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is a concern first with structure, then with function, and then with culture.

At a very general level we can characterise the study of kinship since the time of Lewis Henry Morgan as a concern first with structure, then with function and then with culture.'

is a mutuality of being, meaning that kinfolk are members of one another, intrinsic to each other's identity and existence such that 'kinfolk live each other's lives and die each other's deaths'.

mutuality of being, meaning that kinfolk are members of one another, intrinsic to each other's identity and existence. Symbolically and emotionally,' Sahlins says, 'kinfolk live each other's lives and die each other's deaths.' Ideas like these hardly serve counterinsurgency.

is a technology for producing the material and semiotic effect of natural relationship, of shared kind.

Donna Haraway (1997) defines kinship as 'a technology for producing the material and semiotic effect of natural relationship, of shared kind' (53). The technology of kinship was once understood and practiced on a level immediately accessible to the actors and clans of actors involved in its regulatory application. Because of their human scale and accessibility, Aboriginal as well as early Western kinship models allowed citizens to be equals in comprehension of their placement in social structures. The shift toward a more exclusive view of a biological determinant of kinship is a movement away from accessible technologies that deliver the self to the social world and toward inaccessible technologies that direct inquiry inward.

is concerned with 'mutual persons', that is people that are intrinsic to one another's existence insofar as 'we are made up of many other people'.

people that are intrinsic to one another's existence, thus mutual persons'. 'We are made up of many other people ( ancestors, people that surround us in our community influence the person that we are and vise-versa)-refers to inter-subjectivity of belonging: shared experiences surpass shared concepts -culture is both natural and socially constructed. Persons who are members of one another, who participate intrinsically in each other's existence. Relatives 'live each other's lives and die each other's deaths'. Mutual persons, intersubjective belonging whether by procreation, social construction, or some combination of these.

is in English families what boils down to 'people who belong to one another' whereas for the nyakyusa, kinsmen are 'members of one another'.

Ex. Whereas English families are 'people who belong to one another', so for the Nyakyusa of the African Rift Valley, kinsmen are 'members of one another'. . . Nyakyusa conceive a kinship of mutual being with co-residents of their age-villages as well as consanguines and those to whom cattle have been given, that is, affines. (pg 11)Ex. Kinship in Amazonia kinship is made, not given. It's made, but not 'made-up', because bodies are not given, but must be 'made'. As opposed to Western thinking that views the body as a largely biological fact, determined at birth and in early development.' (NET)

is, in New Guinea, such that strangers can become your kin (as much as if you had the same parents) by eating from the land where your ancestors are buried, and thereby sharing in 'ancestral being'.

In the highlands of New Guinea,' Sahlins reports, 'strangers can become your kin by eating from the land where your ancestors are buried. The food raised on that land is the transubstantiation of the ancestors .[People who eat this food] share ancestral being [and] are as much kin to each other as people who have the same parents.'

is, in the contemporary western world, contrary to HIV/AIDS activists whose lay expertise transformed clinical research and treatment, is informed by complex genetic tests, which are neither fully understood nor simple enough to be administered by individuals.

Contemporary Western understandings of kinship are informed by complex genetic tests, which are neither fully understood nor simple enough to be administered by individuals. In contrast to social movements, such as that involving HIV/AIDS activist whose lay expertise transformed related clinical research and treatment (Epstein 1996), the chimera is isolated and can travel only to a certain point before being required to proceed on faith. Such a system carries democratic implications as it erodes informed choice and bypasses the feedback mechanism upon which democratic engagement relies. (Which Half Is Mommy' Tetragametic Chimerism And Trans-Subjectivity Aaron T. Norton And Ozzie Zehner)

is based on filiation and descent, not on a mere privilege accorded to alliances.

filiation and descent as being at the heart of kinship rather than as a privilege accorded to alliances' ( The Routledge Dictionary of Anthropologist By Gerald Gaillard 155).

kinship, n.Memes

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