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Khasi Matrilineality and Emergent Social Issues in Meghalaya Dr
Anudhyan: An International Journal of Social Sciences (AIJSS) The Land Where Women Prevail: Khasi Matrilineality and Emergent Social Issues in Meghalaya Dr. Animesh Roy ABSTRACT Khasi society in Meghalaya follows matrilineality- a social system in which family line is traced through women. However, the society now happens to be passing through a transitional phase whereby a section of radical khasi men destines to displace the years-old tradition. Given such situation, this piece of work has attempted to understand the grounds and rationality of blooming of matrilineality among the khasi community through an ethnographic research and its survival over time despite being surrounded by the patrilineal societies across India. It has also sought to analyse the true status of both khasi male and female in terms of their involvement in social, economic and political affairs under the matrilineal system. The study, however, concludes that despite bestowing laudable respect towards women, today’s khasi society happens to be vitriolic due to its ‘customary code of conduct’ which keeps the khasi women outside all political affairs and make them to be engaged only in domestic affairs. Keywords: Matrilineality, khasi tribe, khatduh, dorbar, masculinity and Meghalaya etc. Introduction: state’s total population. However, the khasis and The state of Meghalaya in north-eastern India is jaintias have resemblance in religion, culture and the homeland to three indigenous tribal social structure and form more or less a composite communities: the Garo, Khasi and Jaintia who group (Lyngdoh, 2012). Before the arrival of the practice matrilineality by law. Matrilineality is a British in Undivided Assam1, the entire khasi social system in which the family line, unlike community followed their traditional indigenous patrilineal society, is traced through women. -
Post-Marital Residence Patterns Show Lineage-Specific Evolution
Evolution and Human Behavior xxx (xxxx) xxx–xxx Contents lists available at ScienceDirect Evolution and Human Behavior journal homepage: www.elsevier.com/locate/ens Post-marital residence patterns show lineage-specific evolution Jiří C. Moraveca, Quentin Atkinsonb, Claire Bowernc, Simon J. Greenhilld,e, Fiona M. Jordanf, Robert M. Rossf,g,h, Russell Grayb,e, Stephen Marslandi,*, Murray P. Coxa,* a Statistics and Bioinformatics Group, Institute of Fundamental Sciences, Massey University, Palmerston North, New Zealand b Department of Psychology, University of Auckland, Auckland, New Zealand c Department of Linguistics, Yale University, New Haven, CT 06511, USA d ARC Centre of Excellence for the Dynamics of Language, Australian National University, Canberra, ACT 0200, Australia e Max Planck Institute for the Science of Human History, Jena D-07745, Germany f Department of Anthropology and Archaeology, University of Bristol, Bristol BS8 1TH, UK g Institute for Cognitive and Evolutionary Anthropology, School of Anthropology and Museum Ethnography, University of Oxford, Oxford OX1 2JD, UK h ARC Centre of Excellence in Cognition and its Disorders, Department of Psychology, Royal Holloway, University of London, Surrey TW20 0EX, UK i School of Mathematics and Statistics, Victoria University of Wellington, Wellington, New Zealand ARTICLE INFO ABSTRACT Keywords: Where a newly-married couple lives, termed post-marital residence, varies cross-culturally and changes over Kinship time. While many factors have been proposed as drivers of this change, among them general features of human Post-marital residence societies like warfare, migration and gendered division of subsistence labour, little is known about whether Cross-cultural comparison changes in residence patterns exhibit global regularities. -
Matrifocality and Women's Power on the Miskito Coast1
KU ScholarWorks | http://kuscholarworks.ku.edu Please share your stories about how Open Access to this article benefits you. Matrifocality and Women’s Power on the Miskito Coast by Laura Hobson Herlihy 2008 This is the published version of the article, made available with the permission of the publisher. The original published version can be found at the link below. Herlihy, Laura. (2008) “Matrifocality and Women’s Power on the Miskito Coast.” Ethnology 46(2): 133-150. Published version: http://ethnology.pitt.edu/ojs/index.php/Ethnology/index Terms of Use: http://www2.ku.edu/~scholar/docs/license.shtml This work has been made available by the University of Kansas Libraries’ Office of Scholarly Communication and Copyright. MATRIFOCALITY AND WOMEN'S POWER ON THE MISKITO COAST1 Laura Hobson Herlihy University of Kansas Miskitu women in the village of Kuri (northeastern Honduras) live in matrilocal groups, while men work as deep-water lobster divers. Data reveal that with the long-term presence of the international lobster economy, Kuri has become increasingly matrilocal, matrifocal, and matrilineal. Female-centered social practices in Kuri represent broader patterns in Middle America caused by indigenous men's participation in the global economy. Indigenous women now play heightened roles in preserving cultural, linguistic, and social identities. (Gender, power, kinship, Miskitu women, Honduras) Along the Miskito Coast of northeastern Honduras, indigenous Miskitu men have participated in both subsistence-based and outside economies since the colonial era. For almost 200 years, international companies hired Miskitu men as wage- laborers in "boom and bust" extractive economies, including gold, bananas, and mahogany. -
Family, Patient in the Context of Family. Family - Centered Services
Family, patient in the context of family. Family - centered services Dr Ivan Puiu, Associate professor STATE MEDICAL AND PHARMACEUTICAL UNIVERSITY NICOLAE TESTEMITANU DEPARTMENT OF FAMILY MEDICINE 2015 Subjects of discussion • Family, summary, definitions • Evolution of family – historical perspectives • Variety of families • Types of family and family style intercommunication • Family′ s functions • Family life cycle theory, stages of family life • Marriage, present time. Divorce, consequences. • Beyond the ”family life cycle” approach • Family and disease, disease and family, interaction, steps of coping with stress • Team work and family, multi-, inter-, transdisciplinary models. The collective empowering model. • Family-oriented, family-centered services. Family, summary • The institutional concept of the family is central to all societies to their biological and social reproduction • As the fundamental tool for the socialization and education of children, stable familial structures contribute to the stability of the wider society of which they are part. • One of the most important functions of family medicine is a family assistance. • Anyone is born, grow, live, gets sick, heal or dies in family, his health is greatly influenced by family factors. While the idea of the nuclear family remain pervasive (universal), important sociological changes in the late twentieth century have challenged this model (the rights now afforded women, gay couples (in some countries), and single parents, the increasing acceptability of divorce and remarriage, -
The African Family: Hindrance Or a Blessing for Development
AFRICAN FAMILY IN CULTURE & Development Lecture 5 African Family & Related Issues AK Awedoba: July 2016 Content of Lecture • African Family Structures and kinship • Types of family • The African Family: Hindrance or a Blessing for Development • Family Ideology and Business management • Property Devolution & laws of intestate succession, etc. • Other related matters Some Readings on the Family Fortes M.‘The Family: Bane or Blessing?’ Azu, Diana G. The Ga family and Social Change Nukunya G. K. Kinship and Marriage Among the Anlo Ewe Awedoba A. K. Culture & Development Visit Sakai LMS on UG webpage under Quick links Defining the African Family Group of people related through perceived ‘blood’ ties, marriage or by adoption. Members identify with each other and may or may not live together, . May cooperate on regular/irregular basis, . Could share collective interests & sentiments Characteristics The morality of family imposes reciprocity - sharing and caring for one another; - loyalty & commitment to members; The closer the kinship bond, the greater the commitment and the higher the degree of reciprocity is expected to be. In Africa people tend to boast about their family Remarks The family is foundation of society & culture. • Individuals are born into a family, grow up within a family and are socialized to become responsible members of society. Though less significant than in the past, Africans still value their family. – Newspaper obituaries celebrate kinship and family; – Corpses are transported hundreds of miles for burial in family burial grounds; – Attachment to the family accounts for many societal and individual behaviours and attitudes. Perceptions of the African Family Today, we tend to compare African & European notions of family; some see the African family as a bane (hindrance ) to development while for others it is a blessing and asset. -
Lowincome Mothers As Othermothers to Their
PROCESS Low-Income Mothers as “Othermothers” to Their Romantic Partners’ Children: Women’s Coparenting in Multiple Partner Fertility Relationships LINDA M. BURTON* CECILY R. HARDAWAY† In this article, we investigated low-income mothers’ involvement in multiple partner fertility (MPF) relationships and their experiences as “othermothers” to their romantic partners’ children from previous and concurrent intimate unions. Othermothering, as somewhat distinct from stepmothering, involves culturally-scripted practices of shar- ing parenting responsibilities with children’s biological parents. We framed this inves- tigation using this concept because previous research suggests that many low-income women practice this form of coparenting in their friend and kin networks. What is not apparent in this literature, however, is whether women unilaterally othermother their romantic partners’ children from different women. How often and under what circum- stances do women in nonmarital MPF intimate unions with men coparent their part- ners’ children from other relationships? We explored this question using a modified grounded theory approach and secondary longitudinal ethnographic data on 256 low- income mostly unmarried mothers from the Three-City Study. Results indicated that 78% of the mothers had been or were involved in MPF unions and while most had othermothered the children of their friends and relatives, 89% indicated that they did not coparent their partners’ children from any MPF relationship. Mothers’ reasons for not doing so were embedded in: (a) gendered scripts around second families, or “casa chicas”; (b) the tenuous nature of pass-through MPF relationships; and (c) mothers’ own desires for their romantic partners to child-swap. Implications of this research for family science and practice are discussed. -
Globalisation and the Genesis of Values
Globalisation and the Genesis of Values DIANE AUSTIN-BROOS* My lecture is based on fieldwork, in Jamaica and among Western Arrernte in Central Australia. I begin with two images, two statements of value, and then sketch some general ideas in terms of which these images are significant. I mention anthropology, globalisation, and ideas about the genesis of values. Next I return to the images and the events that they reflect; local events that are also shaped by trans-national relations. I examine the values and forms of status portrayed in these images, the types of struggle and rendering of life that each one suggests. I conclude with some general remarks on globalisation and difference, and their study in anthropology. My topic is not global values that surely involve the values of the market and possibly new claims for a universal human rights. Rather, I focus on local events. How do peripheralised people retain esteem, the values that ground status honour? When people are marginalised or forced to change, how do they sustain their own moral being? If there is struggle in being sovereign and in contests around status honour, the lives of the colonised and marginalised clearly have a story to tell. Images I One night in 1977 I was walking back to my yard along a darkened lane in Kingston, Jamaica. It was very late and I was with some other women. We had been to a devotional meeting at a local Pentecostal church that involved prophecy, prayer, tongues and singing, Bible reading and dancing in the spirit. These meetings * Professor Diane Austin-Braos FASSA holds the chair ofAnthropology at the University of Sydney. -
In the Search for Unity
A. Veselska, medical assistant department student N. Samborska, language advisor Zhytomyr Nursing Institute IN THE SEARCH FOR UNITY Family is the oldest institution of human interaction. It’s a community where several people closely interact throughout life. Family is a small social group based on marriage and kinship. The members of the same family are tied emotionally. They are linked by a common life, moral responsibility, and mutual assistance. [1] A traditional family according to a stereotypes and folks philosophy is a Patriarchal institution in which the structure consist of a male father, a female mother and children. Diverse data from ethnography, history, law and social statistics, reveals the human family as a social institution and not as a biological fact founded on the relationship of consanguinity. The different types of families occur in a wide variety of settings, and their specific functions and meanings depend largely on their relationship to other social institutions. The term “blended family” or “stepfamily” describes families with mixed parents: one or both parents remarried, bringing children of the former family into the new family. Also in sociology, particularly in the works of social psychologist Michael Lamb, traditional family refers to "a middleclass family with a bread-winning father and a stay- at-home mother, married to each other and raising their biological children," and nontraditional to exceptions from this rule. There are a lot of different types of family relation. Traditional family is: Conjugal (nuclear or single) family Matrifocal family Extended family Most of the US households are now non-traditional under this definition. -
The Matrilineal Royal Succession in the Empire of Kush: a New Proposal Identifying the Kinship Terminology in the 25Th and Napatan Dynasties As That of Iroquois/Crow
2015 Varia Kumiko Saito The matrilineal royal Succession in the Empire of Kush: A new proposal Identifying the Kinship Terminology in the 25th and napatan Dynasties as that of Iroquois/Crow Introduction1 Various theories about the patterns of royal succes- sion in the 25th and Napatan Dynasties have been proposed. Macadam proposed a fratrilineal successi- on in which kingship passed from brother to brother and then to the children of the eldest brother.2 Török integrated the patrilineal, matrilineal, and fratrilineal succession systems.3 Kahn and Gozzoli4 take the position that the succession pattern in the 25th and in which some royal women held both the titles of Napatan Dynasties was basically patrilineal. It is snt nswt “king’s sister” and sAt nswt “king’s daughter”, noteworthy that, in Macadam’s and Török’s theories and this ground is regarded as decisive. However, this as well as the patrilineal succession, it is supposed that ignores the fact that it has been suggested that sn(t) all kings were sons of kings. I doubted this father- in its extended meaning may mean “cousin,” “aunt,” son relationship when I started inquiring into the “uncle,” “nephew,” or “niece.”5 If so, a daughter of matrilineal tradition in Kush. the previous king who had the title snt nswt could One of the textual grounds for accepting the be a cousin of the reigning king. It is also possible father-son relationship of the kings is the indirect one that the Kushite kingdom was a matrilineal society using a kinship terminology that was different from 1 This article is a revised version of my paper originally that of Egypt. -
Chapter 15 the Family
5/28/2015 The Family Chapter 15 T hPrev ioFuas Cmhaipltyer Table of Contents Social Issues in the News “Stabbing Conviction Upheld,” the headline said. In January 2010, the North Carolina Court of Appeals upheld the conviction of a man who had attempted to kill his wife in December 2007 by stabbing her repeatedly in the face and back with a butcher knife. The victim was on her way to deliver Christmas presents to her parents, but her husband attacked her because he thought she was having an affair. With a sentence of almost 21 years, the husband is due to be released from prison 3 days before Christmas in 2027. (Schulman, 2010)Schulman, M. (2010, January 7). Stabbing conviction upheld. Hendersonville [NC] TimesNews. Retrieved from http://www.blueridgenow.com/article/20100107/SERVICES03/1071032 Once upon a time, domestic violence did not exist, or so the popular television shows of the 1950s would have had us believe. Neither did singleparent households, gay couples, interracial couples, mothers working outside the home, heterosexual spouses deciding not to have children, or other family forms and situations that are increasingly common today. Domestic violence existed, of course, but it was not something that television shows and other popular media back then depicted. The other family forms and situations also existed to some degree but have become much more common today. The 1950s gave us Leave It to Beaver and other television shows that depicted loving, happy, “traditional” families living in the suburbs. The father worked outside the home, the mother stayed at home to take care of the kids and do housework, and their children were wholesome youngsters who rarely got into trouble and certainly did not use drugs or have sex. -
Gender, Race, and Class in Caribbean Family Relations Introduction
FORUM: GENDER, RACE, AND CLASS IN CARIBBEAN FAMILY suomen antropologi | volume 43 issue 4 winter 2018 36 discussion on Caribbean families. Contextual- isation is always important, not just when discussing Caribbean kinship: all family relations are the result of particular historical trajectories. Legal marriages and nuclear families are equally the product of specific historical and cultural circumstances (Collier 1997; Hirsch suomen antropologi | volume 43 issue 4 winter 2018 37 children, usually played significant roles as step-fathers to their new partner’s children, as people moved on in their relationships after separating from their previous partner. At an older age, some men who had lost contact with their children earlier in life, got a new chance to recuperate their relationships. While some of my interlocutors lived in stable nuclear families, most of my friends were engaged in wide networks of ‘blood’ (sangre) kin and in varying family arrangements as step-parents and partners that changed considerably over time. The issue of child circulation, for which the book’s portrayal was criticised, is a part of this dynamic character of Caribbean family relations. Although most Cuban women that I know have raised their own children, they have simultaneously received significant help from their mothers, sisters, aunts, and their partner’s female kin in caring for their children. I also know some Cubans, both young and elderly, who have been raised by someone else than their birth mother. While individual situations vary, we should be careful with automatically seeing such arrangements as problematic, as they show the inclusive, flexible character of Caribbean kin relations, whereby caring responsibilities are shared beyond biogenetic connections and where not just biogenetic connections, but also on-going caring practices, create and reproduce kinship (Stack 1974; Härkönen 2016). -
Type 2 Diabetes, Race, Research, and Outreach
Translating Sweetness: Type 2 Diabetes, Race, Research, and Outreach by James Battle A dissertation submitted in partial satisfaction of the requirements for the degree of Joint Doctor of Philosophy with the University of California, San Francisco in Medical Anthropology in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Cori Hayden, Chair Professor Nancy Scheper-Hughes Professor Charles Briggs Professor Sharon Kaufman Professor Michel Laguerre Spring 2012 Translating Sweetness: Type 2 Diabetes, Race, Research, and Outreach ©James Battle 1 Abstract Translating Sweetness: Type 2 Diabetes, Race, Research, and Outreach By James Battle Joint Doctor of Philosophy in Medical Anthropology with the University of California, San Francisco University of California, Berkeley Professor Cori Hayden, Chair Through the lens of Type 2 diabetes this dissertation considers race and problems of difference and risk with developments in treatment, genomic science, and the conduct of research and research priorities. Based primarily on fieldwork in New York and California, I interrogate public health notions of outreach with biotechnology and clinical research concepts of biomedical translation as synonymous practices. Institutional relationships and marketing drivers, I argue, reflect relatedness back onto the Type 2 diabetes patient through causal narratives of risk and inevitability. In effect, kinship—genetic, familial, racial, ethnic, and environmental—becomes the driver of both risk and emergent forms of bioliterary discipline. I present a narrative of how diabetic risk became racialized over time and how African Americans became seen as a desirable research population. Arguing against biological race, I present an ethnographic example of how one such African American population, or community, emerged from particular social and political histories.