By David M. Schneider
Schneider perspectives kinship research as a made from Western bias and demanding situations its use because the common degree of the examine of social constitution
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Additional resources for A Critique of the Study of Kinship
Or again, " T h e system of lineages of the dominant clan is a conceptual skeleton on which the local communities are built up into an organization of related parts, or, as we would prefer to state it, a system of values linking tribal segments and providing the idiom in which their relations can be expressed and directed" (p. 212). The point is reiterated as follows: " I n the absence of a chief or king, who might symbolize a tribe, its unity is expressed in the idiom of lineage and clan affiliation" (p.
One is where genung is marked with reference to one or more tabinau with which it is affiliated. The other is where one such genung is marked by its special relation to the successively different genung from which its holding of its estate has derived. Here the land giving genung is called mafen by the land receivers. I will make these distinctions clear in what follows. The members of a tabinau are of as many different genung as there are women who have married into the tabinau (unless, of course, two women of the same genung marry in).
I turn to the question of kinship as idiom or code in terms of which social relations are expressed, formulated, talked, and thought about. For the anthropologists who use the idea of kinship as code or idiom this does not necessarily exhaust the functions or the uses or the relevance of kinship. , in terms of which groups are formed and relations are defined. Such kin groups and such kinship relations are multifunctional or, as Sahlins (1968:viii) puts it, "versatile," that is, they serve many different functions.
A Critique of the Study of Kinship by David M. Schneider