Fictive Kinship Research Articles

Rooted Bonds: Human-Plant Kinship With Indigenous Peoples in the Amazonia

As the Anthropocene epoch unfolds, humans must reckon with rapid environmental and climatic changes that endanger many peoples and life forms worldwide. To contend with these threatening events, anthropology has begun redefining perspectives that recognize nonhuman actors as having agency. This shift in perspective to reconsider what makes us human and our engagement with the living world can guide us to better understand how to form caring and nurturing relationships with our living environment. Anthropological thinkers should consider the role of nonhuman beings in their studies. This includes examining how intimacy, care, and kinship are formed among human and nonhuman actors. Moving away from binary views of biological and nonbiological kinship, known as fictive kinship, will make more space to form multispecies relationships with important living creatures we have historically, and politically, divorced ourselves from.

Evidence Map of Non-Pharmacological Dementia Care Partner Interventions Implemented in the US: Gaps and Impact Opportunities.

There are 200+ tested interventions for care partners (family, friends, and fictive kin) of people living with dementia (PLWD). But these interventions do not systematically cover relevant settings. Nor do these interventions affect all relevant outcomes that matter to people and healthcare systems. We present an evidence map of settings and outcomes from translated interventions to identify gaps. Of 190 studies identified, 31 unique interventions were retained in the evidence map. Identified setting gaps included studies set solely in hospitals/medical centers or set in multiple settings. Identified outcome gaps included interventions that improved care partner beliefs about providing care, care partner negative coping strategies, PLWD resources (e.g., social support), and PLWD coping strategies. Armed with an understanding of present gaps, we call on researchers to fill the identified gaps to ensure systematic coverage of settings and evaluation of outcomes that matter to people and healthcare systems.

From survival to Thrivance: co-mothering as early career Motherscholars of Color

Inspired by the Indigenous framework of Thrivance and grounded in a Critical Sisterhood Praxis, this duoethnography maps our journey (re)membering and (re)claiming communal practices of fictive kinship and chosen family. We offer what we’ve affectionately coined as our Comadre Story—the story of how we became chosen family through our journey of co-mothering while navigating critical junctures in our academic careers during a global health pandemic. We offer our narrative as an extension of existing research on the burdens and violence endured by Women of Color navigating and negotiating white academic spaces. Additionally, we interrogate the ways that institutional demands fragment, dismember, and disembody Motherscholars of Color and offer ways we can curate sacred spaces for wholeness.

Beyond family: Patterns of kin and fictive kin caregivers among children in the child welfare system

ObjectiveThis paper aims to examine the social support network structures of youth in out-of-home care and to delineate the type of social support activities provided by kin and fictive kin within the networks. BackgroundChildren in the child welfare system experience significant benefits from contact with non-custodial kin and fictive kin. However, little is known about the support activities they provide (e.g., childcare, transportation, etc.) and their relationship to the children (e.g., grandparents, godparents, etc.). MethodSupport provision and relationship to the child was measured through chart reviews and interviews with key stakeholders, allowing for a description of the amount of support provided by various types of kin and fictive kin. Latent Profile Analysis (LPA) was applied to the data to determine the presence of distinct profiles. ResultsA four-profile solution emerged: (1) Multigenerational Predominant Cousin, (2) Bigenerational Lower Involvement, (3) Bigenerational Predominant Fictive Kin, and (4) Multigenerational Predominant Aunt/Uncle), suggesting heterogeneity in the social support networks of children in foster care. ConclusionChildren in foster care experience varying levels of social support, which were spearheaded by specific categories of caregivers who provide distinct types of support. Thus, there is great heterogeneity in the social support networks of children and youth in care. ImplicationsThe identified clusters suggest that “one-size fits all” policy practices may not be effective in engaging and maintaining social support for children in out-of-home care. This research indicates that child welfare practitioners need to appreciate the complexity of social support patterns available to children.

Infants and toddlers in the United States with more close relationships have larger vocabularies.

Young children learn language from their caregivers, family members, and friends. However, with few exceptions, contemporary developmental scientists have studied language input and language learning through the lens of the primary caregiver and the nuclear family, rather than the infants' broader communities. In many communities-and increasingly in the United States-nonnuclear family structures are common, and extended kin, fictive kin, and intergenerational relationships are relied upon for child care. Understanding children's relationships within kinship networks can allow for more inclusive depictions of children's social interactions and their language experiences. We drew upon methods used by researchers studying social networks to assess U.S. infants' and toddlers' network composition. Results showed that young children with a greater number of close relationships (but not those with larger networks overall) had larger vocabularies, after controlling for age and socioeconomic status. These findings suggest that distributed models of child-rearing are an influential factor in early language growth and call for increased attention to social networks for understanding children's developmental trajectories. (PsycInfo Database Record (c) 2024 APA, all rights reserved).

Shared experiences among Mexican American mixed-status families

The purpose of this research is to gain an in-depth understanding of the lived experiences, beliefs, values, and norms among Mexican-American mixed-status families, living in the Californian cities of South Los Angeles, South Gate, and Santa Ana. Through a qualitative approach, 5 Mexican-American mixed-status family members were interviewed and given the opportunity to tell their story and share their unique experiences. The qualitative data was then analyzed to search for patterns, in which 3 themes emerged. The main findings from this study revealed that Mexican-American mixed-status families are conscious of their undocumented status, however, they manage to separate their uncertainties of deportation from living ordinary, and productive lives with their children. These findings suggest a high level of resilience, which was facilitated through the heavy utilization of coping resources, which included the ethnic immigrant enclave, companionship or fictive kin, transnational ties, and their children’s language and cultural skills.

Everyday violence and care: insights from fictive kin relations between madams and sex workers in India

ABSTRACT This article intervenes in the globally polarised terrain of debates on violence and agency in sex work. With a critical eye on how developmentalism governs these debates, the article explores fictive kin relations between women in Sonagachi, a prominent red-light area in Eastern India. Through an analysis of ethnographic observations and life-history interviews among madams and sex workers across three brothel households, this article argues that the configuration of ‘family-like’ relationships needs to be understood against a backdrop of what ‘family’ implies for socio-economically marginalised women who sell sex in urban India. Specifically, experiences of choice and coercion within these relationships are predicated on how madams and sex workers respond to kosto, a vernacularised articulation of everyday violence in each other’s lives, through jotno or care. Through this, the article sheds light on everyday forms of harm and solidarity between women in a red-light area, challenging institutionalised exceptionalisms of violence within sex work.

Defining and measuring family: Lessons learned from LGBTQ+ people and families

AbstractObjectiveThis essay discusses the challenges and opportunities of defining family in the context of lesbian, gay, bisexual, transgender, and queer (LGBTQ+) people.BackgroundLGBTQ+ people and their families remain at the forefront of novel family scholarship. Interrogating methodological approaches to defining family are critical for overcoming the continued marginalization and misrepresentation of LGBTQ+ family scholarship.MethodWe review and present select literature to frame the current challenges and subsequent opportunities for advancing LGBTQ+ family scholarship through the conceptual and methodological defining of family.ResultsFramed in a U.S. context, we discuss the oppressive and emancipatory consequences that have occurred through the project of defining family. We then highlight current challenges of defining LGBTQ+ families, emphasizing data inclusion and measurement considerations that arise when grappling with the methodological complexities of LGBTQ+ people versus LGBTQ+ families, chosen families and fictive kin, LGBTQ+ children in families, and consensually non‐monogamous relationships. Throughout, we present opportunities to address current shortcomings within family scholarship regarding LGBTQ+ families. We end with clear and pointed steps on how family researchers can integrate practical but nevertheless influential strategies to advance and enrich LGBTQ+ family research through intentional reflections on research design, sampling, and measurement.ConclusionDespite progress, family scholarship alongside current social events entreats a more intentional commitment from family scholars to measure and advocate for data and methods that properly illuminate (LGBTQ+) family life.

Lacking family ties during COVID‐19: A longitudinal, small‐scale qualitative analysis of fictive kin in older adulthood

AbstractFamily support was an important coping mechanism for older adults during the COVID‐19 pandemic. However, not all older adults had access to traditional family ties amid the pandemic. Thus, this study sought to investigate if and how fictive kin ties were developed as a result of pandemic‐related isolation. Older adults (n = 8) who were identified as lacking access to traditional family ties were interviewed five times across 2 years of the pandemic, and their transcripts were analyzed to detect shifts in their fictive kin relationships over time. The majority (n = 5) of participants developed fictive kin ties, either before or during the pandemic, while other older adults struggled with isolation (n = 3). This research has implications that may expand the understanding of social connections and help better support older adults during moments of historical crisis.

The blurry lines between popular media and party propaganda: China's convergence culture through a linguistic lens.

There is a growing body of scholarly evidence that media convergence blurs the boundary between media production and media consumption and obscures the lines between institutions and individuals. Media convergence in the context of China has garnered attention in communication studies and in cultural studies. However, there is a scarcity of research on convergence culture from a linguistic perspective. Recent research has generated initial evidence that state media appropriates a pop-cultural social address for clickbait and information management in China's digital media space. However, the patterns and perceptual reality of linguistic convergence remain unexplored. This study investigates popular and party uses of xiaojiejie 'little older sister', a familiar expression of fictive kinship reborn as a viral personal reference and social address in China's convergence culture. Analysis of the Target Group Index in the Baidu search engine suggests xiaojiejie is gaining ground over its predecessor among young Chinese. Trends analysis of its usage in WeChat public accounts showed that the term has spread from popular media to state media, which employs the viral address to drive clickbait and disguise propaganda. An online survey of young Chinese WeChat users (N=330) on their perception of xiaojiejie headlines from WeChat public accounts showed that respondents could not tell state media uses from popular uses, providing perceptual evidence of the blurry boundaries between popular and state media uses of the viral address. The findings demonstrate the reality of linguistic convergence driven by participatory performance and its perceptual consequences in China's convergence culture.

"My Mother is My Homeland": Subversive Representations of the Black Puerto Rican Matriarch in Mayra Santos-Febres’ Our Lady of the Night/ Nuestra Señora de la noche (2006) and Amina Gautier's Now We Will Be Happy (2014)

Abstract In this scholarly essay, I explore how Mayra Santos-Febres and Amina Gautier create subversive representations of Black Puerto Rican women in their texts, and how both writers expand the representation of the Black matriarch and nationhood. I also argue that both writers evoke problematic Black motherhood tropes to dismantle them. Mayra Santos Febres fictionalizes Isabel Luberza or "Isabel La Negra" to create a new, complicated mother of Puerto Rico who eschews stereotypes and has agency and self-possession. Santos-Febres thus reclaims the stories of obscured Black Caribbean women like Isabel La Negra as her own and creates new national narratives. Gautier uses absent Black American mothers married to Puerto Rican men to show the necessity of Black women in American and Caribbean spaces. Gautier explores the ramifications of the loss of the Black mother on the Puerto Rican family, and the myth of a true Puerto Rican motherland. I also argue that writing about the erasure of Black women as a Black woman is a kind of subversive act itself, as the Black woman's narrative stands in as a societal mirror. Both writers show how these complex "fictional mothers" can serve as "fictive kin" to Black women searching for radical sites of home.

Dyadic inter-group cooperation in shotgun hunting activities in a Congo Basin village.

Understanding the dynamics of inter-group cooperation in human adaptation has been the subject of recent empirical and theoretical studies in evolutionary anthropology, beginning to fill gaps in our knowledge of how interactions across political, economic and social domains can - and often do - lead to stable, large-scale cooperation. Here we investigate dyadic intergroup cooperation in shotgun hunting in the Republic of the Congo. In the Congo Basin, inter-group cooperation between foragers and farmers is at the centre of an exchange system maintained by traditional norms and institutions such as fictive kinship. Here, we focused on what factors predict cooperative shotgun hunting exchanges between BaYaka and Yambe. We conducted structured interviews with 48 BaYaka hunters and 18 Yambe men who organise hunts in a village along the Motaba River. We used Bayesian multilevel regression models to investigate the influence of Yambe and BaYaka attributes on probability of dyadic cooperation. We found that BaYaka men's reputations as skilled hunters and their family size each predicted cooperation in shotgun hunting, whereas there was no effect of Yambe attributes (status, wealth, family size). We discuss the results in terms of evolutionary models of men as hunters and inter-group cooperation, as well as biodiversity conservation implications.

What attachment scholars can learn from research on Black family resilience

AbstractWithin a sociohistorical context of racism‐related physical and emotional threats, Black families in the United States have developed sources of resilience to promote children's safety and positive development. Yet research on Black family resilience has rarely been integrated into one of the most influential theories of child development: attachment theory. In this article, we propose specific ways that attachment scholars can learn from research on Black family resilience to enrich models of parent–child relationships, focusing on three sources of resilience: culturally specific parental protections (e.g., “The Talk,” preparation for bias), extended caregiving networks (e.g., natural mentors, fictive kin, spiritual community), and racial‐ethnic identity development (e.g., racial pride messages to protect against social denigration). We argue that including insights from research on the resilience of Black children and families in the face of racism‐related threats across generations can substantially advance current understanding of caregiving, attachment, and positive child development in context.

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.

Barriers to the involvement of extended family and fictive kin in the lives of children in foster care

ABSTRACT Little is known about the people who comprise the natural support networks of children in foster care and any barriers to their ability to provide social support. Based on interviews with the network members of 150 children entering foster care, four barriers (criminal history, child welfare history, domestic violence, and substance abuse) were submitted to a latent profile analysis. Two barrier profiles were identified: a lower-barrier profile (87%) and a higher-barrier profile (13%). These results suggest that barriers are common but not widespread across the networks of most children, with implications for what caseworkers can expect when working with families.

“Nimble Sociality and Belonging”: an Ethnography of Migrants’ Responses to Bans on Associational Life During the COVID-19 Pandemic

Within the past few years, pandemics like HIV/AIDS, influenza, and SARS-CoV-2 have become common worldwide. The COVID-19 pandemic, which broke out recently, profoundly impacted the world. As part of containing this pandemic, lockdowns which put a moratorium on human mobility and associational life became a dominant measure. Yet these mobilities and associational life are the lifeblood of migrants and diaspora belonging. This paper examines the impacts of bans on associational life on migrants and, further, what migrants did to continue living in the absence of these associations during the COVID-19 pandemic. The paper is based on a case study of Lydiate informal settlement in Zimbabwe, where Malawian migrants have established an ethnic enclave to shield themselves from the precarity and injustices of foreign lands. Through convivial and digital ethnographic fieldwork, the paper revealed that bans on associational life disrupted community engagements and binding religious associational life, increased targeted violence and “othering,” and perpetuated stigma and discrimination and loss of ties with family and fictive kin. However, migrants restructured their associational life by adopting agile and new forms of belonging to get by, including relocating religious shrines to more secretive places or conducting religious ceremonies in the dark, drinking beer within the perimeter of the settlement, using of WhatsApp and instant messaging and WhatsApp groups for important community updates, and collective resistance. I termed these strategies “nimble forms of sociality and belonging,” meaning there are lithe mechanisms that migrants employ to further their sociality even when they are restricted.

Could Religions Augment Cooperation by Recruiting Hamilton’s Rule through the Use of Fictive Kinship Language?

AbstractSome scholars have raised the potential functional role of fictive kinship for religion, generally. This paper seeks to develop that idea. It is argued in this paper that fictive kinship language in religion (and some other non-religious contexts) recruits traits connected to Hamilton’s rule as it is expressed inHomo sapienspsychology. The effect is that cooperation is augmented within a population that generally shares the same religious worldview. The general position is that if religions are in the business of cooperation and this partially accounts for their evolution and preservation, then it follows that we should take particular note of any significant feature of religions that might lend itself to the cooperation account of religion’s apparent evolutionary success. Fictive kinship is one such feature.

Effect of Fictive Kinship Interactions on the Physical Health and Psychological Well-Being of Older Adults: A Randomized Controlled Trial of Shared Site Intergenerational Programs in China

ABSTRACT This randomized controlled trial examined the effects of fictive kin interaction on the physical health and psychological well-being of older adults living in a shared site nursing home in China. The results revealed that depression levels significantly decreased and self-efficacy and flourishing levels significantly increased among the participants who engaged in additional one-to-one pair activities with kindergartners, with the effect size ranging from medium to large. The research findings indicated that one-to-one fictive kinship interactions between older adults and young children can promote the self-perceived physical health and psychological well-being of older adults in a Chinese context.

Kin term mimicry hypothesis

Adaptive mimicry in animals is a well-known phenomenon. Here, we propose that a similarly adaptive strategy in humans is using kin terms for people who are not closely genetically related. Irrespective of the initiator attributing a kin term to a non-kin, we call this kin term mimicry (KTM). The emergence of human sociality and language allowed not only easy kin recognition, but also led to strong positive emotions related to such kin names as “mother,” “father,” “brother,” “sister,” “aunt” or “uncle.” Although the phenomenon of using kin terms of genetically unrelated people is well known in the social sciences, here we discuss it in the light of evolution. We notice this is an evolutionary adaptive cooperation strategy, which allows us to predict in which ecological or social circumstances it will be more prevalent. We postulate specific testable factors that affect the prevalence of kin mimicry. We also discuss who is more likely to be an initiator of calling non-kin a fictive kin, and who benefits from such behavior. The KTM hypothesis postulates that an individual or social group initiating or bestowing kin terms usually receives more benefits (economic and/or psychological support) from such mimicry.

Intergroup Cooperation in Shotgun Hunting Among BaYaka Foragers and Yambe Farmers from the Republic of the Congo

Whereas many evolutionary models emphasize within-group cooperation or between-group competition in explaining human large-scale cooperation, recent work highlights a critical role for intergroup cooperation in human adaptation. Here we investigate intergroup cooperation in the domain of shotgun hunting in northern Republic of the Congo. In the Congo Basin broadly, forest foragers maintain relationships with neighboring farmers based on systems of exchange regulated by norms and institutions such as fictive kinship. In this study, we examine how relationships between Yambe farmers and BaYaka foragers support stable intergroup cooperation in the domain of shotgun hunting. In the study village, shotgun hunting is based on a specialization-based exchange wherein Yambe farmers contribute shotguns and access to markets to buy cartridges and sell meat while BaYaka foragers contribute their specialized forest knowledge and skill. To understand how costs and benefits are distributed, we conducted structured interviews with 77 BaYaka hunters and 15 Yambe gun owners and accompanied hunters on nine hunting trips. We found that hunts are organized in a conventional manner within a fictive kinship structure, consistent with the presence of intercultural mechanisms to stabilize cooperation. However, because bushmeat demand is high, gun owners can gain significant cash profit, while compensating hunters only with cigarettes, alcohol, and a traditional hunter’s portion of meat. To level payoffs, hunters strategically hide kills or cartridges from gun owners to feed their own families. Our results illustrate how each group prioritizes different currencies (e.g., cash, meat, family, intergroup relations) and provide insights into how intergroup cooperation is stabilized in this setting. The example of this long-standing intergroup cooperative system is discussed in terms of its contemporary entwinement with logging, the bushmeat trade, and growing market intersection.