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Journal articles on the topic 'Kinship relation'
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1
Strathern, Marilyn. "Kinship as a Relation." L'Homme, no. 210 (May 20, 2014): 43–61. http://dx.doi.org/10.4000/lhomme.23542.
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Schellhaas, Sebastian, Mario Schmidt, and Gilbert Francis Odhiambo. "Declaring Kinship – Some Remarks on the Indeterminate Relation between Commensality and Kinship in Western Kenya." Sociologus: Volume 70, Issue 2 70, no. 2 (July 1, 2020): 143–58. http://dx.doi.org/10.3790/soc.70.2.143.
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Based upon ethnographic fieldwork in Western Kenya, this article re-evaluates the widespread assumption that commensality constructs or, at least, earmarks kin or kin-like relations. In contrast to such generalizations, our ethnographic data suggests that the relation between kinship and social practices such as eating together is culturally not predetermined in Western Kenya. This understanding of the relation between social practices and kinship as indeterminate allows the inhabitants of Kaleko, a small marketplace in Western Kenya, to use different and conflicting strategies of ‘declaring kin’. These conflicting strategies include assertions of biological kinship, refusals to clarify the specific kin-relation and evocations of love and care. Understanding kinship as an effect of strategic practices of individuals and not of cultural norms or social practices has analytical repercussions for an analysis of marriage customs and infertility.
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Ball, Christopher. "Language of Kin Relations and Relationlessness." Annual Review of Anthropology 47, no. 1 (October 21, 2018): 47–60. http://dx.doi.org/10.1146/annurev-anthro-102317-050120.
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Language has long been at the center of kinship studies, where there has been a tendency to see the role of language in terms of nomenclature for labeling preexisting relations. Linguistic anthropologists have turned to the constitutive role of language in the formation of kin relations. People enact kin relations through behaviors that include, but are not limited to, the linguistic. Rather than static grids of terminology, linguistic anthropology finds its empirical object in the reflexive practices of speakers as they construct, reformulate, transform, and sometimes undercut cultural norms for being kin. Taking kinship behaviors that include language to be in dialectical relation to kinship structures, I review recent work that exemplifies linguistic anthropology's pragmatic approach to kinship, from the richness and diversity of kin relations to the possibility of the lack of kin relations as such.
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Lykkebo Petersen, Matilde. "Finding the “Appropriate Distance” in Egg Donor Kinship Relations." lambda nordica 24, no. 2-3 (February 18, 2020): 136–70. http://dx.doi.org/10.34041/ln.v24.583.
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This article explores kinship formation from the perspective of egg donors in Denmark. Through interviews with Danish egg donors, it investigates how the Danish legal framework and specific context, materialise egg donor kinship relations in third party reproduction. The article shows the ways egg donors negotiate normative ideals about family and motherhood through different kinship strategies. It argues that the donors’ relational kinship work is a form of social pioneering work, wherein donors help define what an egg donor kinship relation is and can be. This is analysed through the analytical concept of “appropriate distance.” The analysis shows how different normative constraints are embedded in the legal framework that structure which kinship relations are available. As an example, the different donor types in Denmark, anonymous, open, and known, become a way of disconnecting or connecting to kinship. In line with existing studies, it demonstrates how egg donation in Denmark is structured around ideals of altruism linked to normative ideals of femininity and motherhood. Further, it is concluded that egg donation proposes subversive potential for deconstructing heteronormative kinship ideals about motherhood. At the same time, however, the analyses conclude that heteronormative family ideals often are re-installed through egg donation practices.
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Yayuk, Rissari. "VARIASI SAPAAN KAKANAK LALAKIAN DALAM BAHASA BANJAR." SUAR BETANG 12, no. 1 (January 7, 2018): 49. http://dx.doi.org/10.26499/surbet.v12i1.16.
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This study discusses the summon variations to kakanak lalakian ‘boys’ in the Banjarese. The discussion includes how to use the summons Nang ‘Nang’, Tuh ‘See’, Atung ‘Atung’, Ucu ‘Ucu’ Busu ‘Youngest’, Pakacil ‘small Uncle’, and Tuhalus ‘whole subtle’. The research objectives is to describe the use of the summons mentioned before. It is a descriptive qualitative research. The writer conducted three steps in doing the research, namely collecting data, analysis, and presentation of data analysis. Data were collected from January to March 2016. The data was taken from a speech community in Sungai Raya, South Kalimantan. Based on the research findings, the use of certain summon is influenced by spesific reason and relation. The use of the summon Nak ‘Son’ is caused by kinship and familiarity, Nang ‘Nang’ is caused by blood relation and intimacy, Tuh ‘tuh’ is caused by kinship and familiarity.The use of the summon Atung ‘Atung’ is caused by kinship and a sense of love, Ucu ‘Ucu’ is caused by kinship, compassion, and age difference. The use Busu ‘youngest’ is caused by kinship, Pakacil ‘little uncle’ is caused by kinship, and Tuhalus ‘Whole subtle’ is caused by family relation
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Namsaraeva, Sayana. "The Metaphorical Use of Avuncular Terminology in Buriad Diaspora Relationships with Homeland and Host Society." Inner Asia 12, no. 2 (2010): 201–30. http://dx.doi.org/10.1163/000000010794983540.
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AbstractThe significance of the kinship relationship between the mother's brother and sister's son (avunculate) was one of the most discussed topics in the history of social anthropology. Two theories of pre-Schneiderian age – descent and alliance approaches – both consider avuncular relations as being tense and contradictive, associated with certain privileges of the maternal uncle and his senior hierarchical position in relation to Ego. This paper tries to establish the relevance of this classical anthropological theme to contemporary social and political realities in Buriad society, specifically to extend the discussion of the classificatory/metaphorical use of avuncular kinship terminology to a new context – that of diaspora relationships with homeland and host society. A recent tendency in kinship studies argues that kinship terminology can be employed flexibly to handle relationships of various kinds, and suggests that kinship terms should often be understood as referring to a kind of social relationship rather than to a specifically genealogical connection. Two cases, which I present in the paper, show how Buriad diaspora communities in Mongolia and Inner Mongolia (China) involve the avuncular relationship to define their concerns and tensions in relation both to colonisers in the homeland in Russia and to the social inequality of migrants in their host societies. This local phenomenon shows that kinship terminology continues to have a wider social significance, being used, for example, to express current inequalities of power and the impact of political changes on local experience.
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Umarova, Mohira Azim qizi. "UZBEK KINSHIP WORDS AND THEIR TRANSLATION INTO URDU LANGUAGE." CURRENT RESEARCH JOURNAL OF PHILOLOGICAL SCIENCES 02, no. 05 (May 31, 2021): 113–16. http://dx.doi.org/10.37547/philological-crjps-02-05-24.
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There has been a great deal of research on kinship in translation and linguistics. Linguoculturologically, etymologically, it has been studied in relation to the words of reference. This article is also about words related to kinship and their translations into Urdu. It describes the methods used by the Pakistani translator in translating these words, and the advantages and disadvantages of the translation. In this article, the words kinship is studied more as a unit of reference.
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Flemsæter, Frode, and Gunhild Setten. "Holding Property in Trust: Kinship, Law, and Property Enactment on Norwegian Smallholdings." Environment and Planning A: Economy and Space 41, no. 9 (January 1, 2009): 2267–84. http://dx.doi.org/10.1068/a41135.
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In this paper we discuss relations between kinship, law, and property enactment. A recent revision of The Norwegian Act Relating to Concession in the Acquisition of Real Property is designed to influence the relation between subjects (property owners) and objects (properties) through ceasing the obligation of residency and cultivation on certain properties, which in turn is intended to increase sales prices of the respective properties. Drawing upon empirical research conducted in four Norwegian local authority districts, we argue that responsibility for past, present, and future generations of family or kin is highly important in property enactment. Although relations between subjects and objects are powerful and inform policy actions, relations between social subjects might be just as influential and powerful. When enacting properties, people may live in more complicated worlds than is often assumed. We assert that further research in legal geography and the emerging field of ‘geographies of relatedness’ might profit from seeing kinship and property as coconstituted.
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Haerudin, Haerudin. "SISTEM SAPAAN KEKERABATAN SUKU SASAK: KAJIAN LINGUISTIK KEBUDAYAAN." LINGUA: Journal of Language, Literature and Teaching 14, no. 1 (January 14, 2017): 39. http://dx.doi.org/10.30957/lingua.v14i1.239.
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This study investigates kinship greeting in Sasaknese. The study used ethnolinguistic approach that described aspects of relation between language and culture to maintain cultural practices and social structure of a society. The study revealed: (1) the Sasak kinship greetings had relation to the kinship structure, having hierarchical boundaries of four generations above one’s family group chart and three generations below one’s family group chart, and are related to users’ age; (2) the custom greetings have social and cultural functions; (3) the existing condition of the use of the kinship greetings is undergoing a shifting in some areas on Lombok Island as a result of modernization. The shifting is merely occurred on the greetingforms; whereas others, which are related to the kinship structure and the users’ age, remain as the characteristic of Sasak tribe; (4) by constantly using the kinship greetings, Sasak people, have participated in preserving the cultural riches; that is the local language. This effort constitutes one of the strategies in preventing language extinction as the cultural heritage of the nation.
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James, Jenny M. "Errant Kinship, Traveling Song: James Baldwin’s Just Above My Head." James Baldwin Review 3, no. 1 (October 4, 2017): 27–45. http://dx.doi.org/10.7227/jbr.3.3.
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This article considers James Baldwin’s last published novel, Just Above My Head (1979), as the culmination of his exploration of kinship, reflecting on the ways distance and loss characterize African-American familial relations. By analyzing Baldwin’s representation of Hall Montana’s relationship to, and mourning of, his younger brother Arthur, this article argues that JAMH revises the terms of the black family to imagine an alternative, errant kinship that is adoptive, migratory, and sustained through songs of joy and grief. My approach to the novel’s portrayal of kinship is indebted to Édouard Glissant’s Poetics of Relation (1990), in which he defines “errantry” as a fundamental characteristic of diaspora that resists the claustrophobic, filial violence and territorial dispossession that are slavery’s legacies. Baldwin represents errant kinship in JAMH through his inclusion of music and formal experimentation. Departing from previous scholarship that reads JAMH as emblematic of the author’s artistic decline, I interpret the novel’s numerous syntactic and figurative experiments as offering new formal insight into his portrait of brotherly love. Baldwin’s integration of two distinctive leitmotifs, blood and song, is therefore read as a formal gesture toward a more capacious and migratory kinship.
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Hatton, Stephen B. "History, Kinship, Identity, and Technology: Toward Answering the Question “What Is (Family) Genealogy?”." Genealogy 3, no. 1 (January 4, 2019): 2. http://dx.doi.org/10.3390/genealogy3010002.
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The article attempts to move beyond cursory definitions to explore the fundamental core and practice of genealogy. Some genealogical writers think that it is history or a subset of history. Others view it as a study of kinship, or relations, and identity. Though technology is increasingly used as a tool to do genealogy, it is not viewed as its essence. The article moves toward an answer to the question “what is genealogy?” through four interventions directed at these four concepts. It examines history, kinship, identity, and technology in relation to genealogy. It demonstrates key differences between history and genealogy. It discusses the use of the genealogical model in anthropology, and then relates how sociology views kinship as social. Four kinds of identity are relevant to genealogy, but none answers what genealogy is. The article argues that genealogy is a technology in the ancient Greek sense. Technē is primarily a kind of practical knowledge with characteristics congruent with genealogy’s project. Genealogy is a technē in its essence rather than history, a study of kinship, or a study of identity.
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Hutabarat, Grace Mananda. "RELATION BETWEEN PHYSICAL SPATIAL ORDER OF SETTLEMENT WITH BATAK TOBA SOCIETY’S KIN RELATIONSHIP STUDY OBJECT: HUTA GINJANG VILLAGE, SIANJUR MULA-MULA SUB-DISTRICT." Riset Arsitektur (RISA) 3, no. 03 (July 5, 2019): 277–94. http://dx.doi.org/10.26593/risa.v3i03.3336.277-294.
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Abstract- Batak Toba tribe is an ethnic group that still holds tradition as an identity that distinguish them from other ethnic groups in Indonesia. Part of the culture that strongly influences society’s daily life is the kinship, as can be seen with the usage of family name and the philosophy of Dalihan na Tolu, which regulates attitudes and behaviors among society. Aside from the kinship, the traditional architecture is also a cultural identity of Batak Toba tribe, ranging from the order of settlements to organization of space in each dwelling. The research aims to study the physical spatial order of the settlements as a consequence of Batak Toba kinship system, to see the relation between settlement’s physical spatial order with the clan system and the philosophy of Dalihan na Tolu, and lastly to see the effect of modernization in the development of Batak Toba settlements.Huta Ginjang Village in Sianjur Mula-mula is an indigenous village that still holds Batak Toba tradition and culture. Residents are mostly from the Sagala clan and originated from one ancestor. Each house is inhabited by one nuclear family and the collection of several dwellings in a certain order forms a settlement that still knows the kinship of one another. Huta Ginjang Village consists of eight cluster of settlements that still have relation to each other, forming a small clan group.Data on the spatial physical order of the settlements in Huta Ginjang Village and the society’s kin relationship are obtained from literature studies, direct observation in the object of study, and interview with the villagers. The obtained data were analyzed qualitatively by using the relation theory in architecture.The result of the research shows the undeniable relation between physical spatial order of settlement in Huta Ginjang Village with the society’s kin relationship, either on the village, huta, or on the dwelling scale. One of the relation can be seen in the absence of hierarchy in dwelling placement, as the principle of the Dalihan na Tolu has no hierarchy between each of the components. The relation with the kin relationship cannot be seen from each of the building’s typology, because there are no special features that distinguishes each of the kinship groups. Key Words: relation, physical spatial order, kin relationships, Huta Ginjang Village
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Edenheim, Sara. "No Kin: Between the Reproductive Paradigm and Ideals of Community." lambda nordica 24, no. 2-3 (February 18, 2020): 29–52. http://dx.doi.org/10.34041/ln.v24.579.
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This article positions the sinthomosexual in relation to kinship, climate crisis, and vulnerability. By placing Lee Edelman’s version of queer in the modern family, the sinthomosexual – here presented in the form of the childfree woman – is positioned not only as against reproduction, but also against certain versions of community and kinship. The article investigate what this position is dependent on and gets subjected to in the wake of the dismantling of the welfare state and the privatisation of economies, communities and identities. This is done by a close reading of the so-called anti-social turn in relation to different feminist versions of kinship and community – from radical lesbian feminism to posthumanism. The article also gives a historical and cultural background to the position of the childfree woman.
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Korjova, E. Yu, E. N. Volkova, A. V. Miklyaeva, S. A. Bezgodova, and E. V. Yurkova. "Event Fullness of the Guardians’ Life Perspective as a Relationship Characteristic in the Kinship and Non-Kinship Guardians’ Families." Social Psychology and Society 11, no. 3 (2020): 86–98. http://dx.doi.org/10.17759/sps.2020110306.
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Objectives. Analyzing the differences in the event structure of the kinship and non-kinship guardians’ life perspective. Background. The implementation of the family life management policy for orphaned children and children without parental care leads to an increase in the number of foster families. The study is carried out in the paradigm of situational and subject approaches which allow to considered guardianship as a special life situation. The research attention is focused on the psychological resources of guardian families that provide successful coping with life difficulties. This article examines the life perspective of guardians as one of such resources. Study design. The study was conducted in the form of a structured interview. Frequency analysis, descriptive statistics, comparative analysis were used for data processing. Participants. The study involved 158 female guardians of school-age children living in Nizhny Novgorod and St. Petersburg (56 kinship guardians and 102 non-kinship guardians). Comparison groups consisted of 70 women — mothers and grandmothers of school-age children. Measurements. To collect empirical data, a modification of the “Psychological autobiography” method was used. Results. The results show that non-kinship guardians demonstrate a higher level of subjectivity in relation to their own future, less emotional involvement in the interaction with children and less deep understanding, life experience and life perspective, than the kinship guardian. Conclusions. The life perspective of kinship and non-kinship guardians is rigidly defined and is characterized by a narrow range of significant experiences in comparison with women of the same age who are not guardians. The results of the study highlight the importance of a differentiated approach to the psychological support of kinship and non-kinship guardian families. Study design. The study was conducted in the form of a structured interview. Frequency analysis, descriptive statistics, comparative analysis were used for data processing. Participants. The study involved 158 female guardians of school-age children living in Nizhny Novgorod and St. Petersburg (56 kinship guardians and 102 non-kinship guardians). Comparison groups consisted of 70 women — mothers and grandmothers of school-age children. Measurements. To collect empirical data, a modification of the “Psychological autobiography” method was used. Results. The results show that non-kinship guardians demonstrate a higher level of subjectivity in relation to their own future, less emotional involvement in the interaction with children and less deep understanding, life experience and life perspective, than the kinship guardian. Conclusions. The life perspective of kinship and non-kinship guardians is rigidly defined and is characterized by a narrow range of significant experiences in comparison with women of the same age who are not guardians. The results of the study highlight the importance of a differentiated approach to the psychological support of kinship and non-kinship guardian families.
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Chapais, Bernard, and Patrick Belisle. "TOLERATED CO-FEEDING IN RELATION TO DEGREE OF KINSHIP IN JAPANESE MACAQUES." Behaviour 138, no. 4 (2001): 487–509. http://dx.doi.org/10.1163/156853901750382124.
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AbstractWe analyzed co-feeding in relation to degree of kinship in Japanese macaques Macaca fuscata), testing experimentally five categories of matrilineal kin dyads: mother-daughter, grandmother-granddaughter, sisters, aunt-niece and nonkin. In each test, two adult females with a clear dominance relationship had access to a box containing a limited quantity of highly prized food. The dominant female could easily prevent the subordinate from eating so that food was easily monopolizable, hence the use of the expression tolerated co-feeding. Rates of tolerated co-feeding increased steeply with degree of kinship. The aggression levels of dominant females towards subordinate females decreased with increasing degree of kinship and this effect was most apparent between mothers and daughters. The confidence level of subordinate females increased with degree of kinship and this effect became apparent above the aunt-niece kin class. Prior access to food by the subordinate female was a significant means of access to food, mostly beyond the grandmother-granddaughter kin category. The results point to a relatedness threshold for the preferential treatment of kin at r = 0.25 (grandmother-granddaughter and sister dyads), beyond which (r = 0.125: aunt-niece dyads), levels of tolerated co-feeding were comparable to those of nonkin females. The identity of this threshold with that found in previous studies on the same group for two different types of interactions suggests the existence of a generalized relatedness threshold for kin favoritism in Japanese macaques. Assuming that the costs of food defense by the dominant females were negligible and that tolerated co-feeding was altruistic, our results support the role of kin selection in the evolution of altruism in primates beyond the mother-offspring bond.
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Abraham, Janaki. "Setting Sail for Lakshadweep: Leela Dube and the Study of Matrilineal Kinship." Indian Journal of Gender Studies 24, no. 3 (October 2017): 438–54. http://dx.doi.org/10.1177/0971521517716813.
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In this article I engage with Prof. Leela Dube’s fascinating work on matriliny in Lakshadweep which addressed critical questions in anthropology/sociology and feminist studies. Her discussion about the disjuncture between codified Islamic law and practice in relation to marriage and property devolution, her elaboration on the way law was manipulated strategically, and the image of flexibility in kinship practices are all important for a contemporary understanding of matriliny and kinship in general. Similarly, her discussion of what matriliny meant for women and more broadly the intersections of gender and kinship remain important concerns in the study of kinship. Furthermore, I point to the shifts in her work as she engaged with feminist politics and scholarship.
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Mohamed, Jama. "Kinship and Contract in Somali Politics." Africa 77, no. 2 (May 2007): 226–49. http://dx.doi.org/10.3366/afr.2007.77.2.226.
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AbstractTraditional Somali politics was based on two dialectically related principles: kinship and contract (tol iyo xeer). Kinship was founded on the segmentary lineage system under which people traced their descent to common male ancestors. Agnates functioned as corporate political groups because they were blood relatives. But the blood relation was not sufficient to establish a political system. Agnates functioned as corporate political groups because they negotiated a social contract that defined the terms of their collective unity.
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Hu, Wenmin. "The Comparison of Kinship Terminology in the Yulin Dialect and in Cantonese." Lingua Posnaniensis 62, no. 1 (June 1, 2020): 7–28. http://dx.doi.org/10.2478/linpo-2020-0001.
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Abstract The Yulin dialect is a sub-dialect of Cantonese, only used in Yuzhou and Fumian districts of the city of Yulin, located in the southeast of Guangxi Zhuang Autonomous Region, China. The kinship terms in Yue dialects include direct and indirect address terms, and usually are a combination of morphemes used to embody referential features (synthetic relation terms) and morphemes that distinguish the degree of kinship (ranking, collateral, spousal, generation and gender terms). This article offers a comparison, in terms of morphology, of kinship terms between the Yulin dialect and Cantonese. It is argued that the Yulin dialect and Cantonese have the same pattern of combining kinship terms, but approximately half of the compared kinship term logograms in the Yulin dialect are totally different from those in Cantonese as used in Canton, and the same terms are used in less than one-fourth of the cases.
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Barnard, Alan. "Kinship, language and production: a conjectural history of Khoisan social structure." Africa 58, no. 1 (January 1988): 29–50. http://dx.doi.org/10.2307/1159869.
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Opening ParagraphIn earlier articles I have argued the merits of the method of controlled comparison, both for the study of hunter-gatherer social organisation and for the study of Khoisan kinship across the forager/non-forager divide. In this article I put these two interests together to examine specifically the relation between kinship, production and culture contact among the Khoisan, and particularly the Khoe-speaking, peoples. Certain kinship structures and practices are dependent upon the means and methods of subsistence, while others are not. The latter are products of Khoisan history and in general reflect linguistic relationships between economically diverse Khoisan peoples.
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Fielder, Brigitte. "Literary Genealogies and the Kinship of Black Modernity." American Literary History 32, no. 4 (2020): 789–96. http://dx.doi.org/10.1093/alh/ajaa031.
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Abstract This brief essay is a reflection on the genealogical as a metaphor for modernity’s teleologies. Considering genealogy not as a biological lineage but as a network of kinship relations, we can better understand the collective—and often teleologically recursive—means by which modernity is imagined and reimagined. Understood via this metaphor of relation, we can see how modernity is not simply a progressive line of descendancy, but a complex web of influence. Our methodologies for tracing modernity’s genealogies must therefore think beyond what is inevitable and toward the deliberate and multiplicitous practices contributing to its reproduction. These methodologies must often follow circuitous routes that defy normative disciplinary taxonomies and frameworks. Moreover, the process of tracing modernity’s genealogies is ongoing, perpetuated always to the present moment as its study is also a mechanism for its perpetual reproduction. Black genealogical reproduction is an involved process in modernity, encompassing mechanisms from the bodily to the aesthetic to the technological, resisting normalized teleologies of descent, and extending its branches into complex webs that emerge within Black futures and help to produce them.
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Rocha, Cinthia Creatini da. "From socio-politics to kinship dynamics among the Kaingang." Vibrant: Virtual Brazilian Anthropology 8, no. 2 (December 2011): 359–74. http://dx.doi.org/10.1590/s1809-43412011000200016.
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This article is based on ethnographic data on the social and political organization of a Kaingang collective that is currently requesting the demarcation of the Terra Indígena Sêgu [Sêgu Indigenous Land] (in Rio Grande do Sul State in southern Brazil). Ethnographic data observed in various indigenous Kaingang lands in southern Brazil point to an intricate and rhizomatic network of social relations within and between groups and families, which, beyond their locations of origin or residence, articulate socio-cosmic-political principles that mark distinct processes of reciprocities and divisions. Here, the movement for land claims and internal tensions within the collectives either result in distancings or approximations that are translated into principles of inclusion or exclusion of individuals and groups in relation to territories that are already occupied and or being claimed. Thus, if for non-Kaingang the Kaingang- as for other Amerindian populations - project an ethnic identity based on the idea of a generalized kinship, at the level of their intra- and inter-group relations, the fluidity with which the ties among those who are considered relatives (kanhkó) or not, can be easily made or unmade, strengthened or broken.
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Sile, Angelius Chrisantho, I. Wayan Suwena, and Ni Luh Arjani. "Relasi Gender dalam Sistem Kekerabatan Matrilineal." Humanis 24, no. 2 (May 28, 2020): 177. http://dx.doi.org/10.24843/jh.2020.v24.i02.p09.
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Doka Nikisi’e is a village located in Ngada district which adheres to the matrilineal kinship system. However, even though women holding rights in traditional houses, men also have important roles in the kinship system in the village of Nikisi'e. Therefore, to avoid discrepancy and insurgency, it’s necessary to have a good gender relation in both case. For DokaNikisi’e people, even though the matrilineal kinship system greatly glorifies women, they still consider that this’s not to give women an absolute power, but solely for the sake of harmony between both side.The matrilineal kinship system in DokaNikisi'e can be studied by applyingRatnaMegawangi’s nurture and nature theory, called role theory. Robert Linton. While the concepts used as a reference in this study are concept of gender, kinship system concept and matrilineal concept. This research is a qualitative research which is obtained by ethnographic research models. Data collection techniques used in this research are observation, interviews, literature studies, and data analysis that is useful for processing objects in the research location.The results of this research shows that there is a process in the matrilineal kinship system inDokaNikisi’e village which explains the stages of the matrilineal kinship is formed through the marriage system. And in this process explained the classification of roles between men and women and allotment of inheritance in traditional houses.Besides explaining the process, this research also explains the significations contained in the matrilineal kinship system in DokaNikisi’e village.
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Munir, Misnal. "SISTEM KEKERABATAN DALAM KEBUDAYAAN MINANGKABAU: PERSPEKTIF ALIRAN FILSAFAT STRUKTURALISME JEAN CLAUDE LEVI-STRAUSS." Jurnal Filsafat 25, no. 1 (August 14, 2016): 1. http://dx.doi.org/10.22146/jf.12612.
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The culture of Minangkabau is one culture that embraces the matrilineal kinship system until now. This article aims to comprehend a kinship relation in the culture of Minangkabau based on the anthropological structuralism theory of Levi-Strauss. The kinship system of the culture of Minangkabau, according to the structuralism perspective of Levi-Strauss, places a man as a medium in communicating among clans or tribes. The matrilineal system of the culture of Minangkabau places a woman as a remaining side, while a man as a visiting side to woman house. The matrilineal system places a woman as a heritant of wealth and a man as a person who move to woman house.
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TAMASATO, Emiko. "Kinship and Farmland Rental Relation in a Part-time Farming Area." Journal of Rural Studies(1994) 1, no. 2 (1995): 41–52. http://dx.doi.org/10.9747/jrs.1.2_41.
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Joseph, Suad. "Political Familism in Lebanon." ANNALS of the American Academy of Political and Social Science 636, no. 1 (June 22, 2011): 150–63. http://dx.doi.org/10.1177/0002716211398434.
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Patrimonialism has been used to explain the “backwardness” of Middle Eastern states, their “lacks.” Patrimonialism, however, may undermine its own insights by creating false binaries and false histories. The author suggests family/families as a point of departure and political familism as a conceptual step toward reframing analysis of state/citizen relationships in Lebanon. Political familism refers to the deployment of family institutions, ideologies, idioms (idiomatic kinship), practices, and relationships by citizens to activate their demands in relation to the state and by state actors to mobilize practical and moral grounds for governance based on a civic myth of kinship and public discourse that privileges family. Political familism addresses the processes by which states and citizens mutually constitute a set of public practices that reproduce the privileged position of “family,” even as specific family relations and practices diverge from discursive presumptions.
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Ismail, Arifuddin. "INTERAKSI SOSIAL ANTARA KELOMPOK MASYARAKAT ISLAM DAN KRISTEN DI KOTA TERNATE." Al-Qalam 15, no. 2 (November 11, 2018): 373. http://dx.doi.org/10.31969/alq.v15i2.500.
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<p>This article is a summary of the research on religious group social distance<br />measurement in Ternate. Data accumulated from questionnaires<br />to 100 respondents and analyzed descriptively.<br />Result shows that, in general, social interaction as friendship, job, social<br />politics, social religious and kinship relation of ethnic and religious<br />groups is significantly close and categorized good.<br />The friendship relation is the item with the highest percentage<br />(67.5%) showing that the respondents did not consider religious<br />identity as the relationship blockage. It is while the kinship relation<br />was at the lowest percentage 40% showing that most of respondents<br />did not want " other people" to be a member of their<br />family</p>
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Destro, Adriana, and Mauro Pesce. "Kinship, Discipleship, and Movement: an Anthropological Study of John's Gospel." Biblical Interpretation 3, no. 3 (1995): 266–84. http://dx.doi.org/10.1163/156851595x00140.
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AbstractIn John's Gospel, the Jesus movement is represented as developing in an environment in which kinship was the primary social matrix. Combining exegetical research and anthropological analysis, the article highlights the relation between two Jewish-Palestinian social forms, coexisting within the Jesus movement: discipleship and kinship (1:35-51). In the social imagination of John, the group of disciples allows for the participation of the mother and the brothers (2:12). Kinship, however, undergoes some modifications. First, the kinship system is no longer a unique instrument for the attribution of roles. Jesus, his mother and the brothers interact dialectically, moving between acceptance and rejection (at Cana and Sukkot). Second, the kinship system is characterized by the absence of the fathers. This anomaly introduces flexibility and indefiniteness into the roles. The disappearance of wide lineages and of male relatives of women modifies contexts and re-situates all the characters. Male functions are taken on by women in substitutive ways. On the other hand, discipleship is influenced in turn by kinship, which offers unquestionable social support to Jesus and his disciples, as is shown by the mediating function of the mother at Cana and the "adivising" function of the brothers. Kinship also takes on an integrative role in the movement, as in the case of the unnamed disciple and the mother at the cross (19:25-27). In Jesus' last words, discipleship is remodelled on the basis of kinship criteria and logic. To be "in possession of" Mary, the mother, alters the balance of power within the movement.
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Olivera, Martin. "De l'usage de l'autochtonie chez les Gabori, Roms de Transylvanie. "Dis moi d'ou tu viens, Je te dirai qui tu es"." DiPAV - QUADERNI, no. 24 (April 2009): 9–22. http://dx.doi.org/10.3280/dipa2009-024002.
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- The paper shows in which ways the Gabori, Rom of Transylvania, constitute the product and the producers of an autochthony they act in the everyday life, at the interior of the community as well as in their relation with the Others. The Gabor social organization, based on kinship relations, seems in fact to be inseparable from regional geography and history. These "traditional Gypsies" should be thus considered as "natives" even if "natives of a special kind".
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Muhidin, Rahmat. "LEKSIKON KEKERABATAN ETNIK MELAYU BANGKA DI KOTA PANGKALPINANG." MEDAN MAKNA: Jurnal Ilmu Kebahasaan dan Kesastraan 17, no. 2 (December 3, 2019): 209. http://dx.doi.org/10.26499/mm.v17i2.2142.
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This is research aims to identity and classify the kinship lexicon then explain the role and meaning in Bangkanese Malay greetings. The research used descriptive method. The technique used was ethnographical interview. Bangkanese Malay ethnic in communicating either in nuclear family based on matchmaking or bloodline (offspring). That research result showed that the role and meaning of lexicon kinship dislayed that the people considered as close relatitive are family. Family relation is both consanguine and afinal. It is categorized into ego aligned, over ego, and below ego.
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Armitage, Joanne, and Helen Thornham. "Don’t Touch My MIDI Cables: Gender, Technology and Sound in Live Coding." Feminist Review 127, no. 1 (March 2021): 90–106. http://dx.doi.org/10.1177/0141778920973221.
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Live coding is an embodied, sensorial and live technological–human relationship that is recursively iterated through sonic and visual outputs based on what we argue are kinship relations between and through bodies and technology. At the same time, and in a familiar moment of déjà vu for feminist scholars, live coding is most often discussed not in relation to the lived and sensory human–technology kinship, but in terms of fetishised code or software, output and agency. As feminist scholars have long argued, emphasising and fetishising code or software, and celebrating output and agency are normatively masculine, white and Western conceptions of technology that feed into the growing valorisation of accelerationist logic whilst also negating embodied, not to mention other (non-white, Western, masculine) bodies, expertise or histories per se. In this article, we want to redress this by drawing on our empirical material on live coding to focus on human–technology kinship and, in so doing, think about failure, slowness and embodiment and about human–technology relations that are more akin to what Alison Kafer (drawing on the work of Donna Haraway) has termed ‘becoming with’ or ‘making kin’. This, we argue, has the potential to shift the focus from the potentialities of technologies on or through the body, towards the generative capacities of mediation (including failure), which are caught up in lived experiences. The question is not only about how the relations of bodies and technologies are played out in certain circumstances but about what might be played out if we reconceptualise these relations in these terms.
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Moumtaz, Nada. "Sharia and Kinship in the Ottoman Eastern Mediterranean." Comparative Studies of South Asia, Africa and the Middle East 39, no. 2 (August 1, 2019): 353–57. http://dx.doi.org/10.1215/1089201x-7586863.
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Abstract This essay engages Beshara Doumani's Family Life in the Ottoman Mediterranean. It highlights Doumani's significant deconstruction of the culturalist assumptions of the category of the Arabor Muslim family. Based on the wealth of the archive uncovered by Doumani, the essay calls for further engagement with the Islamic legal tradition in the analysis of sharia court records in order to better understand the relation between state, law, and community. Finally, it elaborates on Doumani's important contributions to the anthropology of kinship.
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Emery, Jacob. "Kinship and Figure in Andrey Bely's Petersburg." PMLA/Publications of the Modern Language Association of America 123, no. 1 (January 2008): 76–91. http://dx.doi.org/10.1632/pmla.2008.123.1.76.
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Andrey Bely's novel Petersburg (one of the high points of Russian literary modernism and a rough analogue to James Joyce's Ulysses) repeatedly claims that parent and child, being of the same flesh and blood, share an ambivalent identity. At the same time, because the novel opens by invoking a major character's genealogical relation to Adam, the book implies that this kin identity is universal and can be applied to the entire human race. This essay analyzes the role of kinship metaphor in Petersburg, demonstrating that tropes of parent-child identity facilitate the novel's dizzying metaphoric conflation, that they form a kind of metafictional mirror in which the novel probes its own nature as a work of the imagination, and that Bely's theory and practice of metaphor touch on broader philosophical issues of figure and fictionality.
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Badollahi, Muhammad Zainuddin, and Andi Hasbi. "Etnografi Ruang Instalasi Gawat Darurat (IGD): Relasi Dokter dan Pasien di RSUP DR. Wahidin Sudirohusodo, Makassar." ETNOSIA : Jurnal Etnografi Indonesia 3, no. 2 (December 5, 2018): 250. http://dx.doi.org/10.31947/etnosia.v3i2.5154.
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Dr. General Education Hospital Wahidin Sudirohusodo is the hospital with the most ED referral patients in the Eastern Indonesia region. This study aims to, (1) determine the ethics of physician professionalism in relation to the relationships established between doctors-patients and established medical communication, (2) analyze differences in physician-patient relations using health insurance and general patients, (3) find out the kinship network patients who are instructed on medical treatment obtained. This research was conducted at the Emergency Room at RSUP Dr. Wahidin Sudirohusodo Makassar using a qualitative descriptive study. The methods used are observation and interviews with doctors and patients. This study shows that (1) the doctors did not pay attention to and run the SOP IGD of Dr. Wahidin Sudirohusodo General Hospital so that there was miscommunication, (2) health insurance patients and the general got different treatment in medical treatment, (3) kinship network was very influential in the medical action given by the doctor to his patient
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Oke, E. Adewale. "Kinship Interaction in Nigeria in Relation to Societal Modernization: A Pragmatic Approach." Journal of Comparative Family Studies 17, no. 2 (August 1986): 185–96. http://dx.doi.org/10.3138/jcfs.17.2.185.
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Forbess, Alice, and Lucia Michelutti. "From the mouth of God." Focaal 2013, no. 67 (December 1, 2013): 3–18. http://dx.doi.org/10.3167/fcl.2013.670101.
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This article proposes “divine kinship” as an analytical tool with which to explore the relation between the divine, “the people”, and their political leaders and advance an ethnographically led comparative anthropology of democracy. More specifically, using the political ethnographies of five localities—North India, Venezuela, Montenegro, Russia, and Nepal—we discuss lived understandings of popular sovereignty, electoral representation, and political hope. We argue that charismatic kinship is crucial to understanding the processes by which political leaders and elected representatives become the embodiment of “the people”, and highlight the processes through which “ordinary people” are transformed into “extraordinary people” with royal/divine/democratic qualities.
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Nagasaka, Itaru. "Kinship Networks and Child Fostering in Labor Migration from Ilocos, Philippines to Italy." Asian and Pacific Migration Journal 7, no. 1 (March 1998): 67–92. http://dx.doi.org/10.1177/011719689800700104.
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This paper is an attempt to analyze the process of contemporary overseas labor migration from a village in the Ilocos region in the Philippines to Italy. As such, it will seek to outline the basic characteristics of the process of migration and examine them in relation to the local social structure. It will demonstrate how the Ilocanos responded to new opportunities of migration by manipulating existing social relations. Particular attention will be given to the process of constructing kinship networks among the migrants and the practice of fosterage in the homeland community, both of which are considered as adaptive processes to the new migration opportunity.
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Dahal, Girdhari. "Nepal and India Relation After 12 Points Understanding." Journal of Political Science 20 (October 4, 2020): 61–75. http://dx.doi.org/10.3126/jps.v20i0.31795.
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With multidimensional aspects, Nepal India relation is historical, social, political and culturally embodied. Both countries adhere to a unique relationship of friendship and cooperation characterized by open borders and deep-rooted people-to-people contacts of kinship and culture. Pedestal on secondary data this article aims to discuss the major developments in Indo-Nepal relation after 12 points understanding. Nepalese and Indian governments, in order to review the past treaties and agreements between the two countries, made EPG of four members each from both countries. Similarly, Nepal and India exchanged high level visits between them. Nepal made a new constitution in 2015 and promulgated it. However, India was not satisfied with some of the content of it, so India imposed unilateral blockade. Later, Nepal India relation was normalized, and again, Nepal and India have a dispute on Limpiyadhura-Lipulekh border. The vital concern is what has happened to the relations built on historical ties? This paper looks at the relations India once had with Nepal, and where it stands today. There have been many ups and downs in Nepal India relation after 12 points understanding and even during the present border dispute. However, all problems and disputes can be solved through diplomatic dialogues at various levels. Bilateral relations can grow further with unfaltering commitment to the doctrines of peaceable coexistence, sovereign equality, and understanding of each other’s aspirations and sensitivities.
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Kadir R, Abdul. "PENGUKURAN JARAK SOSIAL ANTARA KELOMPOK AGAMA ISLAM DAN KRISTEN DI KOTA AMBON." Al-Qalam 15, no. 2 (November 11, 2018): 385. http://dx.doi.org/10.31969/alq.v15i2.501.
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<p>The article is a summary of the research on "Christian and Muslim<br />social distance measurement in Ambon". The research was quantitative.<br />Data accumulated from 100 questionnaires disseminated equally<br />to both Muslim and Christian.<br />Research used five relation point measurements: a) friendship relation;<br />b) economic and job relation; c) social politic relation; d) social religious<br />relation and, e) kinship relation. From five researched points,<br />first of two points was tended to be good, while three last mentioned<br />points were tended to be low.</p>
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Smith, Daniel Jordan. "Legacies of Biafra: Marriage, ‘Home People’ and Reproduction Among the Igbo of Nigeria." Africa 75, no. 1 (February 2005): 30–45. http://dx.doi.org/10.3366/afr.2005.75.1.30.
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AbstractThis article examines the ways in which the legacies and collective memories of Biafra, the secessionist state established at the time of Nigeria's civil war from 1967 to1970, shape contemporary Igbo practices and experiences of marriage, rural–urban ties and reproduction. The importance of appropriate and permanent marriage and the perceived necessity of dependable affinal relations for contemporary Igbos are analysed in relation to recollections of marriage during the war. The intense identification of migrant Igbos with place of origin and the importance of ‘home’ and ‘home people’ are situated in the context of the legacy of Biafra. The importance of kinship relationships for access to patron–client networks is linked to the Igbo perception of marginalization in the wake of Biafra. Igbo ideas about the significance of reproduction and the vital importance of ‘having people’ are reinforced through collective memories of Biafra. Igbo people's conceptions of Nigerian politics, their understandings of the social and economic importance of kinship and community in contemporary Nigeria, and even their reproductive decisions can be better explained by taking into account the legacies of Biafra.
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Pizzamiglio, M., A. Marino, F. Gentile, P. Tempesta, and L. Garofano. "The use of Y STRs in case of robberies associated to kinship relation." International Congress Series 1288 (April 2006): 204–6. http://dx.doi.org/10.1016/j.ics.2005.10.046.
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Desai, Shruti, and Harriet Smith. "Kinship across Species: Learning to Care for Nonhuman Others." Feminist Review 118, no. 1 (April 2018): 41–60. http://dx.doi.org/10.1057/s41305-018-0104-0.
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This essay responds to Donna J. Haraway's (2016) provocation to ‘stay with the trouble’ of learning to live well with nonhumans as kin, through practice-based approaches to learning to care for nonhuman others. The cases examine the promotion of care for trees through mobile game apps for forest conservation, and kinship relations with city farm animals in Kentish Town, London. The cases are analysed with a view to how they articulate care practices as a means of making kin. Two concepts are proposed, ‘learning from’ and ‘facing’ the Other, which are thickened through discussions of how caring takes place in each case in relation to a particular category of nonhuman other: animated tree and urban farm animal. Thus while attendant to situations of care involving a specific nonhuman subject, the cases also broker thinking on learning from and facing (the) other kinds of trees and animals, and the interspecies dynamics of which they are a part. The intersectional implications of the practice sites and participants are elaborated, to complexify and affirm situated but also reflexive approaches to caring. In doing this, the authors attend to their own positionalities, seeking to diversify Western-based ecofeminist engagements with caring, while asking what their research can do for the nonhuman other. They formulate and apply a collaborative methodological approach to the case studies, developed through cultivating attentiveness to the nonhuman subject of research. The authors consider in particular how attentiveness to the nonhuman other can facilitate practices of knowing that further a non-anthropocentric and non-innocent ethic of caring. By further interconnecting situations of caring for nonhuman animals and plants, the authors advocate for practices of care that antagonise how species boundaries are drawn and explore the implications for learning to care for nonhumans as kin.
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Hom, Sabrina L. "Between Races and Generations: Materializing Race and Kinship in Moraga and Irigaray." Hypatia 28, no. 3 (2013): 419–35. http://dx.doi.org/10.1111/j.1527-2001.2012.01271.x.
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Juxtaposing Cherríe Moraga'sLoving in the War Yearsand Luce Irigaray'sSpeculum of the Other Woman, I explore the ways that sex and race intersect to complicate an Irigarayan account of the relations between mother and daughter. Irigaray's work is an effective tool for understanding the disruptive and potentially healing desire between mothers and daughters, but her insistence on sex as primary difference must be challenged in order to acknowledge the intersectionality of sex and race. Working from recent work on the psychoanalysis of race, I argue that whiteness functions as a master signifier in its own right, and as a means of differentiation between the light‐skinned Moraga and her brown‐skinned mother. Irigaray's concept of blood deepens Moraga's account of her healing and subversive return to her mother. The juxtaposition of Moraga, Irigaray, and contemporary psychoanalysis of race can allow for a necessary revision of Irigaray's psychoanalysis that acknowledges the ways in which sexual difference is indexed by race and sheds new light on her account of the mother–daughter relation.
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Martin, Dale B. "The Construction of the Ancient Family: Methodological Considerations." Journal of Roman Studies 86 (November 1996): 40–60. http://dx.doi.org/10.2307/300422.
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A remarkable new consensus, recognized even by its critics, has emerged among classical historians that ‘the normal Roman family seems to have been a “nuclear family” like our own’. The consensus is remarkable because practically all historians who support it admit that the portrait of the Roman family that emerges from many literary accounts and is enshrined in Roman law and language is nothing like the modern nuclear family. Saller demonstrates that the Romans had no term equivalent to ‘family’ in the modern sense, that is, the father-mother-children triad of the ‘nuclear family’. The English word ‘family’ has almost no relation to Roman concepts of familia and domus. As Saller explains, ‘Domus was used with regard to household and kinship to mean the physical house, the household including family and slaves, the broad kinship group including agnates and cognates, ancestors and descendants, and the patrimony’. The Latin familia, while usually narrower in reference than domus, also had little relation to anything meant by the English ‘family’.
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Kella, Elizabeth. "Matrophobia and Uncanny Kinship: Eva Hoffman’s The Secret." Humanities 7, no. 4 (November 21, 2018): 122. http://dx.doi.org/10.3390/h7040122.
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Eva Hoffman, known primarily for her autobiography of exile, Lost in Translation: A Life in a New Language (1989), is also the author of a work of Gothic science fiction, set in the future. The Secret: A Fable for our Time (2001) is narrated by a human clone, whose discovery that she is the “monstrous” cloned offspring of a single mother emerges with growing discomfort at the uncanny similarities and tight bonds between her and her mother. This article places Hoffman’s use of the uncanny in relation to her understanding of Holocaust history and the condition of the postmemory generation. Relying on Freud’s definition of the uncanny as being “both very alien and deeply familiar,” she insists that “the second generation has grown up with the uncanny.” In The Secret, growing up with the uncanny leads to matrophobia, a strong dread of becoming one’s mother. This article draws on theoretical work by Adrienne Rich and Deborah D. Rogers to argue that the novel brings to “the matrophobic Gothic” specific insights into the uncanniness of second-generation experiences of kinship, particularly kinship between survivor mothers and their daughters.
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YINN, ALICIA LOH CHUI, and NWANESI PETER KARUBI. "Malaysian Hybridity: Issues of Kinship Practices and Identity Crisis." Trends in Undergraduate Research 1, no. 1 (December 17, 2018): h19–24. http://dx.doi.org/10.33736/tur.1180.2018.
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This article explores the issues of hybridity and its impacts and bearing to identity crisis in relation to kinship practices among the Euro-Asian families in Malaysia. To demonstrate the empirical and scientific nature of this study, qualitative methods were used whereby respondents were interviewed either face to face interview or through audio interviews. Furthermore, focus Group Discussion and empirical observation were fully utilized to obtain and analyzed for both quality and logical conclusion. Indeed, the data from the field demonstrate that the offspring of mixed marriages had either conscious identity crisis, unconscious or denied identity crisis or no identity crisis due to factors such as religion, socializing, education, and exposure by parents. Thus, the majority of the research respondents identified themselves based on “Others” but there are complexities to this when it comes to formal and informal identification.Keywords: Family, hybridity, identity crisis, kinship, mixed-marriages
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Ntelu, Asna, and Dakia N. Djou. "The Language Family Relation of Local Languages in Gorontalo Province (A Lexicostatistic Study)." Journal of Arts and Humanities 6, no. 11 (November 23, 2017): 48. http://dx.doi.org/10.18533/journal.v6i11.1285.
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<p>This study aims to find out the relation of language family and glottochronology of Gorontalo language and Atinggola language in Gorontalo Province. The research employed a comparative method, and the research instrument used a list of 200 basic Morris Swadesh vocabularies. The data source was from documents or gloss translation of 200 basic vocabularies and interview of two informants (speakers) of Gorontalo and Atinggola languages. Data analysis was done by using the lexicostatistic technique. The following indicators were used to determine the word family: (a) identical pairs, (b) the word pairs have phonemic correspondences, (c) phonetic similarities, and (d) a different phoneme. The results of data analysis reveal that there are 109 or 55.05% word pairs of the word family out of 200 basic vocabularies of Swadesh. The results of this study also show that the glottochronology of Gorontalo language and Atinggola language are (a) Gorontalo and Atinggola languages are one single language at 1.377 + 122 years ago, (b) Gorontalo and Atinggola languages are one single language at 1,449 - 1,255 years ago. This study concludes that (a) the relation of the kinship of these two languages is in the family group, (b) glottochronology (separation time between Gorontalo language and Atinggola language is between 1.4 to 1.2 thousand years ago or in the 12<sup>th</sup> – 14<sup>th </sup>century.</p><p><strong>Keywords</strong>: relation, kinship level, local language, Gorontalo Province, lexicostatistics study</p>
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Kertzer, David I., Dennis P. Hogan, and Nancy Karweit. "Kinship beyond the household in a nineteenth-century Italian town." Continuity and Change 7, no. 1 (May 1992): 103–21. http://dx.doi.org/10.1017/s0268416000001478.
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L'étude empirique des liens de parenté au-delà du ménage pour l'Europe du passé reste vraiment sous-développée. Cette étude se concentre sur une population qui vécut à Casalecchio di Reno, près de Bologne en Italie, ville en voie d'industrialisation et habitée par des métayers. La nature et l'impact de leurs liens de parenté avec d'autres ménages et communautés sont étudiés pour les années 1865 à 1921. Les auteurs font des recherches sur le rapport entre la complexité des ménages et l'étendue sur laquelle les parents sont disponibles ailleurs dans la communauté. Us se concentrent sur la relation des enfants avec leurs grandsparents, des jeunes adultes avec leurs parents, et des veuves et veufs avec leurs enfants adultes, avec la parenté et les beaux-parents.
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Hong, Dong Shik. "Primary Relationships and Social Participation in a Korean Metropolitan City." Sociological Perspectives 30, no. 3 (July 1987): 289–309. http://dx.doi.org/10.2307/1389114.
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This article attempts to investigate patterns of association between primary relationships (in both kinship and neighborhood relations) and social participation in voluntary associations in a Korean metropolitan city. Two alternative hypotheses, that is, an incompatibility hypothesis positing a negative relation between primary relationships and social participation and a reinforcement hypothesis positing a positive relationship were derived. The data were collected from 1,047 households and housewives through self-administered questionnaires. Multiple regression analysis was applied to assess the hypotheses, controlling for 7 individual variables. The results lend strong support to the reinforcement hypothesis, indicating the positive influences of primary relationships on social participation. Finally, this article discusses some probable mechanisms underlying the findings in Korean urban contexts.
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Setiawan, Irma. "Relation of Sasak and Samawa Language: Diachronic Study in The Language Kinship of an Ethnic Group in Indonesia." International Journal of Linguistics, Literature and Culture 3, no. 5 (September 28, 2017): 77. http://dx.doi.org/10.21744/ijllc.v3i5.548.
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The language variation of a tribe in Indonesia has directly reflected language diversity and accent in its speech community. However, inter-tribal language diversity does not mean that it does not have a language closeness relationship. Thus, in this study, the problems examined is the identification of the relation of the language of Sasak ethnic group and Samawa ethnic group. Accordingly, the purpose of this study is to describe the language kinship (similarity) of Sasak language and Samawa language. In addition, language kinship can create a sense of language solidarity in order to strengthen the unity among the various ethnic groups in Indonesia. The collected data was obtained by employing method consisting of an interview with its basic technique and derivatives, observation (based on Swades vocabulary), and documentation. Sources of data were obtained from speakers of Sasak language and Samawa language who were communicating. The collected data were analyzed by combination method namely descriptive qualitative and quantitative. This combination was employed to describe the research in systematic, categorized, patterned, and dialectometry. Data are presented formally and informally. In the end, this study discovers the relation or relativity of variations of the two ethnic languages that will strengthen the value of togetherness and tribal unity in Indonesia.
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Barbujani, Guido. "Autocorrelation of Gene Frequencies Under Isolation by Distance." Genetics 117, no. 4 (December 1, 1987): 777–82. http://dx.doi.org/10.1093/genetics/117.4.777.
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ABSTRACT Spatial autocorrelation statistics are used for description of geographic variation of gene frequencies, but the relationship of these indices with the parameters describing the genetic structure of populations is not established. A simple relation is derived here between kinship coefficient and a measure of spatial autocorrelation, Moran's I. The autocorrelation coefficient of gene frequencies at a given distance is a direct function of the kinship at that distance, and an inverse function of the standardized gene frequency variance, Fst. Under isolation by distance, the expected values of Moran's I for any allele may be calculated by means of Malkcot-Morton function, which predicts an exponential decline of genetic similarity in space. This allows comparison of observed gene frequency patterns with the patterns that should be caused by interaction of short range migration and random genetic drift.