“…familial separation, murder, death and severe punishment) have been able to maintain a common social fabric (albeit a varied, sometimes frayed and ever changing one). Throughout the history of Caribbean anthropology, scholars have reckoned with similar questions at various scales: of enduring neighborly distrust (Cohen 1955), cultural plurality (M. G. Smith 1965) and ethno-racial difference (Hoetink 1967), exceptional violence (Thomas 2011), everyday social disjuncture (Wardle 2002) and accusations of "badmind" (Lewis 2015) or Obeah (Crosson 2015), which each appear to stand at odds with a sense of social solidarity (Mintz 1965). And at the same time, anthropologists have remarked extensively on the richness of male peer sociality (Brana-Shute 1979;Lieber 1976;Wilson 1969Wilson , 1973 and conviviality (Eriksen 1990;McClish 2016), as well as a common ("Matrifocal") kinship system that cross-cuts the society (R. T. Smith 1988) featuring bonds of familial solidarity, across vast distances (Olwig 2007;Seller 2005;Chamberlain 2006) and creative patterns of pragmatic "kinning," often against the odds (Gordon 1987;Mintz and Price [1976] Narratives embody a perceived order, and in their telling they maintain this order despite seeming temporal, spatial, experiential disjunctures.…”