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Introduction. kinship is one of the most important aspects of social structure
How kinship helps to understand social structure of the society
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This essay will attempt to examine how living in exile can influence various kinship practices of different cultures and societies. Many cultures choose a life in exile due to vast economic, social or political issues in their origin country. They may be forced to leave due to their own safety or for the safety of their family. War, conflict and political turmoil is usually one of the most common reasons for groups to relocate elsewhere and start from scratch. These groups then have to essentially find their place within a new society. Cultures and norms may be completely different so often those living in exile face challenges as the lines between their own culture and traditions and the ideals of the new society start to blur. Their main challenges fall on ‘the necessity [to bridge] the gap to the past and to distant places, in order to create continuity… with the necessity to adapt to new circumstances’. (Engebrigtsen: 2007: 727) They feel a deep loss of their culture and thus are left with the idea of the loss of their own identity. Kinship ‘serves as a means of formation’, it is a basis for individuals to group together, they groups are essentially a form of social organisation. (Stone: 1997: 11) Generally, the formation of these groups depends on who relates to who. This isn’t always the case, many different cultures and societies group together differently, though they all have an understanding within that society of which group they are in. As every society has their own idea or definition of kin ‘everyone in the society is referred to and addressed by kin term, even though their exact relationship…may be unknown’. (Parkin: 1997: 123) This link or bond can be carried out through generations and is a social basis for future children of that group. Fox (1967) provided a basic definition for the most common ideology of kin when he stated that ‘consanguinity has
Kinship is studied primarily in social and cultural anthropology. While there is no concise definition for what kinship means in the field of anthropology it can generally be thought of as the relationships within a society that are usually based off of blood or marriage. These two things in some way shape or form are recognized in nearly every society. Links of kinship form off the basis of property rights, division of labor, and political organization
Kinship is understood as the relationships in a society through blood and marriage. It is considered a fundamental cultural basis. From kinship systems social norms develop in the communities, including rights and responsibilities, greatly impacting behavior. These systems are described as kinship terms, relationships and groups in a society. Kinship ultimately has two core functions through kinship systems that are crucial for the preservation of culture and societies. First, these ties provide continuation of generations and family formation. The lines of descent, the upbringing and education of children, the compromise to provide material possessions and inheriting social positions are all very important. Second, since kinship is based on interdependent relationships, there are established aid systems. These, however would be compromise by the cultural implications of the extended or nuclear kin groups. Additionally, marriage may or may not be founded by blood relationships. Both the consanguineal and the affinal relationship represents a strong bond. However, the cultural norms would dictate whether both have equal value or acceptance in each society. Anthropologists have studied the implications of kinship. One of the topics researched is between kinship and social relationships. The Awlad ‘Ali Bedouin society in the Western Desert, as studied by Abu-Lughod in 1978-1980, through her ethnography ‘Veiled Sentiments’ (1986), showed distinct evidences of the influence of consanguineal and affinal ties into their idiom of kinship and how it links to their social interactions and relationships. In this way defining the different kinds of social relationships.
In 2014 a little over 3 million children in the United States were under the guardianship of a relative other than their parent (Szilagyi, 2014). This agreement is referred to as kinship. Kinship care is defined as the care of children by relatives or close family friends, also known as fictive kin, after they have been removed from biological parents. Relatives are usually looked to as the primary resource of care support because they maintain the child's connections with the family and help to preserve the cultural values of the family. (ChildWelfare.gov) Kinship care is divided into three different categories: informal kinship care, voluntary kinship care, and formal kinship care (child welfare information gateway, 2016).
In the book, ‘American Kinship, A Cultural Account’, by David. M. Schneider, we find that he lays down the basic tenets for which a kinship ties, is considered to be
Sibling relationships relates to brothers sisters and in a lot of families in this era step-brothers and step-sisters. Family is hopefully the other members of each side of the parent’s family who are involved with the child at some point, in some families this is a very strong relationship due to religion or beliefs and in others distance or other reasons may mean that family are not around as much. Friendships, these hopefully are being built even as babies if babies are taken to groups to socialise and learn how to be with other babies and children. Emotional relationships are the ones that affect the child the most so if a parent shouts for one reason or another the child will feel upset as they do not like a person they care about raising their voice. Acquaintances can be anyone from the health visitor to the post person if they are a regular person who is seen every so often, my son has to see the bin men on a Friday morning and watch them empty our bins and say thank you.
Identity is 'how you view yourself and your life.'; (p. 12 Knots in a String.) Your identity helps you determine where you think you fit in, in your life. It is 'a rich complexity of images, ideas and associations.';(p. 12 Knots in a String.) It is given that as we go through our lives and encounter different experiences our identity of yourselves and where we belong may change. As this happens we may gain or relinquish new values and from this identity and image our influenced. 'A bad self-image and low self-esteem may form part of identity?but often the cause is not a loss of identity itself so much as a loss of belonging.'; Social psychologists suggest that identity is closely related to our culture. Native people today have been faced with this challenge against their identity as they are increasingly faced with a non-native society. I will prove that the play The Rez Sisters showed this loss of identity and loss of belonging. When a native person leaves the reservation to go and start a new life in a city they are forced to adapt to a lifestyle they are not accustomed to. They do not feel as though they fit in or belong to any particular culture. They are faced with extreme racism and stereotypes from other people in the nonreservational society.
exiled and forced to lead a refugee lifestyle. Though the deeply cutting words used against the
Agamben, Giorgio. "We refugees." Symposium: A Quarterly Journal in Modern Literatures. Vol. 49. No. 2. Taylor & Francis, 1995.
(Okely, 151) The Romani people are a prime example of the falsity of this claim and it is a macrocosm in the sense that in today's interconnected world culture is afloat. This anthropological notion is in tune with and may help provide information on modern day refugees,
As I have shown, throughout his essays, Gordon establishes a narrative of the past in the Diaspora which is distinctly negative, drawing on images of the Jewish people as passive and parasitic, alienated from nature and labor and accordingly without a living culture. Through his ideology, Gordon establishes an idea of the perfect relationship between people, nature and labor; a relationship that must be withheld in order for a people to be a living, creative culture. Gordon asserts that the Jewish people have been kept apart from the natural sphere in their own land in which they developed as a people, and have been severed from direct contact with nature in the countries where they are living in Diaspora, thus creating a strictly negative identity for the Diasporic Jews. The Diaspora experience is presented by Gordon as an identity defining experience that is presupposed as part of the Jewish self-understanding. The ideology of Gordon indicates that the Diaspora was a degrading and negative experience for all Jews:
The interaction between the immigrant and the citizens of the receiving country varies on whether or not their introduction into the new country is seen as a loss or something positive. These differing stances serve as a buffer for an immigrant’s desires, as they can either advance or stagger depending on how far their new situation allows them to advance. For this reason, the likely success of the individual depends on the descending community’s desire to embrace them. This acceptance or denial presents itself in the form of the resources available to “the other.” If these outsiders are not given the tools with which to function properly they will likely find solace in the ethnic specific networks that provide them with a means to survive.
The Inuits valued their families and each member looked out for each other. Kinship typically included three past generations from the paternal as well as maternal sides. These generations were extremely close. The doings of one member were felt as the accountability of the whole group. Small feuds often resulted between different families.
There was an article in The New York Times called “The Changing American Family” by Natalie Angier that illustrates this point. The writer discussed the way in which the typical family structure has morphed into the many versions that can be seen today. Through her research, Angier noted that “anthropologists have traditionally used the term ‘fictive kin’ to separate such relationships from ‘true’ kinship based on blood or law, but many researchers have recently pushed back against that distinction, arguing that self-constructed families are no less real or meaningful than conventional ones.” (23) Personally, I think that if someone acts like family, then they become my family. These “fictive kin” do not exist to me. The title of a family member must be
When lines of identity inevitably blend, relative jurisprudence must be exercised. Lines make excluding circles and methods of excluding people from asylum; our international community divides into unwelcome and welcome nations. As discourse, cultural identity means translating beliefs and feelings from one culture to another. In the process of translation, a screen of cultural values filters understanding of the values and experience of the “other.” The simple word “refugee” evokes images and stories particular to a collectively defined identity, invoking “an image of the radicalized other” (Daniel 272).
Generally culture and self-identities are the first and by far one of the most important aspects that people consider in their lives as they bring meaning to them. People seek to know who they are, where they are coming from and also where they are going. However Huntington said that the very same cultural identities are the primary source of conflict within civilisations. He further says that within people’s journeys of seeking their cultural identities they encounter new but often old identities. In other words they are then marching under new but old flags which then eventually lead to war with their new but old enemies (Huntington, 1996).