..".represents a thought-provoking contribution to the burgeoning literature on adoption, and will be a valuable resource for any who are currently working in this area, or in the fields of kinship or transnationalism in general." . Melissa Demian in JRAI "Transnational adoption is growing phenomenon and Norway has led the way in its legal and social development. In this pioneering study, Norwegian scholar, Signe Howell, brings to the subject not only anthropological insight but the personal experience of an adoptive parent. Her remarkable book is based on comprehensive research both in Norway and in the countries of origin of adopted children, throwing new light on the way that the children identify as Norwegians despite the tendency of adults to associate with their birth places...." . John R. Gillis, Rutgers University "Howell's fascinating work on transnational adoption provides real insight into its experiential, cultural, psychological and legal complexities worldwide and has important implications for our theories of kinship and personhood.... The book deserves to be read not only by anthropologists interested in kinship, but by everyone who wants to understand children and to do what is best for them, including policy-makers, developmental and child psychologists, educators and social workers." . Christina Toren, Director, C-FAR, Brunel University "The Kinning of Foreigners takes the literature on adoption into an entirely new realm by linking theories of identity and of kinship to changes in the practices and ideologies of moving children from one nation to another. ... T]he book shows how rhetoric developed in the West forms understandings of the child, of family, and of kinship throughout the world-a modern version of imperialism. Throughout her scrupulous discussion of national and international policies, laws, and competing interests, Howell never loses sight of the intimate individual aspect of adoption.... The book should be on the shelves of experts, scholars, lawyers, politicians-and, of course, any person who has ever had the exhilarating experience of kinning, or creating a relationship that permanently, transforms the self." . Judith Schachter Modell], Carnegie Mellon University Signe Howell is professor of Social Anthropology at the University of Oslo. She obtained her D.Phil. from the University of Oxford and has been a lecturer in the Department of Social Anthropology at the University of Edinburgh. She has published widely on various aspects of social organization, religion, ritual and kinship.

Explores the concept of 'house' in the context of Levi-Strauss' idea of the house as a link between kinship-based societies and class societies, developing this further into an examination of a conjuncture of architecture, people and symbolism.

Since the late nineteen sixties, transnational adoption has emerged as a global phenomenon. Due to a sharp decline in infants being made available for adoption locally, involuntarily childless couples in Western Europe and North America who wish to create a family, have to look to look to countries in the poor South and Eastern Europe. The purpose of this book is to locate transnational adoption within a broad context of contemporary Western life, especially values concerning family, children and meaningful relatedness, and to explore the many ambiguities and paradoxes that the practice entails. Based on empirical research from Norway, the author identifies three main themes for analysis: Firstly, by focusing on the perceived relationship between biology and sociality, she examines how notions of child, childhood and significant relatedness vary across time and space. She argues that through a process of kinning, persons are made into kin. In the case of adoption, kinning overcomes a dominant cultural emphasis placed upon biological connectedness. Secondly, it is a study of the rise of expert knowledge in the understanding of 'the best interest of the child', and how the part played by the 'psycho.technocrats' effects national and international policy and practice of transnational adoption. Thirdly, it shows how transnational adoption both depends upon and helps to foster the globalisation of Western rationality and morality. The book is an original contribution to the anthropological study of kinship and globalisation.

Explores the concept of 'house' in the context of Levi-Strauss' idea of the house as a link between kinship-based societies and class societies, developing this further into an examination of a conjuncture of architecture, people and symbolism.

Focusing on the social construction of morality, this study discusses a topic which is complex but central to the study and nature of anthropology. With the recent shift towards an interest in indigenous notions of self and personhood, questions pertaining to the moral and ethical origins of beliefs relating to human rights become increasingly relevant. Some of the questions that the contributors will be addressing are: how is the ethical knowledge grounded? Which social domains most profoundly articulate moral values and which are most affected? Who defines and who enforces what is right and wrong? What constitutes an ethical breach? Suggested answers are made with reference to empirical material so that the complexities and varieties of theoretical and methodological issues are highlighted. They are also discussed with reference to a wide array of ethnographic studies from: Argentina, Mongolia, Melanesia, Yemen, Zimbabwe, Mexico, Britain and The Old Testament.

Focusing on the social construction of morality, this study discusses a topic which is complex but central to the study and nature of anthropology. With the recent shift towards an interest in indigenous notions of self and personhood, questions pertaining to the moral and ethical origins of beliefs relating to human rights become increasingly relevant. Some of the questions that the contributors will be addressing are: how is the ethical knowledge grounded? Which social domains most profoundly articulate moral values and which are most affected? Who defines and who enforces what is right and wrong? What constitutes an ethical breach? Suggested answers are made with reference to empirical material so that the complexities and varieties of theoretical and methodological issues are highlighted. They are also discussed with reference to a wide array of ethnographic studies from: Argentina, Mongolia, Melanesia, Yemen, Zimbabwe, Mexico, Britain and The Old Testament.

Many anthropologists return to their original fieldwork sites a number of times during their careers, but this experience has seldom been subjected to analytic and theoretical scrutiny. The contributors to Returns to the Field have all undertaken multitemporal fieldwork repeated visits to the same place over periods ranging from 20 to 40 years among minority groups in Africa, Latin America, Asia, and Melanesia. Over the years of contact, these anthropologists have witnessed dramatic changes, but also the perseverance of the people they have worked with. In vivid and personal essays, the authors examine the ramifications of this type of fieldwork practice the kind of knowledge it produces, what methodological tools are appropriate, and how relationships with people in the field site change over time."

Norway, it is claimed, has the most social anthropologists per capita of any country. Well connected and resourced, the discipline – standing apart from the British and American centres of anthropology – is well placed to offer critical reflection. In this book, an inclusive cast, from PhDs to professors, debate the complexities of anthropology as practised in Norway today and in the past. Norwegian anthropologists have long made public engagement a priority – whether Carl Lumholz collecting for museums from 1880; activists protesting with the Sámi in 1980; or in numerous recent contributions to international development. Contributors explore the challenges of remaining socially relevant, of working in an egalitarian society that de-emphasizes difference, and of changing relations to the state, in the context of a turn against multi-culturalism. It is perhaps above all a commitment to time-consuming, long-term fieldwork that provides a shared sense of identity for this admirably diverse discipline.

Many anthropologists return to their original fieldwork sites a number oftimes during their careers, but this experience has seldom been subjected toanalytic and theoretical scrutiny. The contributors to Returns to the Field have allundertaken multitemporal fieldwork -- repeated visits to the same place -- overperiods ranging from 20 to 40 years among minority groups in Africa, Latin America, Asia, and Melanesia. Over the years of contact, these anthropologists have witnesseddramatic changes, but also the perseverance of the people they have worked with. Invivid and personal essays, the authors examine the ramifications of this type offieldwork practice -- the kind of knowledge it produces, what methodological toolsare appropriate, and how relationships with people in the field site change overtime.