Kinship and Continuity is a vivid ethnographic account of the development of the Pakistani presence in Oxford, from after World War II to the present day. Alison Shaw addresses the dynamics of migration, patterns of residence and kinship, ideas about health and illness, and notions of political and religious authority, and discusses the transformations and continuities of the lives of British Pakistanis against the backdrop of rural Pakistan and local socio-economic changes. This is a fully updated, revised edition of the book first published in 1988.

Kinship and Continuity is a vivid ethnographic account of the development of the Pakistani presence in Oxford, from after World War II to the present day. Alison Shaw addresses the dynamics of migration, patterns of residence and kinship, ideas about health and illness, and notions of political and religious authority, and discusses the transformations and continuities of the lives of British Pakistanis against the backdrop of rural Pakistan and local socio-economic changes. This is a fully updated, revised edition of the book first published in 1988.

Faith Elliot's book has a coherence unusual in a textbook. As its title suggests, it directs our attention to change and continuity in the family. It reviews debates about the biological origins of the nuclear family and gender roles, accounts of the development of the conjugal family as the dominant family form in modern Western societies and of change in the roles of men and women within and without the family, the remodelling of the conjugal family consequent on the legitimation of divorce and the emergence of one-parent families and remarriage families, and the development of alternative lifestyles as exemplified in unmarried cohabitation, same-sex pairings and group living. The book considers Marxist and feminist approaches alongside the functional approaches which have been more traditional in the sociological study of the family.

This book deals with the property and inheritance system of the matrilineal Minangkabau of West Sumatra in the context of legal pluralism. The author proposes a new anthropological approach to law, property and inheritance. After the description of the Minangkabau socio-political organization and the development of legal and administrative pluralism, three chapters are devoted to property and inheritance proper. First the ideal legal systems are described. Then he illustrates how the Minangkabau actually handle their property and inheritance affairs, and how the various regulating mechanisms have changed through history. Finally the different agents creating and changing legal conceptions are treated in historical perspective. In his conclusions the author shows how the traditional system of common holding and distributing of property by matrilineal descent groups is slowly being undermined through an increasing monetarization and consequent individualization of property relationships which finds its expression in the form of new legislation. This development is reflected in the conceptual system where the formerly predominant diachronic dimension of property relationships is slowly abolished and where property rights are increasingly reified.

Between the 18th and the end of the 19th century profound transformations affected the mechanisms of marital relations and the family all around Western Europe. The present volume focuses on fundamental aspects of marriage and family as they evolved during this time-frame, such as attitudes towards consanguinity, classification systems, the impact of migrations. It aims to demonstrate that the process that lead to the construction of the contemporary notion of family saw many changes and continuities, giving rise to unpredictable and unique outcomes, and partially shaping - although with different times and modalities - the modern world.

Unaisi Nabobo-Baba observed that for the various peoples of the Pacific, kinship is generally understood as “knowledge that counts.” It is with this observation that this volume begins, and it continues with a straightforward objective to provide case studies of Pacific kinship. In doing so, contributors share an understanding of kinship as a lived and living dimension of contemporary human lives, in an area where deep historical links provide for close and useful comparison. The ethnographic focus is on transformation and continuity over time in Fiji, Tonga, and Samoa with the addition of three instructive cases from Tokelau, Papua New Guinea, and Taiwan. The book ends with an account of how kinship is constituted in day-to-day ritual and ritualized behavior.

This book uniquely explores the impact of indigenous ideology and thought on everyday life in Northeast Africa. Furthermore, in highlighting the diversity in pre-Christian, pre-Islamic regional beliefs and practices that extend beyond the simplistic political arguments of the current dominant narratives, the study shows that for millennia complex indigenous institutions have bound people together beyond the labels of Christianity and Islam; they have sustained peace through cultural exchange and tolerance (if not always complete acceptance). Through recent archaeological and ethnographic research, the concepts, landscapes, materials and rituals believed to be associated with the indigenous and shared culture of the Sky-God belief are examined. The author makes sense, for the first time, of the relationship between the notion of sacred fertility and a number of regional archaeological features and on-going ancient practices including FGM, spirit possessions, and other physically invasive practices and the ritual hunt. The book explores one of the most important pilgrimage centres in Somaliland and Somalia, the sacred landscape of Saint Aw-Barkhadle, founded ca. 12th century AD. It is believed to be the burial place of the rulers of the first Muslim Ifat and Awdal dynasties in this region, and potentially the lost first capital of Awdal kingdom before Harar. This ritual centre is seen as a ‘microcosm’ of the ancient Horn of Africa with its exceptional multi-religious heritage, through which the author lays out a locally appropriate archaeological interpretational framework, the "Ritual Set," also applied here to the Ethiopian sites of Tiya, Sheikh Hussein Bale, Aksum and Lalibela, setting these places against a wider historical background of indigenous Sky-God belief. This archaeological study of sacred landscapes, stelae traditions, ancient Christian and medieval Muslim centres of Northeast Africa is the first to put forward a theoretical and analytical framework for the interpretation of the shared regional heritage and the indigenous archaeology of the region. It will be invaluable to archaeologists, anthropologists, historians and policymakers interested in Africa and beyond.