Some families also include fictive kin, a kinship tie in which individuals are defined as family regardless of biology. Fictive kinship is based on intentional relationships such as godparenthood or other close social ties. One form of voluntary fictional kinship is a type of godparent relationship called compadrazgo. Originally developed as a social institution within the Catholic Church, the godparents of a Catholic child are named during the ritual of baptism when the child is an infant. These godparents are selected by the child’s parents as role models to encourage their child in religious instruction and living a “godly” life. Godparents are most frequently chosen from among the child’s relatives, thus reinforcing kinship ties. Although godparenthood is not formally practiced in every society, families in all societies do cultivate non-blood relationships and close friendships. The Spanish and Portuguese empires introduced godparenthood into Latin America following the 16th-century conquest. The institution was adapted to meet the particular needs of populations suffering from disease, warfare, and mass casualties. These social disruptions often left children without parents who were able to adequately take care of them. In such a setting, children’s godparents shifted from being chosen from among relatives to being selected from friends and acquaintances. This use of fictive kin relationships served as an extension of family for a child and created new kinship ties between families not previously related. It created a contract (Foster 1961) between the godparents (who referred to the child as ahijado/a), the child (who referred to their godparents as padrino and madrina), and the parents (who, along with the godparents, referred to each other as compadre and comadre), which provided an ever-widening social network. Figure 11.7 Godparenthood (called compadrazgo in Spanish-speaking societies) is a formal designation and acknowledgement of fictive kin. It is commonly associated with Catholic Church rituals such as baptism. Here, an infant is photographed with baptismal godparents. (credit: “Godparents and Chris” by Brian Smith/flickr, CC BY 2.0) Over time, the practice of compadrazgo adapted to the specific needs of this new cultural setting. A symmetrical form developed in which parents choose friends and coworkers of their same socioeconomic status to serve as godparents for their children. An asymmetrical form also developed, in which parents contract with individuals or couples who are in a higher class or status group to provide opportunities for their child. This form functions very similarly to a social security system. Many members of the upper classes see it as their Christian duty to sponsor a large number of godchildren within their communities or workplaces. In addition, compadrazgo extends beyond religious rituals into secular society, including the practice of naming compadres for such things as a child’s first haircut or the purchase of a new house. In smaller communities, compadrazgo is even practiced as the ritual sponsorship of community buildings or initiatives. In 1980 in Ica, Peru, the installation of a new water tower included the designation of compadres. Those serving as compadres enjoy an enhancement of social status in Latin America. Over a lifetime, individuals typically have a series of new and expanding compadrazgo relationships. People gain new compadres through life changes such as marriage, the birth of children, and sometimes even the acquisition of expensive material items. While these relationships may change over time—for example, when a child has become an adult, the birth compadres may no longer send gifts or offer advice—the relationships themselves endure as (fictive) family connections. The respect and acknowledgement of these relationships remains important to all the individuals involved in the compadrazgo family.