The origin of kinship in Oceania : Lewis Henry Morgan and Lorimer Fison

This article investigates the importance of Oceania in the early study of kinship. It examines the tensions between evidence and analysis from the Pacific Islands in the development of Lewis Henry Morgan's theory of evolving kinship forms. While other sources from the Pacific islands are investigated it is focused particularly on the correspondence between Morgan and Lorimer Fison, Methodist missionary and key figure in the spread of kinship schedules and anthropological theories throughout Oceania in the I 870s. The empirical data gathered by Fison, challenged Morgan's schema and questioned the orthodox evolutionist hierarchy in Asia and the Pacific. Also investigated is the British response to this unruly
evidence.

'By the facts we add to our store' : Lorimer Fison, Lewis Henry Morgan and the spread of kinship studies in Australia

The formal study of kinship was introduced to the South Pacific Islands and the Australian colonies by Methodist missionary Lorimer Fison who distributed schedules and collected kinship data from around the region in collaboration with the founder of Anthropology in America, Lewis Henry Morgan. This article is a sequel to H. Gardner, 2008 'The origins of kinship in Oceania', Oceania, 78:2, 137-150. It traces Lorimer Fison's return to the Australian colonies from his mission post in Fiji and the subsequent spread of kinship schedules to settlers, missionaries and administrators around Australia. Based on unpublished correspondence, the article investigates Fison's gradual disillusionment with Morgan's evolutionist hypothesis of the development of the human family and his disdain for the speculation of much metropolitan anthropology in the 1870s.

Succession and Indigenous Australians : addressing Indigenous customary law notions of 'property' and 'kinship' in a succession law context

The purpose of this article is to critically evaluate the existing capacity of Indigenous people to exercise succession rights against their estate. This article begins with a discussion of the sources of the general succession laws in Australia, noting that they have derived from UK law, where the common law notions of property, property rights and family, including the expectational right to succeed to property, are all important factors. These common law notions do not easily fit within the spectrum of Indigenous customary law. Generally, many Indigenous Australians will die without executing a valid will (ie, they die intestate) and it is here that this article undertakes an examination of the general intestacy laws in all Australian jurisdictions noting the inadequacy of the provisions to recognise Indigenous persons’ spiritual and cultural obligations to property, land or otherwise, together with a failure to distinguish extended Indigenous kinship relationships under Indigenous customary law. It is argued that Indigenous people who die intestate should be supported by a flexible and adaptive intestacy framework, responsive to the full customary and cultural responsibilities of the deceased, thus promoting an organic and developmental approach to succession entitlements.

Cosmopolitanism : religion and kinship among young people in south-western Sydney

Debates about globalization have been accompanied by considerable critical assessment of the notion of cosmopolitanism. The upsurge in travel, trade, communication, and resettlement among non-elite individuals and groups has raised questions about the nature and form of ‘bottom-up’ or ‘vernacular’ cosmopolitanism. This article explores the ways in which the experiences of a group of young people (12–15 years of age) in south-western Sydney contribute to shared practices of membership in a culturally differentiated society. On one level, these young people display a de facto vernacular cosmopolitanism through familial experiences of migration. However, the article shows how these young people often move within socially and culturally bounded communities defined by ethnicity, language, socio-economic status, shaped by desires for safety, support and belonging, and maintained by propinquity, religion and the persistence of traditional expectations and patterns around gender and inter-marriage.

Commentary on planned gay father families in kinship arrangements

The article presents the author's views on the research by Henny Bos, professor on the planned families by gay fathers kinship arrangements. It states that according to Bos, gay fathers are more likely top be attacked by the society. It mentions that with reference to the book "The Transformation of Intimacy:Sexuality, Love and Eroticism in Modern Societies," by A. Giddens, the formulation of freely chosen roles and relationship is more easy.

The descent of Morgan in Australia: kinship representation from the Australian colonies

Morgan had two extraordinary disciples in Lorimer Fison and Alfred Howitt in Australia. They were inspired by Morgan’s kinship schedule and were profoundly engaged in the method and theory of the collection of kinship data and its interpretation. Fison began using the schedule in Fiji in 1869. Soon after his first contact with Howitt, in 1873, they changed the method of collection of kinship terminologies. This paper traces the shift from tabulated kinship lists to family trees and the use of sticks to represent relationships (nearly twenty years before Rivers’ celebrated ‘genealogical method’), as well as efforts to find new means of representing kinship through experimentation with ‘ graphic formulae’ inspired by chemical equations. These innovations first occurred through the gathering of kinship data about the Kŭnai of Gippsland, Victoria, and crucially involved close collaboration between Howitt and his Kŭnai consultant Tulaba. What was revealed in this process was an indigenous kinship system quite different from that found in other parts of colonial Australia known at the time. Fison and Howitt explained this system as transitional between two stages in terms of Morgan’s evolutionary scheme, but at the same time challenged the assumption that the general scheme could be applied to Australia. While the details of Morgan’s evolutionary stages have faded from view, the methods of collection, representation, transmission, comparison and interpretation of kinship data are still live issues in anthropology today. The kind of kinship system discovered in Gippsland involved neutralisation of the cross-parallel distinctions, distinctions that are otherwise typical of Australia. Such neutralisation can now be shown to occur elsewhere in Australia. There does indeed seem to have been a transition from a Dravidianate system with cross-parallel distinctions to ‘overlays’ of cross-parallel neutralisation, and finally a complete loss in some generations of such distinctions in the terminology. These discoveries open up possibilities of rebuilding a diachronic theory of kinship change and evolution, incorporating some of the insights of Fison and Howitt, though without their specific hypotheses, either of local developments in Gippsland or the grand scheme of Morgan.

Welsh Patagonians the Australian connection

One hundred and fifty-one Welsh Patagonians migrated to Australia between 1910 and 1916. A similar number of Welsh had sailed away to Patagonia in 1865 to start their own self-sufficient colony along the Chubut River in southern Argentina, free to speak and teach in Welsh, worship as they pleased, and to govern themselves. A magnet to a better life in Australia was the prospect of legal title to their own land. Migrating as groups, they separately formed two ‘Welsh settlements’ along the Murrumbidgee River of New South Wales and around Moora-Miling in Western Australia. Two large families who went to Darwin never took up their promised land. Drought, depression and poor quality land eventually dispersed these immigrants to all parts of Australia. This book traces the unique experiences of an almost complete group of immigrants, whose extensive kinship and affiliations kept alive their stories long enough for them to be related in this book. Rich personal testimonies gleaned from oral histories with sixty-three descendants, together with genealogical information spanning generations, are blended here with library and archival research from four countries. The result is a fascinating story of the connections of these Welsh Patagonians to Australia. Australian immigration encouragement policies are seen through the experiences of the Welsh Patagonians, casting new light on the application of Australian immigration policies and settlement schemes in the early twentieth century.

Michele Langfield and Peta Roberts tell the epic story of the double migration of the hundreds of Welsh colonists who settled in southern Argentina and Chile after 1865, and who came on to Australia early last century.

Traces the family groups and tells their stories through interviews with the participants.

Not the "other" mother : how language constructs lesbian co-parenting relationships

This paper presents findings from recent Australian qualitative research with lesbian co-parents where study participants' fluid narrative identities are  deconstructed in order to better understand how language constructs relationships within private and public domains. Language used to define, describe and give meaning to roles and relationships of lesbian co-parents within social and kinship networks and wider community is explored. Through claiming language and telling their stories lesbian co-parents give meaning to their lives; affirm their identity; and present their relationships as visible and valid.

Family caregivers of the mentally ill and adaptive coping

The issue investigated in this thesis concerned the adaptive coping strategies that caregivers of the mentally ill adopt at different stages of encounter with their family member’s illness. Specifically, family caregivers’ responses to the illness were investigated within the parameters of the Spaniol and Zipple (1994) 4-stage model of the evolution of caregivers’ responses to mental illness. The accuracy of the model’s representation of the experience of caregivers across all kinship relationships to the care-recipient was evaluated. Spaniol and Zipple proposed four stages which they termed (1) Discovery/Denial, (2) Recognition/Acceptance, (3) Coping and (4) Personal/Political Advocacy. The first stage is characterised by persistent denial of mental illness and seeking answers from multiple sources. The second stage involves caregivers’ expectations of professionals providing answers when the illness is recognised. At this stage caregivers experience guilt, embarrassment and blame. The cyclical nature of the illness impedes acceptance and caregivers experience a deep sense of loss and crisis of meaning as they gradually accept the reality of the situation. In the third stage coping replaces grieving and the issues encountered include loss of faith in professionals, disruption to family life and recurrent crises. Belief in family expertise grows and the focus of coping changes. The fourth stage proposes that caregivers become more assertive, self-blame decreases and the focus is upon changing the system. New meanings and values are integrated. This study found that the model did not accurately describe the experience of all caregivers. Caregiver did not deny mental illness and adaptive coping occurred throughout all stages. Coping evolved as the issues encountered changed and was independent of resolution of grief. The issues encountered were more extensive than the model proposed and differed according to kinship relationship to the care recipient. The ways in which adaptive coping evolved were identified, as were the issues and their accompanying responses. Caregivers coped by adaptively responding to the requirements of care provision, maintaining a sense of self worth and generating positive effect.

Beyond Abrahamism : a fresh reading of the Tanakh traditions respecting Lot, Moab and Ammon

At the heart of this study is my interest in the way in which a religious community establishes its sense of identity and its boundaries in relation to other groups. I explore the case of Israel's attitude towards her eastern neighbours, the Moabites and Ammonites, as portrayed in Tanakh, the Hebrew Bible. Most commentary from the last one hundred years privileges one particular view of Moab and Ammon as traditional enemies of Israel. I aim to show the validity of readings of the biblical accounts that reveal a more complex relationship between Israel and her neighbours. Tanakh exhibits a dialectic between eirenic and hostile viewpoints. The stories of Abraham and Lot, who are presented as ancestors of Israel and of Moab and Ammon, to some degree represent Israel’s understanding of her neighbours. Conventional commentaries take for granted the accepted orthodoxy of Judaism, Christianity and Islam concerning Abraham and his significance in terms of faith and righteousness and blessing and covenant. As none of these notions is specifically linked to Lot at any point, he is treated as a pathetic figure and remains secondary in conventional commentary. Many commentaries denigrate the character of Lot, often in direct comparisons with Abraham. My reading of the texts of Genesis attempts to free the story of Lot from the constraints imposed by the way the story of Abraham functions. A careful reading of the Genesis account shows that Lot and Abraham exhibit similar elements of moral ambiguity, and Genesis contains no statement that condemns Lot on moral or religious grounds. Genesis 19, the single narrative in which Lot appears independently of Abraham, participates in the dialectic elsewhere in Tanakh. On the basis of a consistent pattern of action and speech throughout the first portion of Genesis 19, I advance my own original conception of the eirenic viewpoint of the narrator concerning Lot and his relationship to the divine. I attempt to demonstrate ways in which the story of Lot critiques or deconstructs the dominant ideology centred upon Abraham. My conception of the particular interests of the compiler of Genesis 19 is supported by several intertextual studies. These include the traditions of Sodom and of Zoar, the story of hospitality in Judges 19, the story of the deluge (Genesis 6-9) and stories of women who, like Lot’s daughters, act to continue the family line. In a treatment of the history of Lot traditions, I find evidence to separate the story of Lot from the work of the Yahwist. I consider whether the stories of Lot have a derivation east of the Jordan and whether the stories were of particular interest to the Deuteronomists. In the final chapter of this study, I focus on the main themes of the narratives concerning Lot and Abraham, and Moab and Ammon and Israel. The question of social boundaries arises in regard to many of these themes, such as the interaction of female and male, the role of wealth, the relation of city and country, kinship, and rights to land settlement. In this way, the treatment of Lot and Abraham in Tanakh and in subsequent traditions offers a perspective upon the formation of identity in the contemporary world of religious plurality.

Donor conception and disclosure : an anthropological study

The study, carried out within an infertility support group, concern disclosure of donor conception and its possible effects upon our constructions of conception, kinship and identity. It also examines perceptions of rights, information and its access or denial, knowledge/power, secrecy and the medicalization of reproduction.

"These are our children" : polyamorous parenting

Some LGBT individuals are polyamorous—that is, they have relationships with multiple partners of the same and/or the other gender. This chapter discusses the findings from an Australian focus group of 13 polyfamily participants, and also presents an overview of previous research on polyparenting. Issues of being “out” to their children, relations with extended families and friendship networks, and navigating broader societal systems and structures are the greatest concerns for polyparents. The duality of lack of visibility and fear of disclosure is examined in the context of formal societal structures such as education, health, and the law; less formal networks such as family, friends, neighbors, and social groups; and the mass media and popular culture. Another theme we discuss is how polyfamilies can be supportive environments. Shared child rearing is creating new forms of kinship structures that are beneficial to both children and adults in polyfamilies, although attachment to transient members of the family is raised as a concern. The chapter concludes with a call for more research into all facets of polyfamilies as well as the need for legitimization and resource development in social, health, educational, media, and legal institutions.

Indigenising civil society : applying Ibn Khaldun’s asabiya concept on tribes in Iraq

After the US-led invasion of Iraq in 2003, civil society has become among the buzz words that are frequently used by local and international government and non-government institutions. However, the connotations of civil society were merely drawn from Western conceptions referring to formally organised types of institutions, like NGOs, unions and media. This paper argues that Muslim/Arab theories should also be tested in their original indigenous societies before generalisation of Western models. The Western conceptualisation overlooks the informal type of civil society organisations and excludes family and kinship ties from its equation. Indigenous social structures, i.e. tribes are key active player in the daily life of the Iraqi political, economic, social and cultural scenes. This study argues that the spirit of social solidarity drawn from Ibn Khaldun’s “asabiya” concepts as well as functions of civil society organisations are the bases for examining tribes in Iraq. Tribes have played significant roles in conflict management, peace-building, reconciliation, policy-formulation, advocacy, active citizenship and democratisation since 2003. The article concludes that, based on their sense of solidarity that is the impetus to functions, tribes are among the active civil society organisations in Iraq.

Association of differential gene expression with imatinib mesylate and omacetaxine mepesuccinate toxicity in lymphoblastoid cell lines

Background

Imatinib mesylate is currently the drug of choice to treat chronic myeloid leukemia. However, patient resistance and cytotoxicity make secondary lines of treatment, such as omacetaxine mepesuccinate, a necessity. Given that drug cytotoxicity represents a major problem during treatment, it is essential to understand the biological pathways affected to better predict poor drug response and prioritize a treatment regime.
Methods

We conducted cell viability and gene expression assays to determine heritability and gene expression changes associated with imatinib and omacetaxine treatment of 55 non-cancerous lymphoblastoid cell lines, derived from 17 pedigrees. In total, 48,803 transcripts derived from Illumina Human WG-6 BeadChips were analyzed for each sample using SOLAR, whilst correcting for kinship structure.
Results

Cytotoxicity within cell lines was highly heritable following imatinib treatment (h2 = 0.60-0.73), but not omacetaxine treatment. Cell lines treated with an IC20 dose of imatinib or omacetaxine showed differential gene expression for 956 (1.96%) and 3,892 transcripts (7.97%), respectively; 395 of these (0.8%) were significantly influenced by both imatinib and omacetaxine treatment. k-means clustering and DAVID functional annotation showed expression changes in genes related to kinase binding and vacuole-related functions following imatinib treatment, whilst expression changes in genes related to cell division and apoptosis were evident following treatment with omacetaxine. The enrichment scores for these ontologies were very high (mostly >10).
Conclusions

Induction of gene expression changes related to different pathways following imatinib and omacetaxine treatment suggests that the cytotoxicity of such drugs may be differentially tolerated by individuals based on their genetic background.