Kinship (n.) is the sphere that conditions the possibility of politics without ever entering into it — or so Hegel, Lacan and Irigaray each made Antigone say.
Kinship (n.) is promptly rewritten by her critics as immutable necessity once Antigone exposes its contingency.
Kinship (n.) has become fragile, porous, and expansive: children move from family to no family, with more than one mother, no father, half-brothers who are also friends.
Kinship (n.) secures the conditions by which a life becomes livable — and by which a life is condemned and foreclosed.
Kinship (n.) becomes irreversibly equivocal in Antigone's house: her father is her brother, her brothers are her nephews.
Kinship (n.) is not a form of being but a form of doing: relations reinstituted in time through the practice of their repetition.
Kinship (n.) is in trouble at the heart of Sophocles: daughters become sons, children become sisters, and Antigone takes the place of nearly every man in her family.
Kinship (n.) in its postoedipal form is the dilemma in which kin positions slide into one another — sister is brother, brother is father — and whoever lives in that slide lives within death, dies within life.
Kinship (n.) signifies any arrangement that organizes the reproduction of material life, ritualizes birth and death, and binds intimate alliances both enduring and breakable, once its structural universals are stripped away.
Kinship (n.) may rest less on blood or even consent than on the social organization of need — like the AIDS buddy systems whose members could not even receive and bury their dead.
Kinship's (n.) principal function is not to institute the incest taboo but to transmit the "name" of the relative — nomination determines the whole sociopolitical being of primitive society.