Kinship Research Articles

Extensive pedigrees reveal the social organization of a Neolithic community.

Social anthropology and ethnographic studies have described kinship systems and networks of contact and exchange in extant populations1-4. However, for prehistoric societies, these systems can be studied only indirectly from biological and cultural remains. Stable isotope data, sex and age at death can provide insights into the demographic structure of a burial community and identify local versus non-local childhood signatures, archaeogenetic data can reconstruct the biological relationships between individuals, which enables the reconstruction of pedigrees, and combined evidence informs on kinship practices and residence patterns in prehistoric societies. Here we report ancient DNA, strontium isotope and contextual data from more than 100 individuals from the site Gurgy 'les Noisats' (France), dated to the western European Neolithic around 4850-4500 BC. We find that this burial community was genetically connected by two main pedigrees, spanning seven generations, that were patrilocal and patrilineal, with evidence for female exogamy and exchange with genetically close neighbouring groups. The microdemographic structure of individuals linked and unlinked to the pedigrees reveals additional information about the social structure, living conditions and site occupation. The absence of half-siblings and the high number of adult full siblings suggest that there were stable health conditions and a supportive social network, facilitating high fertility and low mortality5. Age-structure differences and strontium isotope results by generation indicate that the site was used for just a few decades, providing new insights into shifting sedentary farming practices during the European Neolithic.

Iron Isotope Systematics of the Skaergaard Intrusion and Implications for its Liquid Line of Descent

Abstract The Skaergaard intrusion is one of the most thoroughly studied layered mafic intrusions on Earth and an exceptional example of (near) closed-system magmatic differentiation. We report new Fe isotope data for whole rocks, and magnetite and ilmenite separates through the layered series (LS) and upper border series (UBS) of the intrusion. δ56Fe values for gabbroic rocks range from 0.033‰ to 0.151‰ with an abrupt step increase at the base of Lower Zone c (LZc) within LS with the appearance of cumulus magnetite and subsequent decline accompanying FeTi oxide fractionation. The lowest δ56Fe values are found near the Upper Zone b (UZb) to c (UZc) boundary followed by a sharp rise across UZc approaching the Sandwich Horizon. Magnetite–ilmenite separates straddle bulk rock compositions with fractionation factors (Δ56Femt-ilm) of 0.081‰ to 0.239‰, consistent with subsolidus equilibration. Granophyric rocks occurring as pods, sheets and wispy layers from the upper zone and UBS equivalents and having unradiogenic Sr similar to gabbroic rocks of Skaergaard, are isotopically heavier than their host ferrodiorites (Δ56Fegranophyre-ferrodiorite ≥ 0.1‰) reaching a maximum δ56Fe of 0.217‰ in UBS. A fused xenolith from UBS has δ56Fe = 0.372‰. This range in δ56Fe spans much of that reported for terrestrial igneous rocks, and like the global dataset, shows a pronounced increase in δ56Fe with inferred silica content of modeled Skaergaard liquids. Forward modeling of closed system fractional solidification was undertaken to account for Fe isotope systematics, first by testing published liquid lines of descent (LLD), and then by exploring improvements and considering the impacts of liquid immiscibility, crustal contamination, fluid exsolution and diffusional processes. Our modeling relies on published Fe+2 and Fe+3 force constants for magmatic minerals and silicate glasses, and the most reliable estimates of the average bulk composition and mass proportions of the well-defined subzones of the intrusion. We show that the increase in δ56Fe across the LZb–LZc boundary is readily explained by the increased incorporation of Fe+3 into the crystallizing solid including magnetite. We further demonstrate that the classic Fenner LLD, involving strong Fe enrichment at nearly constant silica, does not lead to a rise in δ56Fe toward the end stages of evolution, while a Bowen-like LLD, with little Fe enrichment and strong Si enrichment, also underestimates enrichment in heavy Fe isotopes in the ferrodiorites of UZc. A LLD following an intermediate path involving modest Fe and Si enrichment, followed by Fe depletion best explains the observations. We predict ~3.5% (by mass) residual liquid after crystallization of UZc having a composition similar to felsic segregations in pegmatitic bodies found in the intrusion. While liquid immiscibility may have been encountered within fractionating mush at the margins of the intrusion, the Fe isotope systematics do not support liquid phase separation of the bulk magma. Crustal contamination, fluid exsolution, hydrothermal alteration and thermal diffusion are also shown to have no resolvable effect on the Fe isotope composition of the gabbroic and granophyric rocks. We conclude that the Fe isotope systematics documented in the Skaergaard intrusion reflect the dominant role of fractionating Fe-rich minerals from gabbroic through ferrodioritic to rhyolitic liquids. The success of our model to account for the observed Fe isotope systematics for Skaergaard demonstrates the utility of Fe+2 and Fe+3 force constants determined at ambient conditions to model magmatic conditions and gives critical insights into plutonic processes fractionating Fe isotopes complementary to the volcanic record.

Balines men's perspective on Nyentana marriage

Balinese people who are unable to produce male offspring use Nyentana, a matrilineal mating system. In the midst of patriarchal culture and a dense patrilineal kinship system, it is difficult for men to perform Nyentana marriage. The study intends to discover how Balinese men perceive Nyentana marriage as a type of matrilineal marriage. This is an exploratory qualitative study with a phenomenological approach, and data was gathered through direct interviews with four Balinese men who had performed Nyentana marriages. The findings revealed that the concept of patriarchal society was used, which stated that men were dominant and women were subordinate. According to the participants in this study, there is no clear distinction between patrilineal marriages in general and Nyentana marriages in particular; men remain the head of the family and exercise leadership in the indigenous community system. Men who have participated in Nyentana Marriage believe that this matrilineal marriage is widespread, particularly in the Tabanan region. Some participants also mentioned that this type of marriage is not permitted in all areas of Bali. Men who have participated in Nyentana mating believe this is normal because men continue to dominate and are encouraged by the customary system. It can be concluded that men who have participated in Nyentana marriage see no distinction between Nyentana marriage as a type of matrilineal marriage and patrilineal marriage in general.

Investigate factors influencing secondary health examination behavior among workers

Opportunities for health examinations are available for the early detection of illness. However, although the majority of people examined have findings discovered, particularly in occupational areas, many do not undergo re-examination (secondary examination). In this study, we used the Health Belief Model to investigate the factors that affect the decision to undergo secondary examination in occupational areas. Consequently, we would be able to determine an effective method to encourage individuals to undergo secondary examination. For a pilot study, we created a questionnaire based on 5 factors (25 items) derived from the components of the Health Belief Model: "Overconfidence in health," "Support for behavior," "Feeling burdened by re-examination," "Significance of getting sick," and "Poor awareness of re-examination." A web-based survey was then conducted on 1,400 workers who have been recommended taking re-examination. The valid 167 answers (valid response rate 11.9%) were divided based on the presence or absence of a secondary examination, and the ratio of basic attributes and the factor scores were compared and examined. The attributes with a statistically significant difference depending on the presence or absence of the secondary examination underwent logistic regression analysis, with the constituent factors of the questionnaire as the independent variables and the presence or absence of the secondary examination as the dependent variable. The "presence or absence of a spouse" and "presence or absence of a family doctor" were significantly different between the groups with and without taking re-examination. Those with a spouse (p = .005) and those with a family doctor (p = .003) were more likely to take the secondary examination. In comparing factor scores in both groups, "Support for behavior" and "Poor awareness of re-examination" were significantly different. The scores for "Support for behavior" were significantly higher in the group that had undergone secondary examination (p = .024), and the scores for "Poor awareness of re-examination" were significantly higher in the group that had not undergone secondary examination (p < .001). In the logistic regression analysis, the "presence or absence of a spouse," "presence or absence of a family doctor," and "Poor awareness of re-examination" were found to be independent factors. The "presence or absence of a spouse," "presence or absence of a family doctor," and "Poor awareness of re-examination" directly influence the workers' decision to undergo secondary examination. Therefore, awareness of one's familial relations and health literacy is necessary for encouraging an individual to undergo secondary examination.

Kāinga Tahi, Kāinga Rua: The Role of Marae in Reimagining Housing Māori in the Urban Environment

The supply of, and demand for, housing in Aotearoa, New Zealand, is in a state of crisis. With all other areas of social deprivation, Māori are impacted disproportionately in the housing space, and have been locked out of the housing market. In order to address this crisis, a range of government, community and iwi initiatives have been established in Tāmaki Makaurau (Auckland) to provide various housing interventions, from emergency housing, accommodation supplements and subsidies to transitional housing, home ownership programmes and papakāinga (Māori settlement, village) development opportunities. Marae Ora, Kāinga Ora (MOKO) is a Kaupapa Māori (Māori approach) research project created to explore the role of marae (cultural centre) and kāinga (village, settlement) in supporting the wellbeing of whānau (family group), hapū (extended kinship grouping), iwi (extended kinship–tribal grouping) and communities, which includes the potential provision of housing. Five marae in the South Auckland landscape are partners in this research and bring to life the prospect of their contribution to housing solutions for their local Māori communities. This article presents some valuable insights into the aspirations of each whānau involved with the five marae with regard to their perspectives and developments with marae-led housing provision.

Fluid motherhood: gender, Chinese religions, and kinship maneuvers in the Buddhist women’s Southern Sea diaspora (1880–1960)

ABSTRACT Chinese kinship, the basis and vital force of Chinese societies, is defined by patrilineal descent; thus, it has an agnatic character. The Chinese kinship system was brought to Southeast Asia by Chinese communities in their various diasporic trajectories. Its patriarchal norms have been maintained through various social institutions, under which women were generally peripheral. This article utilizes new materials garnered from fieldwork on women’s temples in Singapore to demonstrate how unmarried, widowed, and unattached Chinese women organized themselves and their networks through matricentric religious establishments. Further, they reconfigured, rebuilt, and reorganized their kinships based on religious lineages, dialect groups, and mutual interests rather than blood. Through providing empirical insights into the gendering and religionizing of Chinese kinships in Southeast Asia, this article seeks to address the persistent male bias in studies of Chinese kinship, arguing for the need to consider non-normative family units that center around women and female religious leadership. Many of the religious women concerned were associated with Buddhism in some way; therefore, this article suggests that Buddhist “families” on the ground do not necessarily comply with traditional Buddhist monastic orders. Rather, they have fluid dispositions and diversified natures. The ambivalence that characterized these local forms of Chinese Buddhism enabled women to navigate and negotiate their multiple socioreligious identities and create their own spiritual homes in male-centered Chinese diaspora communities in Southeast Asia.

Cryptic kin discrimination during communal lactation in mice favours cooperation between relatives

Breeding females can cooperate by rearing their offspring communally, sharing synergistic benefits of offspring care but risking exploitation by partners. In lactating mammals, communal rearing occurs mostly among close relatives. Inclusive fitness theory predicts enhanced cooperation between related partners and greater willingness to compensate for any partner under-investment, while females are less likely to bias investment towards own offspring. We use a dual isotopic tracer approach to track individual milk allocation when familiar pairs of sisters or unrelated house mice reared offspring communally. Closely related pairs show lower energy demand and pups experience better access to non-maternal milk. Lactational investment is more skewed between sister partners but females pay greater energetic costs per own offspring reared with an unrelated partner. The choice of close kin as cooperative partners is strongly favoured by these direct as well as indirect benefits, providing a driver to maintain female kin groups for communal breeding.

Kinship, double descent and gender politics amongst the Dimasas of Northeast India

ABSTRACT This essay is based on ethnographic fieldwork carried out among the Dimasas (of Assam and Nagaland) in Northeastern India. This Indigenous group has a system of double descent which places them separately from the other ethnic groups in the Indian subcontinent. In double descent, lineages are drawn through both the paternal and maternal lines of descent. The existing literature suggests that studies on double descent have mostly focused on ethnic groups in Africa, while not much research has been done on Dimasas or other Indigenous groups with double descent in the region. The paper attempts to fill the gap in South Asian anthropological literature on kinship discourses by focusing on the Dimasas of Northeast India. Further, by taking gender as an analytical tool, the paper attempts to explore the complex cultural contours of the double descent system, which intricately gets subsumed within the patriarchal setup in Dimasa society.

Sex-biased parental investment and female wealth accumulation in ancient California.

The mortuary record at Middle Period site Kalawwasa Rummeytak (CA-SCL-134) (2600-1225 cal BP) in California's southern Santa Clara Valley shows pronounced wealth inequality; Olivella shell bead wealth, as well as other grave goods, are concentrated in the burials of several older adult females. The concentration of wealth among women, along with regional strontium isotopic evidence of male-biased residential shifts in early adulthood, suggests a matrilineal kinship system that practiced matrilocal post-marital residence patterns. We suggest local resource enhancement effects incentivized keeping women in their natal communities and investing more in female offspring. With the consent of, and in collaboration with, the Muwekma Ohlone Tribe of the San Francisco Bay Area, this paper employs isotopic analysis (δ15 N and δ13 C, 86 Sr/87 Sr) to examine duration of exclusive breastfeeding, weaning age (complete cessation of breastmilk consumption), early childhood diet, and lifetime residential mobility of individuals interred at Kalawwasa Rummeytak to test the assumption that the site inhabitants favored matrilocality and that female offspring received greater levels of investment in groups with female wealth/status attainment. First molars, third molars, and bone was sampled from 22 individuals. The average weaning age for females at Kalawwasa Rummeytak is 36.3 months ± 9.7 (1 SD), or just over 3 years. The average weaning age for males is 31.2 ± 7.9 months (1 SD), or about 2.6 years. Infants at the site were provisioned with supplemental foods dominated by C3 plants and terrestrial herbivores, as well as anadromous fish. After weaning, individuals consumed a diet dominated by acorns, C3 plants, and terrestrial herbivores, with periodic inclusion of anadromous fish. 30% of the sampled population of females exhibit local first molar 87 Sr/86 Sr values, suggesting that Kalawwasa Rummeytak is their natal community. None of the males interred at the site are locals. Despite the small sample size often unavoidable in archaeological contexts, we find possible female-biased parental investment strategies. Cessation of breastfeeding (weaning) was, on average, 5 months earlier for males compared to females. There are no differences between females and males in the consumption of supplemental or post-weaning foods. Strontium data suggest a flexible postmarital residence system that favored matrilocality. This may have incentivized greater investment in female offspring.

Between Family, Nation, and Scholarship: Negotiating Ancestral Origins in Post-1945 South Korea

Although kinship groups have lost some of their prominence in South Korea, this article investigates how they continue to act as significant producers of historical knowledge in the present. Especially in writing histories of their own ancient origins, kinship groups have constructed narratives that clash with national histories or the scholarly consensus. This article sheds light on how kinship groups navigate countervailing narratives and reassert their epistemological agency through their own production of scholarship. Through this study, kinship groups emerge as potent sources of alternative knowledge that amplifies the plurality and contentiousness of historical knowledge in Korea.

Iterative descent group hard thresholding algorithms for block sparsity

In this paper we consider the problem of recovering block-sparse structures in a linear regression context. Penalized mean squared criteria are generally considered in such contexts where ℓ2,1 mixed norm penalty terms is often used as a convex alternative to the ℓ2,0 penalty. Here, we propose an iterative block cyclic descent algorithm approach to address the case of an ℓ2,0 penalty. We prove its convergence and illustrate its potential benefit compared to ℓ2,1 or ℓ2,q (0<q≤1) penalization. We also propose a momentum approach for accelerated convergence and an application to sensor positioning for array processing.

Intra-ethnic interaction across a militarised international border: evidence from the Eritrean-Ethiopian border zone

ABSTRACT This paper examines enforcement practices and intra-ethnic interactions and encounters across the international border between Eritrea and Ethiopia from 2000 to 2018, with a particular focus on the Central Sector. The specific objective is to investigate how the Tigrinya ethnic group, who were arbitrarily separated by the colonial border between Eritrea and Ethiopia, make use of intra-ethnic relationships to combat the new border enforcement practices imposed by Eritrea and Ethiopia to advance their everyday reciprocal interests. This micro perspective is applied to two border towns, Serha and Tserona, which are located at Eritrea’s border with Ethiopia. By analysing the everyday lived experiences of the people who live along the border, this article argues that the underground cross-border support and interactions among kin groups play a significant role in their everyday lives as they combat the States’ everyday border enforcement practices.

THE EXISTENCE OF CUSTOMARY INHERITANCE LAW NORM DEVELOPMENT IN JURISPRUDENCE SUPREME COURT

Customary inheritance law is affected by three kinship systems, which are patrilineal kinship, matrilineal kinship and parental kinship. These three kinship systems have their own characteristics that are typically traditional ones. Traditional customary inheritance law norms in the patrilineal kinship system explain that only male descendants are heirs in the distribution of their parents' inheritance. Meanwhile, women (daughters and widows) are not heirs of their parents/fathers or husbands. On the other hand, the norms of traditional customary inheritance law in Minangkabau with a matrilineal kinship system, which is from the mother or female line, are basically male descendants and female descendants of their mother's property. The father's property is inherited by his sisters and nieces. The norms of inheritance law in the parental kinship system do not distinguish between the position of sons and daughters. Therefore, both sons and daughters have the same rights in the distribution of inheritance from their parents. The development of customary inheritance law norms can be affected by the decisions of judges or the jurisprudence of the Supreme Court. The research method used normative legal research, which refers to legal norms regulated in laws and regulations, literature, expert opinions in order for the researchers to obtain information related to legal issues. Normative legal research is legal research conducted by examining literature or secondary legal materials as basic material to be researched by conducting searches of regulations, jurisprudence or judges' decisions and literature related to the issues discussed.

Le complexe d’Œdipe et les systèmes de parenté face aux transformations de la famille contemporaine : un débat entre anthropologie et psychanalyse

BackgroundThis article proposes a critical reading of the concept of the Oedipus complex in Freud's work from the point of view of the issues raised in anthropology regarding the question of kinship systems. ObjectivesWe will try to understand how the influence of evolutionary anthropology on the Freudian conception of the family can be a theoretical obstacle in the face of the transformations of the contemporary family in the West. MethodWe will analyze the Freudian hypotheses from Totem and taboo in light of Malinowski's criticisms of the universality of in the Oedipus complex as well as those of Godelier, Lévi-Strauss, and Schneider on the evolutionary paradigm in anthropological research on systems of kinship. ResultsThe critique of the fundamentally reproductive and biologicist conception of the family inherent in evolutionary anthropology and in the Oedipal theories presented in Totem and Taboo can allow psychoanalysts to avoid a normative position with regard to the new forms of family-making. InterpretationsThe scope of Freudian theories remains limited when confronting the transformations of the contemporary Western family, but Freud's theoretical developments around the concept of “complex” and the double Oedipus complex provide psychoanalysts with leads that can enable them to evade the evolutionary conception of kinship systems inherent in the classic Oedipus complex.

Description of Chinese Ethnic Culture in The Film “Turning Red”

The purpose of this study was to find out the picture of ethnic Chinese in the film "Turning Red". Cultural elements are language systems, knowledge systems, kinship systems and social organizations, systems of living equipment and technology, economic or livelihood systems, religious and artistic systems. The film "Turning Red" was used as the subject of this study because it has a cultural background of a Chinese family living in Toronto, Canada. This qualitative research uses content analysis method. Many depictions of Chinese culture are found in this film. Religious elements are the dominating element in this film, followed by other elements except language elements that are not depicted in this film.

DEVELOPMENT POLITICS OF DALIHAN NA TOLU IN THE SOCIAL PERSPECTIVE OF BATAK ANGKOLA PEOPLE

This study aims to describe the development politics of Dalihan Na Tolu in the social perspective of the Angkola Batak indigenous people. Humanist political philosophy in South Tapanuli is very basic to be used as motivation for the younger generation because the beginnings of politics stem from various views on the meaning of power and how life situations are in various countries, as well as the times. This study uses a descriptive qualitative research method. Data collection was carried out by literature study, observation, document analysis, and interviews. The results of the study show that South Tapanulis is an area where the Islamic religion and Angkola culture are very strong with the kinship system "dalihan na tolu". Dalihan Na Tolu's local cultural conception with the view of life of noble ancestors in the social order of living together, working together, shoulder to shoulder, rap tu ginjang (rising to the highest level/peak of success), rap tu toru (failure/falling together -sama), marsipature junglea be (to build their own hometown). Humanist political philosophy in South Tapanuli is very important to be used as motivation for the younger generation, because the beginnings of politics stem from various views on the meaning of power and how the situation of life is in various countries and so is the development of the times. Politics is the way the existing society sees itself in managing its life so that it is better. South Tapanulis is an area that has a very strong Islamic religion and Angkola cultural customs with a kinship system "dalihan na tolu". It is an undeniable fact that the political tradition that has often been practiced so far in seizing power is by relying on the power of capital (hepeng) or in the form of praxis by using the 'dawn attack' strategy (Money politic). It is this kind of democratic character that we will fight against. Can people who have strong religion and customs fight the power of capital? It is time for direct local elections to be able to change the paradigm of people's thinking from capital-oriented to cultural-oriented, towards a strong civilization. This spirit is a challenge for the sons and daughters of South Tapanuli who want to share their views with the conception of a culture of political resistance "marsialap ari" as a conception of local culture with the view of life of noble ancestors in a social order living together, working together, shoulder to shoulder, rap tu ginjang (rising to the highest level/peak of success), rap tu toru (failure/falling together), marsipature junglea be (building each other's hometown).

Articulating relational rurality amidst urbanization: Agency, spatial paradox and the de/reterritorialization of lineage landscapes in contemporary rural China

AbstractThis paper seeks to offer a nuanced understanding of how the rural responds to and speaks back to the urban in the context of increasingly blurred rural‐urban landscapes. The prevailing theorizations remain entrenched in an intellectual impasse that still treats the rural as a residual space or a reactive actor besieged by external urban forces. Using lineage spaces as an empirical lens, this paper delves into rural geographies of lineage landscapes in post‐reform China by articulating rural agencies in more active, non‐lineal ways. Drawing on ethnographic fieldwork conducted in rural Wenzhou, southeast China, this paper argues that the articulation of rural voices amidst China's urban modernity unveils a spatial paradox of landscape de/reterritorialization at the dimensions of discourse, practice and (trans)locality. We first reveal how official rural discourses de‐territorialize and lessen lineage groups' control over their symbolic buildings while simultaneously opening up opportunities for them to mobilize officially‐sanctioned discourses to expand lineage spaces and reterritorialize their power. Second, we show how villagers embrace the de‐territorializing practice of landscape commodification, which becomes a crucial source of finance for them to perform ritual activities at specific festivals, thereby re‐asserting rural collectivism, sociality and sacredness. Third, we unpack the trans‐local dimension of rural de/reterritorialization by exploring how villagers forge lineage‐based rural networking that transcends space‐time, which paradoxically reinforces the spatial claim for territorializing rural power that is demarcated from urban/modern orientations. We further argue that these multiple spatial processes of rural de/reterritorialization challenge a reactive or neatly‐divided account of rural agency during its engagement with urbanizing relations and processes. In all, this paper offers a more complex, paradoxical account of relational rurality in a rapidly urbanizing China, and foregrounds an agenda towards more ‘inclusive’ rural studies.

Deep roots of admixture-related cognitive differences in the USA?

This study attempts to determine if the association between admixture and cognitive ability among African, European, and Amerindian descent groups in the USA holds across a large time period. First, we use the large and nationally representative Adolescent Brain Cognitive Development Study (ABCD) sample to examine the associations between cognitive ability, socially identified-race, genetically-predicted color, and genetic ancestry among Puerto Ricans, and non-Hispanic Whites, Blacks, and American Indians in the 21st century. Second, we use the 1850 to 1930 US censuses to see if we can trace ancestry-associated cognitive differences back to the 19th and early 20th century by taking advantage of early census distinctions by blood and also by using age-heaping based numeracy as a proxy for cognitive ability. In the ABCD sample, we find that European ancestry is positively associated with cognitive ability within race/ethnic groups (_r_s =.05 to.47; _r_weighted-average =.10). In the census data, among African Americans and American Indians but not among Puerto Ricans, we find that greater apparent European admixture is associated with higher numeracy and that this holds when we subset data by age, sex, and literacy-status. The implications of these findings are discussed.

Abstract B054: Inherited mutations of DNA damage repair genes in a racially diverse cohort of men with prostate cancer

Abstract Introduction: DNA damage repair genes (DDRGs) play an important role in genomic stability and mutations in DDRGs contribute to clinically significant prostate cancer (PCa). However, the association of germline mutations in DDRGs with PCa progression and therapeutic stratification remain to be defined in African American (AA) men. Our objective was to genomically profile all known DDRGs and provide ancestry specific findings, focusing on PCa patients with African ancestry. Methods: Germline mutations in all DDRGs (N=276) was evaluated by whole genome sequence (WGS) analysis of archived blood DNA samples from 600 PCa patients (300 AA and 300 CA) who underwent primary treatment at Walter Reed National Military Medical Center. The WGS mean coverage exceeded 37x. Principal Component Analysis using the Peddy program was conducted, and ancestry prediction was based on a machine learning approach using 1000G as reference. Variant frequencies in CPDR PCa patients were compared to variant frequencies available from the Exome Aggregation Consortium (ExAC) controls with no PCa. Data analysis approaches included single variant association, gene-based total frequency test and clinico-pathological associations for germline mutations. All statistical tests were two-sided, and FDR adjusted. FDR &amp;lt; 0.05 was set as significance threshold. Results: Comprehensive analysis of 276 DDRGs revealed that germline mutation (Pathogenic/Likely Pathogenic; P/LP) carrier rate was 23.5%, which is three times higher than reported before in both AA and CA men, due to our unbiased WGS approach. We found that only 13 of the 46 DDRGs identified with P/LP mutations were common to AA and CA men, demonstrating clear disparity along ancestry lines. Importantly, RAD family genes (RAD54L, RAD54B, RAD51), which are potentially targetable, as well as PMS2 and BRCA1, were among the most frequently mutated DDRGs in AA, but not in CA men. Germline mutations in RAD51 and PMS2 were enriched in AA cohort as compared to CA men (P 0.01 and 0.03 respectively), while germline mutations in FANCA were significantly enriched in CA cohort (P &amp;lt; 0.01). Pathway analysis showed that the HR pathway (with 15 mutations) was associated with faster disease progression to biochemical recurrence (BCR) (P &amp;lt;0.05), while the NHEJ pathway (with three mutations) was found to be marginally associated with metastasis (p &amp;lt;0.05). Additionally, we found that germline mutations in DDRGs was associated with shorter time to BCR (P &amp;lt;0.05) in AA patients, but not in CA men. Conclusion: Our findings highlight distinct DDRG germline mutation profile across AA and CA prostate cancer men. This may help refine patient stratification for specific targeted therapeutic options especially for under-studied AA men. Future replication studies in an independent patient cohort are warranted to validate our findings. Citation Format: Indu Kohaar, Xijun Zhang, Gregory Chesnut, Clifton Dalgard, Matthew D. Wilkerson, Gyorgy Petrovics. Inherited mutations of DNA damage repair genes in a racially diverse cohort of men with prostate cancer [abstract]. In: Proceedings of the AACR Special Conference: Advances in Prostate Cancer Research; 2023 Mar 15-18; Denver, Colorado. Philadelphia (PA): AACR; Cancer Res 2023;83(11 Suppl):Abstract nr B054.

GENEALOGICAL IDENTITIES AND PEDIGREES OF UZBEKS

This article, based on historical and anthropological sources, ethnographic materials, highlights the issues of understanding the genealogical identity associated with the genealogies preserved by the Uzbeks and their kinship system. Various ethnographic groups of Uzbeks, ethnocultural structures such as clans (generation, clan) and the processes of their manifestation as a single cultural unit in the same historical space and time are analyzed.