Family Kinship Research Articles

PEMBEKALAN TENTANG KURIKULUM MERDEKA BELAJAR BAGI GURU DAN TENAGA KEPENDIDIKAN KATOLIK SE-PAROKI WINI DAN WEKFAU DI KEUSKUPAN ATAMBUA

Paulo Freire’s concept of liberal education is still not implemented in the world of education in developing countries. Educational actors still adhere to the banking system to oppress students. This study raises a social correlation between educators and students called school family kinship. The education curriculum needs to be used as an indicator of success in terms of the intelligence of the children. The curriculum has continued to transform since 1947 to 2022 but has not found its identity. Now, the independent learning curriculum is intensively grounded, but there are gaps between regions and between socio-economic groups in terms of learning quality. The implementation of the independent learning curriculum is considered not to have a significant positive effect in the outermost and marginalized areas. Therefore, the old pattern called banking system of education is still used. Students are considered empty piggy banks that must be filled by the teacher. Teachers are still recognized as the all-knowing in knowledge that must be poured into the brains of students. As a result, students can only follow what is transferred by the teacher. This is the basis for the author to try to provide briefings to Catholic teachers and education personnel in Wini and Wekfau parishes regarding the implementation of an independent curriculum in Catholic Schools. This study uses qualitative methods with observation techniques carried out in coastal parishes (Wini) and in the mountains (Wekfau) in terms of geographical location to find out the similarity of perceptions of the independent curriculum. This study applies a qualitative method with observation techniques carried out in the coastal parish (Wini) and in the mountains (Wekfau) in terms of geographical location to find out the similarities in perceptions of the implementation of the independent curriculum in two different areas.

Gender and stigma in antiretroviral treatment adherence in Mozambique: A qualitative study.

Both gender and HIV stigma are known to contribute to poor retention to antiretroviral therapy (ART), but little is known how they interact in decisions about adherence or default by people living with HIV (PLWH). This qualitative study explored HIV stigma and gender interaction in PLWH's care decisions in Mozambique. Transcribed data from semi-structured interviews of 68 men and 71 women living with HIV, were coded and analyzed for themes of HIV stigma, gender norms and treatment continuation and interruption pathways, using both deductive and inductive coding approaches. Stigma experiences were found to be influenced by gender roles. Anticipation of stigma was common across the narratives of PLWH, while women had more experiences of enacted stigma, particularly by their intimate partners. Women's treatment interruptions were influenced by fear of partner's negative reaction. Men's narratives showed internalized stigma and delayed treatment due to anticipated stigma and masculine norm of strength. Severe internalized stigma was found among single mothers, who without economic or moral support defaulted treatment. Women's pathway to adherence was facilitated by their caregiver role and support from partner or kin family. Men's adherence was facilitated by experience of severe symptoms, provider role and by support from their mother or partner. Results indicate that linkage of stigma to gender roles interact in treatment decisions in three main ways. First, HIV stigma and unequal gender norms can work jointly as a barrier to adherence. Secondly, those resisting restrictive gender norms found it easier to manage HIV stigma for the benefit of treatment adherence. Thirdly, some gender norms also facilitated adherence and stigma management. Programs targeted at HIV stigma reduction and improving ART adherence among heterosexual populations should be built on an understanding of the local gender norms and include socially and culturally relevant gender sensitive and transformative activities.

The role of primary care in improving health outcomes in young foster children.

Children removed from their biological families because of abuse, neglect, and/or violence have increased healthcare needs and are susceptible to poor health outcomes compared with children who are not in the child welfare system. Developmental delays occur in about 75% of children in foster care. Up to 80% of children entering out-of-home care have at least one physical health problem and more than 40% experience educational challenges. In most US states, newly removed children are required to have a medical evaluation shortly after placement in a foster or kinship family. The initial evaluation is important for identifying urgent concerns and developing a rapport with children who may not have had regular medical care. In addition, the child's complete social, trauma, and medical history may be unknown because of system barriers such as inconsistent medical care by biological parents, privacy laws protecting records, and unavailability of birth histories and biological parents' medical and psychosocial histories. As a result, a series of visits is required to fully evaluate the child's development and healthcare needs. This article provides guidance for physician associates/assistants who provide care to children in foster care.

Social Network Characteristics Associated with More Frequent HIV and STI Prevention Conversations: The N2 Cohort Study in Chicago.

Black cisgender sexually minoritized men (SMM) and transgender women (TW) are subgroups at highest risk of HIV and sexually transmitted infections (STIs) in the US. We sought to identify factors facilitating continued conversations - social reinforcement - surrounding HIV/STI prevention among this subgroup. Participants were recruited in Chicago from 2018 to 2019 from community health spaces. Participants provided information about themselves (level 2) and ⩽5 confidants (level 1). We used multinomial multilevel modeling to identify associations with HIV/STI prevention conversation frequency. A total of 370 participants provided information on 987 confidants (mean = 2.6). We found significantly positive associations between having biweekly or more often HIV/STI prevention conversations and a confidant being a kin family member, older by 15 years or more, racially homophilous, and emotionally close. Future interventions should harness social networks by including components that consider racial homophily, respect for elders, and strong ties, in addition to applying kin family systems interventions approaches and decreasing stigma surrounding HIV/STIs.

Kinship Health Relationships: Reconfiguring the “Good Death” in Mixed Species Families

Through an innovative interspecies analysis, this article explores narratives surrounding the medical treatment of humans and pet animals at the end of life among U.K. veterinary surgeons, medical practitioners, and members of the public. Contrasting the care options open to pet owners with those available to human patients, and through a thematic focus on treatments and medicines, euthanasia, and palliation, this article pays close attention to the ways that practitioners and members of the public make sense of—and express ideas about—interspecies family kinship at the end of life. We highlight the utility of interactionist approaches for understanding microsocial human‐animal kinship ties and argue that health policy and practice during end‐of‐life care should better reflect the lived reality of the multispecies family. In so doing, we highlight the significance and complexities of interspecies conversations for the development of contemporary end‐of‐life care debates.

Mothers' and fathers' neural responses toward gender-stereotype violations by their own children.

Gender stereotypes facilitate people's processing of social information by providing assumptions about expected behaviors and preferences. When gendered expectations are violated, people often respond negatively, both on a behavioral and neural level. Little is known about the impact of family kinship on the behavioral and neural reactions to gender-stereotype violations. Therefore, we examined whether parents show different responses when gender stereotypes are violated by their own children vs unknown children. The sample comprised 74 Dutch families with a father (Mage = 37.54), mother (Mage = 35.83), son, and daughter aged 3-6 years. Electroencephalography measurements were obtained while parents viewed pictures of their own and unknown children paired with toy or problem behavior words that violated or confirmed gender stereotypes. In half of the trials, parents evaluated the appropriateness of toy-gender and behavior-gender combinations. Parents showed stronger late positive potential amplitudes toward gender stereotype-violating behaviors by own children compared to unknown children. Moreover, parents' P1 responses toward gender stereotype-violating child behaviors were stronger for boys than for girls and for parents who evaluated gender-stereotype violations as less appropriate than gender-stereotype confirmations. These findings indicated that gender-stereotype violations by parents' own children are particularly salient and viewed as less appropriate than gender-stereotype confirmations.

Resisting the coloniality of language through languaging and making of a multilingual <i>ikhaya </i>in South Africa

Multilingualism as a consequence of transnational mobility and migration is prominent in studies of language socialization and family multilingualism in the Global North. While mobility within and between the various regions in South Africa sustains multilingualism and aligns with the global dynamic of mobility, Indigenous multilingualism is inherently the norm. The officiation of 11 named languages positions the country as linguistically diverse. However, dominant ideologies from the coloniality of language continue to reinforce the power of colonial languages while African languages used by numerical majorities remain marginalized, especially in high-status domains such as education. In this article, we present ethnographic data from a case study of a Xhosa multilingual family traversing between their urban (township) homes and the main family homestead in a rural setting. The family includes a child who attends a suburban historically whites-only English medium school. Reflecting on the non-hierarchical use of languages within their homes, or their languaging, we show how they use their linguistic/semiotic and spatial repertoires to make family as well as to resist the hierarchical positioning of the colonial languages, English and Afrikaans, above isiXhosa (prefix isi- indicates the language of Xhosa people) at school. Informed by Siqwana-Ndulo’s (1998) challenge to the Western idea of the nuclear family, our analysis demonstrates how family is distributed across kinship ties and households. We introduce the notion of ikhaya – the isiXhosa word for both family and home (see Molate, forthcoming) – as a useful southern concept for accounting for the expansive nature of family kinship systems in African families.

Critical Need For Breastmilk Collection Centres For High-risk Premature Babies

Premature babies are very vulnerable and exposed to various life-threatening diseases. World Health Organization reported that many premature babies were saved from morbidity and mortality when they were fed with breastmilk starting from within the first hour after their birth. The rate of premature birth in Malaysia has increased exponentially since 2018—more than 20 percent premature births. Therefore, hospitals should have enough supplies of breastmilk to save the lives of the precious premature babies. However, only one hospital in Malaysia provides supplies of breastmilk on demand. This study employed philosophical method to argue for the establishment of breastmilk collection centre. It examined the concept of maqāṣid al-sharīʿah to justify the proposal of the establishment of breastmilk collection centres in hospitals throughout Malaysia to save the lives, intellects, and progenies of the at-risk premature babies. The primary issues resulting from breastmilk sharing according to Islamic perspective were examined and practical steps were proposed to rectify them. The steps involved obtaining signed consent from wet nurse and her husband; screening of wet nurse’s health and personality characteristics; screening of the breastmilk by the milk collection centre; obtaining signed consent from the premature baby’s parents; feeding breastmilk to the premature baby with the consent of witnesses; meeting between wet nurse and her family and the baby’s parents and family; and completing wet nursing document to be given to the newly formed milk kinship family.

Gender and the politics of maternalisms: Kinship-based imaginaries, responsibility and care in Australian refugee advocacy

Feminist scholarship has often been profoundly ambivalent about maternalist political mobilisations, seeing them as posing dangers of essentialising motherhood and of colluding with male-centred social orders, conservative politics and top-down state projects. This article looks at the complex and fluid politics of protest groups adopting familial kinship maternalist identities to militate politically for refugees and people seeking asylum, with particular reference to the Australian Grandmothers for Refugees organisation (G4R). A regular purple presence at demonstrations and on social media, the group’s 2000 members’ activities include vigils at ministerial and parliamentary members’ offices and detention centres, webinars, letter campaigns, petitions and parliamentary submissions. The G4R grandmothers’ role in the protests against the Australian asylum regime is part of a wider pattern of female predominance in contemporary organisations involved in such support and activism both locally and globally. The Grandmothers also exemplify the often-overlooked political energy of older women. The discussion explores questions about politicised kinship positionings, maternalist framings and mobilisations, and the cosmopolitan hospitality they offer. I am especially interested in how invocations of kinship-based location operate within these organisations, assuming ‘familial’ responsibility for and care of ‘Others’ within and beyond state and nation. Kinship tropes and imaginaries, while on occasion exclusionary and contradictory, arguably work to achieve a linking of political, ‘enraged’ affect with solidarity with the oppressed, enacting a transformative ethics in the public through effective political mobilisations of fictive kinship, responsibility, kindness, empathy and care.

Frequency of family mealtimes in foster and kinship families

Eating meals as a family is connected to positive mental and physical health of children and parents. However, studies in this area are limited to families with biological parents as caregivers. This ignores millions of children in foster and kinship families, many of whom have experienced trauma and may benefit from consistent mealtimes. Using a merger of the 2017–2019 National Survey of Children’s Health, we examined the frequency of family meals between a random sample of children living with a biological parent and those living with foster and kinship families (n = 81,562). We also explored predictors, including child special healthcare needs, of more frequent mealtimes for children living with foster and kinship families (n = 3,358). Results showed that 79 % of foster families ate together most days of the week, and that biological and kin families ate together less frequently. Interaction effects showed foster families caring for children with special needs were at 2.8 greater odds of more frequent mealtimes than children with special needs in kin or grandparent families. Further research is needed to explore how foster parents create the time and space to eat consistent meals, and how those strategies translate to families in the general population.

Perkawinan Campuran Antar Etnis Jawa dan Pakpak di Desa Jontor, Kecamatan Penanggalan Kota Subulussalam

The purpose of this research is to find out the background that influences the occurrence of inter-ethnic marriages, especially the Javanese ethnicity with the Pakpak ethnicity and to see the interactions that occur and how clans can function in the family kinship system of mixed marriages. The research location is Jontor Village, Penanggalan District, Subulussalam City. This research uses functional structural theory proposed by Talcott Parsons. In analyzing the data, researchers used descriptive qualitative methods with data collection techniques of observation, interviews and documentation as well as supporting data types, namely primary and secondary data. The results of this study found that: first, there are several motives for the emergence of Javanese-Pakpak inter-ethnic marriages in Jontor Village, namely: 1) intensive social interaction between ethnicities: 2) stereotyping of other tribes such as Aceh due to trauma from the GAM-RI conflict: 3) Javanese strategies to obtain protection from the majority group: 4) strategies to improve the economy through inheritance. Secondly, the impacts of mixed marriages include: 1) reducing the occurrence of social disharmony, 2) the emergence of a new generation: 3) exchange of experiences: 4) the emergence of a new culture: 5) fading of original cultural values and culture: 5) influence on the successor of the clan. Third, the kinship system used by mixed marriage families is the Pakpak kinship system. Because Pakpak people tend to dominate the mixed marriages that occur. Javanese men who marry Pakpak girls must be willing to be incorporated into the Pakpak kinship system through the Mangain custom as a sign that he has legally entered the Pakpak kinship system.

“Japa”: An Exploratory Study of the Roles of Social Media in an Out-Migration Trend in Nigeria

This study seeks to understand the roles of social media in the new “Japa” migration trend in Nigeria. As part of this main objective, the study investigates the demographic characteristics of these new migrants—their age, gender, and socioeconomic status classifications. It also explores the challenges experienced by these new migrants before leaving and after arriving at their destination countries and asks if and how social media mitigates these challenges. The participants consist of Nigerians who lived in the United Kingdom ( N = 18; 48.6%), Canada ( N = 5; 13.5%), the United States ( N = 10; 27%), Sweden ( N = 1; 2.7%), and France ( N = 3; 8.1%). They were aged between 26 and 48 years, with an average age of 32.5. There were 22 (59.5%) men and 15 women (40.5%) in the study. The study finds little to no evidence to support the conclusion of a more direct influence of social media on the migration decision of this Japa migration trend among the cohort interviewed. More conservative social media platforms were preferred to other, more open social networking categories. Also crucially important is the role of trust engendered by offline social network ties (including family kinship and friendship) of online influencers. The display of affluence as a motivating factor could not be conclusively established; other factors like socioeconomic, insecurity, career prospects, and unemployment were mentioned as more important. Social media applications were recognized as information-gathering tools rather than inspirational or motivational sources for the Japa migration enterprise.

Family Kinship in Community-Based Tourism Businesses in Homestay Entrepreneurs Organization in Raja Ampat

The success and sustainability of tourism depends on the local community as the social unit that supports tourism. Community-based tourism initiatives offer solutions to place communities as the main actors in tourism development. In the implementation of tourism business development, communities in Raja Ampat Regency utilize social capital as a tribal, kinship and family unit in developing their businesses. Family members as part of the kinship unit often play a role in running economic businesses and often take part in making important decisions that affect the course of tourism businesses. This paper aims to determine the form and relationship of kinship among members of the Raja Ampat indigenous business and livelihood association, as well as provide a case example of an organization whose decision-making is based on the kinship of its members. Based on the results of the analysis, it is known that family kinship as social capital has an important role in running tourism businesses, and homestay tourism businesses in Raja Ampat are formed because they have an extensive family kinship network. This is closely related to the concept of kinship adopted by the Biak tribe. This complexity also affects the running of the organization and decision-making in the organization of homestay entrepreneurs in Raja Ampat, such as the election of the chairman who comes from the clan with the largest number of members and other decision-making processes.

Multi-Criterial Model for Weighting Biological Risk Factors in Multiple Sclerosis: Clinical and Health Insurance Implications.

The etiology of Multiple Sclerosis (MS) remains undetermined. Its pathogenic risk factors are thought to play a negligible role individually in the development of the disease, instead assuming a pathogenic role when they interact with each other. Unfortunately, the statistical weighting of this pathogenic role in predicting MS risk is currently elusive, preventing clinical and health insurance applications. Here, we aim to develop a population-based multi-criterial model for weighting biological risk factors in MS; also, to calculate the individual MS risk value useful for health insurance application. Accordingly, among 596 MS patients retrospectively assessed at the time of diagnosis, the value of vitamin D < 10 nm/L, BMI (Body Mass Index) < 15 Kg/m2 and >30 Kg/m2, female sex, degree of family kinship, and the range of age at onset of 20-45 years were considered as biological risk factors for MS. As a result, in a 30-year-old representative patient having a BMI of 15 and second degree of family kinship for MS, the major developmental contributor for disease is the low vitamin D serum level of 10 nm/L, resulting in an MS risk of 0.110 and 0.106 for female and male, respectively. Furthermore, the Choquet integral applied to uncertain variables, such as biological risk factors, evidenced the family kinship as the main contributor, especially if coincident with the others, to the MS risk. This model allows, for the first time, for the risk stratification of getting sick and the application of the health insurance in people at risk for MS.

Exploring risk and protective factors in kinship family environments: a systematic literature review of the views of children in kinship care

ABSTRACT Kinship care is care provided by members of a child’s extended family or friend network when they can no longer live with their parents. Kinship care is the most prevalent form of out-of-home care, both internationally and in the UK. Little is known about kinship care from the perspectives of children and specifically, the risk and protective factors which may be at play. To explore this gap, this systematic literature review appraised and synthesised qualitative research that gives voice to children’s experiences of kinship care. Twenty eligible studies were assessed for quality and relevance. A thematic synthesis of the studies’ findings was undertaken, and themes suggesting risk and protective factors for children in kinship care were generated. The theorised risk and protective factors for children in kinship care are presented. Implications of the findings for educational psychology (EP) practice are discussed and the need for further research identified.

THE CORNELII AND JUPITER: A CASE STUDY IN THE MANIPULATION OF TRADITIONAL RELIGION BY AN ARISTOCRATIC ROMAN KINSHIP GROUP

The Cornelii were one of the oldest and most prestigious Roman gentes, extended family kinship groups, in Republican Rome. Various members and branches advertise some kind of connection to Jupiter, Jupiter Optimus Maximus in particular, notably Scipio Africanus, but he was certainly not the only Cornelius to do so. Numismatic evidence has long suggested some kind of claimed relationship between the Cornelii and Jupiter. The Cornelian connection to the religious office of flamen Dialis (high priest of Jupiter) is more proof that their claims to be associated with Jupiter were accepted by Roman society. Some later branches of the Cornelii, notably the Sullae, began to prefer Venus instead, but a connection with Jupiter was still explicable via the genealogy of the Trojan royal house.

Family Kinship and its Impact on Age and Livelihood Based on the Sunnah of the Prophet

Kinship ties is not only amongst the greatest acts of worship and obedience, but it is also a permanent and indefinite duty, and severing ties of kinship is a major sin, and it means Kindness to the relatives by doing whatever achieve the relation as much as possible by Al-Wasil, whether by money, visiting, or by asking about them, or with the participation in their events, to other licit relation, and the research has dealt with the extent of the Prophet's Sunnah interest of Kinship ties and its impact on longevity and extension in sustenance. This appears in many Hadeeths, and through this study the researcher reached many of the following conclusions and recommendations: that Kinship ties is an obligation and severing it is a major sin and that it has degrees, some are higher than others, and the lowest is achieved by leaving abandonment, the more the relationship is confirmed, and its attachment, and that Kinship ties prolong life and expand in the sustenance, whether this increase is real or a moral increase, and Kinship ties has many virtues, and many impacts on the individual and society, and the one who break it, His punishment is severe in this world and the Hereafter.

Queer sensation and non-representational queer reading: a case study of Wu Hao’s All in My Family

ABSTRACT This article develops a non-representational queer approach to the analysis of first-person queer documentary. I suggest that a change of the view from investigating queer representations to exploring queer sensation may release the desire and repression that are both hidden and maintained with images of queerness. Queer sensation in this article refers to the existence of a complex relationship between queer and familial kinship, which affectively infiltrates the queer documentary. To chart queer sensation, I propose the notion of non-representational queer reading that foregrounds the approach of charting queer sensation rather than defining it. Non-representational queer reading comprises affect-based non-representational theory and the idea of queer reading. Non-representational queer reading queers the way of analysing queer documentary that follows the idea of mobility and flexibility as the essence of queerness. Utilising Wu Hao’s All in My Family (2019) as an example, I argue that Wu’s documentary sheds light on a complex queer sensation which not only overflows from the film but also pervades within the heterosexual-dominated Chinese society outside the screen.

«Жалкая дань сентиментализму» Якова Галинковского

Yakov Galinkovsky (1777–1815) is remembered in the history of literature primarily as compiler and translator of the aesthetic encyclopedia “Coryphaeus, or a Key to Literature” (1802–1807), that had been trampled down by both opposing literary “camps,” the “karamzinists” and the “shishkovites;” and also as the author of critical articles anonymously published in 1805 in the “The Northern Messenger” that were harshly resented as directed against Karamzin and his school in literature. In his later years Galinkovsky was a member of “Beseda” (“Conversations of Lovers of Russian Word”) and although this affiliation originated primarily due to his family kinship to Derzhavin, this has made him a reputation, among contemporaries as well as most later researchers, of a “mediocre pedant” and musty “archaist.” His literary evolution was outlined as a rapid regression from the “karamzinism” of his earlier novels to the “anti-karamzinism” induced by his early association with Andrey Turgenev’s “Friendly Literary Society,” and lastly to “shishkovism.” We attempt to retrieve Galinkovsky from this dominant literary framework of the epoch that however was not central for him personally, and to position him in a different context and circle that was really relevant for him — that of learned translators and critics, “archaic enlighteners.” The present article offers a new reading of Galinkovsky’s earlier novels inaccurately labelled “karamzinist” and unfairly dismissed as a “miserable tribute to sentimentalism.” When read more closely and sympathetically and, more importantly, shifting the research outlook away from the focus on Karamzin, they appear to be primarily meta-literary critique and study of the genre possibilities, especially of the hybrid of epistolary novel of the “English” type with the modern and “realistic” Russian material. We also review the way Galinkovsky as a novelist-cum-translator read Laurence Sterne, one of the major literary models of literary sentimentalism. Galinkovsky noted the specificity and thus untranslatability into Russian of Sternean notions of “sentimentality” and “humour,” that had been totally absent from the dominant Russian image of “tender” and “sensitive” Sterne as created by Karamzin.

Odesa Women's Charitable Society as a space for prosopographic portraits composition of representatives of the Odesa Greek community

The article presents the Odesa Women's Charitable Society as a public organization that consisted of women connected by family relations and a circle of communication. The Odesa Women's Charitable Society, which existed from the 1830s to the beginning of the 20th century, united women of different ethnic origins and gave them the opportunity to realize their social aspirations. The focus of attention was on representatives of the Greek community of Odesa, who belonged to aristocratic and merchant families. Taking into account the results of the bibliographic search, which showed insufficient coverage of the activities of Greek women in the charitable sphere, the purpose of the article was to reveal their presence in the society and to trace the family kinship and close family contacts between them. Such information was presented for the Sturdza-Edling-Gagarin, Marazli, Papudov, Inglezi, Mavrocordato, Rodokanaki, Sevastopulo, and others families. That is, the society is shown as a space for making prosopographic portraits of certain persons of the Greek community of the city. Family kinship, probably, could influence the work of the society in a certain way, contributing to productive communication for the sake of joint philanthropic work.