Fictive kinship is the process of giving someone a kinship title and treating them in many ways as if they had the actual kinship relationship implied by the title. People with this relationship are known as fictive kin. Fictive kinship is also known as relatedness. Fictive kinship is seen by most current anthropologists as working alongside (or within) but not replacing traditional kinship. Janet Carsten developed the idea of "relatedness" in response to David M.

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  • Fictive kinship is the process of giving someone a kinship title and treating them in many ways as if they had the actual kinship relationship implied by the title. People with this relationship are known as fictive kin. Fictive kinship is also known as relatedness. Fictive kinship is seen by most current anthropologists as working alongside (or within) but not replacing traditional kinship. Janet Carsten developed the idea of "relatedness" in response to David M. Schneider's 1984 work on Symbolic Kinship (A Critique of The Study of Kinship). Carsten developed her initial ideas from studies with the Malays in looking at what was socialized and biological. Here she uses the idea of relatedness to move away from a pre-constructed analytics opposition which exists in anthropological thought between the biological and the social (1995, The substance of kinship and the heat of the hearth; feeding, personhood and relatedness among the Malays in Pulau Langkawi, American Ethnologist). Carsten argued that relatedness should be described in terms of indigenous statements and practices, some of which fall outside what anthropologists have conventionally understood as kinship (Cultures of Relatedness, 2000). A noted Gurung tradition is the institution of "Rodi" where teenagers form fictive kinship bonds and become Rodi members to socialize, perform communal tasks, and find marriage partners. In Western culture, a person may refer to close friends of one's parents as "aunt" or "uncle" (and their children as "cousin"), or may refer to close friends as "brother" or "sister". In particular, college fraternities and sororities usually use "brother" and "sister" to refer to members of the organization. Compadrazgo, common membership in a unilineal descent group, and legal adoption are among the phenomena which are described as examples of fictive kinship. Fictive kinship was discussed by Jenny White in her work on female migrant workers in Istanbul (Money Makes Us Relatives, 1995). In her work she draws on ideas of production and the women she works with being drawn together through 'webs of indebtedness' through which the women refer to each other as kin.
  • 擬親屬關係是以親屬的稱謂稱呼沒有血緣關係的人，以及把他們當作親屬般對待的一種人際關係。建立這種關係的人稱為擬親屬。 大部份人類學者觀察到擬親屬關係擔當著協助或介入傳統親屬關係，但不會完全取代親屬。 Janet Carsten在回應施奈特（David M. Schneider）在1984年發表的《亲属制度研究批判》（A Critique of The Study of Kinship）所提及的符號式親屬關係（Symbolic Kinship）時提出「關聯」（relatedness）的概念。 在東亞，人們常常以親屬稱謂去稱呼他人，例如中國人常以「大哥」、「大姐」稱呼不相識的同輩或年紀較自己大的同輩朋友，以「大叔」、「阿姨」稱呼無血緣關係的長輩，以「伯父」、「伯母」稱呼朋友的父母，在古代至近代，夫妻也常會兄妹相稱。西方文化中人們會稱密友的父母為「aunt」或「uncle」。把密友稱為「兄弟」或「姊妹」在東西方也很常見。某些學校社團和組織也會把成員稱為「兄弟」或「姊妹」。
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  • Fictive kinship is the process of giving someone a kinship title and treating them in many ways as if they had the actual kinship relationship implied by the title. People with this relationship are known as fictive kin. Fictive kinship is also known as relatedness. Fictive kinship is seen by most current anthropologists as working alongside (or within) but not replacing traditional kinship. Janet Carsten developed the idea of "relatedness" in response to David M.
  • 擬親屬關係是以親屬的稱謂稱呼沒有血緣關係的人，以及把他們當作親屬般對待的一種人際關係。建立這種關係的人稱為擬親屬。 大部份人類學者觀察到擬親屬關係擔當著協助或介入傳統親屬關係，但不會完全取代親屬。 Janet Carsten在回應施奈特（David M.
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  • Fictive kinship
  • 擬親屬關係
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