Family denotes a group of people affiliated by consanguinity, affinity or co-residence. Although the concept of consanguinity originally referred to relations by "blood," some anthropologists[attribution needed] have argued that one must understand the notion of "blood" metaphorically, and that many societies understand 'family' through other concepts rather than through genetic distance.
It has been argued by many sociologists,[attribution needed]anthropologists,[attribution needed] philosophers[attribution needed] and psychoanalysts[attribution needed] that the primary function of the family is to perpetuate society. [How to reference and link to summary or text] Either socially, with the "social production of children",[1] or biologically, or both. Thus, one's experience of one's family shifts over time. From the perspective of children, the family is a family of orientation: the family serves to locate children socially, and plays a major role in their enculturation and socialization. From the point of view of the parent(s), the family is a family of procreation the goal of which is to produce and enculturate and socialize children.[2] However, producing children is not the only function of the family; in societies with a sexual division of labor, marriage, and the resulting relationship between two people, is necessary for the formation of an economically productive household. [How to reference and link to summary or text]
Anthropologists have often supposed that the family in a traditional society forms the primary economic unit. This economic role has gradually diminished in modern times, and in societies like the United States it has become much smaller — except in certain sectors such as agriculture and in a few upper class families. In China the family as an economic unit still plays a strong role in the countryside. However, the relations between the economic role of the family, its socio-economic mode of production and cultural values remain highly complex.
On the other hand family structures or its internal relationships may affect both state and religious institutions. J.F. del Giorgio in The Oldest Europeans points out that the high status of women among the descendants of the post-glacial Paleolithic European population was coherent with the fierce love of freedom of pre-Indo-European tribes. He believes that the extraordinary respect for women in those families meant that children raised in such atmospheres tended to distrust strong, authoritarian leaders. According to del Giorgio, European democracies have their roots in those ancient ancestors.
Contemporary society generally views family as a haven from the world, supplying absolute fulfillment. The family is considered to encourage "intimacy, love and trust where individuals may escape the competition of dehumanizing forces in modern society from the rough and tumble industrialized world, and as a place where warmth, tenderness and understanding can be expected from a loving mother, and protection from the world can be expected from the father. However, the idea of protection is declining as civil society faces less internal conflict combined with increased civil rights and protection from the state. To many, the ideal of personal or family fulfillment has replaced protection as the major role of the family. The family now supplies what is “vitally needed but missing from other social arrangements”.[3]
Social conservatives often express concern over a purported decay of the family and see this as a sign of the crumbling of contemporary society. They feel that the family structures of the past were superior to those today and believe that families were more stable and happier at a time when they did not have to contend with problems such as illegitimate children and divorce. Others dispute this theory, claiming “there is no golden age of the family gleaming at us in the far back historical past”.[4]
The Family Equality Council[5] envisions a future where all families, regardless of creation or composition, will be able to live in communities that recognize, respect, protect, and celebrate them. The organization envisions a world that celebrates a diversity of family constellations and respects individuals for supporting one another and sustaining loving families.
A study performed by scientists from Iceland found that mating with a relative can significantly increase the number of children in a family. A lot of societies consider inbreeding unacceptable. Scientists warn that inbreeding may raise the chances of a child getting two copies of disease-causing recessive genes and in such a way it may lead to genetic disorders and higher infant mortality.
Scientists found that couples formed of relatives had more children and grandchildren than unrelated couples. The study revealed that when a husband and wife were third cousins, they had an average of 4.0 children and 9.2 grandchildren. If a woman was in relationship with her eight cousin, then the number of children declined, showing an average of 3,3 children and 7,3 grandchildren . [6]
A Natural History of Families, Scott Forbes, Princeton University Press, 2005, ISBN 0-691-09482-9
Foucault, Michel (1978). The History of Sexuality: Volume I: An Introduction. New York Vintage Books. ISBN-13: 978-0679724698
More Than Kin and Less Than Kind, Douglas W. Mock, Belknap Press, 2004, ISBN 0-674-01285-2
Denis Chevallier, « Famille et parenté : une bibliographie », Terrain, Numéro 4 - Famille et parenté (mars 1985) , [En ligne], mis en ligne le 17 juillet 2005. URL : http://terrain.revues.org/document2874.html. Consulté le 15 juin 2007. (French)
Jacques Lacan [1938] (2001) Les complexes familiaux dans la formation de l’individu ( the familial complexes in the formation of the individual ) Essai d’analyse d’une fonction en psychologie, published in Autres écrits, Editions du Seuil, 2001, pp. 23-84. First appeared in volume VIII of the Encyclopédie française as the entry article for "The Family". [2]
Fugier PascalNote de lecture on Lacan ¿ Interrogations ? - Revue pluridisciplinaire en sciences de l’homme et de la société. Numéro 4. Formes et figures de la précarité. Juin 2007.
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