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One of the world's most eminent social anthropologists draws upon his many years of study and research in the field of kinship and social organization to review the development of anthropological theory and method from Lewis Henry Morgan (1818-1881) to anthropologists of the 1960s. It is the central argument of this book that the structuralist theory and method developed by British and American anthropologists in the study of kinship and social organization is the direct descendant of Morgan's researches. The volume starts with a re-examination of Morgan's work. Professor Fortes demonstrates how a tradition of misinterpretation has disguised the true import of Morgan's discoveries. He follows with a detailed analysis of the work of Rivers and Radcliffe-Brown and the generation of anthropologists inspired by them. The author states his own point of view as it has developed in the framework of modern structuralist theory, with ethnographic examples examined in depth. He shows that the social relations and institutions conventionally grouped under the rubric of kinship and social organization belong simultaneously to two complementary domains of social structure, the familial and the political. Meyer Fortes' contribution to the field of anthropology can best be understood in the context of balance of forces between these domains of the personal and public. In the latter part of the book, he gives detailed attention to the principal conceptual issues that have confronted research and theory in the study of kinship and social organizations since Morgan's time. He shows that kinship institutions are autonomous, not mere by-products of economic requirements, and demonstrates the moral base of kinship in the rule of amity.
At some point in the course of evolutionâe"from a primeval social organization of early hominidsâe"all human societies, past and present, would emerge. In this account of the dawn of human society, Bernard Chapais shows that our knowledge about kinship and society in nonhuman primates supports, and informs, ideas first put forward by the distinguished social anthropologist, Claude Lévi-Strauss. Chapais contends that only a few evolutionary steps were required to bridge the gap between the kinship structures of our closest relativesâe"chimpanzees and bonobosâe"and the human kinship configuration. The pivotal event, the author proposes, was the evolution of sexual alliances. Pair-bonding transformed a social organization loosely based on kinship into one exhibiting the strong hold of kinship and affinity. The implication is that the gap between chimpanzee societies and pre-linguistic hominid societies is narrower than we might think. Many books on kinship have been written by social anthropologists, but Primeval Kinship is the first book dedicated to the evolutionary origins of human kinship. And perhaps equally important, it is the first book to suggest that the study of kinship and social organization can provide a link between social and biological anthropology.
Beyond Kinship brings together ethnohistorians, archaeologists, and cultural anthropologists for the first time in a common discussion of the social model of house societies proposed by Claude Levi-Strauss. While kinship theory has been central to the study of social organization, an alternative approach has emerged—that of seeing the "house" both as a physical and symbolic structure and a principle of social organization. The house stands as a model social formation that is distinguished by its attention to a number of material domains (land, the dwelling, ritual and nonritual objects). As the essays in this volume make clear, the focus on material culture and on place contributes to the ongoing convergence of anthropology and history and helps erase the artificial distinctions between prehistory and history. Contributions to the volume offer significant new interpretations of primary data as well as reconsidering classic ethnographic material. Beyond Kinship crosses the boundaries within anthropology—not only between cultural anthropology and archaeology but between structural—symbolic and materialist approaches and between American and British schools of anthropology; it is intended to advance the fruitful dialogue now taking place within the field.
In Introduction to the Science of Kinship, Murray J. Leaf and Dwight Read show how humans use specific systems of social ideas to organize their kinship relations and illustrate what this implies for the science of human social organization. Leaf and Read explain that every human society has multiple social organizations, each of which is associated with a distinct vocabulary. This vocabulary is associated with interrelated definitions of social roles and relations. These roles and relations have four specific logical properties: reciprocity, transitivity, boundedness, and imaginary spatial dimensionality. These properties allow individuals to use them in communication to create ongoing, agreed-upon, organizations. This book is recommended for scholars of anthropology, sociology, linguistics, and mathematics.
"In this timely commentary on the ideas of difference, strangeness, and Western contact, Stasch weaves ethnographic materials together with theoretical framing in an exceptionally clear and compelling way. A highly original, important and, in fact, astonishing piece of scholarship."--Bambi Schieffelin, author of The Give and Take of Everyday Life "In this remarkable ethnography, Rupert Stasch takes us to the lowlands of West Papua and into the lives of people who have built a social world out of their relationships with strange and potentially dangerous others. The Korowai are classic inhabitants of the "savage slot," still dogged by their designation as Stone Age primitives. Instead of flipping the script and arguing that the Korowai are just like everyone else, Stasch draws far-reaching lessons from the particularities of Korowai life. Stasch writes with grace and clarity on the ambivalent ways in which the Korowai confront, evade, and embrace an otherness that resides not just in words, food, places, and human bodies, but also in the pasts and futures brought to mind by these material signs. Analyzing Korowai sign use as a concrete, historical process, he charts the passage between intimacy and alterity that Korowai undergo in their encounters not only with spirits and Indonesian soldiers, but also with children, husbands, and wives. Some of what Stasch describes may seem strange and even disturbing. But in pondering Stasch's findings, one gradually comes to see the making of persons and relationships in an entirely new light. Gone is the old debate between biological determination and cultural freedom; in its place is an approach that affirms the multiple histories that converge in and flow from a life. Erudite, empathetic, and unremittingly smart, Society of Others recasts the very meaning of kinship--and makes a case for the power of what anthropologists do."--Danilyn Rutherford, author of Raiding the Land of the Foreigners: The Limits of the Nation on an Indonesian Frontier
This work offers a comprehensive description and analysis of the kinship system and social organization of the Sulod.
Foreword David M. Schneider Preface 1: Kinship as a Cultural System 2: Mother and Child and the Nature of Kinship 3: Marriage and the Nature of Affinity 4: Father and Child 5: The Descent System 6: The Concepts of Sex, Generation, Sibling Order, and Distance 7: Kinship and Affinal Solidarity as Symbolized in the Enemyway 8: Social Organization in the Rough Rock-Black Mountain Area 9: Residence in the Subsistence Residential Unit 10: Subsistence in the Subsistence Residential Unit 11: Unity in the Subsistence Residential Unit 12: The Navajo Outfit as a Set of Related Subsistence Residential Units13: The Web of Affinity 14: The Social Universe of the Navajo Notes Bibliography Index Copyright © Libri GmbH. All rights reserved.
This collection of articles aims at revitalizing the study of kinship and exchange in a social network perspective. It brings together studies of empirical systems of marriage and descent with investigations of the flow of material resources in societies of Africa, Asia, the Pacific and Europe. Restudies of classic ethnographic cases and fieldwork studies of kinship and exchange demonstrate how the social and material aspects of society are related, and address issues of concern to anthropology and the neighbouring disciplines of history, sociology and economics. This book marks the emergence of an era in the study of kinship and exchange using a productive combination of ethnographic substance with formal methods, one which leaves behind older structural-functionalist and culturalist assumptions.
Archaeology has been subjected to a wide range of misunderstandings of kinship theory and many of its central concepts. Demonstrating that kinship is the foundation for past societies’ social organization, particularly in non-state societies, Bradley E. Ensor offers a lucid presentation of kinship principles and theories accessible to a broad audience. He provides not only descriptions of what the principles entail but also an understanding of their relevance to past and present topics of interest to archaeologists. His overall goal is always clear: to illustrate how kinship analysis can advance archaeological interpretation and how archaeology can advance kinship theory. The Archaeology of Kinship supports Ensor’s objectives: to demonstrate the relevance of kinship to major archaeological questions, to describe archaeological methods for kinship analysis independent of ethnological interpretation, to illustrate the use of those techniques with a case study, and to provide specific examples of how diachronic analyses address broader theory. As Ensor shows, archaeological diachronic analyses of kinship are independently possible, necessary, and capable of providing new insights into past cultures and broader anthropological theory. Although it is an old subject in anthropology, The Archaeology of Kinship can offer new and exciting frontiers for inquiry. Kinship research in general—and prehistoric kinship in particular—is rapidly reemerging as a topical subject in anthropology. This book is a timely archaeological contribution to that growing literature otherwise dominated by ethnology.