Kinship studies in anthropology has been revitalized through recent socio-technological changes, including the development of new reproductive technologies, the expansion of a diverse marriage system, and the global reconfiguration of care work. As the simple question of what kinship is has been radically shaken up, the stories that enact kinship have become crucial. Responding to the literature, this paper takes up the case of urban India and examines how people who live in mutually-dependent relations can change the relations in which they are embedded. To do so, I draw on two overlapping theoretical approaches: 1) trying to grasp kinship relations from the perspective of fiction and 2) discussing the dynamics of social imaginaries. Moreover, by narrating an ethnographic story of middle-class householding in Mumbai, I illustrate on-going everyday attempts to make fictions and odd kin. This paper thereby aims to explore the possibilities of differently imagining responsibilities and solidarities.
This article is an autoethnography that explores how I formed my recognition of others and self as a Kansaijin, or a person from Kansai (western part of Japan) in Tohoku. I was born in Osaka, Kansai district in Japan and moved to Sendai, Tohoku area when I was eighteen to enter the university. Since then, I have been recognized as a Kansaijin who always and everywhere speaks Kansaiben, a dialect spoken in the Kansai area; other stereotypical characteristics include being humorous, greedy, avoiding consumption of natto (fermented soybeans), and so on. Even though such "uniqueness" of Kansai and Kansaijin have been wellknown in Japan through the conventional representation by the media, they have always been the object of joke topics and have not been seriously investigated. While conducting this autoethnography, I again realized that Japanese anthropologists, including myself have presumed that there were no significant cultural differences within the "Japanese people." Ironically, that is why I could only undertake this project in the form of an autoethnography.
The spread of smartphones means the individuals that anthropologists study also post fragments of information about their life-world on social networking services (SNS) directly. This paper discusses how anthropologists can explore new anthropological ethnographies using ICT through clarifying the characteristics of the "autoethnographies" of Tanzanians in Hong Kong.
Tanzanian brokers in Hong Kong have recently constructed a unique trading system using SNS. The brokers use the stories, messages, pictures, etc. that they post on SNS in an attempt to present themselves as trustworthy business partners. The fragments of information provided by these individuals are interlaced with the other user's information, generating collective "autoethnographies" spontaneously. This paper compares their "autoethnographies" which are influenced by cognitive capitalism, and inevitably centers on the polyphonic voices of the majority with anthropologists' monophonic ethnographies. The results of these comparisons are used to discuss the importance of exploring different ontological forms of ethnographies simultaneously.