Definition of "gens"

There were certain sacred rites (sacra gentilitia) which belonged to a gens, to the observance of which all the members of a gens, as such, were bound, whether they were members by birth, adoption, or adrogation. A person was freed from the observance of such sacra, and lost the privileges connected with his gentile rites, when he lost his gens, that is, when he was adrogated, adopted, or even emancipated; for adrogation, adoption, and emancipation were accompanied by a diminutio capitis. […] As the gentes were subdivisions of the three ancient tribes, the populus (in the ancient sense) alone had gentes, so that to be a patrician and to have a gens were synonymous; and thus we find the expressions gens and patricii constantly united.

1848, G[eorge] L[ong], “GENS”, in William Smith, editor, Dictionary of Greek and Roman Antiquities, 2nd improved and enlarged edition, London: Taylor, Walton, and Maberly, Upper Gower Street; and Ivy Lane, Paternoster Row; John Murray, Albemarle Street, pages 568 and 569

Caius Julius Caesar belonged to the gens Julius, his father's name was Caesar, and his own individual name (praenomen) was Caius. Women were given the clan name as their own; Caesar's sister was called Julia, and a younger sister would have been called Julia Minor.

1987, Frances Gies, Joseph Gies, “Roots: Roman, German, Christian”, in Marriage and Family in the Middle Ages, New York, N.Y.: Harper & Row

The Kamilaroi are divided into six gentes, standing with reference to the right of marriage, in two divisions, […] Originally the first three gentes were not allowed to intermarry with each other, because they were subdivisions of an original gens; but they were permitted to marry into either of the other gentes, and vice versâ.

1877, Lewis H[enry] Morgan, “Organization of Society upon the Basis of Sex”, in Ancient Society: Or Researches in the Lines of Human Progress from Savagery through Barbarism to Civilization, New York, N.Y.: Henry Holt and Company, part II (Growth of the Idea of Government), pages 51–52

The taboos, the laws, the rules of gentes, tribes, and nations, from the lowest to the highest, are upheld by a vague terror and sacred awe which society impresses on man by threats of ill-luck, fearful evil, and terrible punishments befalling sinners and transgressors of the tabooed, of the holy and the forbidden, charged with a mysterious, highly contagious, and virulently infective life-consuming energy.

1919, Boris Sidis, The Source and Aim of Human Progress, Boston, Mass.: Richard G. Badger, the Gorham Press, page 25

While a woman and a man [who are native Hawaiians] primarily establish a family, they nonetheless remain members of different genses, and it is only as members of different genses that they are able to set up the family. At the same time, the children belong to the family of their parents, but owing to the validity of their mother's side—exclusively, to the gens of their mother. Thus, the members of one and the same family, the closest blood-related community, are members of two different genses.

2006, Dzemal Sokolovic, “Man (between Individualism and Totalitarianism)”, in Nation vs. People: Bosnia is Just a Case, Newcastle: Cambridge Scholars Press, part I (Man and Social Grouping), page 15

For my fellow first-gens, get ready to hide a smirk, because your life story is likely hidden somewhere in this chapter. For the uninitiated—that is, the person who's never had a thing to do with the Arab way of doing things (namely dating)—I advise you to buckle up.

2004, Sally Bishai, “Courtship, Marriage and the Ubiquitous ‘Dating Thing’”, in Mid-East Meets West: On Being and Becoming a Modern Arab American, Lincoln, Neb.: iUniverse, page 57

[…] I witness firsthand the difficult "downstream" outcomes (Grusky 2014) of social class stratification in a university setting where approximately 3,400 undergraduates (13% of the undergraduate population) are first in their families to attend and/or graduate from college (first-gens). Most of these students are low income and nearly 1,200 first-gens have grown up in poverty.

2016, Dwight Lang, “Witnessing Social Class in the Academy”, in Allison L. Hurst, Sandi Kawecka Nenga, editors, Working in Class: Recognizing How Social Class Shapes Our Academic Work, Lanham, Md.: Rowman & Littlefield, part 2 (Teaching), page 102

The Family Values and Framing Strategy steps address soft issues as what is the purpose of the new investment strategy, is there a desire to engage and train the next generation (Next Gens), and is there building buy-in and engagement across the family members important to strengthen family unity.

2017, Temple Fennell, “SCIE: Sustainable Cycle of Investing Engagement”, in Kirby Rosplock, The Complete Direct Investing Handbook: A Guide for Family Offices, Qualified Purchasers, and Accredited Investors (Bloomberg Financial Series), Hoboken, N.J.: John Wiley & Sons, page 242