general pattern of paternal lineage in the world. 'Mosuo of China ' is an example of
matrilineal society which is famous for its strong resemblance to a matriarchal society. The Mosuo
are a small ethnic group living in the mountainous terrains of southwest China. Mosuo culture defies
classification within the known conventional definitions. It can be said that Mosuo has some aspects
of martriarchy,like women are the chief of houses,inheritence of property is through female line,and
women make the business decisions but political power stays in the hands of males, which
disqualifies them as true martriarchy. More accurately Mosuo is a matrilineal society but
matrilineality does not indicate the entire truth. Approximately 2000 years ago Tibeto–Burman
ancestors of existing Mosuo culture devised a family and kinship system that is not based on
marriage. They have no husbands and wives. Instead of marrying and sharing family life with
spouses, adult Musuo children remain in their extended, multigenerational household with their
mother and their blood relatives. The elder female("Ah mi") is the head of the house. "Ah mi"
makes all the household and economic decisions

The Importance Of Kinship In Cultural Anthropology
Kingsborough Community College
Importance of Kinship in cultural anthropology
Student: Amulang Mantsynov
Professor: Igor Pashkovskiy
Kinship has traditionally been one of the key topics in social and cultural anthropology. There are
two primary reasons for this. First, although not all communities are constituted on the basis of
kinship, all humans have a kinship as individuals and are related to other individuals through it.
Second, for the sorts of "tribal," classless, economically unspecialized societies that anthropologists
have mostly – though no longer exclusively – studied, kinship has appeared to be the main or even
sole form of social organization. These observations led various theoretical approaches, especially
the schools of functionalism and structuralism within social anthropology, to focusing on how social
groups are formed. They got interested in studying of how individuals are related to one another
through kinship, and what kinds of mutual rights and duties they have as a result. (R. Parkin.
Kinship)
Parkin (2012) also points out that unlike the functionalists and structuralists, cultural
anthropologists, elected to focus more greatly on the symbolic rather than socio–practical aspects of
kinship. They are interested in the meanings attached to being a particular sort of relative. They also
study how symbols of and perspectives on an individual, the body, and gender tell kinship ideas and
practices. In broad terms, a study of kingship from the symbolic standpoint has prevailed in America
since the beginning of the twentieth century and periodically has been reinvented and by the 1970s
become more influential in world anthropology, especially in its poststructuralist phase. The field of
study of a kinship can be divided into three major categories: descent (that is, relations between
generations); affinity (marriage); and siblingship. However, the siblingship hasn't been studied as
widely as the first two categories. (R. Parkin. Kinship).
By the definition provided in the New Dictionary of Cultural Literacy, kinship is "a relation between
two or more persons that is based on common ancestry (descent) or marriage (affinity)." In his work

Aboriginal And Torres Strait Islanders
An indigenous person is a term used to describe the original inhabitants of a land, the people who
were there before any settlers of a different land came and took over. Indigenous people will have
generally retained their cultural practices and traditions that will differ greatly from that of the
settlers. The term 'Indigenous person' is used to describe Aboriginal and Torres Strait Islanders.
(Australian Human Rights Commission, n.d.)
Aboriginal and Torres Strait Islanders are the original land owners of Australia, having lived here for
more than 40,000. They were free to practice a different way of life and culture before European
settlement in the late 1700s.
Aboriginal people originally inhabited mainland Australia and the ... Show more content on
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Things like poverty, drug and alcohol use, unemployment and health problems are high among
indigenous people because they either don't trust the systems in place to get help, or because they
don't understand the processes involved in using them.
(Learner Guide, n.d)
Dreamtime is the beginning, the aboriginal equivalent of the Big Bang theory. According to
aboriginal understanding, The Dreamtime is the creation of the world, the time when their Ancestor
Beings existed. These Ancestor Beings awakened the dark and silent world by breaking through the
earth 's crust, causing the sun to rise from the ground and shine light on the earth for the first time. It
is believed the Ancestor Beings of Dreamtime were half human in form and resembled creatures or
plants. They travelled the earth creating the landscapes of the world on their journeys. They made
the aboriginal people, who are the decedents of the dreamtime ancestors, as well as 'the native
animals and creatures of the land. They are also responsible for the moon and the starts, as well as
the natural elements, water air and fire. Once they had made all of this, they went back to their
sleepy state into the earth. (Aboriginal Art, n.d.)
Now, aboriginals continue the Dreamtime with what is referred to as The Dreaming. The Dreaming
is practiced in stories, song, dance, artwork

Kinship Is Used For Cross Cultural Comparison
Marshall Sahlins also effectively shows that there is a disadvantage among kinship being used for
cross–cultural comparison because interdependency tends to be found among many different groups
regardless of their kinship models. Therefore because kinship exists in all cultures, and all cultures
have interdependency in order for the relationships to function, it makes it easier to compare various
cultures. It is also evident in another text called "Witch Beliefs and Social Structure" by Monica
Wilson that those we consider kin do not automatically have affection for us therefore a strong bond
may not always be present. Wilson greatly expresses that in the Nyakysua and the Pondo tribes,
witchcraft is usually practiced and aimed towards those who are in the same village. It is especially
more likely to happen if these individuals are always talking about their good fortunes to their
families, they are likely to become a target of witchcraft. Sometimes these people are related by
blood, but even though they might be, this example puts forth that even though kinship is found
among these cultures, it does not mean that these people share a relationship with each other and not
individuals themselves value kinship in the same way, therefore it is disadvantageous to use kinship
when comparing cultures.
It seems that in order for people to have a kinship bond with each other they have to be somewhat
similar in one way or another but do not have to be blood related. Radcliffe–Brown

Chinese Kinship Systems Essay
Chinese Kinship Systems
Works Cited Missing
It would be impossible to disagree with the statement that "Chinese kinship is based on male
predominance". In fact this statement may even be under–emphasizing the control and absolute
power that males wield across all levels of Chinese society. Of course, where their power initially
comes from though, is through the family or termed differently the "jia". It is this extended or ideal
family that cultivates the consistent patrilineal form of control/descent and dictates that residence in
said "jia" is primarily patrilocal. That being said, what I hope to be able to create over the following
pages is a clearer understanding of the ideal (Chinese) system of control. This ideal system,based on
... Show more content on Helpwriting.net ...
I will return to this point later, but before going anywhere further it is best to ask why a son was so
important in the first place? There is, of course, a myriad of strong reasons, one reason being that
surnames were passed down through the male line. This process meant that a male child was needed
to take the surname of their father not their mother. Meaning that surname in China was integral to
creating a kinship system, which placed heavy emphasis on male superiority. It was through this
handed–down surname, that the massive kinship systems such as a lineage or a clan could be
generated and held together over generations and generations. Hereditary surnames were also the
primary form of hierarchical family organization, and were inherently needed to practice ancestor
worship. This type of worship, through a patrilineal method, was exercised even after kinship
members had long since been deceased. The handing of the surname to a father's son (s), then meant
that he now existed to continue not only his present family but the extended family that came before
him, and the "jia" that would surface in the future. Baker's use of a rope metaphor works well here,
depicting a rope (standing for male heirs and descendents) which stretches back into the past and
forward into the future. "The rope at any one time may be thicker or thinner according to the number
of strands (jia) or fibers (male individuals) which exist, but so long as one fiber remains the rope is
there....That is

Trobriand Society: The Meaning Behind The Kula
The Kula is one of the most complicated aspects in Trobriand society. Throughout anthropological
history, two anthropologists, namely Bronislaw Malinowski and Annette Wiener, have successfully
given people a look into the intricate works of the Kula. While no anthropologist is more right than
the other, one can see how two different ethnographers can give two very different analysis of one
ceremonial gift giving ritual. Malinowski studies the Kula through the lens of an individualistic
functionalist while Wiener studies through a structural functionalist lens. Malinowski studies the
causes and affects of this Trobriand gifting on the individual, while Wiener gives the people a look
into the overall cultural meaning behind the Kula. Located ... Show more content on Helpwriting.net
...
A man that wants to strengthen his matrilineage must grow yams in order to connect with others that
are outside his matrilineage. A man also gives some of the yam he has grown to his sister's husband
and receives yam from his wife's brother. Malinowski claimed that the woman's brother was the
commanding figure in a child's life, and a father had no role in their life, because of the matrilineal
descent. However Wiener observes that a father does indeed have a role in his children's lives. The
ultimate role is linking his child to resources of a different matrilineage. The child then has an
obligation to his father as a part of the overall tradition of giving and receiving. This obligation is
carried on even after the father's death, in which the child must support his father's matrilineage. A
woman is said to be pregnant because a spirit child, known as waiwaia, from the island of Tuma
where the spirit of the dead ancestors are, enters her body and impregnates her (Wiener, 55). This
concept of conception is similar to the immaculate conception of the Virgin Mary with Jesus, in the
Christian religion. A woman's job is to care for and nurture the child, but ultimately the economic
care of the child falls on the father. He is also in charge of decorating the baby in order to enhance
their

Unilateral Decent Research Paper
Bilateral decent is a kinship system in which individuals trace their kinship relationships through
both parents. Relatives to both parents are equal in importance in this kinship system. Unilineal
decent is a system that relatives use to trace their connection through only one line, patrilineal or
matrilineal. With unilineal decent the line is an importance placed on whatever side has the standing
for tracing kinship relationships. In a Unilineal decent system, the people in the line that are the
most important would be primarily responsible for someone's economic and social welfare. They
also would cooperate and associate themselves with them and their own siblings. An example of this
could be that in patrilineal societies property is primarily

Mbuti Culture
Mbuti Culture
Micheal Smith
ANT 101
Prof. Tracy Samperio
September 24, 2012
Mbuti Culture Mbuti primary mode of subsistence is Foraging. A forager lives as hunter and
gatherer. The Mbuti hunt and gather food from the forest, and they trade as well for survival. They
are referred as hunter–gatherer. They are a small band of kinship groups that are mobile. All
foraging communities value their lifestyle. The Mbuti show how their kinships, beliefs and values,
and economic organization are the key for their forager culture. In the forager societies kinship is
one of the key importance of the lifestyle. Mbuti are called the people of the forest, who believe they
are the children of the forest. Their beliefs and values are very ... Show more content on
Helpwriting.net ...
They work hard to feed their families. They value the idea of a family and working together. That is
why their leisure time is so important. Leisure time is used to spend time with the kin and friends,
the foraging societies believe (Nowak and Laird, 2010). They work hard to find food and hunt for a
couple of days and rest of the time is for leisure activities. The Mbuti have ritual that they do during
their leisure time. They have a ceremony called molimo. It is performed by the men and is
associated with singing and the use of a trumpet called the molimo (Nowak and Laird, 2010). The
molimo ceremony used the molimo, a strictly forest institution, which young men are initiated after
they have become successful hunters (Lee, pg. 244). This is how most of the leisure time goes to,
the family. The forager culture has high value for working together and sharing (Nowak and Laird,
2010). Those values show how their economic organization works wells. They see economic
importance as cultural tradition. This is how they survive also. It is easy for forager to move place to
place because they don't have many material items. That is what makes the exchange process so
easy also. The reciprocal economic systems are a form of exchange of goods and services that
occurs between members of a kinship group (Nowak and Laird, 2010). Foraging societies has a
similar way of using this system. The amount of food and other resources occur

How Do Arunta Tribes Reflect Their Society
The Arunta are a group of Australian Aborigines who have many customs and reasons for why they
do what they do. Their customs reflect their society because everything they do has a reason. Some
customs may have come about because of the environment, the natural resources, or possibly just
beliefs. There are several customs about family and kinship. An Arunta camp usually has one to two
families. The Arunta live in such small groups so they do not have to worry about hunting a lot of
food for big camps. If their camp were attacked, it would be a lot easier to look after a small amount
of people and belongings. It may be more efficient to hunt in larger groups, because you have more
of a chance to find animals, and if one person were to ... Show more content on Helpwriting.net ...
If the Arunta men were staying away from camp hunting for several days, it would be easier to care
for five or six men instead of twenty. It would also be easier to be able to come home with only a
little meat and still be able to find the whole camp. An Arunta family is usually by itself, but each
family belongs to a clan. The clan is made up of several families, who hunt and live separately.
Nevertheless, the members of the clan are all related. This is kinship. The Arunta clans have to
marry outside their own clan so the clans will mix. The clans have no other social connections so
this is very important. Without this custom, the clans would not be friendly with each other and wars
would probably happen often. There are no forms of government or authority, so the older men of
the society make decisions for the society. They have no way of giving reasons for their decisions,
so they are guides more than they are leaders. Kinship is very important here because if a serious
crime erupts, such as murder, families will take revenge on families. The family is important
because if the murderer?s family were small, they would surely suffer a great deal. Kindness and
respect are very important in a society because the Arunta have no time for warfare and feuds. They
need to spend all their time trying to survive. When someone dies, the family goes into a mourning
period. The relatives of the person show sadness by cutting their shoulders, smearing

Geoffrey Chaucer's The Shipman's Tale
The structure and characters of Geoffrey Chaucer's The Shipman's Tale warp the traditional in order
to create a thriving network for exchange. Stylistically, this particular tale utilizes common
conventions of the fabliau: sex, trickery, and poetic justice. That being said, The Shipman's Tale is
completely void of an overall moral message–a key element in the genre. Instead, there is a focus on
the presence of male and female characters who work to fulfill an individual agenda, and on the "
[exploration of] each other's intentions in cloaked terms... [and the avoidance of] direct
commitment" (Finlayson 342). Chaucer rejuvenates the fabliau's structure, which allows the
Merchant, his wife, and the Monk to each "assume the mercantile roles of borrower, lender, seller
and purchaser of goods" without seriously harming their relationships (Finlayson 343). As a result,
the meaning of the tale is not embedded in the fulfillment of norms of this genre, but in its
displacement of these conventions by focus on the exchanges between the characters. John
Finlayson points out that since "licit and illicit sex are paralleled with honest and dishonest trade...
[The Shipman's Tale] only recognizes the non–ideal world of suspended moral laws, lustful
hedonism and deceit", thus establishing the immoral series of events between the Monk, the
Merchant, and his wife as an "acceptable reality" (349). This common ground between the three
characters creates a community where the interchangeability of

Kinship In Dr. Gregory Boyle's Tattoos On The Heart
Living in a diverse community while maintaining a state of accord is onerous. It is innate to regard
that one self's unrivaled conduct and notion are factual, which leads society to become perplexed by
that which they deem foreign. Thus, when one denounces another's truth – chaos ensues. Fr.
Gregory Boyle offers that compassion and kinship are necessary to live in harmony yet, kinship
cannot stand alone, and compassion must be present to create unanimity. Kinship implies that
compassion is present, but that is not always correct yet, with compassion a perceived kinship is
always present. To live in a community ridden with diversity can be problematic, but despite the
moments in which the novel's anecdotes were difficult to relate to Tattoos on the Heart informs its
readers about what their responsibilities are when it comes to different ideas. ... Show more content
on Helpwriting.net ...
Boyle recounts the story of Clever who Homeboy Industries' hired at their silkscreen shop. On
Clever's first day of work he ran into rival homie, Travieso. It was clear to Fr. Boyle that the hatred
between Clever and Travieso was deep–rooted and personal and for that reason Fr. Boyle enforced
that he would fire the homies if they were not civil. Six months later, a rival gang pulled Travieso
into an alley and attacked him. After arriving at the hospital the doctors declared him brain–dead.
Clever called Fr. Boyle after Travieso's family removed him from life saving measures and asked if
there was anything he could do for Travieso. Fr. Boyle inquired why Clever wanted to help his
enemy to which Clever replied, "He... was...not...my...enemy. He was my friend. We...worked
together." (145) Clever's benevolence displayed to the readers that with compassion for another,
despite personal grievances, society can achieve kinship and

The Cultural Aspects Of Family
The purpose of this essay will be to look at what is meant by the term 'family' and to look at the
differences of the term, when we study the family cross culturally. There are many different family
forms which I will explore whilst writing this essay, along with the increasing family forms, and
how they have changed over time. I will also be studying the cultural aspects of family both in
Western and Non Western societies explaining how they differ to western families. 'Kinship' is said
to be the foundation of the family according to anthropologists, so I will be looking at 'kinship' in
more detail throughout my essay by looking at different cultures of families and the different kinship
systems that they have. I will now examine the meaning of the term 'family', before moving onto the
different family formations and different cultural meanings of 'family.'
The meaning of family is constantly changing but despite the changing meanings and differences in
different cultures. "Family is essentially about the solidarities which exist between those who are
taken to be related to one another through ties of blood or marriage" (Schneider 1968 cited in Allan
and Crow 2001:4). This means that family is all about sharing love and interest and purpose between
those who are related to each other through ties of blood or marriage. It is important that we can also
relate the term 'family' to an Anthropologists perspective, because this will provide us with the wider
range of

The Righteous Dopefiend Analysis
No matter where we are in the world, there is always some kind of relationship that we will come to
attain in life. Whether it be with blood relatives or complete strangers, a relationship would develop
within one another. A kinship is broadly identified as a term describing any kind of relations or
connection with others. In ethnographies such as The Righteous Dopefiend and Raw Life, New
Hope, the characters have mostly been identified as impoverished–living in a completely different
world. Although one setting is in San Francisco and the other is in South Africa, every person
interviewed in both of the ethnographies develops a kinship with people that care and show
compassion. Reading these two ethnographies, one can compare and see its similarities ... Show
Take for example the lives of refugees from North Korea moving to the South. The refugees seeked
a better home to live in since most women were forced to be prostitutes. Although they hoped their
lives would be better in South Korea, they were completely wrong. After arriving in South Korea,
they noticed that the only way to survive was to have some kind of kinship or network in such a
capitalist and advanced society. An outsider status was anyone who didn't fit the "social networks
and social capital required for negotiating the competitive environment" (Markus Bell, 245). Though
there are strict regulations on creating any kind of relationships such as marriage, employment, and
socializing. This is only if one does not integrate oneself accordingly since the North Korean aspect
is different. According to many anthropologists, the link to Korean kinship is well connected to even
South Africa's and the Chinese. The Korean kinship is known to be based on "local lineage" or close
relationships–even ones that are not biological. There is another kind of relationship where it is not
necessarily intimate, but still considered as some kind of kinship: pseudo–kinship. In a pseudo–
kinship, the relationship is a "lasting emotional significance" (Bell, 246). These are in enhanced
especially in areas where the environment is extremely hostile and and radical. To many people,
kinships are supposed to

Lucinda Ramberg Kinship
Approaching "Kinship that Is Not Kinship"
Imam Subkhan
Lucinda Ramberg has reignite the kinship studies through Given to the Goddess which had declined
and got less attention from anthropologists in the last two decades. Kinship as a subdiscipline
became increasingly marginal to anthropology partly because its debate had been removed from the
actual lived experiences of kinship (Carsten, 2013). They often failed to apprehend what made
kinship such an important aspect of the experiences of those whose lives were being described.
Furthermore, as Ramberg indicates in her book, "anthropological accounts of kinship have all
centered their analyses of human relatedness on the conjugal pair" (12) and excluded other
categories which do not follow this assumption.
Ramberg claims that the available methodological tools in anthropology are not able to capture the
complexity of the kin making which is practiced by devadasi, kinship with the goddess, Yellamma.
She argues this form of kin making exceeds: (1) the logic of kinship chart, (2) the liberal ... Show
The kinship system she explains for instance, "Devadasis are described, recognized, and related to
as persons who are both women and sons. They are not either women or men, either daughters or
sons. They are both women and sons" (198). Their position in natal families as sons does not affect
their embodiment of sex or gender or their recognition as women. In short, devadasis are wives to
Yellamma, sons in their family, fathers to their children, mother's brothers to their sister's children
(206). From these categories, again, Ramberg does not deduce the definition of kinship in her
ethnography. She just notices that the kinship she takes is to be systematic, as structuralist
approaches have (Lévi– Strauss 1969), and inventive, as culturalist accounts do (Schneider

Interventions with Families: Considerations and...
Interventions with Families: Considerations and Implications for Family Therapists
In the last third of the twentieth century, the nuclear family formed around marital ties and a strict
division of labor based on gender, has changed to a multiple types of kinship relations. The word
that best defines today's family, is the diversity, since the family now has a unique and exclusive
meaning, including single–parent families and families consisting of same sex couples (Walsh,
2011). This new (or as some argue , renewed ) diversity of family forms has generated numerous
comments and controversies about the consequences of these changes in the production of basic
civic values necessary for social order. The changes in the family in recent ... Show more content on
Helpwriting.net ...
In the 1950s and early 1960s, before the revolution occurred in gender roles, were frequent
complaints about the precipitation of young people to marry at an early age, the segregation of
women in residential neighborhoods suburb of the city, over dependence of children from their
parents, treatment too lenient towards the young, and the amount of empty marriages of affection.
The family is one of the first social contexts of human development (Coontz, 2000). Today family
therapy is challenged to meet the social expectation to be a reference in the context of beliefs devoid
of credibility that are generally valid (Josephson, 2008). It was argued that these features of the
nuclear family contributed to the growing problem of crime, premarital sex and school dropout
among youth. When the revolution in gender roles finally emerged, it was argued that overly
emotional character of the nuclear family contributed to the dissatisfaction of young people in the
late 1960s and seventies. These criticisms of the family are curious to the contemporaries, but for
academics and social critics of the time were very real. Regardless of the validity of the complaints,
the hegemony of the nuclear family was seen as an advantage and at the same time it was associated
with many of the problems of growing up in American

Institutional Systems And The Selection Pressures Of...
There are various institutional systems that are part of our world. Population, production, regulation,
distribution and reproduction are all forces that create potential problems that lead to the creation of
institutional systems. In other words, institutional systems are created because of the given selection
pressures. The main goal of any institution is to provide solutions for selection pressures, many of
them can even help to resolve multiple issues. For example, when it is needed to reproduce
biologically and culturally, the institution of kinship aids to resolve the pressures of reproduction. In
the same way, when it is needed to regulate the individuals in society, religion could help fulfill the
selection pressures of regulation. Education, like kinship, helps to reproduce culturally and also
regulate the roles of individuals. Just like these three institutions, the others also play a role in
resolving other selection pressures. Kinship, religion and education, however, will be the main focus
of this paper given that they are the institutions that mainly aid to the selection pressures of
reproduction, population and regulation. Kinship is the institution that resolves the issue of
reproduction (until the population gets large). As stated previously, a society needs to reproduce
biologically, social structurally and culturally. The explanation that Turner provides for kinship is
that it allows "marriage and blood ties organized into structures and mediated by

The Yanomamo of the Amazon Basin Essay
Yanomamo Paper Assignment
Napoleon Chagnon has spent about 60 months since 1964 studying the 'foot people' of the Amazon
Basin known as the Yanomamo. In his ethnography, Yanomamo, he describes all of the events of his
stay in the Venezuelan jungle. He describes the "hideous" appearance of the Yanomamo men when
first meeting them, and their never–ending demands for Chagnon's foreign goods, including his
food. There are many issues that arise when considering Chagnon's Yanomamo study. The
withholding of genealogical information by the tribesmen, and how Chagnon was able to obtain his
information is an interesting and significant aspect of this study. Why did Chagnon feel that this
genealogical information was ... Show more content on Helpwriting.net ...
He even increased the reward given to villagers who were willing to give genealogical information
and therefore created a rapid craze of helping villagers. This way, they were competing to give him
information for their eventual rewards, not plotting against him. It took him months to compile his
accurate collection of genealogical data, and even after gathering most of it, he still needed his
friend, Rerebawa, to double–check most of it for him. He even went so far as to seek out other
villages who had bad relations with Bisaasi–teri to break the "name taboo" and give away names.
Chagnon felt that the most important aspect of his research in Bisaasi–teri was to collect
genealogical information and organize the marriages and relations between the villagers. This turned
out to be his most difficult task, but nonetheless the most useful. He tells in the very beginning of
the ethnography that the Yanomamo are considered a very "primitive" societal organization of
human beings. The most obvious sign of primitive human life is simply the way the dress. In
addition, their fickle nature, lack of industry, methods of hunting and gathering, and political
organization, contribute to their primitive nature.
As proved by anthropologists, primitive human life is essentially based on genealogy, marriage
practices, kinship, settlement arrangements and political affairs. It was through

The Musuo Of Chin Matrilineal Kinship
The Musuo of China: Matrilineal Kinship The practice of matrilineal kinship is considered a myth
by some cultures, but it is indeed very real for the Musuo of China. Matrilineality is the practice of
linear descent through the ancestry of females. Many Western civilizations have a misconception of
what is considered normal on a global scale, but many practices do, in fact, differ widely between
different cultures. To illustrate this, the Musuo's traditions and values in regards to marriage and
family are based solely on matrilineal kinship, while America's "melting pot" ideation encourages
unilineal descent, in which the ancestry line can be traced to the wife and/or the husband. In the
paper I will discuss the cultural nature of the Musuo, and the way that marriage and family norms in
Musuo differ from the typical American ideation of family. One indication that Musuo traditions
differ from the American culture in terms of marriage is the lack of a formal union between wife and
husband, as well as the American idea of father and child. According their article "Land of the
Walking Marriage" (2000), Lu Yuan and Sam Mitchell explain that Musuo fathers do not raise their
own children, but instead cater to their sister's children's needs. American cultural norms include the
belief that blood relatives have a biological attachment to each other, which makes this type of
kinship unacceptable to many conservative–minded Americans. Moreover, the dynamics of marital
behavioral

How Does Lack Of Kinship Cause Problems In The World
Does the lack of kinship cause problems in the world? Does it really cause conflict, violence,
poverty, injustice and any other ill in the world? "Kinship is what happens to us when we refuse to
let that happen. With kinship as the goal, other essential things fall into place; without it, no justice,
no peace" (187). Father Gregory Boyle says this because if there was no kinship nothing would fall
into place. Kinship is important because the lack of it can cause deaths and tragedies in close–knit
relationships. In the book, Tattoos on the Heart, The Power of Boundless Compassion, Boyle shows
that the lack of kinship cause violence, tragedies and injustices in the world. For instance, in the
chapter, "Kinship," Boyle tells the story of Alex. Alex is thickly built, in his mid twenties, a
handsome guy with tattoos stretching on his neck. Alex has gotten thirty–seven laser treatments and
has quite a few to go. Alex was just a simple guy, who never did well in school. Alex claims that if it
wasn't for the Pledge of Allegiance, he wouldn't know which of his hands was right and left. Alex
was one of the three homies that were going to the White House for dinner. A ... Show more content
on Helpwriting.net ...
That same day, Angel was on the porch of the house. Angel was shot and Soledad wished that the
shooters hadn't left until they had also killed her. Two months later, Soledad was taken to White
Memorial's ER because of irregular heartbeats and chest pains. Next to her was one on the gang
member from the gang that mostly robbed her of her sons. The doctors were losing him and all that
Soledad could do was pray. Praying the hardest that she ever prayed, so that he could live (184–
186). This shows that we can show kinship for people whom we don't know or don't like. Soledad is
a great example of showing kinship to people whom we don't know or don't like, because she
showed kinship to one of the gang members of the gang that killed her

Aboriginal Kinship System
The kinship system is a defining feature of Aboriginal social organisation and family relationships1.
This 'kinship' system establishes how all members of a community are related and what their
position is2.It is a complex system that determines how people relate to each other, and what their
roles, responsibilities and obligations in relation to one another are. It also plays an important role in
ceremonies and relationships to the land. As such, the kinship system dictates who can marry who,
ceremonial relationships, funeral roles and how kinfolk should behave towards one another1.
Aboriginal people often do not call their family members by name, but rather use relationship terms
such as brother, mother, aunt or cousin2. According to the

Family and Kinship (Sociology)
Presented by,
Shailendra Kumar Nitish Singh Amit Dogra
FAMILY AND KINSHIP
What family means... The family forms the basic unit of social organization and it is difficult to
imagine how human society could function without it. The family has been seen as a universal social
institution an inevitable part of human society.
FAMILY
Defining "FAMILY"
Various sociologists "family" in various ways:  G.P Murdock defines the family as a social group
characterized by common residence, economic cooperation and reproduction. It includes adults of
both sexes at least two of whom maintain a socially approved sexual relationship and one or more
children own or adopted of the sexually co–habiting adults.  According to Burgess and Lock, the
... Show more content on Helpwriting.net ...
Consanguine family which consists of members among whom there exists blood relationship–
brother and sister, father and son etc.
KINSHIP
Kinship is the relation by the bond of blood, marriage and includes kindered ones. Kinship includes
Agnates (sapindas, sagotras); cognates (from mother 's side) and bandhus (atamabandhus,
pitrubandhus, and matrubandhus).
Definition of KINSHIP

The network of social relationships which link individuals through common ancestry, marriage, or
adoption. Kinship is a term with various meanings depending upon the context. It is usually
considered to refer to the web of social relationships that form an important part of the lives of most
humans in most societies, although its exact meanings even within this discipline are often debated.


Types Of Kinship
Affinal Kinship
Kinship due to marriage is affinal kinship. New relations are created when marriage takes place. Not
only man establishes relationship with the girl and the members of her but also family members of
both the man and the woman get bound among themselves. Relation by the bond of blood is called
consanguineous kinship such as parents and their children and between

Essay on The Mbuti Culture
Mbuti Culture
Introduction
The Mbuti people are known as foragers because their main source of survival lies on hunting and
gathering as they move from one place to another. They originated from a region in Africa called
Congo. The Mbuti people even with their fairly decent population prefer to be grouped into smaller
groups or bands which are mostly made up of close relatives. They live in the rainforests of central
Africa, where they have lived popularly for more than 6000 years now.
Different anthropologists such as Nowak and Laird (2010), and Butler (2006), recommended that
these residents of jungles contain an exclusive background; position, morals and everyday life is
entirely through big adjustment. It can be said that the ... Show more content on Helpwriting.net ...
There is a bird named the Greater Honey steer that flies to the bee hives and demonstrates the Mbuti
where the honey is. The honey steers live on beeswax. According to Kaczynski, (2010), he described
that the Mbuti people constructed their homes from leaves and branches. They dress in small
clothing as it is forever warm in the rainforest. They create their clothing from leaves and objects
they discover in the rainforest. Their techniques of life are in hazard as of the obliteration of the
rainforest that they exist in. The government has attempted to teach them how to farm, however the
Mbuti do not wish to alter the techniques of their lives.
They are conscious about passageway, rivers and valleys. The Mbuti hunts through traps, nets and
arrows. Bend over hunting is masculine issue, at the same time as net hunting is completed by both
sexes; (women and men). The men rest in the traps and the women attempt to redden nature out of
their defeating spot. Some animals they hunt are the antelopes, ants, crawfish, pigs, worms, insects,
snails, monkeys and fishes. The head of the hunters shares all the meat with his grouping. A further
leader technique of achieving food is plundering. This is when women and men explore the jungle
headed in groups gathering every sort of plants: honey, roots, fruits, leaves, wild yams, berries and
cola nuts etc.
Kinship
The system of Kinship in this culture is very important. In the Mbuti culture,

Gender And Kinship Roles In Society
Reflecting upon gender and kinship roles in contemporary United States of America society: Gender
roles are deeply engrained within society, therefore it is no surprise that they would reflect through
into the care work employed in organ transplantations. Within society one is culturally groomed to
reflect a gender role, a person ultimately becomes a cultural construct of what is believed to be their
set gender identity. The creation of gender roles dates back to the European approach to setting up
an economic unit that was a household (Stone 2009). Due to the way society was structured with
males being the recipient of inheritance, he therefore bought more economic recourses to the
marriage than the woman. A woman could bring a dowry but because of the structure of society it
was the only financial contribution she could contribute to the relationship as she was not allowed to
work. Men tended to marry older as it gave them more time to amass their wealth. They then tended
to take a younger bride because she was more likely to be fertile and thusly continuing the family
line (Stone, 2009). Social class also played a role in the persistent gender roles that exist within the
contemporary United States of America. In the past female virginity was prized therefore to guard
her virginity families would sequester her away in the home as a method of protection. There in
itself created a double standard as males could have premarital sex. It further asserted the male
dominance of being allowed to participate in society. The sociopolitical dimension of marriage
relegate the woman to offset her lack of financial contribution due to her inability to participate in
society by performing the household task, thusly proving herself valuable in a marriage. These
values that have spanned time have been embodied by the American people and are reflect into
Laura Heinemann's work on organ transplantation kinship and care networks in the form of
gendered care.
Heinemann's critical engagement as aforementioned with embodiment was not strong. However she
did highlight with her extensive fieldwork the embodiment of the set gender roles within the
domestic sphere. The image she painted of contemporary America illustrated women

Roman Kinship Societies
Kinship societies are those in which family is the basic and most important guideline for the way
people live. The authors of "The Words of Our Ancestors: Kinship, Tradition, and Moral Codes"
differentiate between kinship and non–kinship relationships as "not only in the amount of
cooperation one is likely to observe (Palmer and Steadman 1997), but in the duration of the
relationship" (Coe and Palmer, 4). As mentioned in the text, in kinship societies, families maintain
traditions, connections, and values throughout generations. At the time of Rome's establishment in
753 B.C. kinship societies dominated most of the world. Rome consisted of many outsiders from
different ethnic groups and societies coming together, which is why it may seem strange ... Show
Rome was a pivotal moment as it went through a cultural revolution. Plutarch's novel "The Life of
Cato the Elder" displays many of these changes from early Roman life. To fully understand these
cultural changes, it helps best to understand Cato's life. He was a wealthy farmer, but he lived a
minimalist lifestyle. He would eat the same food and drink the same wine as his servants and even
work on his farm. This lifestyle choice set him apart from others as he was a wealthy man with land
and servants, doing manual labor. In early Rome, Romans favored those who came from noble or
aristocratic families for public office and senate. "The Romans used to call men who had no family
distinction, but were coming into public notice through their own achievements, "new men," and
such they called Cato" (Plutarch, 303). Cato changed this way of thinking. He first gained public
recognition through his neighbor Valerius Flaccus. Flaccus persuaded him to go into public office.
The beginning of Cato's public career showed another cultural change in Rome, imperialism in the
Punic wars. Imperialism in Greece lead to the spread of Greek language and philosophy. Maybe one
of the biggest changes of this time was the introduction of Greek philosophy. Cato took the more
traditional stance and even spoke in Latin to Athenians even though he could speak Greek. He even
"mocked at those who were lost in admiration of anything that was Greek. 5 For instance, he poked
fun at

The Relationship And Gender Of The Bugis Society
The south–western peninsula of Celebes island – Sulawesi in modern Indonesia, is the home to the
Bugis people with a population of more than three million people. They belong to the great family
of the Austronesian people and for centuries, the Bugis are known as the Insulindian people and it
was widely known that they had been mainly a seafaring people however, in reality, they are
primarily famers and their maritime activities did not gain people attentions until the eighteen
century and they were also mistakenly perceive as pirate. This essay will discuss the kinship,
marriage and gender of the Bugis society and the changes in their system by looking at some
empirical data from anthropologist who studies the Bugis in depth.
Christian Pelras in his book The Bugis published in 1996 has studied about the history and way of
life of the Bugis. He has explain regarding the changes in the Bugis society in the early civilisation,
pre–islamic period and the modernization which has impact the Bugis society as a whole. Despite
the introduction of Islam in the society, kinship and gender remain unchanged as Pelras argued.
Women still enjoyed freedom despite being in the background as men dominate the foreground.
Millar (1989) argued that in the modern society, the Bugis ... Show more content on Helpwriting.net
...
The man and the woman are partners in marriage and it is also a celebration of alliance and act of
partnership between two sides which are often already related. Marriage is the best way in making
non–kin into two friends or business partners. It ideally take place within the individual's kindred.
The best arrangement of marriage is between cousins. Although, marriage among the first cousin
seems rare except for the nobility, they prefer to marriage between second or third cousin.
According to Millar (1989), "about twenty percent of the newlyweds in a sample of three hundred
Soppeng Marriage that took place in 1975 were listed as

Examples Of Loyalty In Hachiko
Friendship and Loyalty
People can't live alone. As social being, people always need someone to consider as their friend.
Aside from human, most people prefer dogs, cats, rabbits, or others as their bestfriend. These are
social creatures that accompany people to play, exercise, and perform any other activities together.
To pet owners, dogs provided physical health through exercise motivation; comfort and
companionship; an avenue for dog owners meet new friends, support and love as family members; a
listening ear as therapists, and a feeling of protection and safety when out walking (Knight &
Edwards 2008).
Adapted from the true story of an unwavering loyalty and devotion Hachiko's journey, the film
Hachiko (2009) is a heartening and moving ... Show more content on Helpwriting.net ...
Usually, family members communicate with each other, and having similar communication with
pets is part of viewing them as family. Pets respond through vocalizations and gestures, which are
understood by their owners, sometimes in special ways. Some people prefer the intimate
communication they share with their pet over conversations with humans.
There are different levels of affection and respect that people have for their pets, but the term
"family members" is used quite often. Cohen (2002) explores this trend in three different ways: "(a)
Pets are like human family; (b) pets are part of a broader social network system but not family; (c)
pets are family members only in a linguistically playful way." (621).
Whether people joke about their pets as children or not, the idea of companion animals as specific
kin or generic family members is becoming much more accepted in western cultural systems, and
we have to pay much more attention to it. If we do not recognize the intense emotional bonds people
have with animals, we risk damaging both the human and the pet's well–being when they are forced
to separate for various reasons (housing, illness, family disputes). Beyond psychological issues, if
we discount or ignore the importance of pets in the kinship network in anthropological studies, we
risk missing out on a rich area of human relations, which will enrich the field of cultural

Kinship Rules And Kinship Terms

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