136 Sentences With "close kin" | Random Sentence Generator

The Ari do appear to be close kin to Mota.

Photo: APBut let's move away from ourselves and our close kin.

The latter's paintings and prints are close kin to the two color works in this show.

All but a minuscule fraction of kids crossing with adults are in the company of close kin.

Thrush nightingales are close kin to the common nightingale familiar in western Europe, but have a more easterly summer range.

In bonobo societies, these lady apes (our close kin) rule and develop cross-generational bonds to keep the males in check.

Those are typically limited to forensic databases, which can only identify close kin—a sibling, parent, or child—and are highly regulated.

"Not anything complex, but maybe a way of communicating something simple" to close kin, such as where the nearest fire scar might be.

Preacher is close kin to Kafka — and it's notable that when Kafka's friends heard him read his stories aloud, they reacted with helpless laughter.

There is a lot of tension here — the kind of bickering that turns heated quickly, an experience we've all had with siblings or close kin.

Moreover, there are fears that North Korean authorities could exact retribution against families if it is discovered that their close kin live in the United States.

On one hand, Islam mandates its followers to behave dutifully towards close kin, and this duty is not cancelled out when those kin are of a different religion.

It is close kin to one kind of Bauschian dance-theater: a dreamlike succession of vignettes, sometimes connected by associative logic, sometimes not, but almost never including any conventional dance.

That amounts to about eight million people in the U.S. without close kin, the main source of companionship in old age, and their share of the population is projected to grow.

For the women in Horton Foote's "The Roads to Home," which opened on Wednesday night at the Cherry Lane Theater, talking is close kin to breathing, and almost as essential to their survival.

Moreover, the anxieties and fears it exploits -- in Trump's case, of Mexicans and Muslims -- are close kin to the anxieties and fears about King and other African-Americans that Falwell himself exploited a half-century ago.

But Ms. Feiffer — whose father is the cartoonist laureate of urban neuroses, Jules Feiffer — has her own winsomely vicious approach to the subject, one that makes us feel close kin to the awkward, feel-bad clowns who dominate open-mike nights.

An arch and antic reworking of "The Princess and the Pea," one of the folk tales that Hans Christian Andersen made his own, "Mattress" has always been close kin to British pantomimes, those grab-bag holiday entertainments that fracture classic fairy tales for family audiences.

They are entirely Sunni, and speak the Awadhi dialect. The Muslim Goriya are strictly endogamous, and marry within close kin.

The theory also overlooks phenomena of survivalist non-kin or not close kin such as the one that can be seen on tribalism or ethnic nationalism.

The implications of kin-selection is that natural selection will also favor the development of ways of determining kin from non-kin and close kin from distant kin. When Hamilton's rule is applied to food-sharing behavior, a simple expectation of the model is that close kin should receive food shares either more frequently or in larger quantities than distant relatives and non- kin. Additionally, greater imbalances in the quantities shared between close kin are expected than those shared with non-kin or distantly related individuals However, if reciprocal altruism is an important factor, then this may not be the case among close kin who are also reciprocity partners (see subsection below). Based on Feinman's extension of Hamilton's model, cheating such as recipients not sharing food with their donors, is more likely to take place between unrelated (or distantly related) individuals than closely related individuals.

This means people such as mother, father, or husband are considered your close kin (Culture Sketches, 238). Smaller units of bands that are dependent through one sex or one marriage only. Any person within this emblem are considered your close kin: Like mother, father, sister, & brother (Culture Sketches, 238). With this said, acceptance into Tiwi society is often very loose, with traditional Tiwi members naming newcomers in the society as "son" and "daughter" (Venbrux, 13).

By defending the young, the large defender shrimp can increase its inclusive fitness. Allozyme data revealed that relatedness within colonies is high, averaging 0.50, indicating that colonies in this species represent close kin groups.

Ngaphöpa and Lumpané were publicly executed by slow slicing, two clerics were hanged, and 13 others were beheaded. In addition, the close kin of the culprits were executed as well, including small children.Shakabpa 1967, p. 144.

A larger number are agricultural labourers. The Kingharia are Sunni, although a few especially in Lucknow are Shia. They are strictly endogamous, and marry close kin. Their customs are similar to other Muslims in the Awadh region.

The Gandhila are strictly endogamous, and prefer marrying close kin. They are Hindus, but have no particular tribal deity. Their customs are similar to other Hindus. The traditional occupation of the Gandhila is making brooms from palm leaves.

A person arrested for a crime also has the right to have his family or other close kin promptly notified as to the reason, time, and place of his detention.The Constitution of the Republic of Korea, Article 12.

The community is strictly endogamous, and marry close kin. They are divided into a number of clans, the main ones being the Bade bhai, Nane bhai, Cheghande and Baraghande. Each of these clans are of equal status, and intermarry.

Genetic studies in the Northeast Atlantic suggest that common dolphin pods generally do not consist of close kin, but rather of members that are not closely related. Unlike many delphinids, common dolphins do not live in a matriarchal society.

The Seminole are close kin to the Mvskoke and speak a Creek language as well. The Creeks were considered one of the Five Civilized Tribes. After the Creek War many of the Creeks escaped to Florida to create the Seminole.

Toads recognize and avoid mating with close kin. Advertisement vocalizations given by males appear to serve as cues by which females recognize kin.Waldman B, Rice JE, Honeycutt RL. Kin recognition and incest avoidance in toads. Am. Zool. 1992. 32:18-30.

The Nekari were the traditional fish mongers of Bengal, and the community remains associated with this occupation. A majority however are now daily wage labourers. They are strictly endogamous, and marry close kin. There customs are similar to other Bengali Muslim communities.

In Saharanpur District, their main settlement is Chilkhana. Like other North Indian Hindu communities, they maintain strict clan exogamy. While the Muslim section prefers marrying close kin, and practice both parallel cousin and cross cousin marriages. Many Nanakshahi Ramaiya are now orthodox Hindu.

The Bhishti of Uttar Pradesh are a landless community. In addition to carrying water, the community are involved in wage labour. They also supply drinking water during the festivals and religious gatherings. The Uttar Pradesh Bhishti are strictly endogamous, marrying close kin.

The Boria are a strictly endogamous community, and prefer marrying close kin. Most Baria belong to the Kabirpanthi sect. The Boria are mainly a community of landowners and cultivators. They grow wheat and pulses, with animal husbandry being an important secondary occupation.

The Mirshikar are scattered are across Bihar and Uttar Pradesh. They are an endogamous community, marrying close kin. The majority are landless agricultural labourers. There has also been a steady emigration of the Mirshikar to other states of India, where many are now found.

The community is found mainly in Ahmedabad and Baroda districts. They have abandoned many of their syncretic practices, and are now fairly orthodox Sunni Muslims. The Shaikhda are mainly an urban community, and many are now petty traders. They are endogamous, marrying close kin.

In Gujarat, the community is mainly involved in singing and begging at Sufi shrines. A small number of Abdal are now farmers. Like other Gujarati Muslims, they have a caste association known as the Abdal Samaj. They are an endogamous community, and marry close kin.

The Dhuldoya community are strictly endogamous, marrying close kin. They practice both parallel cousin and cross cousin marriages. There are no sub-divisions in the community. The Dhuldhoya are a landless community, and with the decline in their traditional occupation, many are now wage labourers.

Although incest is possible, Bufo americanus siblings rarely mate. These toads likely recognize and actively avoid close kin as mates. Advertisement vocalizations by males appear to serve as cues by which females recognize their kin. Inbreeding avoidance mechanisms can also operate subsequent to copulation.

In Rajasthan, the Ghanchi are still involved with oil pressing. A large number of the community are now cultivators. The Ghanchi of Rajasthan have a statewide caste association, the Ghanchi Jamat. They are strictly endogamous, marrying close kin, practising both parallel cousin and cross cousin marriages.

"Rural Society". In Heitzman & Worden. A significant unit larger than that of close kin is the voluntary religious and mutual benefit association known as "the society" (shomaj or milat). Among the functions of a shomaj might be the maintenance of a Mosque and support of a mullah.

The Mirasi in Indian Punjab are Muslim, Hindu and Sikh. The community is divided into three groups, the Balmiki, Dom and Muslim Mirasi. The Balmiki Mirasi consist of a number of gotras, and marriage is forbidden within the gotra. While the Muslim Mirasi marry among close kin.

The Kankali are strictly endogamous and marry close kin. Although they live in multi-caste and multi- religious villages, but occupy their own quarters. However, there is little interaction with neighbouring Muslim communities such as the Muker and Baghban. The Kankali are Sunni, but still follow many folk beliefs.

The Hollow Kingdom Trilogy is a fantasy trilogy written by Clare B. Dunkle. The series includes The Hollow Kingdom, Close Kin, In the Coils of the Snake and a number of short stories published on Dunkle's official website. The Hollow Kingdom won the 2004 Mythopoeic Fantasy Award for Children's Literature.

The Kanmailia are strictly endogamous, and marry close kin. Each Kanmailia settlement contains an informal caste council, known as a biradari panchayat, which acts as an instrument of social control. The Kanmailia are Sunni Muslims, but still incorporate many folk beliefs and traditions. Most Kanmailia are still engaged in cleaning ear wax.

C.H. Mackintosh's mother was Leonora Sophia (d. 1891), daughter of Col. Dickinson, of Jamaica, British West Indies. Through the maternal line, Mackintosh claimed to be close kin to Sir Stamford Raffles, founder of Singapore, one of whose sisters was called Leonora, and one of whose half- aunts, Elizabeth Raffles, married William Carter, Esq.

Each sub-division has its own caste council, which deals with and resolves any intra community problem. Like other Uttar Pradesh Muslims, they are strictly endogamous. While the Chishti intermarry with the Rifai and Pakhiya, but not with the Qalandari. Marriages tend take place within close kin, and they prefer parallel cousin marriages.

The Salat are an endogamous community, with marriages arranged with a close kin. In addition to stone cutting, the community are also masons, involved in the building of mosques and temples. Many Salat are now petty traders or building contractors. Like other Gujarati Muslims, they have a communal organization referred to as a jamat.

The Kela have now entirely given up their traditional occupation, and the majority are now marginal farmers or sharecroppers. A significant minority are also involved in repairing locks, and now suitcases. The community is strictly endogamous, and marry close kin. They live in multi-caste villages, but occupy their distinct quarters, known as paras.

They play active roles in all walks of life in Bihar. In Jharkhand, they are mainly found in Koderma, Hazaribagh, Gumla, Ranchi, Lohardaga and Singhbhum districts. They speak the Sadri dialect, which is distinctive to the community, although most have knowledge of Urdu. The community is endogamous, and marry within a close kin group.

They are found mainly in the districts of Pune, Nasik, Ahmednagar, Aurangabad, Jalna, Osmanabad, Dhule, Nagpur, Thane, Kolhapur, Raigarh, parbhani and Nanded. The community speak Urdu, but the Momin are bilingual, speaking Marathi as well. They are strictly endogamous, and tend to marry close kin. The Momin are Sunni, and are a fairly orthodox community.

The community is strictly endogamous, and consists of a number of lineage groups known as biradaris. Among the larger biradaris are the Hakim, Shaikh, Bhindawala, Makadawala and Koliwala. The Doodwala traditionally marry close kin, and practice both parallel cousin and cross cousin marriages. Their traditional occupation remains milk selling, although many Doodwala are now petty traders.

The Lodha are strictly endogamous community, and prefer to marry close kin. They are residentially segregated, live in their own quarters within the villages they reside. Each settlement contains a jati panchayat or caste council, which maintains social control, and resolves any intra community dispute. The community are Sunni Muslims and have customs similar to other Bengali Muslims.

Marriages take place with close kin, and the Qalandar practice both cross cousin and parallel cousin marriages.Why Bulbuls bark: conflict, continuity, and identity among professional strangers / Joseph C. Berland pages 235to 255 in Customary strangers : new perspectives on peripatetic peoples in the Middle East, Africa, and Asia / edited by Joseph C. Berland and Aparna Rao. Westport, Conn. : Praeger, 2004.

They are strictly endogamous and marry close kin. Historically, the community practised village exogamy, but this is no longer the case. Traditionally, the Mahimals are localised on the banks and nearby areas of rivers and other natural water bodies owing to their customary occupation of fishing. So, roads and other means of modern communications lack in their villages.

The Thakurai are divided into a number of lineages, the main ones being Bakcha, Bharadwaj, Chauhan, Kuchbaria, Mahdwar, Raza, Hussain,Saif Ali,s/o Nasir Ahmad, and Nafran. They are strictly endogamous, but do not practice clan exogamy. Marriages take place within the close kin group. The community are still largely farmers, and at one time were substantial landowners.

Each clan is of equal status, and intermarry. The community however prefer marrying close kin, and parallel and cross cousin marriages are preferred. The majority of the Chakee are now agricultural labourers, while a few are involved in plying camel carts. A significant number of the Chakee have immigrated to East Africa and the Gulf States.

Like other communities in the region, the Pathan are endogamous, and tend to marry close kin. They practice both parallel cousin and cross cousin marriages. Those who live in the larger cities, such as Patna, Darbhanga. Many villages of Yusufzai and Sherwani Pathans are found in Mithilanchal especially Darbhanga as well as Sitamarhi and near Brauni Refinery area.

Two of Tamaiharanui's close kin, his sisters, were slaughtered. The Otago and Taumutu parties destroyed the Rīpapa before returning to Otago. Many settlements and communities along Banks Peninsula were abandoned in the series of retaliatory attacks. Tamaiharanui then went to Otago and persuaded the Taumutu people to come back home, assuring that the war was over.

The community has much in common with the neighbouring Khanzadas, with whom they intermarry. Unlike Hindu Bhumihars, the Muslim Bhumihar do not practice clan exogamy, and marry close kin. There are, however, still cases of village exogamy. They are now mainly a community of peasant cultivators, but historically were in possession of most of the Bara of Ghazipur District.

The Bhisti of Maharashtra are also an endogamous community and marry close kin. They practice both cross cousin and parallel cousin marriages. There traditional occupation of water carrying is now obsolete, and the community are engaged in a number of occupations. A good many are wage labourers, with a small minority who is involved in business.

However, active avoidance of close kin as mates was observed, as indicated by the substantially lower relatedness in actual breeding pairs compared to potential ones expected if there were random mating. This finding, as well as heterozygous excesses in immature lizards from disturbed (as well as undisturbed) habitats indicted that it maintains outbreeding in the face of increased accumulation of relatives.

Close Kin is the second book in The Hollow Kingdom Trilogy by Clare B. Dunkle. Its protagonists include Seylin, the goblin who looks like an elf, Emily, Kate's younger sister also known as M or Em, and Sable, a scarred and abused elf. This book takes place eight years after the previous one, in 1822. Emily is now old enough to marry.

The community are divided into a number of clans, the main ones being the Bughiya, Nathwani, Ladak, Nagori, Mori, Samma, Kharwa, Chhar, Ker, Rathore, Lakha, and Kharia. They are strictly endogamous community, marrying close kin. The Dafer are a semi-nomadic community, with hunting being subsidiary occupation. Those in the Gir Forest live in complete isolation, living in encampments in the forest.

Strength is the force that guarantees peace and security. A country with a strong army, without crime; a place to which warriors can proudly come home. Strength's Envoy is a copy of an Army Colonel who fought in Afghanistan. He is Ukrainian, and is in the Ukrainian army, but seems to regard the countries as close kin, almost as one.

The community marry among close kin, and practice both cross cousin and parallel cousin marriages. The Attarwala are a landless community, and are still involved in the manufacture of attar, the traditional perfume of North India. Many now are wage labourers, involved in pulling rickshaw. They are Shia Muslims and have their own caste association, the Shia Jafria Attarwala Jamat.

While on confinement she has to whisper when speaking and she may only speak to close kin, such as siblings or parents, but never a male.Good, Kenneth, with David Chanoff (1988) Into the Heart. London: The Ulverscroft Foundation. Up until the time of menstruation, girls are treated as children, and are only responsible for assisting their mothers in household work.

In 1767 Milcah married the physician Charles Moore, who was a cousin of hers. Since the Quakers did not favor marriages between close kin, the couple was expelled from the Society of Friends. They lived at various times in Philadelphia, an important literary and political center of life in the American Revolutionary period, and in New Jersey. After her husband died in 1801, Moore rejoined the Quakers.

Like other Muslim artisan castes, they have a caste council, which maintains strong social control over the community. The community is endogamous, but there are cases of some intermarriage with the Makrani and Malik communities. They do not practice gotra exogamy, and marriages tend to take place among close kin. The community consists of six clans, the Pateliya, Vesilia, Lochani, Iswani, Raria and Nothiya.

Though complaining of boredom most of the time, she suddenly springs into action when needed. One of her favorite pastimes is mercilessly teasing Kaselia, her chief of staff. The Spoor family prides itself of being a close kin to the Abriel Imperial Family and the Spoor family consists of over five hundred titled members. As the Grand Duchess, she is heir to the Spoor legacy.

They are Sunni Muslims, and have customs similar to other Khanzada communities in the region. The community is largely endogamous, although there are cases of intermarriage with the Gautam Khanzada, a neighbouring Muslim Rajput population. But most marriages are with a close kin, with the community practicing both parallel cousin and cross cousin marriages. The community speak Urdu, as well as the Awadhi dialect.

The Nagar are largely endogamous, although there have been a few cases of intermarriage with the Behlim Shaikh of Bulandshahr city, a community of similar status. There remains a marked preference to marry close kin, and they practice both cross cousin and parallel cousin marriages. The Nagar are Sunni Muslims, and largely Barelvi. Their customs are similar to other Shaikh communities in the Doab region.

The Dabgar are strictly endogamous, and marry close kin. Like their Hindu counterparts, the Muslim Dabgar community is also divided into a number of clans. Their main clans are the Punjabi and Delhiwal, but unlike the Hindu Dabgar, there is no prohibition in marrying within the clan. In fact, like other Uttar Pradesh Muslims, the community practice both cross cousin and parallel cousin marriages.

Emperor Wu of Jin (Sima Yan) On 11 December, 220, Cao Pi deposed the last Han emperor and proclaimed himself Emperor of Cao Wei. During his reign Cao Pi alienated his brothers Cao Zhang and Cao Zhi. Cao Pi deeply distrusted his close kin and reduced their powers out of suspicion of their loyalty. Cao Pi died in 226 and was succeeded by his son Cao Rui.

Like other communities in Awadh, they are largely endogamous, marrying close kin. They have no connection with the Ranghar Bhatti of western Uttar Pradesh or those of Punjab.Caste and Social Stratification Among Muslims edited by Imtiaz Ahmed page 212 Manohar 1978 There are also other Bhatti communities in Awadh, such as those of Yahiapur in Pratapgarh district. They have no connection with the Barabanki Bhattis.

Each settlement has a caste council, known as a panchayat, which acts as an instrument of social control. It deals with intra community disputes, as well as punishing those who breach communal norms. Unlike other Muslim artisan castes in North India, the Atishbaz have not set a formal caste association. However, like other Muslim artisan groups, they are strictly endogamous, preferring to marry close kin.

Marginal Muslim Communities in India edited by M.K.A Siddiqui pages 263-267 The Bedia are an endogamous group, and marriage occurs within close kin. In Bedia society, consanguineal kin are classed into two categories, the bhiad or minimal lineage and khandan or maximal lineage. Marriages are preferred within the bhiad. Bedias of West Bengal now belong to the Ahle Hadith sect, which distinguishes from other Bengali Muslim communities.

The Bandhmati are sub- divided into three endogamous groups, the Bhishti, Faqir and Karach. Historically these three groups were strictly endogamous, but this is no longer the case. Like other Muslim communities of the Doab, they are undergoing a process of Islamization, and this has led to the abandonment of clan exogamy. Marriages now occur within close kin, and they practice both parallel-cousin and cross-cousin marriages.

The Chik are now also involved with the Anjuman Quraish, which is an India wide caste association of both the Chik and Qassab. The Chik of Uttar Pradesh are strictly endogamous, and have a marked preference of marrying close kin. They speak Urdu, as well as local dialects such as Khari boli and Awadhi. The Chik are Sunni Muslims and are one of the more orthodox communities, incorporating fewer folk practices.

The Bansphor practice strict community endogamy, and like other neighbouring Muslim groups, have a preference of marrying close kin. They practice both parallel cousin and cross cousin marriages. Although the Bansphor live in multi-caste villages, but occupy their own distinct quarters, and there is little interaction with neighbouring[Muslim groups such as the Ranghar, Shaikh and Ansari. Each of their settlement contains an informal caste council, known as a panchayat.

The city of Spokane, Washington (Sʎˈetkʷ) is named after the tribe. It developed along the Spokane River, within the historic ancestral land of the tribe, but not within the reservation (see map). The Spokane language (Npoqínišcn) belongs to the Interior Salishan language family, being a dialect of Montana Salish. Therefore they are close kin both by language and culture to the neighboring Bitterroot Salish (Flathead) (Tˈatˈʔayaqn) and Pend d'Oreilles.

Cyaxares was succeeded by his son King Astyages. In 553 BC, his maternal grandson Cyrus the Great, the King of Anshan/Persia, a Median vassal, revolted against Astyages. In 550 BC, Cyrus finally won a decisive victory resulting in Astyages' capture by his own dissatisfied nobles, who promptly turned him over to the triumphant Cyrus. After Cyrus's victory against Astyages, the Medes were subjected to their close kin, the Persians.

The Bharbhunja are found mainly in the cities of Ahmadabad and Surat.People of India Gujarat Volume XXII Part One edited by R.B Lal, S.V Padmanabham & A Mohideen page 154 to 158 Popular Prakashan The Bharbhunja consist of a number of clans, the main ones being the Behlim, Chauhan, Pawar, Bhati and Dhangar. All these clans are of equal status, and intermarry. They are a strictly endogamous community, and prefer marrying close kin.

Most also understand Urdu.People of India Rajasthan Volume XXXVIII Part One edited by B.K Lavania, D. K Samanta, S K Mandal & N.N Vyas pages 138 to 44 Popular Prakashan Like other Muslim groups in Rajasthan, the Bhatiara are strictly endogamous, preferring to marry close kin. They maintain a distance from neighbouring Muslim communities such as the Meo, Kunjra, Kasia and Hajjam. The Bhattiara occupy distinct quarters within the towns they are found in.

The Shamsi(Changar) in Punjab are strictly endogamous, and the basic social unit is the Jhugi or tent( Now new generation are mostly educated and have their own houses). Generally it is close kin who camp together, and marriages are preferred within the encampment. They do not have strong caste councils to maintain community norms. Mostly of the Shamsi called Changar in Pakistan migrated from Indian Jalindher's Tehsil Sultan Poor and District Ludhiana.

Close kin of the Ents, Huorns were animated trees that possessed sentience. They were said to have voices but could only be understood by the Ents, not by the other peoples of Middle-earth. It is unclear if Huorns were simply trees that became aware or Ents that became more "treeish" over time (both varieties were thought to exist). Huorns were found in Fangorn Forest and possibly the Old Forest near Buckland.

Charles Doherty, "Érainn", in Seán Duffy (ed.), Medieval Ireland: an encyclopedia, 2005, CRC Press, pp. 156–157 It is likely that the sometimes powerful Uí Liatháin and their close kin the Uí Fidgenti originally belonged to the Érainn/Dáirine as well, but were later counted among the Eóganachta for political reasons.John V. Kelleher, "The Rise of the Dál Cais", in Étienne Rynne (ed.), North Munster Studies: Essays in Commemoration of Monsignor Michael Moloney.

Psychological models offer additional insights into social dilemmas by questioning the game theory assumption that individuals are confined to their narrow self-interest. Interdependence Theory suggests that people transform a given pay-off matrix into an effective matrix that is more consistent with their social dilemma preferences. A prisoner's dilemma with close kin, for example, changes the pay-off matrix into one in which it is rational to be cooperative. Attribution models offer further support for these transformations.

Viscous populations: Secondly, even indiscriminate altruism may be favoured in "viscous" populations with low rates or short ranges of dispersal. Here, social partners are typically genealogically close kin, and so altruism can flourish even in the absence of kin recognition and kin discrimination faculties—spatial proximity and circumstantial cues serving as a rudimentary form of discrimination. This suggests a rather general explanation for altruism. Directional selection always favours those with higher rates of fecundity within a certain population.

Their most important settlements are in several villages in and around the town of Baghra in Muzaffarnagar District. A second cluster of Baloch villages exist in Bulandshahr District, where there are several villages near the towns of Jhajhar and Chanderu. In addition, the town of Faridnagar in Ghaziabad District is home to an important colony of Baloch. They marry with other Muslim communities and some members are endogamous, marrying within close kin, and like other North Indian Muslim communities.

This is evidence for the kin-selected adaptation of providing food for the young. The indirect fitness benefits gained by helping close kin are greater than the direct fitness benefits gained as a breeder. This could be evidence for the kin-selected adaptation of providing food for the young. On high-quality territories where there is more insect prey available, young birds were more likely to stay as helpers rather than moving to low-quality territories as breeders.

Malone and Stoddart 1998. p. 676. Processualism's development transformed archaeology, and is sometimes called the "New Archaeology." With few notable exceptions such as Boston University, universities in America classify archaeology as a sub-discipline of anthropology, while in Europe it is thought to be a subject more like historical studies. It is important to analyze which sciences are close kin because such analysis highlights the questions of what archaeology ought to study and in what ways.

People of India Gujarat Volume XXII Part One, edited by R.B. Lal, S.V. Padmanabham & A. Mohideen, page 147 to 149, Popular Prakashan Like most Gujarati Muslims, the Bawarchi have a caste association, the Ahmedabad Bawarchi Jamat. The jamat acts as both a community welfare association as well as an instrument of social control. Like other Qassab sub- groups, the Gujarat Bawarchi are strictly endogamous. Most prefer marrying close kin, and practice both parallel cousin and cross cousin marriages.

The Turk Jamat have fourteen clans, the main ones being the Saraiki Turk they are Khan (Living in District Rahim Yar Khan, Southern Punjab Pakistan), Darvesh, Simari, Mughal, Mori, Gori, Mirza, Shekhji, Gobi, Chauhan, Rathore, Selat, Agwan, Hala, Tajwani, Tavani, Kajal, Khokhar and Regowa. Among these the Mughal, Mirza and Selat are three numerically dominant sections. All these clans have equal status and intermarry. They are endogamous, and marriage is preferred with close kin, and they practice both cross cousin and parallel cousin marriage.

Tigurats people are very close kin to Tigrayan people in Tigray, Ethiopia. Both Tigurats and Tigrayans were supposedly the same people up to around the 8th century, sharing the Aksumite Kingdom before its demise. Tigurats in Eritrea and Tigrayans in Ethiopia grew apart in lexical, societal construction and dialect from around 9th Century, right after the conquest of the Red Sea coast by the Abbasid Caliphate. The conquest cut all the trade routes and relationships of the Aksumite Kingdom had with the outside world.

Throughout history one can find countless examples of these communities intermarrying with each other. There is still a marked preference of marrying with close kin, and they practice both parallel cousin and cross cousin marriages. In their old settlements, often extended families live in close proximity. But as many have begun to migrate to the large urban centres like Delhi or Mumbai, there sense of corporate identity is breaking down, with marriages into the wider Muslim community, with a similar process occurring in Pakistan.

They are particularly concentrated in the districts of Gujranwala and Shaikhupura District Bhakkar, and towns of Kot Addu and Kundhya. The Punjab Gaddi live in multi ethnic villages, but occupy their own distinct quarters. Most Gaddi remain small and medium scale farmers, although a good number also seek in employment in the armed forces and police. Like in India, most Gaddi settlements contain biradari panchayats, which act as instruments of social control, and they remain strictly endogamous, preferring to marry close kin, such as parallel cousins.

The Cavite Medical Society had Mangubat as one of its organizers. Mangubat was elected as vice president of the medical organization during its first meeting. During World War 2, when the Japanese occupied the Philippines, he joined the resistance movement as an executive officer with the rank of Major and serve as the head of the Medical Corps to the 4th Infantry Regiment headed by his close kin Col. Estanislao Mangubat-Carungcong of the Fil-American Cavite Guerilla Forces (FACGF) with General Mariano Castañeda as Division Commander.

The tribal name Osraige means "people of the deer", and is traditionally claimed to be taken from the name of the ruling dynasty's semi-legendary pre-Christian founder, Óengus Osrithe.Genealogies from Rawlinson B 502, at CELT, pg 15–16 The Osraige were probably either a southern branch of the Ulaid or Dál Fiatach of Ulster,Byrne, p. 201 or close kin to their former Corcu Loígde allies.Ó Néill, 'Osraige'; Doherty, 'Érainn' In either case it would appear they should properly be counted among the Érainn.

By providing close kin with inherited wealth, an individual may improve his or her kin's reproductive opportunities and thus increase his or her own inclusive fitness even after death. A study of a thousand wills found that the beneficiaries who received the most inheritance were generally those most closely related to the will's writer. Distant kin received proportionally less inheritance, with the least amount of inheritance going to non-kin. A study of childcare practices among Canadian women found that respondents with children provide childcare reciprocally with non-kin.

Synalpheus microneptunus are only found in the sponges Neopetrosia proxima and Neopetrosia subtriangularis, forming small colonies averaging at six individuals, with a maximum of fifteen individuals. The colonies usually have a single breeding female (the queen). The rest of the individuals in the colony (all of them close kin) are non-ovigerous "defenders", who cooperatively defend the queen and their nest from invaders (usually conspecifics or congeners). Like other alpheid shrimps, they use specialized enlarged claws that when snapped can produce jets of water capable of stunning small animals.

The Ganj Nameh (lit.: Treasure epistle) in Ecbatana. The inscriptions are by Darius I and his son Xerxes I Medians are wearing rounded hats and boots) In 553 BC, Cyrus the Great, King of Persia, rebelled against his grandfather, the Median King, Astyages son of Cyaxares; he finally won a decisive victory in 550 BC resulting in Astyages' capture by his own dissatisfied nobles, who promptly turned him over to the triumphant Cyrus. After Cyrus's victory against Astyages, the Medes were subjected to their close kin, the Persians.

Females have been observed nursing infants of their close relatives, while close kin have adopted rejected infants, acting as foster parents. Male care for infants has been documented in ruffed lemur societies. During early development, adult males may guard the nests of multiple core group females, as well as help care for the infants that were likely fathered by other males. During the season when females practice infant stashing, males effectively lighten the reproductive burden of up to several mothers by guarding, huddling, grooming, travelling, playing with and feeding the young.

In many of the novel's short stories, the young male protagonist becomes disillusioned with aspects of Folk Catholicism. In "A Silvery Night", for instance, the boy decides that he will call the devil late at night, but the devil never shows up, even after the boy curses him. He therefore realizes that there is no devil. Similarly, in the short story "...And the Earth Did Not Devour Him", the boy—angry that his close kin are suffering even though they are good people—curses God, but nothing happens to him as a consequence.

She was also close kin of King Ingwë of the Vanyar through her grandmother Indis. Galadriel was a leader during the rebellion of the Noldor, and present in their flight from Valinor during the First Age. Towards the end of her stay in Middle- earth, she was co-ruler of Lothlórien with her husband, Celeborn, when she was known as the Lady of Lórien, the Lady of the Galadhrim, the Lady of Light, or the Lady of the Golden Wood. Her daughter Celebrían was the wife of Elrond and mother of Arwen, Elladan, and Elrohir.

While Sanjar managed to escape with his life, many of his close kin including his wife were taken captive in the battle's aftermath. As a result of Sanjar's failure to deal with the encroaching threat from the east, the Seljuq Empire lost all its eastern provinces up to the river Syr Darya, and vassalage of the Western Kara-Khanids was usurped by the Kara-Khitai, otherwise known as the Western Liao in Chinese historiography.Biran, Michel, The Empire of the Qara Khitai in Eurasian History, (Cambridge University Press, 2005), 44.

Holtkamp (2002) As Holtkamp (2002) has argued, this arrangement created a feeling of debt in the receiver (and close kin) and led to the creation of obligations. The discouragement of reciprocal relationships between giver and receiver is produced through what Sharp (2001) has labeled etiquettes of dehumanization where the identities of the donors are removed from the organs. Organs, then, become unreciprocated gifts. According to Mauss, the unreciprocated gift makes the person who has accepted it inferior, especially when its acceptance is done without the thought of returning it.

Both the Tigrina and Tigre tribes of the Tigurats people are very close kin to Tigrai and Tigrayan in Tigray, Ethiopia. All the Tigrina,Tigre and Tigray peoples were supposedly the same people until the 8th century, sharing the Aksumite Kingdom before its demise. Tigurats in Eritrea and Tigrayans in Ethiopia grew apart in lexical, societal construction and dialect from around 9th century, right after the conquest of the Red Sea coast by the Abbasid Caliphate. The conquest cut all the trade routes and relationships of the Aksumite Kingdom had with the outside world.

According to Guidi's Chronicle, Boran was also Kavad II's wife, demonstrating the practice in Zoroastrianism of Khwedodah, or close-kin marriage. The fall of Khosrow II culminated in the Sasanian civil war of 628–632, with the most powerful members of the nobility gaining full autonomy and starting to create their own government. The hostilities between the Persian (Parsig) and Parthian (Pahlav) noble-families were also resumed, which broke up the wealth of the nation. A few months later, the devastating Plague of Sheroe swept through the western Sasanian provinces.

Historian Ch'ü T'ung-tsu stated about the codification of patriarchy in Chinese law that "[i]t was all a question of filial piety". Filial piety also forms the basis for the veneration of the aged, for which the Chinese are known. However, filial piety among the Chinese has led them to be mostly focused on taking care of close kin, and be less interested in wider issues of more distant people: nevertheless, this should not be mistaken for individualism. In Japan, however, devotion to kinship relations was and still is much more broadly construed, involving more than just kin.

The late imperial trend of increased patriarchalism made it difficult for the Chinese to build strong patrimonial groups that went beyond kin. Though filial piety was practiced much in both countries, the Chinese way was more limited to close kin than in Japan. When industrialization increased, filial piety was therefore criticized more in China than in Japan, because China felt it limited the way the country could meet the challenges from the West. For this reason, China developed a more critical stance towards filial piety and other aspects of Confucianism than other East Asian countries, including not only Japan, but also Taiwan.

One important reason for this is that intermarriage is extremely common and every Gabonese person is connected by blood to many different tribes. Indeed, intermarriage is often required because among many tribes, marriage within the same tribe is prohibited because it is regarded as incest. This is because those tribes consist of the descendants of a specific ancestor, and therefore all members of the tribe are regarded as close kin to each other (identical to the clan system of Scotland or the Gotra system in the Hindu caste system). French, the language of its former colonial ruler, is a unifying force.

In the second paragraph, Shapur I claims to have rewarded Adur-Anahid, along with princes and other high-ranking members of the court by ordering sacrifices in their names. Adur-Anahid is mentioned with the title of Queen of Queens (banbishnan banbishn) in the inscription. The German Iranologist Walther Hinz has suggested that Adur-Anahid was the spouse of her father Shapur I, demonstrating the practice in Zoroastrianism of khwedodah, or close-kin marriage. However, this is opposed by other scholars, who have deduced that the title of members of the royal family illustrated their social status rather than family status.

Traditional beliefs may be invoked, and the deceased is told to return to the ancestral homeland, Hawaiki, by way of , the spirits' journey. The close kin may not speak. It is traditional for mourners to wash their hands in water and sprinkle some on their heads before leaving the area where the tūpāpaku lies in state. On the last night, the (night of ending), the mourners hold a vigil and at a time assigned by custom (sometimes midnight, sometimes sunrise) the coffin is closed, before a church or marae funeral service and/or graveside interment ceremony, invariably Christian in modern times.

Coleus scutellarioides, commonly known as coleus, is a species of flowering plant in the family Lamiaceae (the mint or deadnettle family), native to southeast Asia through to Australia. Typically growing to tall and wide, it is a bushy, woody-based evergreen perennial, widely grown for the highly decorative variegated leaves found in cultivated varieties. Another common name is painted nettle, reflecting its relationship to deadnettles (Lamium species), which are in the same family. (True nettles and their close kin are in the family Urticaceae.) The synonyms Coleus blumei, Plectranthus scutellarioides and Solenostemon scutellarioides are also widely used for this species.

Around the same time, many lower-class Irish and Englishmen were emigrating to America with their terrier–bulldog crossbreeds, including from both of those developing bloodlines. Over time, the descendants of these dogs became taller and heavier. Their masters opted for a dog that was both an aggressive warrior in the gambling dens of the cities and saloons but also was a working dog, its terrier and bulldog blood from Ireland and the UK proving to be very useful in farm work and in hunting. The breed was officially recognized as the American Pit Bull Terrier in 1898 and later its close kin the American Staffordshire Terrier in 1936.

Protected values have been found to be play a role in protracted conflicts (e.g., the Israeli- Palestinian conflict) because they can hinder businesslike (utilitarian) negotiations. A series of experimental studies directed by Scott Atran and Ángel Gómez among combatants on the ISIS frontline in Iraq and with ordinary citizens in Western Europe suggest that commitment to sacred values motivate the most "devoted actors" to make the costliest sacrifices, including willingness to fight and die, as well as a readiness to forsake close kin and comrades for those values if necessary. From the perspective of utilitarianism, protected values are biases when they prevent utility from being maximized across individuals.

Interhousehold cooperative relationships occur less often than among the Lao Loum and appear limited to labor exchanges for some farming tasks and assistance at house raisings. Most cooperation takes place among brothers or cousins, and it is primarily close kin who can be relied upon for assistance in the case of family hardship or emergency. Lacking any other resource, Hmong will look for help from any other member of the same clan. Hmong and other Lao Sung groups have traditionally lived in villages distant from Lao Loum or Lao Theung settlements, although trade in rice, forest products, and other market goods has stimulated contact between the groups.

Daly and Wilson's reports on the overrepresentation of stepparents in child homicide and abuse statistics support the evolutionary principle of maximizing one's inclusive fitness, formalized under Hamilton's Rule, which helps to explain why humans will preferentially invest in close kin. Adoption statistics also substantiate this principle, in that non-kin adoptions represent a minority of worldwide adoptions. Research into the high adoption rates of Oceania shows that childlessness is the most common reason for adopting, and that in the eleven populations for which data was available, a large majority of adoptions involved a relative with a coefficient of relatedness greater than or equal to 0.125 (e.g., genetic cousins).

Indeed, it's relatively nearby, at the hill of Moncrieffe, near Perth, that he first appears in the records, defeating his rival, Alpin (or Pictish Elphin), in battle. That the Irish annals envision his kin as 'Éoganachta' suggests he was the descendant of an obscure 'Vuen' (or Wen), the Pictish British cognate of Gaelic Éogan.James E. Fraser, From Caledonia to Pictland, Scotland to 795, p.290 Otherwise much of Óengus' early life is unknown; he was middle-aged by the time he entered into history. His close kin included at least two sons, Bridei (died 736) and Talorgan (died 782), and two brothers, Talorgan (died 750) and Bridei (died 763).

She was once identified as daughter of Manrique Pérez de Lara, but Canal Sánchez-Pagín showed that Ermengol's wife was Elvira Pérez, daughter of Pedro Alfonso of Asturias. However, Sánchez de Mora has presented evidence that Aurembiaix was close kin to the Lara family and suggests that a documented countess Elvira Nuñez de Lara, daughter of Nuño Pérez de Lara, was in fact a second wife of Ermengol, to whom he married after the death of Elvira Pérez, and that Aurembiaix was her daughter. Sánchez de Mora, pp. 300-305. During his reign, the decline of his house was initiated at the hands of the viscounts of Àger.

New York: Holt, Rinehart, and Winston.An Yanomami girl at Xidea, Brazil in August 1997 The mother is notified immediately, and she, along with the elder female friends of the girl, are responsible for disposing of her old cotton garments and must replace them with new ones symbolizing her womanhood and availability for marriage. During the week of that first menstrual period the girl is fed with a stick, for she is forbidden from touching the food in any way. While on confinement she has to whisper when speaking and she may speak only to close kin, such as sisters or her mother, but never a male.

Vampire bats sharing food Regurgitated food sharing in common vampire bats has been studied in both the lab and field, and is predicted by kinship, association, and reciprocal help In a field study conducted in Costa Rica from 1978 to 1983, vampire bats frequently switched between several roost trees and co-roosted with kin and non-kin. Mean genetic kinship within roosting groups was low (r = 0.03 − 0.11), but 95% of food sharing observed in the wild occurred between close kin (first cousins or higher). Most observed food sharing (70%) was mothers feeding their pups. The non-maternal sharing events were kin-biased suggesting that vampire bats prefer to help relatives.

At least one Frankish King, Pepin the Short, apparently viewed close kin marriages among nobles as a threat to his power. Whatever the reasons, written justifications for such bans had been advanced by St. Augustine by the fifth century. "It is very reasonable and just", he wrote, "that one man should not himself sustain many relationships, but that various relationships should be distributed among several, and thus serve to bind together the greatest number in the same social interests". Taking a contrary view, Protestants writing after the Reformation tended to see the prohibitions and the dispensations needed to circumvent them as part of an undesirable church scheme to accrue wealth, or "lucre".

However, their family deity continued to be Jamva Mata of Ramgarh. Another practice that is associated with this temple is the religious rites of animal sacrifice during the festival days of Navrathri (a nine-day festival celebrated twice a year). The practice was to sacrifice a buffalo and also goats on the eighth day of the festival in front of the temple, which would be done in the presence of the royal family, watched by a large gathering of devotees. This practice was banned under the law from 1975, after which the sacrifice was held within the palace grounds in Jaipur, strictly as a private event with only the close kin of the royal family watching the event.

Anonymity is an important component of organ gifting and it is thought to foster the social well-being of donors, recipients, and close kin.Sharp (2001:115) Anonymity is related to the eradication of reciprocal relations between giver and receiver where the origin of the object that is exchanged is erased by eliminating the identity of the giver. According to some authors, this is currently done to promote better coping mechanisms for the recipient and close kin as well as to maintain standardized operating procedures by organ procurers. The idea is that anonymity will protect organ procurers "from close encounters with the animistic, magic-infused thinking about transplanted organs in which the givers and receivers of cadaver organs often engage".

The close kin of donors who have died also maintain the idea that the person in their family who has died continues to live in the body of someone else. Organ gifting entails not only the gifting of the organ itself, but also the "gift of life". In this case, the organ not only represents the transference of an object from one person to the other as it was mentioned earlier, but the possession of this object in turn allows the receiver to obtain a second "gift", the opportunity to live. The obligation to reciprocate is still present in this form of gifting, but the possibility of providing a counter-gift of equal or greater value is practically impossible.

Tuhawaiki had become the paramount rangatira of the Ngāi Tahu and played a decisive role in shaping the future of his people. Born at Taununu, at the mouth of the Matua-a (or Clutha), around 1805 as a nephew of Te Whakataupuka, Tuhawaiki had direct descent from Hautapu-nui-o-tu and from Honekai; he also had an impeccable Ngati Mamoe lineage and close kin-ties with such prominent Pākehā as James Cadell and John Kelly. He had won great mana in both worlds. He had a well- established reputation as a harpooner and sailor, he had an intimate knowledge of Pākehā customs, and in the long campaign against Te Rauparaha he had enhanced his mana.

This is in large part due to detailed inquest conducted by royal officials in 1550, which survives in the Portuguese archives. In this inquest one can see that factions formed behind prominent men, such as Afonso I's son, Pedro Nkanga a Mvemba and Diogo Nkumbi a Mpudi, his grandson who ultimately overthrew Pedro in 1545. Although the factions placed themselves in the idiom of kinship (using the Portuguese term geração or lineage, probably kanda in Kikongo) they were not formed strictly along heredity lines since close kin were often in separate factions. The players included nobles holding appointive titles to provincial governorships, members of the royal council and also officials in the now well developed Church hierarchy.

However, the account in the Bamboo Annals states that Zhuanxu became an assistant to his uncle, Emperor Shaohao, at the age of ten, and became king in his own right at age 20. He made contributions to a unified calendar, astrology, religion reforms to oppose shamanism, upheld the patriarchal (as opposed to the previous matriarchal) system, and forbade close-kin marriage. The Bamboo Annals also credit him with composing one of the earliest pieces of music, known as "The Answer to the Clouds". Zhuanxu was succeeded by his cousin, Shaohao's grandson, Ku. According to Shiji, Zhuanxu himself, or Zhuanxu's lineage, had an incompetent son (不才子) derided as Taowu (梼杌; literally: "block-stump; blockhead").

S. Chand, New Delhi, p.223. two gurus themselves were tortured and executed (Guru Arjan Dev and Guru Tegh Bahadur), and close kin of several gurus brutally killed (such as the seven and nine-year old sons of Guru Gobind Singh), along with numerous other main revered figures of Sikhism were tortured and killed (such as Banda Bahadur (1716), Bhai Mati Das, Bhai Sati Das and Bhai Dayala), by Mughal rulers for refusing their orders, and for opposing the persecution of Sikhs and Hindus. Subsequently, Sikhism militarised itself to oppose Mughal hegemony. The emergence of the Sikh Confederacy under the misls and Sikh Empire under the reign of the Maharajah Ranjit Singh () was characterised by religious tolerance and pluralism with Christians, Muslims and Hindus in positions of power.

Drawing of the left arm and both hands of type specimen AMNH 6517 Drawing of the skull, type specimen AMNH 6517 Oviraptor was originally allied with the ornithomimids by Osborn due to its toothless beak. Osborn also found similarities with Chirostenotes, which is still considered a close relative of Oviraptor. In 1976, Barsbold erected a new family to contain Oviraptor and its close kin, making Oviraptor the type genus of the Oviraptoridae. While the original specimen of Oviraptor was poorly preserved, especially the crushed and deformed skull, new and more complete oviraptorid specimens were assigned to the genus in the 1970s and 1980s. In 1976, Barsbold referred six additional specimens to the genus Oviraptor (including IGM 100/20 and 100/21), but these were later reclassified in the new genus Conchoraptor.Barsbold, R. (1986).

" Jerome reaffirmed ("God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth") and ("Marriage is honourable in all"), and distanced himself from the disparagement of marriage by Marcion and Manichaeus, and from Tatian, who thought all sexual intercourse, even in marriage, to be impure.Paul John Frandsen, Incestuous and Close-kin Marriage in Ancient Egypt and Persia (Museum Tusculanum Press 2009 ), p. 94 There were, of course, counter-views. Pelagius thought Jerome showed bitter hostility to marriage akin to Manichaean dualism, an accusation that Jerome attempted to rebut in his Adversus Jovinianum: "We do not follow the views of Marcion and Manichaeus, and disparage marriage; nor, deceived by the error of Tatian, the leader of the Encratites, do we think all intercourse impure; he condemns and rejects not only marriage but also food which God created for the use of man.

Whatever her name, her son Henry was kinsman (congermanus) of his brother-in-law, Raymond of Burgundy, and this relationship may have come through either, or both, of their mothers, who are both of undocumented parentage. It has been suggested that Henry's mother may have been the daughter of Reginald I, which would make her the maternal aunt of Raymond who would then be Henry’s first cousin. This solution is problematic, as Henry's brother Odo I, Duke of Burgundy married Raymond's sister, Sibylla, and though marriages between close kin sometimes took place through dispensation, the prohibition against first-cousin marriages in church law makes it likely that the relationship between Odo and Sibylla, and hence that between Henry and Raymond, was more distant. Based on the relationship between Henry and Raymond and the apparent introduction of the byname Borel into the family of the dukes of Burgundy through this marriage, genealogist Szabolcs de Vajay suggested Henry's mother was daughter of Berenguer Ramon I, Count of Barcelona, and his wife Guisla de Lluçà.