One of the foundations of Anthropology is that of Kin relationships, it is a fundamentally important area of study for anthropologists.
some anthropological studies on kinship with special emphasis on middle eastern Islamicate. In the Baha'i religion the descent group of the founder, Baha' Allah is a central organizational proposition of the faith group. It was envisioned by the founder that his kin group would always lead the faith group, this was abandoned by the believers two generations after the death of Baha' Allah. Although small groups, such as the BUPC, still maintain as a central precept that this is still effective. The descent group of Baha' Allah is referred to as the Aghsan (Arabic for Branches) in the Baha'i religion. Also see kafala (adoption) [fictive kinship]. A study on the differentiation of meaning attached to spiritual fictive kinship, in this case Mason Remey would correlate to the 3rd type of the authors fictive relationship one of actual legal standing.
Kinship
is a relationship between any entities that share a genealogical origin, through either biological, cultural, or historical descent. And descent groups, lineages, etc. are treated in their own subsections.
In anthropology the kinship system includes people related both by descent and marriage, while usage in biology includes descent and mating. Human kinship relations through marriage are commonly called "affinity" in contrast to "descent" (also called "consanguinity"), although the two may overlap in marriages among those of common descent. Family relations as sociocultural genealogy lead back to gods[1] (see mythology,religion), animals that were in the area or natural phenomena (as in origin stories).
Kinship is one of the most basic principles for organizing individuals into social groups, roles, categories, and genealogy. Family relations can be represented concretely (mother, brother, grandfather) or abstractly after degrees of relationship. A relationship may have relative purchase (e.g., father is one regarding a child), or reflect an absolute (e.g., status difference between a mother and a childless woman). Degrees of relationship are not identical to heirship or legal succession. Many codes of ethics consider the bond of kinship as creating obligations between the related persons stronger than those between strangers, as in Confucian filial piety.
Silsila (Arabic: سلسلة) is an Arabic word meaning chain, often used in various senses of lineage. In particular, it may be translated as "(religious) order" or "genealogy". Shias use it idiomatically to mean a lineage of authentic Masters.
شجرة من اصل ممتاز (pedigree), سِلْسِلَةُ النَّسَب (ancestry, genealogy, ancestries, genealogies, lineage) http://www.websters-online-dictionary.org/definitions/Pedigree
Shaykh Succession in Turkish Sufi Lineages (19th and 20th Centuries): Conflicts, Reforms and Transmission of Spiritual Enlightenment
http://www.asafas.kyoto-u.ac.jp/publication/pdf/no_0701/18-35.pdf
Anatolia in the 16th century the sons of the shaykhs were depicted as a “first degree son” and a “second degree son” (derece-i evvel, derece-i sani) [Savaş 1980: 52]. Regarding the other possible candidates coming from lateral branches of the shaykh-family, they were also categorized as a “son from the female branch” (evlâd-i inas) or a “son from the malebranch” (evlâd-i zükûr) [Savaş 1992: 52].
see Succession of Abdu'l-Baha, Baha' Allah used the terms of differentiation of A'zim and Akbar, designating two levels of Aghsan similar to this
Spiritual Kinship and Globalization Michael Frishkopf Religious Studies and Theology v. 22 #1 (2003)
This study examines the concept of spiritual kinship (ritual kinship)
The standard typology of pseudo-kinship, due to Pitt-Rivers (Pitt-Rivers 1968), differentiates three subtypes (without denying possible overlaps between them): (1) the figurative use of kin terms, which may also indicate a special status; (2) the attribution (rather than ascription) of ordinary kin status, often called “fictive kinship”; and (3) institutionalized relationships resembling kinship, which are therefore named using kin terms, yet which are recognized as being entirely distinct.
Both (1) and (2) are metaphorical extensions of ordinary kinship, ultimately grounded by reference to biological ideology. In (1) use of kin terms is merely an expression of attitude, not corresponding to any social institution, and not implying real kin status even as a fiction. Thus in many societies children respectfully address parents’ friends as “uncle” or “aunt”. Such uses are metaphoric, but nevertheless assimilated to biological relations, hence grounded in biological ideology. Likewise, in (2) kinship terms are metaphors supporting relations lacking independent ideological support; here the kin term is recognized as apt if fictional–the norms governing the way a fictive father treats his fictive son draw upon norms of ordinary fatherhood, because it is only the ideology of ordinary kinship that allows the fictive relation to exist. Again, such uses are grounded in an ideology of biological relation (e.g. in Japan Ishino 1953; Norbeck and Befu 1958).
In (3) the use of kin terms provides a more distant metaphorical characterization of institutionalized social relations supported by non-biological ideologies quasi-independent of biological ones. Here, while the metaphoric use of ordinary kinship terms may be functional or strategic, the existence of the relation does not depend only upon biological ideology. But the use of these metaphors is often more than merely convenient, because such relations (as we shall see) typically exhibit complex interactions (symbiotic, parasitic, dominant, subordinate, competitive) with ordinary kinship ones. In parallel, there is a complex relationship between the ideologies (e.g. religious, and biological) underpinning two kinds of institutionalized social bonds. These relationships are played out in practice, and discursively via shared metaphors of kinship.
Descent, Affinity, and Ritual Relations in Eastern Turkey
Paul J. Magnarella and Orhan Türkdoğan
American Anthropologist
New Series, Vol. 75, No. 5 (Oct., 1973), pp. 1626-1633
Published by: Blackwell Publishing on behalf of the American Anthropological Association
Article Stable URL: http://www.jstor.org/stable/674052
The available anthropological literature on ritual co-parenthood focuses mainly on the Christian world. This paper discusses and analyzes
the structure and functions of kivrelik, a form of ritual co-parenthood established through the Islamic ritual of circumcision and practiced
in Eastern Turkey. It explains how kivrelik can function as either an intra-group or an inter-group integrative mechanism, or as a device to
extend one's personal social network. It also discusses the complementary and supplemental uses of ritual kinship, descent, and affinity
Spiritual Kinship among early Baha'is in the Remey Archive:
AB: "HIs Holiness Christ invited the chiefs of Israel to His Heavenly table, but they did not come. Then he sent to the poor and choose people like Peter and John, etc. who were fishermen. He made them the chosen ones. His own brothers, His near relatives became estranged from him, and Peter, the fishermen, came close to Him. How we have spread a table also to which we invited the people of these parts of the world. These people, who are near to us, did not accept our invitation, they became estranged to us, so we chose distant people, who came close to us, like you, who we chose from America."
Vol. 2. pg. 60
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Abdu'l-Baha: You are very welcome. Through the graces of the Blessed Beauty (Bahao'llah) I hope that under all circumstance and conditions you will both remain heavenly brothers to each other, because physical brotherhood is of no importance. Real brotherhood is heavenly brotherhood. This is why according to the Gospel when the brothers and mother of Christ went to visit His Holiness Christ, HIs Holiness said that His brothers were those who believe in (the advent of) the Kingdom of God. Then turning to the disciples He said, that they were his real brothers. He did not accept to receive His physical (natural) brothers. Now it is my hope that you will be both natural and heavenly brothers to each other in every respect and condition." pg. 66 vole 2.
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"It seems that according to the Moslem law of that land the custody of the tomb of a father is in the hands of his eldest living son -- therefore according to this law after the Master Mohammad Ali is the legal custodian of Baha'o'llah's shrine. It was thought by some of the friends that a different interpretation from this might be obtained when the Universal House of Justice was formed, on the grounds that Baha'o'llah was the founder of a religious movement and that the organization of that movement as a body had the legal right of the custodianship of His tomb. As yet no one can for see how the affair will come out. pg. 24, vol. 3 1922 pilgrimage prophecy of endowments.
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A. S. Bahadur
Beirut December 22, 1915
Dearest brothers Mason [Remey] and George [Lattimer]:-
Your dear last letters dated 7th of October and 30th of September were dearly received this week. Dear brothers, you must excuse me this year for not writing to you so often as I used to do last year. This year my college work and assignments in outside reading are many. I have not, however, been able to catch up my class work properly, owing to my ousted work, But nevertheless be sure that this doe snot mean I have forgotten my two dearest brothers in my prayers.
The other day I went on a trip, owing to the order of Beloved Father, to Damascus and now I am back in the College. Father is very well. I receive every week letters from the Holy Presence. Ahmad is well with others and happy too. Habib's letters arrive from home. I hope he write you too. He is very well and successful in his medical profession.
Since we and the Ottomans are united and true friends, we are probably to tenter military service here. We are not yet required to do so, but it is probable. We pray for the establishment of a universal friendship, love and peace, as you do the same.
Father in answer to dar Latimer's letter had said that you had better go on a second circuit to visit the assemblies of spiritual friends in America and continue your service to the Kingdom of God.
As to the writing of the book by M. Nooriddin and the sample of the size of the page you have sent me. I will show your letter to him, as soon as I happen to see him or send your letter to him, if I do not see him, and tell you the result.
I receive regularly letters from dear Mama and other dear souls in Germany. They are all well and happy. Please give the glad Tidings of the health of our dear Master to all the spiritual brothers and sisters and tell them that their love is fresh in HIs Paternal Dear Heart.
We pray that the differences and discords may vanish from the surface of the world and all the nations may embrace each other with love and amity. We must not lose hope, since God is real and His Paternal Love for all undoubted. All brothers send dearest love to you both and to all other Baha'i Geschwester [Baha'i siblings].
Your true brother in His Covenant,
A.S. Bahadur.
p.s. What about dear Bosorgsadesh? Where is he? vol. 4
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"Let all of them [Baha'is] be assured, however, that the Master is well and is praying in their behalf at the threshold of the Almighty. Not a day passes that he does not think of them. They are his spiritual children and he expects them to rise to the height of his divine stature". Ahmad Sohrab to CMR Feb. 22, 1916
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To be humble, self-sacracficing--those are the qualities one finds in the lives of the Holy Family, and of those souls who are serving most faithfully.
E. Hoagg to CMR. Feb 11 1914, vol. 4
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Anybody who writes anything about this question I say it i should be referred to the Convention. Whatever the Convention decides upon I approve. There is no remedy other than referring these affairs to the Convention, because order cannot be established. Affairs should come under system and organization. People must comply with what the majority thinks advisable. Individuals should sacrifice their opinions for those of the majority, otherwise order cannot be established." AB to CMR pg. 63, Vol. 2
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v. 13 -- Earthquake-- a great change which does not conform to their revelation just as the teachings of Jesus Christ did not conform to the ideas of the Jews. pg. 118, vol 70
"Abdu'l-baha said: "Religion has two pinciple parts: Practical and spiritual. The spiritual law never changes. The practical law, dealing with actions, changes with the necessities of the time." pg. 2 vol. 74
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vol. 75 pg. 105-107
"Subsequent to my first visit to `Abdu'l-Baha in the Holy Land I made other Journeys to Syria for the same purpose of learning from Him. Each time I was received with that loving kindness, which characterized His presence. Through interviews and letters He always took great pains to train people in the principles of His religion. Whatever knowledge ah come to me upon the Baha'i teachings has been the result of the continued kindness and instruction of `Abdu'l-Baha. This was often given at grate trouble and sacrifice on His port, but HIs whole life was devoted to this work. He never thought of His own rep or rest. He was constantly serving and doing for others, and those who have contacted with Him realize that it was through the many small services of daily life that His spirit reached the hearts of people both near and far, infusing into them this spiritual awakening, which characterized His mission.
5- Lesson from `Abdu'l-Baha
Upon several occasions during different visits to the Holy Land it was my privilege to sit at ~Abdu'l-Baha's table, when there were present pilgrims from various parts of the world, of different races and religions, assembled there to seek knowledge from the fountain head of the Baha'i Movement. Upon more than one of these occasions `Abdu'l-Baha passed around the table Himself, serving His guests; then while we were eating HE gave us a spiritual lesson or message. The following extracts from these talks I quite [sic] here:
'Among the human race, the bonds of the means for love are numerous, for man can not live without it; nay, rather, human life is dependent upon friendship and affection. Both the material and intrinsic development of man are conditional upon amity and love, and the greatest honor and pleasure in the human world is love; but the ways and means are different. Sometimes the cause of love is simply relationship and kinship; and sometimes it is a racial bond, patriotism or political affairs. but through all these various bond and means it is impossible to obtain a real and pour love; it is rather superficial and temporary. SUch love may easily be changed into enmity and rancor, for it is affected by the slightest manifestation of hostility; whereas a true and ideal love is fat and assurance. This who believe in God and are confined tin His Word shall enter the Kingdom and the essential oneness appease among them to such an extent that ll become the drops of one ocean, the rays of one sun, the fishes of one sea, the trees of one garden, the birds of one orchard, the candies l of one assembly and the stars of the same heaven. Such love is era; there is no interruption for this connection, nor any separation fro this union: this foundation shall never be destroyed, for it is eternal; hence it is established that the love which exists among the beloved of God is everlasting, for it is a divine bounty, a Godly appearance, a melody of the Kingdom and a heavenly cohesion…..
"In the Quran it is said: 'The love HIm and He loves them'; i.e., the bounty of love is one of the Divine bounties which comes to man from God; just as the sun when it sends its rays to the mirrors and thereby the mirrors are illumined; this effulgence and splendor are from the bounty of the sun. THerefore, this love which is among the beloved is a Divine bounty, a Godly splendor, an eternal manifestation and the power of Divinity; it is perpetual."
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"To Mr. R----,
Paris
Upon him be Baha'u'llah-El-Abha.
He is God:
O thou young incomparable tree of the Rose-Garden of the Love of God:
Thank thou God that thou art planted beside this heavenly Stream, has been favored with the inexhaustible outpouring, hast been trained and developed by the rain of the Cloud of the Kingdom of God, and hast brought fruit under the care of the Divine Gardener. Now it is the time to cast the shade, and produce delicious fruits and impart sweetness to the palate of the spiritual ones. Exert with heart and soul. Do not rest one moment, neither do thou seek after composure. Give thou to others the Glad-tidings of the Kingdom and announce to them the manifestation of the signs of the Realm of Might! This is from the Bounty of God. He bestoweth to whosoever He willeth. Verily God is the Possessor of Great Gifts.
(SIgned) `Abdu'l-Baha Abbas pg. 11, vol 77
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"Give my respectful greetings to the servant of God Lua Getsinger, and say: "O servant of God, I always mention you, indeed you are always here, you are not distant. If in body you are far, still in heart you are near? All the family day and night remember you and mention you and are not parted from your remembrance, be certain.
Greetings and praise be upon you [CMR] and her.
(Signed) EE (without date) pg. 15, vole 77
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"O thou my kind friend! I have the utmost love for thee, and I ask God that thou mayst become assessed in the workload and in the Kingdom and proceed Paul and Peter in spreading the work of God and diffusing the Fragrances of God and become the manifest ensign in the regions of America….
In brief arise thou in the service of thy Lord with the utmost firmness and steadfastness. I was very much pleased with thee. Undoubtedly this Favor will become the cause of the greatest development for thee.
Likewise you and his honor Mirza Ahmad are two brothers and alike unto two birds in one nest and sing one melody.
Upon ye be Baha'-el-Abha
(Signed `abdu'l-Baha abbas
Trans. By M. Ahmad Esphahani )
Oct. 9th, 8am 1907
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"(Eventually want to write a lot of very intimate things -- not intended for circulation, bur for record, pertaining to A.B.)
pg. 70 vol 77
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"I seek from the bounties of the blessed Perfection uninterrupted confirmation for thee and I see thee as my associate and my co-partner in the servitude of the Threshold of the Beauty of Abha. O My Remey!
[AB has noted Remey is gazelle in Arabic]
Aug. 4, 1911 vol. 78 (maybe 79)
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"O dear daughter, Mrs. Consul Schwarz, unto her be Baha'u'llah el-abha.
O thou who art firm in the Covenant; O thou my dear Son!
Verily verily thou art Baha'i, heavenly , revered, enkindled and with heart and soul thou art serving the Kingdom of Abha.
AB TO MR Nov. 27, 1920 pg. 101 vol. 79
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At this time (1923) Rouhie Effendi, a grandson of `Abdu'l-Baha and Lotfullah Hakim, a member of `Abdu'l-Baha's household, met me at the station and we were soon driving to the Baha'i Pilgrim House. There I found friends from the Occident, Lady Blomfield and Miss Rosenberg from London, the Dreyfus-Barneys of Paris, who had lately returned from eighteen months in Indo-China, and several others from Europe and America.
Within an hour or so, Shoghi Effendi, the Guardian of the Cause, who has summoned me to Haifa, appeared and greeted us kindly and affectionately. .pg. 109 vol. 79
[ remey also noted that within an hour of his arrival he was shown the will and testament. ]
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Dearly beloved co-worker:
I rejoice to learn of your constant efforts and accomplishments in the teaching field. How pleases is the Beloved Master with you HIs beloved "son"! Your fidelity and devotion, your constancy and courage deserve the heights praise. With a grateful heart I will pray for you and for the development and extension of your teaching activities.
Your true brother,
(signed) Shoghi, Nov. 11, 1936 vol. 83
vol. 87 phelps diary, mason visits pyramids on way to Haifa, 1907
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After the mid-day meal and the Master's nap. He came to the Pigrim House and to my room and said through an interpreter, "You are my son, and this is your home, and you may stay just as long as you wish to." I replied that my wish was to follow HIs advice. Said he, "That being the case, you leave tomorrow morning." pg. 83, vol. 88
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At dinner a violent rainstorm swept in from the sea.
“May we all live in the Sea of Reality and be filled with the Love of God. Thank God we are in the Ark of the Covenant. See what great blessings God has showered upon us. How many people of Persia looked upon the Blessed Perfection, yet they do not know as you know. You have reached this station, while they are deprived. There are two kinds of relationship—Physical and Spiritual. The highest and greatest is the Spiritual. The physical is of no importance. It is very good to possess both in each other.”
“God be praised! At this table we are joined in Spiritual Relationship. We are all of one family because we are under the Shadow of the Blessed Perfection. Look at the earth. Of itself it is worthless, yet it can reflect the light and heat of the sun. Clouds gather, the rains descend, and the earth becomes fruitful. In the same way the Spirit of God gives life to the soul of man, and the Breeze of God awakens the soul from its sleep. Peter was only a catcher of fishes, yet his attainment was very great. Ananias, the High Priest, was much greater in the eyes of the world, yet he was deprived while Peter received the Bounty of God.”
“Spiritual Relationship is the true Family-hood of God's children. The Báb had many relatives. He particularly wished that His mother should believe in this Revelation and attain. Christ said that His mother Mary was not of His Relationship, also that those were His brothers and sisters who were in the Kingdom of God.”