Parenting in the context of "Infant"

In anthropology, kinship is the web of social relationships that form an important part of the lives of all humans in all societies, although its exact meanings even within this discipline are often debated. Anthropologist Robin Fox says that the study of kinship is the study of what humans do with these basic facts of life – mating, gestation, parenthood, socialization, siblingship etc. Human society is unique, he argues, in that we are "working with the same raw material as exists in the animal world, but [we] can conceptualize and categorize it to serve social ends." These social ends include the socialization of children and the formation of basic economic, political and religious groups.

Kinship can refer both to the patterns of social relationships themselves, or it can refer to the study of the patterns of social relationships in one or more human cultures (i.e. kinship studies). Over its history, anthropology has developed a number of related concepts and terms in the study of kinship, such as descent, descent group, lineage, affinity/affine, consanguinity/cognate and fictive kinship. Further, even within these two broad usages of the term, there are different theoretical approaches.

Adoption is a process whereby a person assumes the parenting of another, usually a child, from that person's biological or legal parent or parents. Legal adoptions permanently transfer all rights and responsibilities, along with filiation, from the biological parents to the adoptive parents.

Unlike guardianship or other systems designed for the care of the young, adoption is intended to effect a permanent change in status and as such requires societal recognition, either through legal or religious sanction. Historically, some societies have enacted specific laws governing adoption, while others used less formal means (notably contracts that specified inheritance rights and parental responsibilities without an accompanying transfer of filiation). Modern systems of adoption, arising in the 20th century, tend to be governed by comprehensive statutes and regulations.

Grandparents, individually known as grandmother and grandfather, or Grandma and Grandpa, are the parents of a person's father or mother – paternal or maternal. Every sexually reproducing living organism who is not a genetic chimera has a maximum of four genetic grandparents, eight genetic great-grandparents, sixteen genetic great-great-grandparents, thirty-two genetic great-great-great-grandparents, sixty-four genetic great-great-great-great-grandparents, etc. In the history of modern humanity, around 30,000 years ago, the number of modern humans who lived to be a grandparent increased. It is not known for certain what spurred this increase in longevity, but it is generally believed that a key consequence of three generations being alive together was the preservation of information which could otherwise have been lost; an example of this important information might have been where to find water in times of drought.

In cases where parents are unwilling or unable to provide adequate care for their children (e.g., financial obstacles, marriage problems, illness or death), grandparents often take on the role of primary caregivers. Even when this is not the case, and particularly in traditional cultures, grandparents often have a direct and clear role in relation to the raising, care and nurture of children. Grandparents are second-degree relatives to their grandchildren and share 25% genetic overlap.

The sexy son hypothesis in evolutionary biology and sexual selection, proposed by Patrick J. Weatherhead and Raleigh J. Robertson of Queen's University in Kingston, Ontario in 1979, states that a female's ideal mate choice among potential mates is one whose genes will produce males with the best chance of reproductive success. This implies that other benefits the father can offer the mother or offspring are less relevant than they may appear, including his capacity as a parental caregiver, territory and any nuptial gifts. Fisher's principle means that the sex ratio (except in certain eusocial insects) is always near 1:1 between males and females, yet what matters most are the female's "sexy sons'" future breeding successes, more likely if they have a promiscuous father, in creating large numbers of offspring carrying copies of her genes. This sexual selection hypothesis has been researched in species such as the European pied flycatcher (Ficedula hypoleuca).