Relevant bibliographies by topics / Beng (african people) – kinship

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Beng (african people) – kinship'

Author: Grafiati
Published: 29 July 2024
Last updated: 31 July 2024

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Journal articles on the topic "Beng (african people) – kinship"

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Venkatachalam, Meera. "African Pentecostalism in India: Being Born Again in the Diaspora." Journal of Indian Ocean World Studies 6, no. 1 (June 2, 2022): 90–112. http://dx.doi.org/10.26443/jiows.v6i1.123.

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Over the past four decades, since the 1960s, there has been a steady flow of Africans moving to India for short-term activities: education, medical treatment and trade. There is a visible African diaspora in many localities in India. This diaspora is a layered one, consisting of diverse groups of people with different degrees of attachment to India: Africans settled in India with kinship ties, mobile professionals and students, and itinerant traders. Its composition and strength are in a constant flux. This paper will explore how debates and rituals in primarily Pentecostal- Charismatic churches – which have emerged as the focal point of community interaction for contemporary Africans in India – become crucial in shaping, reconfiguring and showcasing the markers of an imagined Africanness. Complex Pan-African diasporic subjectivities are invented, performed, and transmitted (from older residents to new arrivals), in conversation with prejudices and expectations of the host culture. These subjectivities are informed by educational and economic aspirations; visions of moral, personal, and corporate African progress, embedded in memoryscapes of an (Afro) future, articulated through the meta-language of African Pentecostalism.
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Sharp, John S., and Andrew D. Spiegel. "Vulnerability to impoverishment in South African rural areas: the erosion of kinship and neighbourhood as social resources." Africa 55, no. 2 (April 1985): 133–52. http://dx.doi.org/10.2307/1160298.

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Opening ParagraphSince 1960 several million Africans have been relocated in South Africa, mainly from the common (or ‘white’) area to the so-called ‘homelands’. This process of relocation is still under way, and precise enumeration of the numbers of people who have been and will be affected is impossible. Estimates vary according to the definition of ‘relocation’: it is apparent, for instance, that official sources define the process as narrowly as possible in order to minimize the numbers involved. There is abundant evidence, however, that relocation has taken place on a vast scale, and that the process has generally resulted in increased poverty and misery for its victims (Surplus People Project, 1983). Kane-Berman has recently argued that the South African Bantustans are, at present, not so much reservoirs of a reserve army of labour as dumping grounds ‘for people who have little chance of obtaining employment anywhere’ (1981: 29). From having been sub-subsistence dormitory areas for labour migrants, they are rapidly becoming places to which the structurally unemployed are being permanently consigned.
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Coetzee, Azille. "Antigone, Empire, and the Legacy of Oedipus: Thinking African Decolonization through the Rearticulation of Kinship Rules." Hypatia 34, no. 3 (2019): 464–84. http://dx.doi.org/10.1111/hypa.12482.

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In her book Antigone's Claim: Kinship between Life and Death, Judith Butler reads the figure of Antigone, who exists as an impossible aberration of kinship, as a challenge to the very terms of livability that are established by the reigning symbolic rules of Western thought (Butler 2000). In this article I extend Butler's argument to reach beyond gender. I argue that African feminist scholarship shows that the kinship norms shaping the reigning symbolic rules of Western thought not only render certain gendered lives unlivable, but through the gendered working thereof also become key to the colonial process of the racial dehumanization of the colonized and the violent expansion of Eurocentric capitalism. I show how Oyèrónké Oyĕwùmí, in her work on the Yorùbá people of Nigeria, provides, in a way analogous to Antigone, a glimpse of an order structured by kinship formations that are remarkably different from, and thereby bring into crisis, the normative versions of kinship that are posited as timeless truths. Through a reimagining or reconstruction of precolonial Yorùbá kinship formations, Oyĕwùmí articulates a different scheme of intelligibility, which enables radically different ways of being human and existing in the world.
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Chekero, Tamuka, and Shannon Morreira. "Mutualism Despite Ostensible Difference: HuShamwari, Kuhanyisana, and Conviviality Between Shona Zimbabweans and Tsonga South Africans in Giyani, South Africa." Africa Spectrum 55, no. 1 (April 2020): 33–49. http://dx.doi.org/10.1177/0002039720914311.

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This ethnographic study explores forms of mutuality and conviviality between Shona migrants from Zimbabwe and Tsonga-speaking South Africans living in Giyani, South Africa. To analyse these forms of mutuality, we draw on Southern African concepts rather than more conventional development or migration theory. We explore ways in which the Shona concept of hushamwari (translated as “friendship”) and the commensurate xiTsonga category of kuhanyisana (“to help each other to live”) allow for conviviality. Employing the concept of hushamwari enables us to move beyond binaries of kinship versus friendship relations and examine the ways in which people create reciprocal friendships that are a little “like kin.” We argue that the cross-cutting forms of collective personhood that underlie both Shona and Tsonga ways of being make it possible to form social bonds across national lines, such that mutuality can be made between people even where the wider social context remains antagonistic to “foreigners.”
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Cole, Jennifer. "Foreword: Collective Memory and the Politics of Reproduction in Africa." Africa 75, no. 1 (February 2005): 1–9. http://dx.doi.org/10.3366/afr.2005.75.1.1.

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When Bamileke women in urban Cameroon give birth, older women often recall the ‘troubles’, the period between 1955 and 1974 when the UPC (Union des Populations du Cameroun) waged a battle of national independence, as a way of teaching their daughters about the hazards of reproduction and threats to Bamileke integrity as a people (Feldman-Savelsberget al.). Slightly to the north-west, in the Nigerian city of Kano, Igbo talk constantly about their memories of the Biafran war, using them to forge a sense of Igbo ethnic distinctiveness that reinforces patterns of patron-client relations critical to the maintenance of transregional connections (Smith), while further to the south many Yoruba are reassessing the meaning of the old practice of pawning children (Renne). Meanwhile in Botswana, where the AIDS epidemic exacts a high death toll, members of an Apostolic church create distinctive practices of remembering what caused a person's death. In so doing, they counter the attenuation of care and support that often occurs when people interpret death as due to illnesses transmitted through blood and improper sexual relations (Klaits). By contrast in a Samburu community in Kenya, the cultural practice ofntotoi, a complex board game, reproduces a male-dominated history of kinship, while systematically erasing a female narrative of adulterous births and forced infanticide. And among rural Beng in Côte d'Ivoire, beliefs and practices that structure infant care serve as an indirect critique of the violence of French colonialism and of its aftermath that continues to interfere in Beng lives in the form of high rates of infant mortality (Gottlieb). As these examples taken from this volume indicate, the papers gathered together in this special issue examine the complex and often contradictory ways in which the reproduction of memories shapes the social and biological reproduction of people.
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Layne, Priscilla. "The Kids Are All Right: Futurity and Black German Childhood in SchwarzRund’s Biskaya (2017)." Seminar: A Journal of Germanic Studies 60, no. 2 (May 1, 2024): 123–45. http://dx.doi.org/10.3138/seminar.60.2.3.

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SchwarzRund’s Biskaya (2017) is an “Afroqueer” novel that follows the travails of Tue, a queer Black German woman whose life is marked by the quotidian struggles of queer Black folx in Germany. However, Biskaya is also a work of fantasy, since SchwarzRund created an island (Biskaya) in the Bay of Biscay along the southern coast of Spain and France. In the novel Biskaya is home to African-descended people who have both voluntarily and involuntarily migrated to Europe as part of the labour market for centuries. In this article I examine the role of children in the novel’s discussions about Black German futurity. I argue that in Biskaya, SchwarzRund combines Afrofuturist aesthetics, Black feminist thought, and queer futurity to present us with a utopia that is not perfect but is in a state of becoming thanks to people like Tue, who realize the importance of being hopeful and working towards a better future. I focus on the role that kinship plays in this Black, queer futurity, because Tue’s relationships, both biological and non-biological, both with peers and with elders and juniors, are a key part of her transformation into being more hopeful about the future. While it is the importance of non-biological kinship ties in the novel that helps make it so queer, it is the intergenerational relationships that make the novel Afrofuturist. I look at how children in the novel allow SchwarzRund to pose several questions about futurity that can help unite Black Germans across genders, sexualities, and generations and empower all Black German folx to see themselves as agents of change.
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Geschiere, Peter. "“The African family is large, very large” mobility and the flexibility of kinship – examples from Cameroon." Ethnography 21, no. 3 (July 14, 2020): 335–54. http://dx.doi.org/10.1177/1466138120938076.

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When I started fieldwork among the Maka in SE Cameroon in 1971 I was suprised that for them kinship was hardly about ascribing people a fixed position. In retrospect this makes me realize how deeply Talcott Parsons’ famous pattern variables – notably ‘ascription’ versus ‘achievement’ influenced our perspective. But Maka people turned out to be true masters in ‘working’-with kinship, constantly ‘discovering’ kin in unexpected contexts, making creative equations and switch-es. My subsequent research in the area (up till now) highlighted how over time this plasticity of their kinship arrangements increased with growing urbanization and even more with transcontinental migration. Cameroon’s famous ‘bush-fallers’ have developed their own ways for ‘working’ with kinship. However, this plasticity should not only be studied as stemming from new and shifting conditions. I hope to show as well that such a more dynamic view on kinship is valuable for re-evaluating classical kinship theory.
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Alber, Erdmute, Tabea Häberlein, and Jeannett Martin. "Changing Webs of Kinship: Spotlights on West Africa." Africa Spectrum 45, no. 3 (December 2010): 43–67. http://dx.doi.org/10.1177/000203971004500303.

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Changes in kinship relations are part of the broad social change in all African societies. This article highlights trends and characteristics of changing kinship relations in West Africa. Its analysis focuses on the twentieth century, which was shaped by the colonial conquest and profound societal transformations like the political independence of the African colonies. In analysing three important kinship relations – parent–child relations, marriage, and care for the elderly – this article depicts the trends and conditions of historical change of these relationships. It also shows whether and how these changes are accompanied by conflict, and how people refer to the different ways of dealing with those conflicts. The article is based on empirical data from three thematically intertwined research projects.
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Spiegel, Andrew D. "Reconfiguring the culture of kinship: poor people's tactics during South Africa's transition from apartheid." Africa 88, S1 (March 2018): S90—S116. http://dx.doi.org/10.1017/s0001972017001164.

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AbstractOne product of the vicissitudes of apartheid-era labour migration, of persistent constraints on urban settlement and of continuing post-apartheid oscillating migration between South Africa's cities and countryside has been extensive domestic fluidity for many South African working people. As a consequence, they have repeatedly created new social networks across the urban–rural social field. In making sense of those networks by reconfiguring their notions of kinship and clanship, they have demonstrated the significance of kinship as an identity idiom. Based on research in Cape Town's largest African township during the early 1990s period of transition from apartheid, the article shows how, through people's use of notions of clanship, they have recursively reconstructed their idiom of kinship in a context of systemic instability. This article uses ethnographic data from that time and context to argue that we need to understand kinship as a cultural resource, pragmatically used and reinvented over and over again, each time emerging anew. In doing so, the article shows that kinship is not a fixed, recordable structure and that, like so many aspects of culture, it is repeatedly reinvented and reconstituted in order to address pragmatic circumstances.
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O’Toole, Rachel Sarah. "The Bonds of Kinship, the Ties of Freedom in Colonial Peru." Journal of Family History 42, no. 1 (December 16, 2016): 3–21. http://dx.doi.org/10.1177/0363199016681606.

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By contrasting how families who mobilized African-descent networks gained more autonomy than those who relied on slaveholder patronage, this article explores the interplay between kinship and manumission on the northern Peruvian coast from the mid-seventeenth century into the early eighteenth century. For enslaved and freed people, kinship did not constitute a status, but a series of exchanges that required legal or public recognition and mutual acknowledgment. Manumission was embedded in articulated kinships, or announced relations, as well as in silenced kinships that often occurred because owners refused to recognize their relationships with enslaved women.
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Dissertations / Theses on the topic "Beng (african people) – kinship"

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Asomugha, Catherine. "Constructing an Igbo theology of the Eucharist toward a covenanted kinship /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Esol'Eka, Likote. "Echec à la double mort "Bew'efe": filiation et stratégie matrimoniale chez les Ntomba septentrionaux." Doctoral thesis, Universite Libre de Bruxelles, 1986. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/213570.

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Gausset, Quentin. "Les avatars de l'identité chez les Wawa et les Kwanja du Cameroun." Doctoral thesis, Universite Libre de Bruxelles, 1996. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212271.

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Khoza, Phumlile Tina. "A study of the powers of the Swazi monarch in terms of Swazi law and custom past, present and the future." Thesis, Rhodes University, 2003. http://hdl.handle.net/10962/d1004723.

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The thesis covers the branches of law known as Constitutional law and Customary law. It focuses on the powers of the Swazi monarch, which are based on a combination of the received Western law and Swazi custom. For the purposes of this study, therefore, Swazi law and custom shall be taken to include both the statutory law and the yet unwritten customary law. Swaziland is black Africa's only remaining traditional monarchy, ruled as it is by the Ngwenyama, an indigenous institution, whose origin is derived from custom. The resilience of this ancient system of government in a continent where modernisation and constitutional democracy among other factors have led to its extinction is phenomenal, particularly because some commentators have described traditionalism in modern Africa as an "embarrassing anachronism.' In Swaziland the monarchy continues to be a vibrant system and the nation is currently engaged in a process of not only codifying the customary law but also of drafting the constitution of the country. One of the key areas of concern is the question of the distribution of power between the monarch and the people under the proposed constitution. Traditionalists are of the view that the powers that the King currently exercises should remain intact as they are a reflection of the Swazi law and custom. Progressives, on the other hand, are of the view that the current position makes the King an absolute monarch and are thus proposing a change from an absolute to a constitutional monarch. In other words they want some kind of checks and balances in the envisaged system of government. The study will show that the constitutional evolution of Swaziland and the exigencies of synthesising modern and traditional systems of governance have over the years obscured the true nature of the powers of the monarch in terms of Swazi custom. Thus before we can consider whether the future of the monarchy in Swaziland depends on the harmonisation of modern and traditional systems of governance, it is necessary to revisit the past to determine the powers of the monarch in their embryonic form, for it is from this period that we can extrapolate the powers of the Ngwenyama in terms of Swazi custom. The thesis has been arranged as follows: The first chapter will review the precolonial political system of Swaziland with a view to establishing whether monarchical authority was founded on command or consensus. The various theories, which seek to explain the foundations of the monarchical system of government, will be outlined. The second chapter will focus on European influence on the Swazi traditional system of government. The third chapter will be an analysis of the powers of the monarch under the 1968 independence constitution. The fourth chapter will focus on the effect of the repeal of the 1968 independence constitution by the Monarch. The fifth chapter will focus on the constitutional reforms under the reign of king Mswati III. The sixth and last chapter focus on proposals for reform. The research method used was in the main, an analysis of relevant legal principles as contained in textbooks, legislation, journals, the scant case law that is available in this area of the law and other relevant materials. A comparative survey of ancient African kingdoms will be done, with emphasis on those Kingdoms, which later became British colonial possessions. It is hoped that this comparative analysis will help explain the evolution of these traditional structures alongside modern governmental institutions.
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Kuckertz, H. "Authority structure and homestead in a Mpondo village." Thesis, 2015. http://hdl.handle.net/10539/18039.

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Sapiencia, Chisadza. "The place and role of women as depicted in proverbs among the Karanga culture of Zaka district in Zimbabwe." Diss., 2019. http://hdl.handle.net/10500/26528.

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Includes bibliographical references (leaves 116-131)
This study investigates the place of the Shona-Karanga women as reflected in Shona proverbs concerning women. Reviewed literature covers the world, African and Zimbabwean perspectives on women. It discusses and examines changes in the role and status of Shona –Karanga women in the pre-colonial, colonial and post-colonial periods. The study examines men’s attitude towards women, women’s attitude towards themselves and women’s responsibilities in Shona-Karanga communities in relation to Shona proverbs. Proverbial statements discussed were from participants and other sources. Government’s effort in improving the women’s status was examined. The study uses mixed research methods of data generation and presentation. Research findings show that women lost their glory during the colonial period but the blame is levelled against Karanga culture which actually holds women with high esteem. The study established that most participants were ignorant of proverbs concerning women. The research was an eye opener to women about the tremendous potential they have
African Languages
M.A. (African languages)
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Choko, Aphiah Kekeletso. "The influence of the parent-child relationship on the self-concept of the Southern Sotho learner." Diss., 2004. http://hdl.handle.net/10500/990.

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Those learners who generally struggle to relate to their teachers and peers, also appear to struggle with their parents. This research study is thus an investigation into the influence of the parent-child relationship on the self-concept of the Southern Sotho child. A literature study was done and the major dimensions of the self-concept were identified, namely, the physical self, the academic self, the social self, the value self, the family self and the psychic self. A questionnaire was developed to measure the self-concept of the child. Another questionnaire was used to measure the parent-child relationship. The results of the empirical investigation indicated that the parent-child relationship does have an influence on the self-concept of the Southern Sotho child, although certain contradictions to other research findings emerged. Problematic aspects of the research were discussed and recommendations for further research were made.
Educational Studies
M.Ed. (Guidance and Counseling)
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Talitwala, Elizabeth Mutheu. "Fathers' parenting strategies: their influence on young people's social relationships." Thesis, 2005. http://hdl.handle.net/10500/1209.

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This study aims at exploring how fathers' parenting strategies and the relationship they have with their children influences the children's ability to form other relationships outside the home. The study is based on parenting strategies identified by Diana Baumrind. Reviewed literature state that where a relationship between the father and his children is good, the children are more confident, stable and secure and therefore able to form seemingly stable social relationships. Where the relationship between father and his children is unhealthy, the children may be unsure of themselves and find it harder to form relationship outside the home. The parenting strategy resulting in the best relationships between the father and his children is the authoritative parenting strategy. Authoritative fathers set rules and follow them through while allowing dialogue. They encourage the development of self-identity and are lovingly involved in their children's lives. All participating fathers in this study have a son and daughter in the age range 13 to 25 years and all are able to communicate in English. The four participating fathers are from different ethnic groups, religious faith and professions. For each father interviewed, a son and a daughter were interviewed too. The same father parenting strategies identified in the literature were identified in this study. Three fathers fit the description of the authoritative parental strategy. Their six children agree that their relationships with their fathers are good. Even though these fathers are strict, they are loving and therefore the children feel secure and confident. These children are able to form stable relationships outside the home. The fourth father is an abusive father whose relationship with his children is unhealthy. His children are not very secure and are withdrawn. They have very few friends because they are afraid of the repercussions from friends discovering they have problems with their father. This study is a door opener in an area with little documented research namely parenting strategies in Africa in general and fathering strategies in particular. There is a need to explore the field further in order to develop training and care-giving structures based on African parental voices.
Psychology
D.Litt. et Phil. (Psychology)
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Books on the topic "Beng (african people) – kinship"

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Nukunya, G. K. Kinship & marriage among the Anlo Ewe. London: Athlone Press, 1999.

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Medeiros, Eduardo. O sistema linhageiro macua-lómwè. [Maputo]: Universidade Eduardo Mondlane, Faculdade de Letras, 1985.

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Mikell, Gwendolyn. Women and the early state in West Africa. [East Lansing, Mich.]: Michigan State University, 1989.

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Chem-Langhëë, Bongfen. The shuufaayship of Professor Bernard Nsokika Fonlon. Yaounde: [s. n.]., 1989.

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Akak, Eyo Okon. Efuts: Disintegration & integration: a chronicle of their sociological transformation from Efut to Efik. Calabar [Nigeria]: Akak and Sons, 2000.

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Thiry, Edmond. Elements de l'ethnohistoire des Nyali (Haut-Ituri, Congo oriental). Tervuren [Belgium]: Musée royal de l'Afrique centrale, 2002.

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Akak, Eyo Okon. Efuts: Disintegration & integration: a chronicle of their sociological transformation from Efut to Efik. Calabar [Nigeria]: Akak and Sons, 2000.

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Okihiro, Gary Y. A social history of the Bakwena and peoples of the Kalahari of southern Africa, 19th century. Lewiston, N.Y: Edwin Mellen Press, 2000.

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Akajiobi, G. O. Extended family system in Igboland. Enugu: G.O. Akajiobi, 2008.

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Gottlieb, Alma. Parallel worlds: An anthropologist and a writer encounter Africa. New York: Crown Publishers, 1993.

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Book chapters on the topic "Beng (african people) – kinship"

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Sunday Idemudia, Erhabor, and Adekunle Adedeji. "Well-Being and Culture: An African Perspective." In Well-Being Across the Globe - New Perspectives - Concepts, Correlates and Geography [Working Title]. IntechOpen, 2023. http://dx.doi.org/10.5772/intechopen.109842.

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Well-being as a subject is often looked at from a Western perspective, including definitions and measurements. This, however, ignores the sociocultural characteristics of individuals or groups that may be crucial to the subjective conceptualization of well-being. The concept of well-being relates to understanding how people derive and interpret wellness regarding their interactions with other humans within the family, community and social context. This viewpoint of well-being is presented in this chapter as “holistic” from a cultural approach. The notion of well-being from an African perspective is usually defined within the framework of group norms, values, kinship relationships and ties entrenched in cultural values. The concept of well-being in this sense also runs counter to the idea of well-being in western cultures. The African is a ‘group person’, a ‘family person’ and the ‘we person’. These sociocultural features are presumed to affect or influence well-being, mental health and treatment. This chapter expounds on techniques to effectively understand the culture in health from the African perspective. We submit that culturally sensitive measures of well-being will aid deeper exploration of the construct within the African setting and allow for a construct base comparison between Western and African settings.
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"composition of many of the patricians has been modified during a period of marked and doubtless uneven growth of population. Thus the Utong people in Umor consists of three lineages, two of which are recognized 1DJIMAN." In African Systems of Kinship and Marriage, 326–31. Routledge, 2015. http://dx.doi.org/10.4324/9781315683416-43.

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Walker, Iain. "The Comorian People." In Islands in a Cosmopolitan Sea, 209–32. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190071301.003.0008.

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The final chapter looks more closely at the islands’ people: their matrilineal kinship systems, age systems, associated rituals and powerful forces for social cohesion. It surveys their material culture, clothing, music and food, and explores the different types of social and ethnic identities that Comorians might invoke, particularly the hierarchies that continue to distinguish the noble born, those of Arab ancestry, and the descendants of slaves, the African, particularly on Ndzuani. On Mayotte, now firmly part of France, different identities are at play. The importance of the Comorian diaspora is explained, whether in Zanzibar, Madagascar or in France, and their contribution, particularly in terms of remittances, to local economic development. This chapter ends with some reflections on the future of the archipelago – both the independent state and French Mayotte.
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Fuglestad, Finn. "The African Side the Early/Legendary Past." In Slave Traders by Invitation, 129–38. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190876104.003.0009.

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The village of Tado in the north looms large in some local traditions. It was possibly the first general polity of the region (a theory supported by archaeological findings). What we think we know is that its ruler was a typical sacred king and the society a kinship-type one. But at some stage a group of people known as the Aja or Agasuvi had to flee towards the south. They founded Notsé and Allada. From Allada some groups moved to establish Dahomey in the north and, somewhat later, Porto Novo/Hogbonu in the east. The author argues that all the Ewe of the Western Slave Coast originated from Notsé – a contention modern anthropologists and historians are skeptical of – and that if there was migration, it must have involved few people and short distances. The chapter observes that there is a rival tradition to that of Tado, which underlines the importance of the kingdom of Grand Popo on the coast in the south.
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Madhavan, Sangeetha, Kirsten Stoebenau, and Seung Wan Kim. "Managing Uncertainty, Creating Stability." In The Oxford Handbook of Sociology of Africa, C31.S1—C31.S11. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780197608494.013.31.

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Abstract The role of kin in contemporary Africa is closely linked to both the marriage process and the rearing of children. Kin recognition of the union is essential for legitimizing it in the eyes of the community and securing support for the children it produces. Kin also play a critical role in the monetary and material exchange between the partners and their families, including the eventual payment of bride wealth. Whereas much of the extant scholarship on family formation in Africa has examined on the challenges of attaining a modern marriage, the focus here is on the process through which women and men aspire to achieve social and economic stability. The chapter draws on sociological theories of risk and intimacy and analyzes existing survey data along with qualitative data collected in a low-income community in Nairobi, Kenya. Examining this process shows how people are combining “modern” resources, such as the state, with “traditional” institutions, such as kinship, in distinctly gendered ways. It identifies not only the risks and benefits for the health and well-being of children but also the longer-term intergenerational effects. This analysis should encourage policymakers to move away from interventions that are rigidly prescriptive about the timing of childbearing and union formation and instead to support couples and their children as they navigate the process of attaining economic and social stability.
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Hill, Kimberly D. "Neighbors Recognizing and Redefining Identities in the Belgian Congo, 1916–1935." In A Higher Mission, 104–26. University Press of Kentucky, 2020. http://dx.doi.org/10.5810/kentucky/9780813179810.003.0005.

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Chapter 4 explains how the ministerial priorities of Althea Brown and Alonzo Edmiston developed through coordination with African villagers, students, and church members in the Belgian Congo. The missionaries’ descriptions of local life are analyzed through comparison with historical context and anthropological studies of the region. African theology produced in the three decades following decolonization is introduced as an interpretive lens for analyzing the perspectives of African people experiencing the first decades of transition from Congo Free State policies to the Belgian Congo government. The chapter closes by identifying the Edmistons’ sense of kinship with the Kuba kingdom as their link to specific rituals in African traditional religion.
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7

Salamon, Sonya, and Katherine MacTavish. "The North Carolina Parks." In Singlewide. Cornell University Press, 2017. http://dx.doi.org/10.7591/cornell/9781501713217.003.0005.

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Trailer parks serve African American families primarily as places to live. Social lives take place among large, close-knit kin networks, or in churches also attended by relatives. Kin importantly provide access to employment or income supports in times of need. In contrast to the integrated contexts of their trailer park, where they attend school, or work, park families experience a segregated world, amongst their church and kin networks. Park parents have large sibling sets, a source of rich supports and resources. Lacking such support a family struggles, but alternatively form fictive kinship ties with people from church or friendship networks.
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8

Adamczyk, Amy. "Investigating Public Opinion in Confucian Nations." In Cross-National Public Opinion about Homosexuality. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520288751.003.0007.

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A substantial portion of the world’s people reside in countries where Buddhism, Taoism, and systems of ancestral belief dominate. To understand the factors shaping attitudes in these places, this chapter (and the next) examines Confucian nations. These societies (i.e., China, Taiwan, Japan, Korea, Singapore, Vietnam, and Hong Kong) are more tolerant than many Islamic, Middle Eastern, and African nations, but they are less supportive than countries in the Global North. Using data from the World Values Survey, this chapter shows that Confucianism has created a culture in which family stability and kinship ties are particularly valued. As a result, concerns about keeping the family intact and the importance of blood relationships are particularly important in shaping residents’ views about homosexuality.
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9

Robinson, Marcia C. "Frances Ellen Watkins Harper." In The Oxford Handbook of American and British Women Philosophers in the Nineteenth Century, C25S1—C25P89. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780197558898.013.25.

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Abstract African American poet-activist Frances Ellen Watkins Harper addressed the meaning of democracy in America throughout her long social reform career. In “Our Greatest Want,” a short essay-speech from the high point of her abolitionist career, Harper maintains that democracy is fundamentally a type of free moral society, grounded in the idea of human kinship, and made out of religion. Harper inherits this idea from her uncle, Reverend William Watkins, Jr., and presents it in this piece as a means to counter two features of American democracy that Alexis de Tocqueville identified as religious—or pseudo-religious—namely, the pursuit of wealth and the dynamic of public opinion. Synthesizing and poeticizing her uncle’s and de Tocqueville’s ideas, she challenges her black audience’s disregard for the negative impact of these forces on their people. In the process, she critiques both de Tocqueville and his well-known supporter, Catharine Beecher, for their positions on race and gender.
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10

Livesay, Daniel. "Imperial Pressures, 1800–1812." In Children of Uncertain Fortune. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469634432.003.0007.

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This chapter chronicles the institutional pressures put on mixed-race migrants in the first decade of the nineteenth century. Although families continued to assist relatives of color—which included helping get them into the East India Company to advance their social standing—constricting notions of kinship and political wariness of African-descended people made it challenging for Jamaicans of color to thrive in Britain. Their attempts to assimilate were made more difficult by the growing calls of abolitionists and pro-slavery supporters to curtail interracial relationships in order to create a demographic separation between blacks and whites in the Caribbean. Within this abolitionist debate, Trinidad’s governor Thomas Picton went to court for having tortured a mixed-race girl named Louisa Calderon. Her arrival in Britain prompted a flurry of accusations that she had become pregnant by a Scottish protector, escalating the general public’s concern about mixed-race migrants and their impact on British demography. This chapter contends that by the early nineteenth century, high class standing and genetic connections to prominent Britons were losing their social power for Jamaican migrants of color.
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