By Janet Carsten
What's the effect on anthropology of contemporary stories of reproductive applied sciences, gender, and the social development of technology within the West? what's the importance of public anxiousness in regards to the family members to anthropology's analytic method? Janet Carsten offers an unique view of the previous, current, and way forward for kinship in anthropology for you to be of curiosity to anthropologists in addition to to different social scientists.
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Additional resources for After Kinship (New Departures in Anthropology)
Carsten 2000a; Franklin 2001; Franklin and McKinnon 2001a). These questions are, however, not just relevant to the study of kinship. ” It is thus no coincidence that in the ﬁeld of sociology of science, writers such as Donna Haraway (1989, 1991, 1997) and Bruno Latour (1993) have also focused on the problematic relationship between nature and culture. The Old and the New In a curious way, however, the important work I have been discussing has remained somwhat isolated from a more traditionally conceived and comparatively based anthropological study of kinship.
Here I align myself with a number of recent volumes on kinship that, in different ways, draw on the insights of Schneider, but rather than jettison kinship, take up his challenge to redeﬁne it shorn of its Western biological essentialism (see, for example, Weston 1991; Borneman 1992). One of these more instrumentalist views of kinship, which draws on Pierre Bourdieu’s (1977; 1990) theory of practice, focuses on what kinship does, and on the uses to which it may be put, and is strongly based in ethnography (see Schweitzer 2000).
I explore the gendered implications of these ideas in the following chapter, but the important point here is that shared meals and living in one house go together, and these two processes progressively create kinship even when those who live together are not linked by ties of sexual procreation. Not surprisingly, there is also a strong moral value ascribed to these processes: The motives of people who habitually go elsewhere to eat are likely to be viewed with suspicion. As I was repeatedly told, houses never have more 40 Houses of Memory and Kinship than one hearth.