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Journal articles on the topic 'Kinship'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Nash, Catherine. "Kinship of Different Kinds." Humanimalia 12, no. 1 (September 10, 2020): 118–44. http://dx.doi.org/10.52537/humanimalia.9426.

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This paper brings together an attentiveness to genealogical imaginaries of human and animal lineage and pedigree as modes of figuring connection and difference and recent approaches to interspecies kinship to explore the kinships of horses and people in Iceland. They include the entanglements of human genealogies, family histories, and horse ancestries; the practice of kinship through horses; and human-horse relationships that are shaped by human understandings of kinship among horses. It explores the possibility of recognising the subtle spatialities of kinship between horses and people and the agency of horses in these proximate and partial connections.

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2

Andrikopoulos, Apostolos, and Jan Willem Duyvendak. "Migration, mobility and the dynamics of kinship: New barriers, new assemblages." Ethnography 21, no. 3 (July 14, 2020): 299–318. http://dx.doi.org/10.1177/1466138120939584.

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Although kinship has long since been established as a topic in migration research, migration scholars often lacked an analytical concept of kinship and relied on their own ethnocentric understandings and legal definitions. Reconciling insights from the anthropology of kinship and migration studies, we outline how a new theorization of kinship could be suitable and helpful for the study of migration and mobility. First, we need a conceptualization that accounts for kinship’s flexible and dynamic character in changing settings. Second, it is imperative to pay close attention to the intricate ways kinship interrelates with state politics. Lastly, an analytical notion of kinship should take into account that kinship relations can also have negative implications for the persons concerned. Articles in this Special Issue are attentive to these caveats and approach through the prism of kinship different issues of migration and mobility.

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3

Yu, Xiaodong, Laura Stanley, Yuping Li, Kimberly A. Eddleston, and Franz W. Kellermanns. "The Invisible Hand of Evolutionary Psychology: The Importance of Kinship in First-Generation Family Firms." Entrepreneurship Theory and Practice 44, no. 1 (April 2, 2019): 134–57. http://dx.doi.org/10.1177/1042258719838256.

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While previous studies focus on differences between family and nonfamily firms regarding CEO selection and executive compensation, this study investigates differences among family firms with different types of kinship ties. We find that, compared with family firms with close kinship ties, those with distant kinship ties are more likely to appoint a nonfamily CEO and to pay nonfamily executives lower salaries. This relationship is moderated by firm performance and family ownership. Based on evolutionary psychology, we propose that family firms with close versus distant kinships have different motivation levels to preserve socioemotional wealth.

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4

Parkes, Peter. "Fosterage, Kinship, and Legend: When Milk Was Thicker than Blood?" Comparative Studies in Society and History 46, no. 3 (July 2004): 587–615. http://dx.doi.org/10.1017/s0010417504000271.

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When social ties are put to the test, proverbs affirm, those of consanguinity usually prevail: “Blood is thicker than water”; or as Arabs put it, “Blood is thicker than milk” (Lane 1893:1097). These enigmatic adages refer to former institutions ofadoptive kinshipin western Eurasia, contrasting the blood of natal kinship with the water of baptism or “spiritual kinship” in Christendom, and with infant fosterage or “milk kinship” in Islam. Other sayings, cited as epigraphs above, argue that the nurture of such adoptive kinship may match or supersede natal kinship, just as baptismal sponsorship was supposed to create a spiritual cognation superior to that of mere flesh and blood (Gudeman 1972; Guerreau-Jalabert 1995).

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5

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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6

Israeli-Nevo, Atalia. "“May Her Memory Be a Revolution”." lambda nordica 24, no. 2-3 (February 18, 2020): 173–90. http://dx.doi.org/10.34041/ln.v24.584.

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This essay explores the ways in which queer kinships are manifold through mourning. Using an autoethnographic methodology accounting the suicide of DanVeg, a transwoman and queer activist from Israel/Palestine and a member of the author’s chosen family, the article aims to question the different affects of queer kinships as they unravel through mourning, as well as the challenges trans death pose to them. Examining different mourning practices and subversive political actions following DanVeg’s death, through the lens of critical kinship studies, queer and trans theories of necropolitics, and spectrality theories, it is claimed that eventually queer kinships are a precarious haunting ghost on the nuclear, biological heterosexual family, always in danger of being deconstructed but nevertheless always lingers and posing a threat to the normative kinship matrix.

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7

Bloch, Maurice. "Kinship terms are not kinship." Behavioral and Brain Sciences 33, no. 5 (October 2010): 384. http://dx.doi.org/10.1017/s0140525x10001949.

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AbstractThe target paper claims to contribute to the conceptualisation of kinship but is, in fact, only concerned with descriptive kinship terminologies. It uses Optimal Theory to analyse this vocabulary but it is not clear if this is to be understood as a psychological phenomenon. Jones does not make clear how this special vocabulary might relate to kinship in general.

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8

Dudgeon and Bray. "Indigenous Relationality: Women, Kinship and the Law." Genealogy 3, no. 2 (April 26, 2019): 23. http://dx.doi.org/10.3390/genealogy3020023.

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Strong female governance has always been central to one of the world’s oldest existing culturally diverse, harmonious, sustainable, and democratic societies. Aboriginal and Torres Strait Islander women’s governance of a country twice the size of Europe is based on complex laws which regulate relationships to country, family, community, culture and spirituality. These laws are passed down through generations and describe kinship systems which encompass sophisticated relations to the more-than-human. This article explores Indigenous kinship as an expression of relationality, culturally specific and complex Indigenous knowledge systems which are founded on a connection to the land. Although Indigenous Australian women’s kinships have been disrupted through dispossession from the lands they belong to, the forced removal of their children across generations, and the destruction of their culture, community and kinship networks, the survival of Indigenous women’s knowledge systems have supported the restoration of Indigenous relationality. The strengthening of Indigenous women’s kinship is explored as a source of social and emotional wellbeing and an emerging politics of environmental reproductive justice.

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9

de Souza, Aline. "Kinship." SPECTRA 9, no. 1 (2022): 1–2. http://dx.doi.org/10.21061/spectra.v9i1.196.

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10

Chadney, James. "KINSHIP." Anthropology News 31, no. 5 (May 1990): 2. http://dx.doi.org/10.1111/an.1990.31.5.2.3.

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11

Yanagisako, Sylvia. "Kinship." HAU: Journal of Ethnographic Theory 5, no. 1 (March 2015): 489–94. http://dx.doi.org/10.14318/hau5.1.023.

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12

Weaver, Lois. "Kinship." Contemporary Theatre Review 23, no. 1 (February 2013): 43–44. http://dx.doi.org/10.1080/10486801.2013.765114.

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13

Good, Anthony, and C. C. Harris. "Kinship." Man 26, no. 3 (September 1991): 561. http://dx.doi.org/10.2307/2803892.

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14

Sikander, Shahzia. "Kinship." Journal of Architectural Education 78, no. 1 (January 2, 2024): 45. http://dx.doi.org/10.1080/10464883.2024.2316565.

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15

Wilson, Robert A. "Kinship Past, Kinship Present: Bio-Essentialism in the Study of Kinship." American Anthropologist 118, no. 3 (July 18, 2016): 570–84. http://dx.doi.org/10.1111/aman.12607.

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16

Norman, Jethro. "Platform kinship and the reshaping of political order in the Somali territories." International Affairs 100, no. 4 (July 2024): 1431–50. http://dx.doi.org/10.1093/ia/iiae134.

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Abstract Numerous studies show that digital technologies facilitate diaspora engagement in homeland affairs. However, communities in home countries also adapt digital platforms to harness diasporic support and drive socio-political change. Despite a rich literature on ‘digital kinship’, there remains a limited understanding of kinship's broader political and developmental impact, especially in (post)conflict regions. This article draws on fieldwork in the Somali territories to argue that a distinctive model of governance, platform kinship, is emerging as an alternative to existing state and international development programmes. Focusing on WhatsApp, it highlights how the platform's specific features are adapted to Somali segmentary clan structures, enabling kinship groups to bridge digital divides, preserve oral traditions and uphold egalitarian principles. Platform kinship has state-like effects. Through an ecosystem of WhatsApp groups, geographically dispersed kin mediate disputes, coordinate development projects, fund political campaigns, and respond to conflicts and crises. However, it also empowers new actors, including youth, politicians and business elites, while marginalizing elders. Furthermore, because platform kinship strengthens the clan as the central political unit, it can deepen divisions between kinship groups and undermine state-building projects and conceptions of national identity. This has important implications for policy-makers and academics working on digital governance, development and peacebuilding.

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17

FAUSTO, Carlos. "The kinship I and the kinship other." HAU: Journal of Ethnographic Theory 3, no. 2 (June 2013): 293–97. http://dx.doi.org/10.14318/hau3.2.019.

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18

GAMMELTOFT, TINE M. "Spectral kinship." American Ethnologist 48, no. 1 (February 2021): 22–36. http://dx.doi.org/10.1111/amet.13002.

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19

Broad, Bob. "Kinship care." Social Work and Social Sciences Review 13, no. 1 (January 1, 2007): 59–74. http://dx.doi.org/10.1921/19629.

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20

Warner, Lyndan. "Kinship Riddles." Genealogy 6, no. 2 (May 12, 2022): 43. http://dx.doi.org/10.3390/genealogy6020043.

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In the medieval to early modern eras, legal manuals used visual cues to help teach the church laws of consanguinity and affinity as well as concepts of inheritance. Visual aids such as the trees of consanguinity or affinity helped the viewer such as a notary, law student or member of the clergy to do the ‘computation,’ or reckon how closely kin were related to each other by blood or by marriage and by lines of descent or collateral relations. Printed riddles in these early legal manuals were exercises to test how well the reader could calculate whether a marriage should be deemed incest. The riddles moved from legal textbooks into visual culture in the form of paintings and cheap broadside prints. This article examines a riddle painting ‘devoted’ to William Cecil when he was Elizabeth I’s principal secretary, before he became Lord Burghley and explores the painting’s links to the Dutch and Flemish kinship riddles circulating in the Low Countries in manuscript, print and painting. Cecil had a keen interest in genealogies and pedigrees as well as puzzles and ciphers. As a remarried widower with an eldest son from a first marriage and children from his longer second marriage, Cecil lived in a stepfamily typical of the sixteenth century in England and Europe. The visual kinship riddles in England and the Low Countries had a common root but branched into separate traditions. A shared element was the young woman at the centre of the images. To solve the riddle the viewer needed to determine how all the men in the painting were related to her as if she were the ego, or self, at the centre of a consanguinity tree. This article seeks to compare the elements that connect and diverge in the visual kinship riddle traditions of the sixteenth and seventeenth centuries in the Low Countries and England.

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21

Levine, Nancy E. "Practical Kinship." Inner Asia 23, no. 1 (May 26, 2021): 79–102. http://dx.doi.org/10.1163/22105018-12340163.

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Abstract This paper assesses enduring values and on-going changes in kin relationships among eastern Tibetan pastoralists. A key finding is the importance of sibling ties, an aspect of kinship life that was overshadowed by earlier historical and anthropological concerns with clans and tribes. The paper begins by reviewing accounts drawn from premodern times, the problematic terms in which these accounts were couched and some of the presuppositions guiding the authors. Next, it discusses government reforms implemented in pastoralist regions beginning in the 1950s and how these reforms have affected personal life and livelihoods. It then considers how long-standing expectations for kin concerning residence and inheritance have combined with new circumstances to create novel household forms and patterns of mutual aid. Brothers and sisters have facilitated adaptations to these new opportunities by providing chains of assistance across the rural–urban divide. Finally, the paper illustrates how focusing on kinship at a personal and practical level can contribute to our understanding of social change.

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22

Evans, Nicholas, Stephen Levinson, and Kim Sterelny. "Kinship Revisited." Biological Theory 16, no. 3 (July 23, 2021): 123–26. http://dx.doi.org/10.1007/s13752-021-00384-9.

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23

Uehling, Greta. "Tactical Kinship." Anthropology News 57, no. 6 (June 2016): e123-e124. http://dx.doi.org/10.1111/an.32.

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24

CAPPELLETTO, FRANCESCA. "Kinship festivals1." Social Anthropology 6, no. 3 (January 24, 2007): 365–79. http://dx.doi.org/10.1111/j.1469-8676.1998.tb00367.x.

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25

Oliver, Kelly. "Strange Kinship." Epoché 13, no. 1 (2008): 101–20. http://dx.doi.org/10.5840/epoche200813116.

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26

DWORKIN, PAUL H. "Kinship Care." Journal of Developmental & Behavioral Pediatrics 14, no. 6 (December 1993): 394???395. http://dx.doi.org/10.1097/00004703-199312010-00006.

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27

DUBOWITZ, HOWARD, SUSAN ZURAVIN, RAYMOND H. STARR, SUSAN FEIGELMAN, and DONNA HARRINGTON. "Kinship Care." Journal of Developmental & Behavioral Pediatrics 14, no. 6 (December 1993): 396. http://dx.doi.org/10.1097/00004703-199312010-00007.

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28

Wilder, W. D., and David J. Banks. "Malay Kinship." Man 21, no. 3 (September 1986): 556. http://dx.doi.org/10.2307/2803122.

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29

Nash, Catherine. "Genetic kinship." Cultural Studies 18, no. 1 (January 2004): 1–33. http://dx.doi.org/10.1080/0950238042000181593.

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30

Erskine, Andrew. "KINSHIP DIPLOMACY." Classical Review 50, no. 2 (October 2000): 529–30. http://dx.doi.org/10.1093/cr/50.2.529.

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31

Jolly, C., J. Oates, and T. Disotell. "Chimpanzee kinship." Science 268, no. 5208 (April 14, 1995): 185–88. http://dx.doi.org/10.1126/science.7716503.

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32

Ricanek, Karl. "Kinship Verification." Computer 53, no. 1 (January 2020): 7–8. http://dx.doi.org/10.1109/mc.2019.2952537.

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33

Broad, Bob. "Kinship Matters." Children & Society 21, no. 3 (April 13, 2007): 233–35. http://dx.doi.org/10.1111/j.1099-0860.2007.00086.x.

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34

Addlakha, Renu. "Kinship Destabilized!" Current Anthropology 61, S21 (February 2020): S46—S54. http://dx.doi.org/10.1086/705390.

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35

Conte, Édouard, and Saskia Walentowitz. "Kinship Matters." Études rurales, no. 184 (April 7, 2009): 217–50. http://dx.doi.org/10.4000/etudesrurales.10578.

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36

KRAMER, PETER D. "Kinship Theory." American Journal of Psychiatry 158, no. 12 (December 2001): 2097–98. http://dx.doi.org/10.1176/appi.ajp.158.12.2097.

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37

Faubion, James D., and Jennifer A. Hamilton. "Sumptuary Kinship." Anthropological Quarterly 80, no. 2 (2007): 533–59. http://dx.doi.org/10.1353/anq.2007.0024.

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38

Crewe, Sandra Edmonds, and Rowena Grice Wilson. "Kinship Care." Journal of Health & Social Policy 22, no. 3-4 (December 31, 2006): 1–7. http://dx.doi.org/10.1300/j045v22n03_01.

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39

Steadman, Lyle. "Australian kinship." Glasnik Etnografskog instituta, no. 53 (2005): 9–19. http://dx.doi.org/10.2298/gei0553009s.

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40

Szilagyi, Moira. "Kinship Care." Academic Pediatrics 14, no. 6 (November 2014): 543–44. http://dx.doi.org/10.1016/j.acap.2014.09.006.

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41

Wolf‐Meyer, Matthew. "Recomposing kinship." Feminist Anthropology 1, no. 2 (September 10, 2020): 231–47. http://dx.doi.org/10.1002/fea2.12018.

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42

Thurston, Bonnie. "Deep Kinship." Spiritus: A Journal of Christian Spirituality 10, no. 2 (September 2010): 308. http://dx.doi.org/10.1353/scs.2010.a403011.

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43

Broad, Bob. "Kinship care." Social Work and Social Sciences Review 13, no. 1 (December 20, 2012): 59–74. http://dx.doi.org/10.1921/swssr.v13i1.467.

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This article summarises the main research evidence about children living in kinship care placements in the United Kingdom (UK). It identifies key themes emerging from the literature and concludes with policy and practice recommendations. It is argued that whilst the evidence about kinship care outcomes is equivocal it nevetheless indicates that kinship care is at least as good as other placements and that it should become more integrated into permanency planning and family support, and be propery recognised, financed and supported.

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44

Rodríguez, Richard T. "Serial Kinship:." Aztlán: A Journal of Chicano Studies 27, no. 1 (2002): 123–39. http://dx.doi.org/10.1525/azt.2002.27.1.123.

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45

Kuper, Adam. "What Really Happened to Kinship and Kinship Studies." Journal of Cognition and Culture 3, no. 4 (2003): 329–35. http://dx.doi.org/10.1163/156853703771818073.

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46

Bahrainwala, Lamiyah, and Jaishikha Nautiyal. "Queer Desi Kinships: Reaching Across Partition." QED: A Journal in GLBTQ Worldmaking 10, no. 2 (June 1, 2023): 50–69. http://dx.doi.org/10.14321/qed.10.2.0050.

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Abstract This article develops the notion of “queer desi kinships” as a disaporic balm to counter the ravages of Partition, the 1947 separation of India and Pakistan by British imperialism. The term “desi” refers to ethnically South Asian individuals, but broadly translates to “countryperson”—a translation that emphasizes kinship over nation. The two authors offer autoethnographic accounts of their own estrangement from each other in white and Western contexts within academia, and trace its roots to Partitioning that relies on anti-Muslim and anti-queer sentiment, Hindutva, and casteism. In retelling these accounts, the authors tease out queerly desi ways of performing kinship–khamoshi, gham, raazdari–in ways that center non-Western understandings of queerness, and to refuse the whitening and Westernness of queer studies.

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47

Luo, Yao, Yumei Li, Chen Li, and Qun Wu. "Influence of the Kinship Networks on Farmers’ Willingness to Revitalize Idle Houses." Sustainability 15, no. 13 (June 29, 2023): 10285. http://dx.doi.org/10.3390/su151310285.

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China is vigorously promoting the strategy of rural revitalization, encouraging farmers to revitalize their idle houses and developing rural tourism. In rural China, kinship networks are essential in farmers’ willingness and decision–making tools. It is significant to explore the influence of kinship networks on farmers’ willingness to revitalize idle houses. This study constructs a research framework of “kinship networks–revitalization willingness–revitalization action”. It describes farmers’ kinship networks from five aspects: kinship networks structure, kinship networks relationship, kinship networks cognition, kinship networks members’ sense of belonging, and their social participation enthusiasm. Taking Bishan Village, a typical rural tourism–type ancient village, as an example, this study surveyed 197 farmers to demonstrate the influence of kinship networks on farmers willingness to revitalize idle houses. This paper uses a multiple regression model to empirically study the influence of kinship networks on farmers’ willingness to revitalize idle houses. The results show that: (1) In addition to the kinship networks structure having no significant positive impact on farmers’ willingness to revitalize idle houses, kinship networks relationship, kinship networks cognition, kinship networks members’ sense of belonging, and kinship networks members’ social participation enthusiasm all have positive effects on farmers’ willingness. (2) Considering the critical influence of kinship networks on farmers’ willingness to revitalize idle houses, the government should use the structure of kinship networks to formulate relevant policies to guide farmers to increase their willingness to revitalize their idle houses.

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48

Sonowal, Ripunjoy. "Kinship Terms of the Nocte." Indian Journal of Applied Research 4, no. 5 (October 1, 2011): 8–10. http://dx.doi.org/10.15373/2249555x/may2014/3.

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49

Chipman, Robert, Susan J. Wells, and Michelle A. Johnson. "The Meaning of Quality in Kinship Foster Care: Caregiver, Child, and Worker Perspectives." Families in Society: The Journal of Contemporary Social Services 83, no. 5 (October 2002): 508–20. http://dx.doi.org/10.1606/1044-3894.51.

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Though principles, guidelines, and procedures for assessing the quality of foster care in kinship settings have been introduced, research on the factors that mediate the quality and outcome of kinship care has been minimal. To provide insight into these factors from the perspectives of kinship stakeholders, this article presents findings from a qualitative study conducted with kinship caregivers, children living with relatives, and caseworkers of children in kinship placements. Their views on quality care in kinship homes, including factors to consider in the selection and evaluation of kinship placements and opinions of how kinship and nonkinship foster care differ, make unique contributions to the development of standards and measures for kinship foster care assessment. Findings confirm the salience of specific factors present in existing guidelines, build on existing recommendations for the selection and evaluation of kinship homes, and highlight important policy and practice issues for consideration with kinship families.

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50

Lee, Pauline L., Ernest Beutler, Sreenivas V. Rao, and James C. Barton. "Genetic abnormalities and juvenile hemochromatosis: mutations of the HJV gene encoding hemojuvelin." Blood 103, no. 12 (June 15, 2004): 4669–71. http://dx.doi.org/10.1182/blood-2004-01-0072.

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AbstractJuvenile hemochromatosis is an early-onset form of iron storage disease characterized by hypogonadotrophic hypogonadism and cardiomyopathy. Recently, the putative causative gene (LOC148738) encoding a protein designated hemojuvelin was cloned. The previously proposed designation of this gene as HFE2 is contrary to established convention, because it is not a member of the HFE family. We suggest that it be designated HJV. We sequenced this gene in members of 2 previously reported kinships that manifest typical juvenile hemochromatosis. In one kinship, 2 previously undescribed mutations of HJV were identified, c.238T>C (C80R) and c.302T>C (L101P). In the second kinship, 2 previously identified mutations, G320V and I222N, were found. These studies confirm that mutations in HJV cause juvenile hemochromatosis. (Blood. 2004;103:4669-4671)

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