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Archaeology has been subjected to a wide range of misunderstandings of kinship theory and many of its central concepts. Demonstrating that kinship is the foundation for past societies’ social organization, particularly in non-state societies, Bradley E. Ensor offers a lucid presentation of kinship principles and theories accessible to a broad audience. He provides not only descriptions of what the principles entail but also an understanding of their relevance to past and present topics of interest to archaeologists. His overall goal is always clear: to illustrate how kinship analysis can advance archaeological interpretation and how archaeology can advance kinship theory. The Archaeology of Kinship supports Ensor’s objectives: to demonstrate the relevance of kinship to major archaeological questions, to describe archaeological methods for kinship analysis independent of ethnological interpretation, to illustrate the use of those techniques with a case study, and to provide specific examples of how diachronic analyses address broader theory. As Ensor shows, archaeological diachronic analyses of kinship are independently possible, necessary, and capable of providing new insights into past cultures and broader anthropological theory. Although it is an old subject in anthropology, The Archaeology of Kinship can offer new and exciting frontiers for inquiry. Kinship research in general—and prehistoric kinship in particular—is rapidly reemerging as a topical subject in anthropology. This book is a timely archaeological contribution to that growing literature otherwise dominated by ethnology.

In Introduction to the Science of Kinship, Murray J. Leaf and Dwight Read show how humans use specific systems of social ideas to organize their kinship relations and illustrate what this implies for the science of human social organization. Leaf and Read explain that every human society has multiple social organizations, each of which is associated with a distinct vocabulary. This vocabulary is associated with interrelated definitions of social roles and relations. These roles and relations have four specific logical properties: reciprocity, transitivity, boundedness, and imaginary spatial dimensionality. These properties allow individuals to use them in communication to create ongoing, agreed-upon, organizations. This book is recommended for scholars of anthropology, sociology, linguistics, and mathematics.

Professor Lévi-Strauss’s first major work, Les Structures élémentaires de la Parenté, has acquired a classic reputation since its original publication in 1949; and it has become the constant focus of academic debate about central theoretical concerns in social anthropology. It is, however, a long and difficult book for many students to read in French, and its arguments have consequently become known, even among professional anthropologists, largely through critical analysis. It was republished in a revised French edition in 1967 with a new foreword by the author, and it is this text with his further emendations that has been used in this translation. Lévi-Strauss applies his intellectual powers to the perennial problem of incest, which he elucidates by means of the concept of exchange as formulated by Marcel Mauss in his famous analysis of the gift (Essai sur le don, 1925). He distinguishes two elementary modes of exchange which govern not only the conventional variety of goods and services but also the transfer of women in marriage: these are “restricted” and “generalized” exchange. With a mass of ethnographic evidence he demonstrates how the formidable intricacy of marriage customs, comprising moral and jural ideas and institutions (which appear to be essentially arbitrary), can be seen as local and historical rules of exchange. Charles Lévi-Strauss traces these rules throughout a vast range of simple societies, chiefly in Australia and mainland Southeast Asia but also in the Americas, in Oceania, and in other parts of the world. To this survey he adds two extended sections on the great civilizations of China and India. He continues with a briefer consideration of the passage from elementary to complex structures, with particular reference to African societies, and concludes with a stimulating chapter on the principles of kinship, exchange as the universal basis for marriage prohibitions, and the formal relations between the sexes as part of a universe of communication. Although much of the work is technical, consisting of detailed analyses of types of social organization with which social anthropologists will be most familiar, it also contains much that will be of interest to psychologists, linguists, and philosophers, and to all who are interested in the possibility and the technique of the structural analysis of human activity. After the successes, moreover, of Lévi-Strauss’s subsequent books—notably Structural Anthropology, Tristes Tropiques, Totemism, and The Savage Mind—this new edition of the work which founded his present outstanding reputation will have additional value as a further means of contact with one of the original minds of this century. The translation has been made by James Harle Bell and John Richard von Sturmer, of the University of New England, Australia, and by Rodney Needham, of the University of Oxford. Dr. Needham also acted as general editor and supplied the work with a new general index. He is the translator of Lévi-Strauss’s Le Totemisme aujourd’hui and author of Structure and Sentiment (1962) and numerous papers which have contributed to the recognition of Professor Lévi-Strauss’s work in the English-speaking world.

This methods book will guide the reader through the process of conducting and producing an autoethnographic study through the understanding of self, other, and culture. Readers will be encouraged to follow hands-on, though not prescriptive, steps in data collection, analysis, and interpretation with self-reflective prewriting exercises and self-narrative writing exercises to produce their own autoethnographic work. Chang offers a variety of techniques for gathering data on the self—from diaries to culture grams to interviews with others—and shows how to transform this information into a study that looks for the connection with others present in a diverse world. She shows how the autoethnographic process promotes self-reflection, understanding of multicultural others, qualitative inquiry, and narrative writing. Samples of published autoethnographies provide exemplars for the novice researcher to follow.

Words and Processes in Mambila Kinship presents a set of studies of the way that Mambila speakers in Cameroon talk about themselves and their kin. Author David Zeitlyn employs conversational analytic methods to further the study of kinship terminologies. This book takes an important step toward a new synthesis between the practice of ethnography and the study of language while presenting African natural language data (still rare in mainstream linguistics) in an accessible format.