Pub Date : 2024-07-04DOI: 10.3390/genealogy8030088
Liana MacDonald
Statues and monuments are permanent forms of commemoration that interpret and reconstruct public memory in colonial settler societies. Representation through memorialisation is attributed to a genealogy of Western collective remembering that reflects the values, narratives, and experiences of the dominant settler population. Yet, collective remembering and memory can change. This article reports on Indigenous collective remembering practices that were observed in a local government intervention in Aotearoa New Zealand. The Boulcott Memorial Research Project sought iwi Māori (Indigenous Māori tribes) perspectives of the battle of Boulcott’s Farm to change a one-sided colonial memorial that was erected to honour British militia who died in the conflict. Iwi kaipūrākau (representatives) from Te Ātiawa, Ngāti Tama, Ngāti Rangatahi, Ngāti Hāua, and Ngāti Toa Rangatira relayed their perspective of the battle through wānanga (a Māori oral tradition). In wānanga, kaipūrākau were perceived to remember relationally, outside colonial time, and through contemporary concerns and political interests, to advance tribal autonomy and self-determination. In this paper, I show how collective remembering in wānanga offers a counter-colonial ethic and intervention for building commemorative landscapes that can redirect public remembrance beyond the limitations of settler colonial memory and towards perspectives that are in tune with Indigenous peoples’ lived realities.
{"title":"Building Counter-Colonial Commemorative Landscapes through Indigenous Collective Remembering in Wānanga","authors":"Liana MacDonald","doi":"10.3390/genealogy8030088","DOIUrl":"https://doi.org/10.3390/genealogy8030088","url":null,"abstract":"Statues and monuments are permanent forms of commemoration that interpret and reconstruct public memory in colonial settler societies. Representation through memorialisation is attributed to a genealogy of Western collective remembering that reflects the values, narratives, and experiences of the dominant settler population. Yet, collective remembering and memory can change. This article reports on Indigenous collective remembering practices that were observed in a local government intervention in Aotearoa New Zealand. The Boulcott Memorial Research Project sought iwi Māori (Indigenous Māori tribes) perspectives of the battle of Boulcott’s Farm to change a one-sided colonial memorial that was erected to honour British militia who died in the conflict. Iwi kaipūrākau (representatives) from Te Ātiawa, Ngāti Tama, Ngāti Rangatahi, Ngāti Hāua, and Ngāti Toa Rangatira relayed their perspective of the battle through wānanga (a Māori oral tradition). In wānanga, kaipūrākau were perceived to remember relationally, outside colonial time, and through contemporary concerns and political interests, to advance tribal autonomy and self-determination. In this paper, I show how collective remembering in wānanga offers a counter-colonial ethic and intervention for building commemorative landscapes that can redirect public remembrance beyond the limitations of settler colonial memory and towards perspectives that are in tune with Indigenous peoples’ lived realities.","PeriodicalId":504890,"journal":{"name":"Genealogy","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2024-07-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141678788","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-07-02DOI: 10.3390/genealogy8030086
Kimble Walsh-Knarvik
For at least two decades, lack of knowledge about the Sámi in Norway has been recognised as a reason for the perpetuation of stereotypes and discriminatory acts and hate speech towards them. Education about the Sámi, their lifeways, culture and rights is posited as a means of closing this gap, with the intention of influencing the majority Norwegian society’s attitudes towards the Sámi. The relatively new Norwegian curriculum (LK20) reflects this understanding. It requires teachers at every level of the educational system to include Sámi perspectives and themes in all subjects. This paper looks at how Indigenous Education is included in mainstream schools in Norway. It asks, if Indigenous Education can provide a counterbalance to existing stereotypes and discrimination of the Sámi People, then what kind of knowledge is sufficient to this end? To explore this, I specifically consider the efforts of the Sámi Pathfinders—a group of young Sámi adults (18–25 years) who visit and provide lectures about Sámi history, language and culture for Norwegian high school pupils. Through semi-structured interviews with five Pathfinders, I explored what kind of Indigenous Education they provide, how the Pathfinders interpret their role in relation to combatting stereotypes and discrimination, and their perception of the impact they have. Through reflexive thematic analysis, this study confirmed that there is a lack of knowledge about the Sámi in mainstream education. It also shows that most teachers did not prepare their pupils for the Pathfinders’ visit. Although the Pathfinders’ visit arguably improved pupils’ and teachers’ knowledge about the Sámi, this research suggests that how and how often knowledge is presented matters. It also suggests that who presents knowledge is a factor. Indigenous knowledge that is coupled with contact that is sufficiently close, positive and frequent has greater potential in altering discriminatory tendencies towards the Sámi.
{"title":"The Sámi Pathfinders: Addressing the Knowledge Gap in Norwegian Mainstream Education","authors":"Kimble Walsh-Knarvik","doi":"10.3390/genealogy8030086","DOIUrl":"https://doi.org/10.3390/genealogy8030086","url":null,"abstract":"For at least two decades, lack of knowledge about the Sámi in Norway has been recognised as a reason for the perpetuation of stereotypes and discriminatory acts and hate speech towards them. Education about the Sámi, their lifeways, culture and rights is posited as a means of closing this gap, with the intention of influencing the majority Norwegian society’s attitudes towards the Sámi. The relatively new Norwegian curriculum (LK20) reflects this understanding. It requires teachers at every level of the educational system to include Sámi perspectives and themes in all subjects. This paper looks at how Indigenous Education is included in mainstream schools in Norway. It asks, if Indigenous Education can provide a counterbalance to existing stereotypes and discrimination of the Sámi People, then what kind of knowledge is sufficient to this end? To explore this, I specifically consider the efforts of the Sámi Pathfinders—a group of young Sámi adults (18–25 years) who visit and provide lectures about Sámi history, language and culture for Norwegian high school pupils. Through semi-structured interviews with five Pathfinders, I explored what kind of Indigenous Education they provide, how the Pathfinders interpret their role in relation to combatting stereotypes and discrimination, and their perception of the impact they have. Through reflexive thematic analysis, this study confirmed that there is a lack of knowledge about the Sámi in mainstream education. It also shows that most teachers did not prepare their pupils for the Pathfinders’ visit. Although the Pathfinders’ visit arguably improved pupils’ and teachers’ knowledge about the Sámi, this research suggests that how and how often knowledge is presented matters. It also suggests that who presents knowledge is a factor. Indigenous knowledge that is coupled with contact that is sufficiently close, positive and frequent has greater potential in altering discriminatory tendencies towards the Sámi.","PeriodicalId":504890,"journal":{"name":"Genealogy","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2024-07-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141687608","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-07-02DOI: 10.3390/genealogy8030085
Neha Nimble, Sharli Mudaliyar, Tejeswar Karkora
Labour migration, other than being a key driver of economic growth and development, is also associated with inconsistent human rights practices. This paper furthers the understanding of links between migration and human trafficking in Andhra Pradesh, India. It applies IOM’s Determinants of Vulnerability Framework to assess and analyse the various ways in which vulnerabilities of the migrant unorganised and casual labourers are constructed as they are forced to migrate for livelihood security. The study employed a mixed-methods approach which included a survey of 5888 individuals, seven case studies, five focus group discussions and 121 key informant interviews. The paper confirms that migration, by itself, does not lead to trafficking. A number of intersecting, inter-related factors at individual, household, community, and structural levels add to risks or provide protection against trafficking to a migrant before, during or after the process of migration. Relatedly, the paper argues that the process of migration is a continuum between vulnerability, unsafe migration, and trafficking.
{"title":"Labour Migration and Human Trafficking in Andhra Pradesh, India: A ‘Determinants of Migrant Vulnerability’ Perspective","authors":"Neha Nimble, Sharli Mudaliyar, Tejeswar Karkora","doi":"10.3390/genealogy8030085","DOIUrl":"https://doi.org/10.3390/genealogy8030085","url":null,"abstract":"Labour migration, other than being a key driver of economic growth and development, is also associated with inconsistent human rights practices. This paper furthers the understanding of links between migration and human trafficking in Andhra Pradesh, India. It applies IOM’s Determinants of Vulnerability Framework to assess and analyse the various ways in which vulnerabilities of the migrant unorganised and casual labourers are constructed as they are forced to migrate for livelihood security. The study employed a mixed-methods approach which included a survey of 5888 individuals, seven case studies, five focus group discussions and 121 key informant interviews. The paper confirms that migration, by itself, does not lead to trafficking. A number of intersecting, inter-related factors at individual, household, community, and structural levels add to risks or provide protection against trafficking to a migrant before, during or after the process of migration. Relatedly, the paper argues that the process of migration is a continuum between vulnerability, unsafe migration, and trafficking.","PeriodicalId":504890,"journal":{"name":"Genealogy","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2024-07-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141687392","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-07-01DOI: 10.3390/genealogy8030084
R. S. Hunte, Miranda Mosier-Puentes, Gita Mehrotra, Eva Skuratowicz
A growing number of college students are nontraditional learners (age 21–65) who are people of color. These students face unique challenges in a higher education system increasingly shaped by neoliberalism and the ongoing context of institutionalized racism. In Oregon, policymakers have established ambitious goals to address racial disparities in educational attainment. In this study, focus groups and interviews were conducted with 111 Black, Indigenous, and People of Color (BIPOC) adult learners in Oregon to better understand their perspectives and experiences in regard to educational and career pathways. Participants included currently enrolled students, adults who had enrolled and left, and adults who had never enrolled in post-secondary education. Thematic analysis focused on support that facilitates educational access and persistence for these learners. Consistent with the existing literature, our findings revealed that support fell into three broad categories: economic, social/cultural, and institutional support. Recommendations focus on utilizing targeted universalism as a strategy for supporting non-traditional students of color to access and complete college through the expansion of economic support for students, shoring up relevant academic and career resources, and building more meaningful partnerships between higher education and communities of color. Limitations and directions for future research are also discussed.
{"title":"“What Keeps Me in School”: Oregon BIPOC Learners Voice Support That Makes Higher Education Possible","authors":"R. S. Hunte, Miranda Mosier-Puentes, Gita Mehrotra, Eva Skuratowicz","doi":"10.3390/genealogy8030084","DOIUrl":"https://doi.org/10.3390/genealogy8030084","url":null,"abstract":"A growing number of college students are nontraditional learners (age 21–65) who are people of color. These students face unique challenges in a higher education system increasingly shaped by neoliberalism and the ongoing context of institutionalized racism. In Oregon, policymakers have established ambitious goals to address racial disparities in educational attainment. In this study, focus groups and interviews were conducted with 111 Black, Indigenous, and People of Color (BIPOC) adult learners in Oregon to better understand their perspectives and experiences in regard to educational and career pathways. Participants included currently enrolled students, adults who had enrolled and left, and adults who had never enrolled in post-secondary education. Thematic analysis focused on support that facilitates educational access and persistence for these learners. Consistent with the existing literature, our findings revealed that support fell into three broad categories: economic, social/cultural, and institutional support. Recommendations focus on utilizing targeted universalism as a strategy for supporting non-traditional students of color to access and complete college through the expansion of economic support for students, shoring up relevant academic and career resources, and building more meaningful partnerships between higher education and communities of color. Limitations and directions for future research are also discussed.","PeriodicalId":504890,"journal":{"name":"Genealogy","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2024-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141706831","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-06-14DOI: 10.3390/genealogy8020076
Johanna O. Zulueta
This study examines the lives of marriage migrants, primarily coming from the Philippines to non-highly urbanised areas (i.e., “rural” areas) of South Korea. It looks at how these women negotiate gender norms and expectations in these multicultural families within the context of state-led multiculturalism. Semi-structured interviews with 20 Filipino marriage migrants were conducted from August to September 2023 in selected areas of Chungcheongnam-do (South Chungcheong Province) and Jeollabuk-do (North Jeolla Province). Based on the data gathered, it was found that these women have navigated gendered cultural expectations in the Korean household, thus reproducing gendered norms within the traditional Korean family and playing a significant role in keeping the family intact. However, there are also instances where these gendered expectations were subverted within these families. This study would like to interrogate whether these women are able to re-imagine a different kind of “womanhood” away from traditional family norms, thus challenging existing models of how marriage migrants are expected to perform in the context of what I call “performative multiculturalism” in ethnonationalist states such as South Korea and Japan.
{"title":"Negotiating Gender and Kinship within Multicultural Families in Non-Highly Urbanised Areas of South Korea","authors":"Johanna O. Zulueta","doi":"10.3390/genealogy8020076","DOIUrl":"https://doi.org/10.3390/genealogy8020076","url":null,"abstract":"This study examines the lives of marriage migrants, primarily coming from the Philippines to non-highly urbanised areas (i.e., “rural” areas) of South Korea. It looks at how these women negotiate gender norms and expectations in these multicultural families within the context of state-led multiculturalism. Semi-structured interviews with 20 Filipino marriage migrants were conducted from August to September 2023 in selected areas of Chungcheongnam-do (South Chungcheong Province) and Jeollabuk-do (North Jeolla Province). Based on the data gathered, it was found that these women have navigated gendered cultural expectations in the Korean household, thus reproducing gendered norms within the traditional Korean family and playing a significant role in keeping the family intact. However, there are also instances where these gendered expectations were subverted within these families. This study would like to interrogate whether these women are able to re-imagine a different kind of “womanhood” away from traditional family norms, thus challenging existing models of how marriage migrants are expected to perform in the context of what I call “performative multiculturalism” in ethnonationalist states such as South Korea and Japan.","PeriodicalId":504890,"journal":{"name":"Genealogy","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2024-06-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141342560","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-06-12DOI: 10.3390/genealogy8020075
Emma L. Shaw, Debra J. Donnelly, G. Boadu, Rachel Burke, Robert J. Parkes
In the preceding decades, rapid technological advancements and increasing democratisation of historical records have been coupled with scientific data from DNA testing, which has revolutionised the family history industry. Going beyond the traditional archives and databases, DNA profiles present nuanced confirmations, puzzles, and contradictions generated through this biological lens. Family history researchers seek iterative engagements with their familial pasts and, in the process, amplify their contemporary identities. This specialised group of historians illuminates their families’ travels through the broader historical landscape, constructing micro-narratives using a broad range of investigative modalities. This article reports on the findings of a large international study (n = 1016) that investigated family history researchers’ motivations for undertaking DNA testing, their experiences, and its impact on their perceptions of individual, national, and global identities using Berzonsky’s socio-cultural model of identity construction (2003, 2011) as an analytic frame. Using a survey methodology, it was concluded that DNA testing can expand and disrupt long-held notions of identity and has the power to shift perceptions and understandings of the self while simultaneously providing a new era of opportunity to reconceptualise national and international affiliations. It suggests further investigative avenues to assess the potential of DNA testing, which may promote social cohesion, inclusiveness, and global citizenship.
在过去的几十年中，技术的飞速发展和历史记录的日益民主化与 DNA 检测的科学数据相结合，给家族史行业带来了革命性的变化。DNA 资料超越了传统的档案和数据库，通过这一生物视角呈现出细微的确认、困惑和矛盾。家族史研究人员寻求与其家族过去的反复接触，并在此过程中放大其当代身份。这一专门的历史学家群体利用广泛的调查方式，构建微观叙事，阐明其家族在更广阔的历史景观中的历程。本文报告了一项大型国际研究（n = 1016）的结果，该研究以 Berzonsky 的身份建构社会文化模型（2003 年，2011 年）为分析框架，调查了家族史研究人员进行 DNA 检测的动机、经历及其对个人、国家和全球身份认知的影响。使用调查方法得出的结论是，DNA 检测可以扩展和颠覆长期以来的身份观念，并有能力改变对自我的看法和理解，同时为重新认识国家和国际关系提供了一个新的机遇。该研究建议了进一步的调查途径，以评估 DNA 检测的潜力，这可能会促进社会凝聚力、包容性和全球公民意识。
{"title":"DNA Testing and Identities in Family History Research","authors":"Emma L. Shaw, Debra J. Donnelly, G. Boadu, Rachel Burke, Robert J. Parkes","doi":"10.3390/genealogy8020075","DOIUrl":"https://doi.org/10.3390/genealogy8020075","url":null,"abstract":"In the preceding decades, rapid technological advancements and increasing democratisation of historical records have been coupled with scientific data from DNA testing, which has revolutionised the family history industry. Going beyond the traditional archives and databases, DNA profiles present nuanced confirmations, puzzles, and contradictions generated through this biological lens. Family history researchers seek iterative engagements with their familial pasts and, in the process, amplify their contemporary identities. This specialised group of historians illuminates their families’ travels through the broader historical landscape, constructing micro-narratives using a broad range of investigative modalities. This article reports on the findings of a large international study (n = 1016) that investigated family history researchers’ motivations for undertaking DNA testing, their experiences, and its impact on their perceptions of individual, national, and global identities using Berzonsky’s socio-cultural model of identity construction (2003, 2011) as an analytic frame. Using a survey methodology, it was concluded that DNA testing can expand and disrupt long-held notions of identity and has the power to shift perceptions and understandings of the self while simultaneously providing a new era of opportunity to reconceptualise national and international affiliations. It suggests further investigative avenues to assess the potential of DNA testing, which may promote social cohesion, inclusiveness, and global citizenship.","PeriodicalId":504890,"journal":{"name":"Genealogy","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2024-06-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141351690","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-06-10DOI: 10.3390/genealogy8020074
S. Camacho, Wilson Ta, Kilohana Haitsuka, Såhi Velasco, Roldy Aguero Ablao, Falefia Jr. Brandon Fuamatu, Eve Cruz, V. K. Kanuha, Michael S. Spencer
(1) Background: Although culturally grounded health interventions (CGHI) have shown efficacy in improving Indigenous health, few CGHI for Queer and Transgender Pacific Islander (QTPI) communities exist to address their health promotion. This study explores QTPI experiences of health for cultural mechanisms to develop CGHI for QTPI health promotion. (2) Methods: Using Indigenist community-engaged research methodologies, we collaborated with the United Territories of Pacific Islanders Alliance of Washington and Guma’ Gela’ to conduct 11 exploratory semi-structured interviews with QTPI community members living in the Puget Sound area of Washington state. These interviews were analyzed using thematic analysis. (3) Results: QTPI well-being was greatly influenced by how settler colonialism impacted their connectedness to their families, communities, and cultures. We also found that inágofli’e’ and alofa, relational values in CHamoru and Sāmoan culture, played essential roles in facilitating QTPI health. Many participants fostered these values through chosen family, community care, and Indigenous mobilities. (4) Conclusions: Our findings indicate a need for CGHI that facilitate inágofli’e’ and alofa for QTPI to combat settler colonialism’s impacts on QTPI well-being. Finally, we present a community-centered conceptual model for culturally grounded health promotion in QTPI communities.
{"title":"Honoring Inágofli’e’ and Alofa: Developing a Culturally Grounded Health Promotion Model for Queer and Transgender Pacific Islanders","authors":"S. Camacho, Wilson Ta, Kilohana Haitsuka, Såhi Velasco, Roldy Aguero Ablao, Falefia Jr. Brandon Fuamatu, Eve Cruz, V. K. Kanuha, Michael S. Spencer","doi":"10.3390/genealogy8020074","DOIUrl":"https://doi.org/10.3390/genealogy8020074","url":null,"abstract":"(1) Background: Although culturally grounded health interventions (CGHI) have shown efficacy in improving Indigenous health, few CGHI for Queer and Transgender Pacific Islander (QTPI) communities exist to address their health promotion. This study explores QTPI experiences of health for cultural mechanisms to develop CGHI for QTPI health promotion. (2) Methods: Using Indigenist community-engaged research methodologies, we collaborated with the United Territories of Pacific Islanders Alliance of Washington and Guma’ Gela’ to conduct 11 exploratory semi-structured interviews with QTPI community members living in the Puget Sound area of Washington state. These interviews were analyzed using thematic analysis. (3) Results: QTPI well-being was greatly influenced by how settler colonialism impacted their connectedness to their families, communities, and cultures. We also found that inágofli’e’ and alofa, relational values in CHamoru and Sāmoan culture, played essential roles in facilitating QTPI health. Many participants fostered these values through chosen family, community care, and Indigenous mobilities. (4) Conclusions: Our findings indicate a need for CGHI that facilitate inágofli’e’ and alofa for QTPI to combat settler colonialism’s impacts on QTPI well-being. Finally, we present a community-centered conceptual model for culturally grounded health promotion in QTPI communities.","PeriodicalId":504890,"journal":{"name":"Genealogy","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2024-06-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141361965","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-06-06DOI: 10.3390/genealogy8020072
Alejandro Mendez Rodriguez
This article describes two distinct periods in the migratory flow of the Japanese to Mexico under the framework of settler colonialism. A historical review revealed that some agriculture colonies were formed by the Japanese in the south of Mexico with the goal to settle those lands. This was possible thanks to inter-governmental agreements in the early 1900s. Recently, the migration flow of the Japanese to Mexico is due to corporate mobility, mainly in the Bajío region in Mexico where many Japanese automakers are located. The implications of both types of immigration in both regions are described as part of this research. This research contributes to the understanding of migration flows and mobility patterns of the Japanese in Mexico.
{"title":"Japanese Migration Patterns to Mexico: Settler Colonialism and Corporate Mobility","authors":"Alejandro Mendez Rodriguez","doi":"10.3390/genealogy8020072","DOIUrl":"https://doi.org/10.3390/genealogy8020072","url":null,"abstract":"This article describes two distinct periods in the migratory flow of the Japanese to Mexico under the framework of settler colonialism. A historical review revealed that some agriculture colonies were formed by the Japanese in the south of Mexico with the goal to settle those lands. This was possible thanks to inter-governmental agreements in the early 1900s. Recently, the migration flow of the Japanese to Mexico is due to corporate mobility, mainly in the Bajío region in Mexico where many Japanese automakers are located. The implications of both types of immigration in both regions are described as part of this research. This research contributes to the understanding of migration flows and mobility patterns of the Japanese in Mexico.","PeriodicalId":504890,"journal":{"name":"Genealogy","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2024-06-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141381950","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-06-06DOI: 10.3390/genealogy8020073
Sofia Scacco
Many scholars have understood conspiracy theories as sense-making mechanisms. Among them, a particular strand further inspected them in parallel with religion and magic. This comparison bears the risk of framing conspiracy theories as irrational interpretations and anachronisms with respect to contemporary ways of explaining reality. This contribution takes off from the reflections of those who have highlighted this risk. It tries to confront the possibility of using the concept of enchantment without implying a normative judgment on the irrationality of conspiracy theories. This paper carries out this effort by closely inspecting Max Weber’s texts. I argue that Weber’s notion of enchantment and disenchantment allows for a punctual use of both, devoid of normative implications. After setting out this non-normative notion of enchantment, this paper examines the characteristics of the enchanted worldview and its usefulness in reading conspiracy theories. Finally, this paper supports this effort using the identified characteristics to systematise a reading of conspiracy-based accounts of the COVID-19 pandemic.
{"title":"A Hypothesis of Conspiracy to Re-Enchant the World","authors":"Sofia Scacco","doi":"10.3390/genealogy8020073","DOIUrl":"https://doi.org/10.3390/genealogy8020073","url":null,"abstract":"Many scholars have understood conspiracy theories as sense-making mechanisms. Among them, a particular strand further inspected them in parallel with religion and magic. This comparison bears the risk of framing conspiracy theories as irrational interpretations and anachronisms with respect to contemporary ways of explaining reality. This contribution takes off from the reflections of those who have highlighted this risk. It tries to confront the possibility of using the concept of enchantment without implying a normative judgment on the irrationality of conspiracy theories. This paper carries out this effort by closely inspecting Max Weber’s texts. I argue that Weber’s notion of enchantment and disenchantment allows for a punctual use of both, devoid of normative implications. After setting out this non-normative notion of enchantment, this paper examines the characteristics of the enchanted worldview and its usefulness in reading conspiracy theories. Finally, this paper supports this effort using the identified characteristics to systematise a reading of conspiracy-based accounts of the COVID-19 pandemic.","PeriodicalId":504890,"journal":{"name":"Genealogy","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2024-06-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141378189","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-06-03DOI: 10.3390/genealogy8020070
Chloe Paver
When discussing “wartime ephemera”, of the kind that has been passed down through families since the Second World War, Germany and Austria could be considered as a counterexample to Britain. In German and Austrian historical memory, “wartime” cannot be separated from pre-war Nazi society (beginning in 1933 and 1938, respectively). Moreover, what we might loosely call the “Antiques Roadshow experience”—discussing family objects from the Second World War in a sympathetic public forum—has never been open to the majority of Germans and Austrians, who were rather inclined to hide and forget such objects in the family home. Even so, mundane Nazi-era objects survived in their millions and this essay discusses their display in German and Austrian history museums. There, they serve to illustrate a history of mentalities during and after the Nazi regime. Austrian museums are currently playing a proactive role in the transfer of objects from the private, family archive to public, cultural memory. This article considers how notions of “family” are constructed in museum discourse and asks how the millions of German and Austrian citizens and residents with no family connection to the Second World War can be included in a form of national family storytelling that arguably “re-ethnicizes” memory.
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