Kinship is a key area in anthropology. This introductory text takes into account the changes in the conceptualization of kinship brought about by new reproductive technologies and the growing interest in culturally specific notions of personhood and gender. It considers the extent to which overridingly Western assumptions have guided anthropological study of kinship in the past. In the process, it reveals a growing sensitivity on the part of anthropologists to individual ideas of personhood and gender, and encourages further critical reflection on cultural bias in approaches to the subject.

Analyzes the changes in the kinship patterns of the Toka of South Zambia as they shifted their form of production from hoe agriculture to ox-drawn plowing. Confronts several theoretical issues of current anthropology including the nature of descent, and the distinction and relationship between descent groups and categories.

Among the Berti of Northern Darfur (Sudan), as among many Muslim societies, the formal religious practices are predominantly the concern of men, while local, unorthodox customary rituals are performed mainly by women. It is usual to dismiss such local, popular practices as pre-Islamic survivals, but Professor Holy shows that the customary rituals constitute an integral part of the religious system of the Berti. Carefully analysing the symbolic statements made in Berti rituals, Professor Holy demonstrates that the distinction between the two classes of rituals is an expression of the gender relationships characteristic of the society. He also examines the social distribution of knowledge about Islam, and explains the role of the religious schools in sustaining religious ideas. The work is not only an ethnographic study of ritual, belief and gender in an African society. It also makes a significant contribution to current anthropological discussion of the interpretation and meaning of rituals and symbols.

The theme of this book is the analysis of the changes that have occurred in the kinship patterns of the Toka of South Zambia as a result of a shift in their form of production from hoe agriculture to ox-drawn ploughing. Dr Holy uses the rich, detailed ethnography that he provides about these changes to confront several theoretical issues of current anthropological interest, as well as to examine the basic methodological problems of anthropological enquiry. Emphasizing the distinction between the conceptual and cognitive world of the actors, and the transactions and events in which they engage, he argues that anthropological explanation has to account not only for structure, but also for the purposeful interaction between actors that generates that structure.

Among the Berti of Northern Darfur (Sudan), as among many Muslim societies, the formal religious practices are predominantly the concern of men, while local, unorthodox customary rituals are performed mainly by women. It is usual to dismiss such local, popular practices as pre-Islamic survivals, but Professor Holy shows that the customary rituals constitute an integral part of the religious system of the Berti. Carefully analysing the symbolic statements made in Berti rituals, Professor Holy demonstrates that the distinction between the two classes of rituals is an expression of the gender relationships characteristic of the society. He also examines the social distribution of knowledge about Islam, and explains the role of the religious schools in sustaining religious ideas. The work is not only an ethnographic study of ritual, belief and gender in an African society. It also makes a significant contribution to current anthropological discussion of the interpretation and meaning of rituals and symbols.

The verbal statements of the actors and the researchers' own observations of their behaviour constitute two basic kinds of data which every anthropologist collects during his or her fieldwork. Yet the nature of social reality, and its availability to the observer, remains a fundamental methodological problem for the social anthropologist. In this book the authors argue that the difference between these two kinds of data is not merely a casual difference in the way in which the information comes to the anthropologist. Rather, it connotes the difference between the areas or domains of the social reality under study. One of these domains is formed by the notions or ideas people hold (i.e. their norms and their representations of the world and the existing state of affairs) and the other by the actions which they actually perform.

When Ladislav Holy precipitately left Czechoslovakia for the UK in 1968 he was already one of the leading anthropologists in Central Europe. In the following decades he made important field studies in Africa. Since 1986 he has been engaged in research in the Czech Republic, and he brings to this timely study of national identity the skills of a seasoned researcher, a cosmopolitan perspective, and the insights of an insider. Drawing on historical and literary sources as well as ethnography, he analyses Czech discourses on national identity. He argues that there were specifically 'Czech' aspects to the communist regime and to the 'velvet revolution', and paying particular attention to symbolic representations of what it means to be Czech, he explores how notions of Czech identity were involved in the debates surrounding the fall of communism, and the emergence of a new social system.