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1

Dixon, R. M. W. "THE DYIRBAL KINSHIP SYSTEM." Oceania 59, no. 4 (1989): 245–68. http://dx.doi.org/10.1002/j.1834-4461.1989.tb02335.x.

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Taşbaş, Erhan. "The Turkic Kinship System." Acta Orientalia Academiae Scientiarum Hungaricae 72, no. 2 (2019): 245–58. http://dx.doi.org/10.1556/062.2019.72.2.6.

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Singh, Dr Oinam Ranjit, and Dr Nushar Bargayary. "Examining the Kinships System of the Bodo." Think India 22, no. 3 (2019): 186–92. http://dx.doi.org/10.26643/think-india.v22i3.8107.

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The Bodo of the North Eastern region of India have their own kinship system to maintain social relationship since ancient periods. Kinship is the expression of social relationship. Kinship may be defined as connection or relationships between persons based on marriage or blood. In each and every society of the world, social relationship is considered to be the more important than the biological bond. The relationship is not socially recognized, it fall outside the realm of kinship. Since kinship is considered as universal, it plays a vital role in the socialization of individuals and the maint
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4

Hage, Per. "The Ancient Maya Kinship System." Journal of Anthropological Research 59, no. 1 (2003): 5–21. http://dx.doi.org/10.1086/jar.59.1.3631442.

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Hage, Per, Bojka Milicic, and Mauricio Mixco. "The Proto-Numic Kinship System." Journal of Anthropological Research 60, no. 3 (2004): 359–77. http://dx.doi.org/10.1086/jar.60.3.3630755.

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6

Read, Dwight W. "Kinship Algebra Expert System (KAES)." Social Science Computer Review 24, no. 1 (2006): 43–67. http://dx.doi.org/10.1177/0894439305282372.

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7

Siregar, Sheyra Silvia. "Sistem Kekerabatan dalam novel Hong Lou Meng karya Cao Xueqin: Analisis Sosiologi Sastra." Jurnal Bahasa dan Sastra 9, no. 2 (2021): 150. http://dx.doi.org/10.24036/jbs.v9i2.112364.

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This study describes the kinship system adhered to by the people of East Asia, especially the People's Republic of China. The rich and diverse kinship system is clearly illustrated and applied in a large family during the dynastic kingdom in China. The purpose of this study was to identify and describe the kinship system in Hong Lou Meng novel by Cao Xueqin. In addition, this novel also tells about a family that contains many different kinship systems. This research belongs to a descriptive-qualitative perspective. The results of the analysis show an overview of the kinship system contained in
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Killsback, Leo Kevin. "A nation of families: traditional indigenous kinship, the foundation for Cheyenne sovereignty." AlterNative: An International Journal of Indigenous Peoples 15, no. 1 (2019): 34–43. http://dx.doi.org/10.1177/1177180118822833.

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One of the major destructive forces to American Indian peoples were the assimilation-based policies that destroyed traditional kinship systems and family units. This destruction contributed to the cycle of dysfunction that continues to plague families and homes in Indian country. A second major destructive blow occurred when colonial forces, through law and policy, reinforced white male patriarchal kinship and family systems. In this colonial system, American Indian concepts, roles, and responsibilities associated with fatherhood and motherhood were devalued and Indian children grew up with a
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9

Siregar, Esli Zuraidah, and Ali Amran. "Gender Dan Sistem Kekerabatan Matrilinial." Jurnal Kajian Gender dan Anak 2, no. 2 (2020): 133–46. http://dx.doi.org/10.24952/gender.v2i2.2173.

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Matrilinial is one of the oldest kinship systems found in Indonesia, and the world. This system adheres to kinship systems and inheritance systems from the maternal lineage. in the matrilinial kinship system, women have a special place and play a significant role in their community compared to women who adhere to the patrilinieal system. In the matrilineal kinship system, men and women have their respective obligations and responsibilities according to their gender. In this case they have a balanced position, namely men occupying positions as supervisors and protectors who are given an honorab
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Beribaka, Mirjana, Selma Hafizović, Amela Pilav, Mirela Džehverović, and Damir Marjanović. "COMPARISON OF TWO DIFFERENT MULTIPLEX SYSTEMS IN CALCULATING KINSHIP AMONG CLOSE RELATIVES." Genetics & Applications 1, no. 1 (2018): 51. http://dx.doi.org/10.31383/ga.vol1iss1pp51-58.

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This study compares the results obtained using two multiplex systems, PowerPlex® 16 System and PowerPlex® Fusion System, to evaluate the probability of a specific kinship relationship between the offspring of three pairs of identical twins, such as full kinship (siblings), first-degree relatives (first cousins) and half-siblings. Genomic DNA was isolated and amplified from buccal swab and selected short tandem repeat (STR) markers were detected. Electropherograms were generated and analyzed for all persons, using two multiplex systems. Paternity testing for every nine offspring of six examined
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11

Perdana, Indra, and Achmad HP. "BANJARESE GREETINGS SYSTEM IN DISTRICT KAPUAS OF CENTRAL KALIMANTAN." IJLECR - INTERNATIONAL JOURNAL OF LANGUAGE EDUCATION AND CULTURE REVIEW 1, no. 2 (2015): 67–75. http://dx.doi.org/10.21009/ijlecr.012.17.

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Research on the study of the use of greeting in Banjarese which stay in Kapuas District of Central Borneo.This Research focused to describe the greeting word used by the people, particularly the greeting word in Banjarese used by the first generetion in Kapuas. The research method used is descriptive qualitative. Data collection by observation with a look at, involved notes. Sources of research data used is the preference of all speech that is displayed by 1) Aged over 30 years, 2) Native language studied. 3) Knowing its own culture, 4) The Banjarese are the first generation derived from Banja
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12

Harahap, Ikhwanuddin. "Women's Position in Patriarchal Kinship System." Jurnal Ilmiah Peuradeun 8, no. 1 (2020): 129. http://dx.doi.org/10.26811/peuradeun.v8i1.340.

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Spirit of gender equalities is currently stretching amid the strong patriarchal system in North Padang Lawas District North Sumatera. In terms of education, women get the same rights as men, even in some villages, more women go to school/college than men. There is a growing slogan that is "anak do boru, boru do anak" (boys and girls are the same). Women have the freedom to choose their own spouse and are not bound to the custom of "manyunduti". However, in the economic field, wives work in the fields and tore rubber to support the family's economy besides they have to do all the household work
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13

Skoda, Uwe. "The Kinship System of the Aghria." Journal of Social Sciences 4, no. 4 (2000): 277–93. http://dx.doi.org/10.1080/09718923.2000.11892276.

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14

Basworo, Gregorius Henu. "Kinship System Border as Social Capital Community." Jurnal Pertahanan 3, no. 1 (2017): 43. http://dx.doi.org/10.33172/jp.v3i1.161.

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<p>This research on kinship systems of border communities as social capital in overcoming the threat of non-military in District Paloh Sambas district of West Kalimantan Province. In analyzing the problem of research used Kinship Systems theory, the theory of social interaction and social capital theory, the concept of border area and the concept of non-military threats. This study uses a qualitative method. Data collected through observation, interview, and literature study. The results showed that the alliance system in the village of Temajuk not only is biological (blood ties or marri
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Noviardi, Noviardi, and Syafwan Rozi. "Penerapan nilai toleransi antar budaya dalam pelaksanaan hukum kewarisan Islam pada masyarakat perbatasan di Rao Pasaman Sumatera Barat." Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan 17, no. 1 (2017): 85. http://dx.doi.org/10.18326/ijtihad.v17i1.85-112.

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The Rao community on the border of West Sumatra inhabited by ethnic Minangkabau and ethnicMandailing is a plural society that embraces two kinship systems. The patrilineal, the matrilineal, and theparent. But in the process of their interaction for decades there has been interaction through culturaltolerance in the kinship system. Here the birth of a parental kinship and familial system is the mostdominant character in this multi ethnic Rao region as a new kinship system built in their social interactionprocess for hundreds of years. This system also affects the inheritance division system in
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16

Sile, Angelius Chrisantho, I. Wayan Suwena, and Ni Luh Arjani. "Relasi Gender dalam Sistem Kekerabatan Matrilineal." Humanis 24, no. 2 (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
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17

Musaeva, Chynara Zhusupovna. "The Patrilineal System of Kinship of the Older Generation in Russian and Kyrgyz Languages." Development of education 4, no. 1 (2021): 10–13. http://dx.doi.org/10.31483/r-97924.

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Introduction. The article deals with the patrilineal system of the Kyrgyz and Russian languages. The results, studies of the terms of kinship of the patrilineal system of the Kyrgyz and Russian languages are presented. It is revealed that the kinship system of the Kyrgyz language belongs to the general Türkic vocabulary fund, and the system of kinship of the Russian language to the general Slavic vocabulary fund, and also considers the characteristic features of these lexical fields. Research methods: Synchronous-comparative, namely typological. The object of this article is a plan of the cont
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18

Salamh, Sami Ben, Zouheir Maalej, and Mohammed Alghbban. "To be or not to be your son’s father/mother." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 28, no. 1 (2018): 29–60. http://dx.doi.org/10.1075/prag.00001.ben.

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Abstract The current article offers a comparative account of the address system of two dialects of Arabic, Najdi and Tunisian Arabic. Capitalizing on the theory of Idealized Cognitive Model, the article defends the view that the two systems display Idealized models, which are central to the system, and non-Idealized models, which are peripheral to it. Najdi Arabic includes Idealized terms such as first names, teknonyms, and kinship terms while non-Idealized models include a battery of terms of address. Tunisian Arabic Idealized models hinge on Si/Lalla + first names, first names, and kinship t
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19

Lyon, Stephen M. "Genealogy, kinship, and knowledge: A cautionary note about causation." Behavioral and Brain Sciences 33, no. 5 (2010): 394. http://dx.doi.org/10.1017/s0140525x10002244.

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AbstractThe choice of emphasis in kinship studies has often resulted in incompatible theoretical models of kinship that are mutually undermining and contradictory. Jones' attempts to reconcile disparate approaches to kinship using OT is useful, however; seeing kinship as a specialized system for representing genealogy may be unwarranted in the light of recent advances in mathematical approaches to kinship terminologies.
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Bakara, Lyudmita Karolina M., Efriani Efriani, Susiana Susiana, Meliya Fransiska, and Oktaviana Supriani Ririn. "PERKAWINAN CAMPUR ANTARA ETNIS BATAK-DAYAK DI KALIMANTAN BARAT." ETNOREFLIKA: Jurnal Sosial dan Budaya 9, no. 2 (2020): 103–18. http://dx.doi.org/10.33772/etnoreflika.v9i2.828.

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Intermarriage is a familiar phenomenon in Indonesia, mainly because of various cultures, religions, and ethnicities.The phenomenon of intermarriage also occurs between the Batak ethnic and Dayak ethnic groups in West Kalimantan.The cultures of these two ethnicities are very different. Thus, this study proposes to examine the pattern of decision making in determining marital customs and also determine the kinship system passed on to offspring those born from intermarriage these two ethnicities. The study was conducted with qualitative methods which were carried out descriptively. Data, which co
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21

Barnes, Robert H. "Maurice Godelier and the Metamorphosis of Kinship, A Review Essay." Comparative Studies in Society and History 48, no. 2 (2006): 326–58. http://dx.doi.org/10.1017/s0010417506000132.

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Once it was thought that kinship was the preeminent subject of anthropology, one about which considerable progress was possible. “Kinship” itself was, for some, fairly unproblematic. Thus Radcliffe-Brown (1952: 46) asserted that, “if any society establishes a system of corporations on the basis of kinship … it must necessarily adopt a system of unilineal reckoning of succession,” and Fortes (1959: 209) announced that, “Kinship, being an irreducible factor in social structure has an axiomatic validity.” However, in the late 1960s and early 1970s one leading figure of anthropology after the othe
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22

Nevins, Andrew. "The applicability of theories of phonological contrast to kinship systems." Behavioral and Brain Sciences 33, no. 5 (2010): 398–99. http://dx.doi.org/10.1017/s0140525x10002402.

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AbstractWith the goal of broadening the range of possible extant theories of phonological contrast from which kinship studies can draw, I outline, and briefly apply to the Seneca vs. English kinship systems, three approaches developed for predicting universals and variations of vowel system contrast.
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23

Lantowa, Jafar. "SISTEM KEKERABATAN MASYARAKAT BALI DALAM NOVEL “TARIAN BUMI” KARYA OKA RUSMINI (KAJIAN ANTROPOLOGI SASTRA)." Jurnal Lingua Idea 8, no. 2 (2017): 29. http://dx.doi.org/10.20884/1.jli.2017.8.2.252.

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This study aims to describe the kinship system of Balinese in novel Tarian Bumi by Oka Rusmini, and uses literary anthropology approach. In analyzing the cultural elements particularly the kinship system of the Balinese in the novel, this study uses descriptive interpretative method by presenting it in description technique. The data were collected from reading and noting technique, and analyzed by using literary anthropology approach with content analysis model. Content analysis was done through inference, analysis, validity and reliability. The results show that the kinship system of Balines
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24

Levinson, Stephen C. "Advancing our grasp of constrained variation in a crucial cognitive domain." Behavioral and Brain Sciences 33, no. 5 (2010): 391–92. http://dx.doi.org/10.1017/s0140525x1000141x.

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AbstractJones's system of constraints promises interesting insights into the typology of kin term systems. Three problems arise: (1) the conflation of categories with algorithms that assign them threatens to weaken the typological predictions; (2) OT-type constraints have little psychological plausibility; (3) the conflation of kin-term systems and kinship systems may underplay the “utility function” character of real kinship in action.
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25

Qian, Yufang, and Scott Piao. "The development of a semantic annotation scheme for Chinese kinship." Corpora 4, no. 2 (2009): 189–208. http://dx.doi.org/10.3366/e1749503209000306.

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In this paper, we propose a corpus annotation scheme and lexicon for Chinese kinship terms. We modify existing traditional Chinese kinship schemes into a comprehensive semantic field framework that covers kinship semantic categories in contemporary Chinese. The scheme is inspired by the Lancaster USAS (UCREL Semantic Analysis System) taxonomy, which contains categories for English kinship terms. We show how our scheme works with a Chinese kinship semantic lexicon which covers parents, siblings, marital relations, off-spring and same-sex partnerships. The kinship lexicon was created through a p
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26

van Luong, Hy. "Vietnamese Kinship: Structural Principles and the Socialist Transformation in Northern Vietnam." Journal of Asian Studies 48, no. 4 (1989): 741–56. http://dx.doi.org/10.2307/2058112.

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In the literature on the process of socioeconomic transformation, a major debate centers on the questions of how and how much indigenous traditions, including kinship structures, are transformed by the larger political economic framework (Sahlins 1985, Hobsbawm 1983, Wolf 1982). Marxist theoretical analyses tend to emphasize the eventual demise of gender inequality and male-oriented (patrilineal, patrilocal, and patriarchical) kinship systems—kinship systems within which gender relations are also embedded (cf. Engels 1972). The analytical literature on Vietnamese kinship and gender in the soci
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27

Voogt, Alex de. "Dual marking and kinship terms in Afitti." Studies in Language 35, no. 4 (2011): 898–911. http://dx.doi.org/10.1075/sl.35.4.04dev.

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Afitti is part of the Eastern Sudanic branch of the Nilo-Saharan language family. It features dual and plural forms as part of its kinship terminology that have not been attested elsewhere in the language family. Kinship terminology in which possessive pronouns have merged with kinship terms is also known for a series of Eastern Sudanic languages. Nyimang, Afitti’s closest linguistic neighbor, features a dual form but it is limited to its verbal system. The dual in Nyimang supports the suggestion that Afitti’s kinship terminology with a dual form has a historical basis, since a regional influe
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28

Shuya, Zhang, and Fan Jingming. "Brag-bar kinship system in synchronic and diachronic perspectives." Bulletin of the School of Oriental and African Studies 83, no. 3 (2020): 479–503. http://dx.doi.org/10.1017/s0041977x2000261x.

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AbstractThe Rgyalrong languages are a group of unwritten non-Tibetic languages spoken in north-western Sichuan Province, China. This paper provides an in-depth analysis of the Brag-bar (a dialect of Situ Rgyalrong) kinship terminology at the synchronic level, and then by using both internal reconstruction and comparative method, we attempt to explain the directionality of both formal and semantic changes in the Brag-bar terminology. Thus we demonstrate that the present kinship system of Brag-bar (Situ) originates from a system with Omaha skewing.
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29

Ruriana, Puspa. "ISTILAH KEKERABATAN DALAM MASYARAKAT BANYUWANGI (TERMS OF KINSHIP IN THE BANYUWANGI SOCIETY)." Kadera Bahasa 10, no. 2 (2018): 79–91. http://dx.doi.org/10.47541/kaba.v10i2.46.

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Kinship is a term to mention or greet someone who is bound to ourselves because of descent, blood, and marriage. In the Banyuwangi society, it is known terms of kinship, which is not found in the other society in east Java. The research purposes are to describe the terms of kinship and their functions to Banyuwangi society. The problem of the research is how the using of the terms kinship and the function in the daily using in Banyuwangi society. The method of the research is participant observation. Padan method is used to analyzes data which are found. Data are colected by interviewing the i
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30

Cho, Sohee, Hee Jin Seo, Jihyun Lee, Hyung Jin Yu, and Soong Deok Lee. "Kinship Testing Based on SNPs Using Microarray System." Transfusion Medicine and Hemotherapy 43, no. 6 (2016): 429–32. http://dx.doi.org/10.1159/000446322.

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31

Dicky Irawan, Windo. "Sistem Kekerabatan Masyarakat Lampung Pepadun Berdasarkan Garis Bertalian Darah." Edukasi Lingua Sastra 17, no. 2 (2019): 151–58. http://dx.doi.org/10.47637/elsa.v17i2.47.

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This article was written to describe the form of the Lampung Pepadun Kotabumi North Lampung community kinship system. The data in this study consisted of the Lampung community kinship system based on blood kinship group lines, namely warei, musty kemaman, adek warei, and children. This data was collected by observation, interview and recording methods. Data taken from Lampung Pepadun traditional leaders. This research aims to preserve the culture of Lampung.
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32

Harutyunyan, Kristine. "Kinship Terms: Universality and Ethnolinguistic Saliance." Armenian Folia Anglistika 4, no. 1-2 (5) (2008): 16–19. http://dx.doi.org/10.46991/afa/2008.4.1-2.016.

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The article attempts to examine the characteristic features of kinship terms in Armenian, English and Russian. Kinship terms make up a solid system with closely interconnected constituents. Kinship terms, which can be found in all languages, act as universalities. However, being universalities kinship terms may be different in different languages in terms of ethnolinguistic salience. The existence of certain kinship terms in a given language is, of course, connected with the kinship relations existing in the given society. Language affects the world perception of the language bearers. It refle
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33

Baer, Gabriel. "The Waqf as a Prop for the Social System (Sixteenth — Twentieth Centuries)." Islamic Law and Society 4, no. 3 (1997): 264–97. http://dx.doi.org/10.1163/1568519972599752.

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AbstractIn this essay I argue that an important function of the Muslim waqf in the Near and Middle Eastern social system between the sixteenth and twentieth centuries was to support and reinforce social units or groups based on kinship or quasi-kinship (such as relations between master and freed slave), or on criteria of social class, profession, territory, religion, linguistic-ethnic identity, and ethnic or national identification.
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Dattamajumdar, Satarupa. "KINSHIP TERMINOLOGY IN LEPCHA." Buckingham Journal of Language and Linguistics 3 (September 16, 2010): 179–86. http://dx.doi.org/10.5750/bjll.v3i0.29.

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Lepcha being a language of the Tibeto Burman language family exhibit structural traits of the of the kinship terminological system realised in the Indian subcontinent. Kinship terminology has been analysed by different scholars from different points of view like, generation, sex, affinity, collaterality, relative age, polarity, affinity, etc. The present paper examines the Lepcha kinship terminology keeping the existing structural criteria in view along with culture and language specific aspects into consideration.
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35

Sudarsih, Sri. "Nilai Etis Dalam Sistem Kekerabatan Jepang." KIRYOKU 4, no. 1 (2020): 34–43. http://dx.doi.org/10.14710/kiryoku.v4i1.34-43.

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This study aims to formulate ethical values in the Japanese kinship system. This ethical value is reflected in the Japanese family spirit. This research is a qualitative research in philosophy. The material object is the Japanese kinship system, while the formal object is an ethical value. The method used in this research is description and interpretation. The results achieved were formulated as follows: the kinship system of Ie became a model of preserving traditional values inherited from ancestors. These values are universal, namely the sense of kinship in which there is a sense of love, be
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Passmore, Sam, Wolfgang Barth, Kyla Quinn, Simon J. Greenhill, Nicholas Evans, and Fiona M. Jordan. "Kin Against Kin: Internal Co-selection and the Coherence of Kinship Typologies." Biological Theory 16, no. 3 (2021): 176–93. http://dx.doi.org/10.1007/s13752-021-00379-6.

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AbstractAcross the world people in different societies structure their family relationships in many different ways. These relationships become encoded in their languages as kinship terminology, a word set that maps variably onto a vast genealogical grid of kinship categories, each of which could in principle vary independently. But the observed diversity of kinship terminology is considerably smaller than the enormous theoretical design space. For the past century anthropologists have captured this variation in typological schemes with only a small number of model system types. Whether those t
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37

Yanning, Pang. "Deconstruction of the Ethics of Blood Kinship from the Pespective of a New Ethic of Family Kinship in Wise Children." Interlitteraria 23, no. 1 (2018): 144–51. http://dx.doi.org/10.12697/il.2018.23.1.15.

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Angela Carter’s masterpiece, Wise Children, highly controversial as it is, represents a strikingly new perspective on ethics, namely, the family ethic of non-blood kinship. This refers to abandoning the establishment of a family solely on the basis of legitimate blood kinship and constructing a new type of family kinship on the basis of Aristotle’s notion of “friendship”, rather than on the kinship of marriage and blood. It is through the connection between the characters and constructing the plot that Carter deconstructs the hegemony of blood kinship and rejects the blood-kinship family mode.
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Marhamah, Marhamah. "POLA KOMUNIKASI DAN STRATIFIKASI DALAM BUDAYA TUTUR MASYARAKAT GAYO." El-HARAKAH (TERAKREDITASI) 16, no. 2 (2014): 255. http://dx.doi.org/10.18860/el.v16i2.2779.

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Speech is a system call or a form of greeting in Gayo society. The division is closely related to the form of speech or other forms of family kinship system in Gayo society. Because it is a path connecting said to strengthen the bond of kinship within a family and village. The use of said form is used, depending on the position or stratification in the path of an opponent said kinship facing speakers. Said also reflected in the manner and attitude of politeness of speakers against opponents he said, called the ethics of communication. This paper aims to describe patterns of communication in Ga
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Vagramenko, Tatiana. "‘Blood’ Kinship and Kinship in Christ’s Blood: Nomadic Evangelism in the Nenets Tundra." Journal of Ethnology and Folkloristics 11, no. 1 (2017): 151–69. http://dx.doi.org/10.1515/jef-2017-0009.

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Abstract The article addresses a conflicting encounter of two ideologies of kinship, ‘natural’ and ‘religious’, among the newly established Evangelical communities of Nenets in the Polar Ural and Yamal tundra. An ideology of Christian kinship, as an outcome of ‘spiritual re-birth’, was introduced through Nenets religious conversion. The article argues that although the born-again experience often turned against ancestral traditions and Nenets traditional kinship ties, the Nenets kinship system became a platform upon which the conversion mechanism was furthered and determined in the Nenets tund
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Efriani, Efriani, Hasanah Hasanah, and Galuh Bayuardi. "Kinship of bidayuh dayak ethnic at the border of Entikong-Indonesia and Tebedu-Malaysia." ETNOSIA : Jurnal Etnografi Indonesia 5, no. 1 (2020): 136. http://dx.doi.org/10.31947/etnosia.v5i1.8300.

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This study of Dayak Bidayuh ethnic kinship system at the boundaries of Entikong and Tebedu is based on the issue of border area development, the issue of cultural extinction and cultural values, as well as the issue of cultural claims and cultural values. Besides, the existence of Bidayuh ethnic groups spread across Indonesia and Malaysia has become interesting to study and describe. The study used qualitative method by interviewing and observing people of Dayak Bidayuh in Sontas-Indonesia and Bidayauh in Entubuh-Malaysia. Based on the concept of kinship and border studies, this study shows th
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Munir, Misnal. "SISTEM KEKERABATAN DALAM KEBUDAYAAN MINANGKABAU: PERSPEKTIF ALIRAN FILSAFAT STRUKTURALISME JEAN CLAUDE LEVI-STRAUSS." Jurnal Filsafat 25, no. 1 (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
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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 attr
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Grijp, Paul. "Ideology and social inequality in the Tongan kinship system." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 144, no. 4 (1988): 445–63. http://dx.doi.org/10.1163/22134379-90003280.

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Oindo, Joseph Ouma. "How African Kinship System Contributes to Corruption in Kenya." Open Journal of Social Sciences 09, no. 05 (2021): 21–38. http://dx.doi.org/10.4236/jss.2021.95003.

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Mohamed, Jama. "Kinship and Contract in Somali Politics." Africa 77, no. 2 (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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Rahbari, Ladan. "Milk Kinship and the Maternal Body in Shi’a Islam." Open Theology 6, no. 1 (2020): 43–53. http://dx.doi.org/10.1515/opth-2020-0006.

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AbstractIn Islamic law, kinship is defined by consanguineal and affinal relationships. Birth and Islamic marriage are important events that define religious responsibilities of family members towards each other. Some responsibilities are connected to Mahramiyat, a framework of interpersonal relations that regulates marriages and interactions with the opposite sex. Besides consanguineal and affinal bonds, mahramiyat and kinship can also be established through breastfeeding. The relationship formed through breastfeeding is called milk mahramiyat/kinship. It is spoken of in the Quran and hadith a
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Smith, M. G., and Mary F. Smith. "Kyanshipand kinship among the Tarok." Africa 60, no. 2 (1990): 242–69. http://dx.doi.org/10.2307/1160334.

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Opening ParagraphThe Tarok of Plateau State in Northern Nigeria, or Yergam as they are better known, may have a unique kinship system.Their kinship institutions, and especially theirkyanship, that is, the positions and roles of the mother's mother's brother (MMB) and mother's brother (MB), raise fundamental questions about the nature of filiation and descent. To indicate the problem we first briefly describe Tarok forms of kinship and marriage and then concentrate on its distinctive feature, namely, the institution ofkyanship. In closing we suggest how the system probably emerged and discuss i
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Bobongie, Francis. "Family+Stories=Research." Qualitative Research Journal 17, no. 4 (2017): 345–55. http://dx.doi.org/10.1108/qrj-11-2016-0069.

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Purpose The purpose of this paper is to draw on the author’s research involving girls who leave their Torres Strait Island communities for boarding colleges in regional Queensland, Australia, and the academic, social and cultural implications that impede the transition process between community and school. While this paper discusses some of the research outcomes, its main focus is the unique indigenous research paradigm “Family+Stories=Research”, devised for and utilised within this project. This paradigm centres on the Australian indigenous kinship system and was implemented in two specific p
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Viki Diyanti. "SAPAAN KEKERABATAN BAHASA KERINCI DI KECAMATAN GUNUNG RAYA KABUPATEN KERINCI." BAHTERA : Jurnal Pendidikan Bahasa dan Sastra 20, no. 2 (2021): 248–59. http://dx.doi.org/10.21009/bahtera.202.10.

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ABSTRACT
 This article aims to analyze the types of kinship greeting words in Kerinci language and social factors that influence the types of kinship greeting words in Kerinci language in Gunung Raya sub-district, Kerinci district. This research uses a qualitative approach with descriptive methods. The research data is the kinship greeting words in Kerinci language in Gunung Raya sub-district, Kerinci district. The research data comes from informants as native speakers of Kerinci language who live in Gunung Raya sub-district.The result of this study is the community kinship system of Gunu
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Storto, Luciana. "Kin terms in Karitiana and how they may contribute to the reconstruction of Proto-Tupian kin terminology." Boletim do Museu Paraense Emílio Goeldi. Ciências Humanas 14, no. 1 (2019): 121–30. http://dx.doi.org/10.1590/1981.81222019000100008.

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Abstract This paper reports a case study that discusses issues related to the reconstruction of kinship terminology in Proto-Tupi, based on previous work by Araújo and Storto (2002) on the Arikém and Juruna subfamilies. It also presents the remaining kin terminology of the Karitiana language (Arikém branch or subfamily) which was not discussed in the case study. Comparing Karitiana (Landin, 1989) and Juruna (Lima, 1995) kin terminology, Araújo and Storto (2002) have shown that some cognates can be found in the two languages and proposed that they reconstruct in Proto-Tupi. These authors claim
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