For more than a hundred years until the 1980s, Kinship for anthropologists has been the main institution and force driving relationships, social organizations, and cultural practices. With the revolutionary work of David Schneider, however, a different picture for seeing and theorizing social organization, especially for American anthropologists, emerged. For Schneider, kinship “is an artifact of the anthropologists’ analytic apparatus and has no concrete counterpart in the cultures of any of the societies we [anthropologists] studied” (A Critique 1984: vii). Kinship was no longer seen as an objective tangible or even native concept. Although the study of kinship has been revived by some anthropologists (especially British; see Carsten 2004), though with some modifications, most of the recent work has focused on identity and how social relations are differentially created and strengthened and how they affect social practices and culture.