By David M. Schneider
Schneider perspectives kinship examine as a made from Western bias and demanding situations its use because the common degree of the learn of social constitution
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Additional info for A Critique of the Study of Kinship
It is, for one thing, the organizing principle or idiom of most groups and most social relations" (1972:196). So much for tribesmen. Of hunters, presumably a different level of evolutionary development than tribesmen, Elman Service says: The loose integration of families in band society is achieved only by conceptions of kinship extended by marriage alliances. . the domestic family is often the only consistent face-to-face group. . the groups, the subdivisions of the society, are thus all familistic in nature, however extended the kinship ties may become.
Whatever ta- " m e a n s " to a historical linguist, I doubt that it means that and only that every time and everywhere it occurs. Glosses and historical linguistics are part of the problem; they are neither the solution nor even good evidence. By the same token, my translations of Yapese terms, concepts, and ideas in the first description are open to serious question, which an anthropologist with a better facility with the conventional wisdom of kinship studies could well have avoided by providing detailed documentation on how these translations were arrived at and others rejected.
The Yapese formulate the relationship between citamangen and fak in terms of authority and dependency which is either exchanged over time in certain instances, or for which a steady state of exchange is maintained. Citamangen provides for his fak when they are young and weak and without knowledge, but when the fak grow to near-adulthood the child returns the care and the provisions which the old person needs. A mother's husband and her child (among many others) are citamangen mdfak respectively to each other.
A Critique of the Study of Kinship by David M. Schneider
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