Friend and Family

Friends (stylized as F•R•I•E•N•D•S) is an American sitcom created by David Crane and Marta Kauffman, which aired on the National Broadcasting Company (NBC) from September 22, 1994 to May 6, 2004. The series revolves around a group of friends in Manhattan. The series was produced by Bright/Kauffman/Crane Productions, in association with Warner Bros. Television. The original executive producers were Crane, Kauffman and Kevin S. Bright, with numerous others being promoted in later seasons.
Kauffman and Crane began developing Friends under the title Insomnia Cafe in November/December 1993. They presented the idea to Bright, with whom they had previously worked, and together they pitched a seven-page treatment of the series to NBC. After several script rewrites and changes, including a second title change to Friends Like Us, the series was finally named Friends and premiered on NBC's coveted Thursday 8:30 pm timeslot. Filming for the series took place at Warner Bros. Studios in Burbank, California in front of a live studio audience. The series finale (the 236th episode), airing on May 6, 2004, was watched by 51.1 million American viewers,^[1] making it the fourth most watched series finale in television history^[2][3] and the most watched episode of the decade.^[4]
Friends received positive reviews throughout its run, becoming one of the most popular sitcoms of all time. The series won many awards and was nominated for 63 Primetime Emmy Awards. The series, an instant hit from its debut, was also very successful in the ratings, consistently ranking in the top ten in the final primetime ratings. Many critics now regard it as one of the finest shows in television history, including TV Guide, which ranked it No. 21 on their list of the 50 greatest TV shows of all time.^[5][6][7] In 1997, the episode "The One with the Prom Video" was ranked No. 100 on TV Guide's 100 Greatest Episodes of All-Time.^[8] The series made a large cultural impact, which continues today. The Central Perk coffee house that was featured prominently in the series has inspired various imitations throughout the world. The series continues in syndication worldwide. All 10 seasons are available on DVD. The spin-off series Joey was created to follow up with the series after the finale.

 

In human context, a family (from Latin: familia) is a group of people affiliated by consanguinity, affinity, or co-residence. In most societies it is the principal institution for the socialization of children. Anthropologists most generally classify family organization as matrilocal (a mother and her children); conjugal (a wife, husband, and children, also called nuclear family); and consanguinal (also called an extended family) in which parents and children co-reside with other members of one parent's family.
There are also concepts of family that break with tradition within particular societies, or those that are transplanted via migration to flourish or else cease within their new societies.^{[clarification needed]} As a unit of socialization the family is the object of analysis for sociologists of the family. Genealogy is a field which aims to trace family lineages through history. In science, the term "family" has come to be used as a means to classify groups of objects as being closely and exclusively related. In the study of animals it has been found that many species form groups that have similarities to human "family"—often called "packs." Sexual relations among family members are regulated by rules concerning incest such as the incest taboo.
Extended from the human "family unit" by affinity and consanguinity are concepts of family that are physical and metaphorical, or that grow increasingly inclusive extending to community, village, city, region, nationhood, global village and humanism.

One of the primary functions of the family is to produce and reproduce persons, biologically and/or socially. This can occur through the sharing of material substances (such as semen, and food); the giving and receiving of care and nurture (nurture kinship); jural ties of rights and obligations; and moral and sentimental ties.^[1][2] Thus, one's experience of one's family shifts over time. From the perspective of children, the family is a "family of orientation": the family serves to locate children socially and plays a major role in their enculturation and socialization.^[3] From the point of view of the parent(s), the family is a "family of procreation," the goal of which is to produce and enculturate and socialize children.^[4] However, producing children is not the only function of the family; in societies with a sexual division of labor, marriage, and the resulting relationship between two people, it is necessary for the formation of an economically productive household.^[5][6][7]
A "conjugal" family includes only the husband, the wife, and unmarried children who are not of age. The most common form of this family is regularly referred to in sociology as a nuclear family.^[8] A "consanguineal" family consists of a parent and his or her children, and other people. Although the concept of consanguinity originally referred to relations by "blood," cultural anthropologists^[1] have argued that one must understand the idea of "blood" metaphorically and that many societies understand family through other concepts rather than through genetic distance. A "matrilocal" family consists of a mother and her children. Generally, these children are her biological offspring, although adoption of children is a practice in nearly every society. This kind of family is common where women have the resources to rear their children by themselves, or where men are more mobile than

Anthropologist Lewis Henry Morgan (1818–1881) performed the first survey of kinship terminologies in use around the world. Although much of his work is now considered dated, he argued that kinship terminologies reflect different sets of distinctions. For example, most kinship terminologies distinguish between sexes (the difference between a brother and a sister) and between generations (the difference between a child and a parent). Moreover, he argued, kinship terminologies distinguish between relatives by blood and marriage (although recently some anthropologists have argued that many societies define kinship in terms other than "blood").
Morgan made a distinction between kinship systems that use classificatory terminology and those that use descriptive terminology. Classificatory systems are generally and erroneously understood to be those that "class together" with a single term relatives who actually do not have the same type of relationship to ego. (What defines "same type of relationship" under such definitions seems to be genealogical relationship. This is problematic given that any genealogical description, no matter how standardized, employs words originating in a folk understanding of kinship.) What Morgan's terminology actually differentiates are those (classificatory) kinship systems that do not distinguish lineal and collateral relationships and those (descriptive) kinship systems that do. Morgan, a lawyer, came to make this distinction in an effort to understand Seneca inheritance practices. A Seneca man's effects were inherited by his sisters' children rather than by his own children.^[15] Morgan identified six basic patterns of kinship terminologies:

• Hawaiian: only distinguishes relatives based upon sex and generation.
• Sudanese: no two relatives share the same term.
• Eskimo: in addition to distinguishing relatives based upon sex and generation, also distinguishes between lineal relatives and collateral relatives.
• Iroquois: in addition to sex and generation, also distinguishes between siblings of opposite sexes in the parental generation.
• Crow: a matrilineal system with some features of an Iroquois system, but with a "skewing" feature in which generation is "frozen" for some relatives.
• Omaha: like a Crow system but patrilineal.

Most Western societies employ Eskimo kinship terminology. This kinship terminology commonly occurs in societies based on conjugal (or nuclear) families, where nuclear families have a degree of relative mobility. Members of the nuclear use descriptive kinship terms:

• Mother: a female parent
• Father: a male parent
• Son: a male child of the parent(s)
• Daughter: a female child of the parent(s)
• Brother: a male child of the same parent(s)
• Sister: a female child of the same parent(s)
• Grandfather: father of a father or mother
• Grandmother: mother of a mother or father
• Cousins: two people that share the same grandparent(s)

An infant, his mother, his maternal grandmother, and his great-grandmother.

Such systems generally assume that the mother's husband has also served as the biological father. In some families, a woman may have children with more than one man or a man may have children with more than one woman. The system refers to a child who shares only one parent with another child as a "half-brother" or "half-sister." For children who do not share biological or adoptive parents in common, English-speakers use the term "stepbrother" or "stepsister" to refer to their new relationship with each other when one of their biological parents marries one of the other child's biological parents. Any person (other than the biological parent of a child) who marries the parent of that child becomes the "stepparent" of the child, either the "stepmother" or "stepfather." The same terms generally apply to children adopted into a family as to children born into the family.
Typically, societies with conjugal families also favor neolocal residence; thus upon marriage a person separates from the nuclear family of their childhood (family of orientation) and forms a new nuclear family (family of procreation). However, in the western society the single parent family has been growing more accepted and has begun to truly make an impact on culture. The majority of single parent families are more commonly single mother families than single father. These families face many difficult issues besides the fact that they have to rear their children on their own, but also have to deal with issues related to low income. Many single parents struggle with low incomes and must cope with other issues, including rent, child care, and other necessities required in maintaining a healthy and safe home. Members of the nuclear families of members of one's own (former) nuclear family may class as lineal or as collateral. Kin who regard them as lineal refer to them in terms that build on the terms used within the nuclear family:

• Grandparent
  • Grandfather: a parent's father
  • Grandmother: a parent's mother
• Grandson: a child's son
• Granddaughter: a child's daughter

For collateral relatives, more classificatory terms come into play, terms that do not build on the terms used within the nuclear family:

• Uncle: father's brother, mother's brother, father's sister's husband, mother's sister's husband
• Aunt: father's sister, mother's sister, father's brother's wife, mother's brother's wife
• Nephew: sister's son, brother's son, wife's brother's son, wife's sister's son, husband's brother's son, husband's sister's son
• Niece: sister's daughter, brother's daughter, wife's brother's daughter, wife's sister's daughter, husband's brother's daughter, husband's sister's daughter

When additional generations intervene (in other words, when one's collateral relatives belong to the same generation as one's grandparents or grandchildren), the prefixes "great-" or "grand-" modifies these terms. Also, as with grandparents and grandchildren, as more generations intervene the prefix becomes "great-grand-," adding an additional "great-" for each additional generation. Most collateral relatives have never had membership of the nuclear family of the members of one's own nuclear family.

• Cousin: the most classificatory term; the children of aunts or uncles. One can further distinguish cousins by degrees of collaterality and by generation. Two persons of the same generation who share a grandparent count as "first cousins" (one degree of collaterality); if they share a great-grandparent they count as "second cousins" (two degrees of collaterality) and so on. If two persons share an ancestor, one as a grandchild and the other as a great-grandchild of that individual, then the two descendants class as "first cousins once removed" (removed by one generation); if they shared ancestor figures as the grandparent of one individual and the great-great-grandparent of the other, the individuals class as "first cousins twice removed" (removed by two generations), and so on. Similarly, if they shared ancestor figures as the great-grandparent of one person and the great-great-grandparent of the other, the individuals class as "second cousins once removed". Hence one can refer to a "third cousin once removed upwards."

Cousins of an older generation (in other words, one's parents' first cousins), although technically first cousins once removed, are often classified with "aunts" and "uncles." Similarly, a person may refer to close friends of one's parents as "aunt" or "uncle," or may refer to close friends as "brother" or "sister," using the practice of fictive kinship. English-speakers mark relationships by marriage (except for wife/husband) with the tag "-in-law." The mother and father of one's spouse become one's mother-in-law and father-in-law; the female spouse of one's child becomes one's daughter-in-law and the male spouse of one's child becomes one's son-in-law. The term "sister-in-law" refers to three essentially different relationships, either the wife of one's sibling, or the sister of one's spouse, or, in some uses, the wife of one's spouse's sibling. "Brother-in-law" expresses a similar ambiguity. The terms "half-brother" and "half-sister" indicate siblings who share only one biological or adoptive parent

The different types of families occur in a wide variety of settings, and their specific functions and meanings depend largely on their relationship to other social institutions. Sociologists have a special interest in the function and status of these forms in stratified (especially capitalist) societies. The term "nuclear family" is commonly used, especially in North America and Europe, to refer to conjugal families. Sociologists distinguish between conjugal families (relatively independent of the kindred of the parents and of other families in general) and nuclear families (which maintain relatively close ties with their kindred). The term "extended family" is also common, especially in North America and Europe. This term has two distinct meanings. First, it serves as a synonym of "consanguinal family" (consanguine means "of the same blood"). Second, in societies dominated by the conjugal family, it refers to "kindred" (an egocentric network of relatives that extends beyond the domestic group) who do not belong to the conjugal family. These types refer to ideal or normative structures found in particular societies. Any society will exhibit some variation in the actual composition and conception of families. Much sociological, historical and anthropological research dedicates itself to the understanding of this variation, and of changes in the family that form over time. Times have changed; it is more acceptable and encouraged for mothers to work and fathers to spend more time at home with the children. The way roles are balanced between the parents will help children grow and learn valuable life lessons. There is great importance of communication and equality in families, in order to avoid role strain. ^[17]
According to the work of scholars Max Weber, Alan Macfarlane, Steven Ozment, Jack Goody and Peter Laslett, the huge transformation that led to modern marriage in Western democracies was "fueled by the religio-cultural value system provided by elements of Judaism, early Christianity, Roman Catholic canon law and the Protestant Reformation".^[18]

Contemporary society generally views the family as a haven from the world, supplying absolute fulfilment.^{[citation needed]} Zinn and Eitzen discuss the image of the "family as haven [...] a place of intimacy, love and trust where individuals may escape the competition of dehumanizing forces in modern society".^[23] During industrialization, "[t]he family as a repository of warmth and tenderness (embodied by the mother) stands in opposition to the competitive and aggressive world of commerce (embodied by the father). The family's task was to protect against the outside world."^[24] However, Zinn and Eizen note, "The protective image of the family has waned in recent years as the ideals of family fulfillment have taken shape. Today, the family is more compensatory than protective. It supplies what is vitally needed but missing in other social arrangements."^[25]
"The popular wisdom", according to Zinn and Eitzen, sees the family structures of the past as superior to those today, and families as more stable and happier at a time when they did not have to contend with problems such as illegitimate children and divorce. They respond to this, saying, "there is no golden age of the family gleaming at us in the far back historical past."^[26] "Desertion by spouses, illegitimate children, and other conditions that are considered characteristics of modern times existed in the past as well."^[27]
Others argue that whether or not one views the family as "declining" depends on one's definition of "family". The high rates of divorce and out-of-wedlock births indicate a decline in the institution of the family^{[citation needed]}. Married couples have dropped below half of all American households. This drop is shocking from traditional forms of the family system. Only a fifth of households were following traditional ways of having married couples raising a family together.^[28] No longer are marriages arranged for political or economic gain, and children are not expected to contribute to family income. Instead, people choose mates based on love. This increased role of love indicates a societal shift toward favoring emotional fulfilment and relationships within a family, and this shift necessarily weakens the institution of the family.^[29]
Margaret Mead considers the family as a main safeguard to continuing human progress. Observing, "Human beings have learned, laboriously, to be human", she adds: "we hold our present form of humanity on trust, [and] it is possible to lose it" ... "It is not without significance that the most successful large-scale abrogations of the family have occurred not among simple savages, living close to the subsistence edge, but among great nations and strong empires, the resources of which were ample, the populations huge, and the power almost unlimited"^[30]
As an agent of socialization, family is the primary source of influence behind the formation of personality and the growth of a child,^[31] due to its influence on the basics of personality and its role providing gender identity. This impact is large as the family confers its social position onto the child when it is brought into the world.