In this compelling text, choreographer and psychotherapist Beatrice Allegranti invites the reader into the transdisciplinary Moving Kinship project. Moving Kinship spans a decade of practice-led research with people experiencing early onset dementia; Black feminist activists; psychotherapists; lesbian, gay, bisexual, transgender and queer artists and activists; capoeiristas; and an international team of professional dancers and composers, musicians and scientists. Allegranti’s practice is a more-than-collaboration: it involves accounting for deeply embodied and embedded oppression and privilege in the micro-relating of everyday life. She discusses this reckoning as a kin-aesthetic practice, and the message is foundationally feminist. The book opens possibilities for different registers of feminist justice and puts feminist new materialism, posthumanism and intersectional body politics to work in ways that affirm the paradox that every living thing moves everywhere, all the time, yet every movement is never neutral. As a white Italian-Irish feminist with a transgenerational legacy of the corrosive impact of fascism, she also weaves her own kinship story into dominating systems of patriarchy, colonialism and capitalism, intersecting in ways that are alive and well today. Moving Kinship offers a rich resource for feminist activists and scholars, trauma-informed therapists, somatic, movement and dance practitioners, artists and those interested in ethical and politically just ways to materially engage with grief, loss, dispossession and trauma.

What happens when Muslim women gather together at the mosque to read the Qur'an, learn, and pray? How does family loyalty interact with mosque attendance for women? This book explores the growing Muslim women's piety movement through looking at one women's program in a Syrian suburban mosque. Community models shape individual behavior. The place and power of blessing help define the boundaries between orthodox and popular Islam. Modesty and shame, feasts and fasting, purity and prayer, interact to shape daily life possibilities for women involved in the mosque program. At the same time, the growing accessibility of religious teaching for women allows them to take up new places of authority in the Muslim ummah. Women read the Qur'an not just for blessing, but for what it has to say to issues of daily female and family life. And the words of communal dhikr devotion offer a window into the worshippers' consciousness of God and of Muhammad, Prophet of Islam. This detailed examination of a women's mosque program places it within the wider contemporary movement of piety and da'wa (mission) in Islam, offering an insight into the forces that are shaping communities and countries today.

Reaffirms the importance of the larger kinship network through analysis of extensive data on the clients of one social agency. The authors show that the less kinship-oriented caseworkers often attempt to change clients' kin relationships in the direction of less involvement, raising questions about value differences in therapeutic practice. The book also points to the importance of concepts, such as those dealing with family kinship, that will enable the caseworker to appraise the client's social relationships more fully. The authors emphasize the benefits to be derived from a closer liaison between social work and social science.

This ethnographically-based exploration draws on sociological, historical and demographic data to provide a comprehensive analysis of family, gender and kinship in Australia, which informs modern kinship and gender at large. Allon Uhlmann charts the cultural basis that underlies kinship practices and argues that the Australian family is characterized by deep cultural and social continuities rather than the common view that the family is undergoing substantial change. He further shows how the modern family both shapes, and is shaped by, broad social and economic processes. This analysis provides greater insight into this critical field of practice as well as showcasing a novel analytical approach to practice that is rooted in the sociology of practice and in the anthropology of cognition. The book also suggests changes to the way in which social scientists currently treat family and kinship.

The Manus of New Guinea's Pere village were Margaret Mead's most favored community, the people to whom she returned five times before she died in 1978. Kinship in the Admiralty Islands is the classic and only thorough description of their complex rules of marriage and family relations. It draws on Mead's 1928-1929 field work, conducted with her second husband, New Zealander Reo Fortune, and benefits by her being able to cross-check her data with his. Written in 1931, Kinship followed Mead's first and very popular book on the Manus, Growing Up in New Guinea, which was criticized by other anthropologists for being too general in scope. In Kinship Mead succeeded in demonstrating her thorough knowledge of this Melanesian group in the specific terms prized by her scholarly colleagues, while also describing in depth Manus social structure.Kinship in the Admiralty Islands describes an intricate system of social restraints and kinship ties and their impact on the local economy. The Manus' predilection for adoption, for example, allows surrogate fathers to make extended marriage payments, while in the next generation their adopted sons will take on the same responsibility for other young men in the new kin network. Mead reviews other kinship rules, such as avoidance behavior between in-laws of the opposite sex, early betrothals, other forms of adoption, and a range of deference behavior and joking relations among kin. In this work, Mead walks a fine line between functionalist kinship analysis of the British school of Radclife Brown and the cultural-and-personality orientation of Americans in the school of Franz Boas.Jeanne Guillemin's new introduction provides a lively in depth description of Margaret Mead's career in the early days of anthropology, the sometimes negative reactions of her contemporaries to her work, and her reasons for writing Kinship in the Admiralty Islands, as well as Mead's later reactions to how "her Manus" entered the modern world.Margaret Mead was noted for directing her writings to both scholar and laymen alike. Kinship in the Admiralty Islands will be of interest to anthropologists and general readers interested in the peoples of the South Pacific.Margaret Mead was curator of ethnology of the American Museum of Natural History. She was the author of many books including Continuities in Cultural Evolution (available from Transaction), The Study of Culture at a Distance, The Mountain of Arapesh, and From the South Seas: Studies of Adolescence and Sex in Primitive Societies. Jeanne Guillemin is a professor of anthropology at Boston College and editor of Anthropological Realities: Readings in the Science of Culture, also available from Transaction.

An intimate portrait of everyday life in Botswana's time of AIDS, providing unique insights into the unexpected resilience of families in a pandemic.

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.