2002
DOI: 10.1177/0011392102050002619
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Paradoxes of Affiliation in the Contemporary Family

Abstract: This article discusses modes of affiliation in the contemporary French family on the basis of a study of memory of forebears. Descent is shown to be transformed by individualism while remaining an essential symbolic reference. Hardly comparable to a kinship group, the line is tending to become a matter for personal imagination, and the values of assignation and autonomy have to accommodate one another. Such accommodation seems a strong characteristic of kindred systems.

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Cited by 11 publications
(13 citation statements)
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“…Second, compared to a curatorial form of consumption (McCracken 1988), our findings reveal a more playful, proactive, and craft-oriented heirloom consumption style. If heirlooms face a tension between the present and the past, reflecting the dilemma of being in a family and being an individual (Dechaux 2002;Favart-Jardon 2002), rejuvenation empowers consumers to interact more creatively with their heirlooms. By altering these objects without damaging their perceived authenticity and power of summoning the past, consumers can heed the past while becoming in the present.…”
Section: Advance Access Publication February 19 2016mentioning
confidence: 99%
See 1 more Smart Citation
“…Second, compared to a curatorial form of consumption (McCracken 1988), our findings reveal a more playful, proactive, and craft-oriented heirloom consumption style. If heirlooms face a tension between the present and the past, reflecting the dilemma of being in a family and being an individual (Dechaux 2002;Favart-Jardon 2002), rejuvenation empowers consumers to interact more creatively with their heirlooms. By altering these objects without damaging their perceived authenticity and power of summoning the past, consumers can heed the past while becoming in the present.…”
Section: Advance Access Publication February 19 2016mentioning
confidence: 99%
“…On one hand, the work of current and future heirs can enhance heirlooms' inalienability. New generations can (re)construct an heirloom's myths and stories, adding layers of meanings to it (Arnould and Epp 2006;Belk 1992;Dechaux 2002;Epp and Price 2008;Favart-Jardon 2002;Kramer 2011;Mason 2008;Stone 1988). Moreover, changes in household networks can reinstate a forgotten heirloom at the center of family practices (Epp and Price 2010).…”
Section: Consumption Of Heirloomsmentioning
confidence: 99%
“…The family as such was increasingly seen as chosen or achieved instead of ascribed (see, e.g. Déchaux 2002;Smart 2007;Weston 1997). Recently, researchers have been discussing about alternative notions to be used when studying families and family life, such as relatedness, intimacy and personal life, as ways to circumvent the problematic presumptions ingrained into the conception of 'the family' (e.g.…”
Section: Introduction To the Topicmentioning
confidence: 99%
“…This is seen as the basis for a feeling of 'ontological security' (Giddens, 1991), which raises the question of how individual life stories are reconciled with family and generational tropes. The creation of a cohesive narrative over multiple generations of a family is one way of linking an authentically cohesive self to an equally authentic, but also different, past (Bottero, 2012;Déchaux, 2002;Kramer, 2011;Lambert, 1996).…”
Section: Introductionmentioning
confidence: 99%
“…Bemoaning the loss of something is a way of expressing feelings of dislocation caused by changes to one's environment (Back, 2009). Belonging through the continuity of a community can be a counterbalance to nostalgia (Blokland, 2001;Déchaux, 2002;Green, 2013) and is also implicated in discourses around authenticity (Dicks, 2008;Jones, 2010). An 'authentic' object or story is the 'original' or 'real' one also embodying continuity over time.…”
Section: Introductionmentioning
confidence: 99%