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John P. Ziker

This paper discusses flexibility in subsistence and exchange strategies and family and community structures in an indigenous community on the lower Enisei River in north-central Siberia. An analysis of available data on mobility, resource use, and social and economic exchanges contributes to understanding the factors that affect resilience of indigenous domestic groups and communities in the region. The historic flexibility of economic strategies and related social structure is described on the basis of data from the 1926/27 Polar Census. Data from the author's 1997 visit to the area (the Tukhard community) illustrates very similar strategies and variation in deployment of these strategies. New patterns of organization are discussed in relation to the issues of community resilience and indigenous rights.

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Mariages et alliances matrimoniales à Ispahan

Permanence et changements d'une génération à l'autre

Mohiadin Vatani

It is the marriage records - from 1920 and later - of modest, working-class people living ordinary lives in Ispahan, Iran, that form the basis of this study. Not one of the various transactions engaged by (and for) marriage is properly intelligible within a social context if considered outside of the family. Nor are insights into matrimonial practices possible without a proper assessment of the hierarchy of events surrounding the marriage and the social processes and domestic groups concerned. For this reason we are led to place a certain number of marriages within the social and historical contexts that produced them from 1920 to 2008.

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Bonnie White

Abstract

In the aftermath of World War I, public concerns about the “female surplus” promoted various efforts to stimulate women’s emigration to the dominions in order to relieve the presumed burden on the postwar economy. Opportunities for women in agriculture were part of the campaign to relocate women for work, but the plan soon encountered challenges from domestic groups that objected to the “dumping” of “surplus” females in the dominions and argued that, although farming in Britain experienced a decline in the 1920s, there were opportunities for women who wished to work in agriculture. This article examines the legacy of women agricultural workers in postwar Britain and argues that, although emigration efforts ultimately failed, the new farm woman of the 1920s and 1930s was presented as an educated professional, with evocations of traditional womanhood, making her an acceptable, nonconfrontational, progressive British woman worker by the outbreak of World War II.

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Girls’ Work in a Rural Intercultural Setting

Formative Experiences and Identity in Peasant Childhood

Ana Padawer

distinctive contribution was to raise the issue of the former’s economic relevance, but also to distinguish it from child labor. The book produced empirical evidence of children’s exploitation by seniority and gender in peasant domestic groups associated with

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Meyer Fortes

The Person, the Role, the Theory

Adam Kuper

. His statistical analysis has been criticized on methodological grounds, but the enduring contribution of the essay was the introduction of the model of ‘the developmental cycle of the domestic group’. This was deployed to refute Rattray’s proposition

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Spaces for Transdisciplinary Dialogues on the Relationship between Local Communities and Their Environment

The Case of a Rural Community in the Calchaquí Valley (Salta, Argentina)

Marta Crivos, María Rosa Martínez, Laura Teves, and Carolina Remorini

activities of domestic groups. The advantage of having a broad ethnographic record has allowed us to observe the deep transformations this region experienced over the last decades. These transformations are mainly connected to changes in the type of

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Repaying the Debts of the Dead

Kinship, Microfinance, and Mortuary Practice on the Paraguayan Frontier

Caroline E. Schuster

to help with the festival. 5 A shared sense of matrilineal obligation animated the gathering, linking domestic groups to a wider web of relations in Ciudad del Este. Folklore studies of Paraguayan popular religiosity have often focused on oral