#kinship

There are many different words for "cousin" depending on the gender of the cousin, the gender of the speaker, and their relative ages. Here's a little graphic I came up with:

pirate clark backrooms kin userboxes

"this user kins pirate clark"

"this user loves pirate clark"

Here's the kinship terminology for the Ancestral language! Ancestral kinship is a modified version of Iroquois kinship, where the same gendered siblings of your parents/grandparents share the same term, while separate gendered siblings of your parents/grandparents have differing terms. Diluvians as a species are pretty sexually monomorphic, and biological sex isn't immediately apparent until a diluvian reaches sexual maturity. And in once you do, whether you have male or female sexual organs is largely irrelevant. Your sex is defined as being either homoecious (having both male and female organs), or monoecious (having either male OR female sexual organs, but able to switch when necessary). In Ancestral culture then, your gender isn't dictated by your sex , but by your parenting role; for Ancestral diluvians, the distinction is "mother" vs. "father" instead of "female" vs. "male". Since both homoecious and monoecious diluvians are capable of both gestation and fertilization, the roles are defined as which diluvian gestates (the mother) and which fertilizes (the father).

To achieve an end to denials based on sex, gender, identity, or age, new kinship institutions will need to ensure that no individuals or groups—by gender, identity, sexual orientation, or age—are privileged above or dominate others in income, influence, access to education, job quality, or any other dimension of life that bears on quality of life. This of course includes full LGBT rights and liberation. To attain that end, liberatory gender and kin institutions will need to respect marriage and other lasting relations among adults as religious, cultural, or social practices, but will need to reject such ties as ways for sectors of the population to gain financial benefits or social status that others lack. Both for equity and also for the enrichment of personality and affirmation that care-giving conveys, liberatory gender and kin institutions will need to respect care-giving as a central function of society including, perhaps even making, care-giving a part of every citizen’s social responsibilities, and in any event otherwise ensuring equitable burdens and benefits among people of all genders for all household and child raising practices. Liberatory gender and kin institutions will need to not privilege certain types of family formation or role over others, but instead to actively support all types of families consistent with society’s other norms and practices. This includes the right to have children or not to have children and for the children and mothers to thrive after birth. And to promote children’s well-being and affirm society’s responsibility for all children, liberatory gender and kin institutions will need to affirm the right of diverse types of families to have children and to provide them with love and a sense of rootedness and belonging, and will need to minimize or eliminate age- and or gender-based permissions and or restrictions, instead utilizing non-arbitrary means for determining when an individual is too old (or too young) or otherwise able or not able to receive benefits or shoulder responsibilities. To ensure that each person honors the autonomy, humanity, and rights of others, liberatory gender and kin institutions will also need to centrally affirm diverse expressions of sexual pleasure, personal identity, sexual identity, gender identity, and mutual intimacy while they provide diverse, empowering sex education as well as legal prohibition against non-consensual sex. And finally, in light of the entanglement of all key facets of society, liberatory kinship institutions will have to be compatible with new features in other dimensions of life and vice versa.