Nurture kinship

Part of a series on the
Anthropology of kinship
Basic concepts Family Lineage Affinity Consanguinity Marriage Incest taboo Endogamy Exogamy Moiety Monogamy Polygyny Polygamy Concubinage Polyandry Bride price Bride service Dowry Parallel / cross cousins Cousin marriage Levirate Sororate Posthumous marriage Joking relationship Clan Cohabitation Fictive / Milk / Nurture kinship Descent Cognatic / Bilateral Matrilateral Lineal Collateral House society Avunculate Linealities Ambilineality Unilineality Matrilineality Patrilineality Household forms and residence Extended Matrifocal Matrilocal Neolocal Nuclear Patrilocal
Terminology Kinship terminology Classificatory terminologies By group Iroquois Crow Omaha Eskimo (Inuit) Hawaiian Sudanese Dravidian (debated)
Case studies Australian Aboriginal Burmese Chinese Philippine Polyandry in Tibet / in India Feminist Chambri Mosuo Sexuality Coming of Age in Samoa
Major theorists Diane Bell Tom Boellstorff Jack Goody W. D. Hamilton Gilbert Herdt Don Kulick Roger Lancaster Louise Lamphere Eleanor Leacock Claude Lévi-Strauss Bronisław Malinowski Margaret Mead Henrietta Moore Lewis H. Morgan Stephen O. Murray Michelle Rosaldo Gayle Rubin David M. Schneider Marilyn Strathern
Related articles Alliance theory Matrilineal / matrilocal societies Feminist anthropology Sex and Repression in Savage Society Social Bonding and Nurture Kinship "The Traffic in Women"
Social anthropology Cultural anthropology
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The concept of nurture kinship in the anthropological study of human social relationships (kinship) highlights the extent to which such relationships are brought into being through the performance of various acts of nurture between individuals. Additionally the concept highlights ethnographic findings that, in a wide swath of human societies, people understand, conceptualize and symbolize their relationships predominantly in terms of giving, receiving and sharing nurture. The concept stands in contrast to the earlier anthropological concepts of human kinship relations being fundamentally based on "blood ties", some other form of shared substance, or a proxy for these (as in fictive kinship), and the accompanying notion that people universally understand their social relationships predominantly in these terms.

The nurture kinship perspective on the ontology of social ties, and how people conceptualize them, has become stronger in the wake of David M. Schneider's influential Critique of the Study of Kinship^[1] and Holland's subsequent Social Bonding and Nurture Kinship, demonstrating that as well as the ethnographic record, biological theory and evidence also more strongly support the nurture perspective than the blood perspective (see Human inclusive fitness). Both Schneider and Holland argue that the earlier blood theory of kinship derived from an unwarranted extension of symbols and values from anthropologists' own cultures (see ethnocentrism).