Pub Date : 2024-05-10DOI: 10.3390/genealogy8020057
Christakis Peristianis
During times of war, displaced families carry various material items that later serve as means for preserving the memories of lost homes and maintaining a sense of identity. In divided Cyprus, the use of material objects by people displaced before and during the 1974 Turkish invasion has been influenced by the opening of checkpoints between the two sides in 2003. This paper explores how different generations in my family reacted to and interpreted the rediscovery of a lost material item—a handmade mirror piece—during the return journey. It discusses how my mother located the item, photographed it, and placed its photograph in the family’s photographic archive. During the research project upon which this paper follows from, both items re-emerged through my mother’s storytelling about her experience of return, transforming the project into a form of intergenerational transmission. The paper portrays how the storytelling about the mirror piece and its photograph was interpreted differently by me and my mother, influenced by the different politics of memory. The paper also showcases the resourcefulness of refugee families in maintaining the memory of their lost homes, which simultaneously reveals their views and hopes regarding the political future of the island.
{"title":"‘A Return, a Mirror, a Photograph’: Return Journeys, Material Culture and Intergenerational Transmission in a Greek Cypriot Refugee Family","authors":"Christakis Peristianis","doi":"10.3390/genealogy8020057","DOIUrl":"https://doi.org/10.3390/genealogy8020057","url":null,"abstract":"During times of war, displaced families carry various material items that later serve as means for preserving the memories of lost homes and maintaining a sense of identity. In divided Cyprus, the use of material objects by people displaced before and during the 1974 Turkish invasion has been influenced by the opening of checkpoints between the two sides in 2003. This paper explores how different generations in my family reacted to and interpreted the rediscovery of a lost material item—a handmade mirror piece—during the return journey. It discusses how my mother located the item, photographed it, and placed its photograph in the family’s photographic archive. During the research project upon which this paper follows from, both items re-emerged through my mother’s storytelling about her experience of return, transforming the project into a form of intergenerational transmission. The paper portrays how the storytelling about the mirror piece and its photograph was interpreted differently by me and my mother, influenced by the different politics of memory. The paper also showcases the resourcefulness of refugee families in maintaining the memory of their lost homes, which simultaneously reveals their views and hopes regarding the political future of the island.","PeriodicalId":504890,"journal":{"name":"Genealogy","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2024-05-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140993425","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 : 2024-05-08DOI: 10.3390/genealogy8020052
Tiffany N. Younger
This personal narrative is a critical reflection and affirmation letter to Black women. Throughout this commentary, at the end of each section, I have included what I call “gems”. I hope they serve as a manifesto for our collective healing from working in institutions that center on the ideologies and practices of dominance. This piece particularly focuses on the dominant ideology and practice of “whiteness” within institutions as a surveillance tool through policy that directly impacts Black women’s wellbeing through gender anti-black racism. Through storytelling and drawing on Black feminist scholarship, this narrative exposes the challenges I faced with institutional policies and practices as I pursued my career in both academia and social service work. Throughout this narrative, I highlight how the undercurrent of whiteness is embedded in the foundation of institutional policy and practices. This narrative serves as a demand for institutional accountability and reckoning with the coloniality of epistemology and ontology. There is a great emotional toll for Black women who are confronting and resisting gendered anti-black racism with deep internal struggles and triumphs. The violent institutional practices seek to eclipse Black women’s ability to dream, imagine and create. Whiteness is centered in institutional infrastructure, serves as a distraction, and impedes our ability to conceptualize the world we desire. We deserve to have imagination in our work. This narrative is a reflection of the harm of whiteness, a guide for Black women academics, a manifesto for change, and a testament to our humanity.
{"title":"‘I Am a Broken Policy’: A Critical Reflection on Whiteness and Gender Anti-Black Racism in Institutions of Higher Education and Social Services","authors":"Tiffany N. Younger","doi":"10.3390/genealogy8020052","DOIUrl":"https://doi.org/10.3390/genealogy8020052","url":null,"abstract":"This personal narrative is a critical reflection and affirmation letter to Black women. Throughout this commentary, at the end of each section, I have included what I call “gems”. I hope they serve as a manifesto for our collective healing from working in institutions that center on the ideologies and practices of dominance. This piece particularly focuses on the dominant ideology and practice of “whiteness” within institutions as a surveillance tool through policy that directly impacts Black women’s wellbeing through gender anti-black racism. Through storytelling and drawing on Black feminist scholarship, this narrative exposes the challenges I faced with institutional policies and practices as I pursued my career in both academia and social service work. Throughout this narrative, I highlight how the undercurrent of whiteness is embedded in the foundation of institutional policy and practices. This narrative serves as a demand for institutional accountability and reckoning with the coloniality of epistemology and ontology. There is a great emotional toll for Black women who are confronting and resisting gendered anti-black racism with deep internal struggles and triumphs. The violent institutional practices seek to eclipse Black women’s ability to dream, imagine and create. Whiteness is centered in institutional infrastructure, serves as a distraction, and impedes our ability to conceptualize the world we desire. We deserve to have imagination in our work. This narrative is a reflection of the harm of whiteness, a guide for Black women academics, a manifesto for change, and a testament to our humanity.","PeriodicalId":504890,"journal":{"name":"Genealogy","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2024-05-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141001366","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 : 2024-05-01DOI: 10.3390/genealogy8020051
Martin Robb
This article draws on case studies or ‘microhistories’ from the author’s own research to explore the ethical responsibility of family historians to represent the experiences of those whose lives have been ‘hidden from history’, and in particular the lives of one’s female ancestors, as a way of correcting the omissions and erasures of official histories. It also discusses the ethical dilemmas posed by the discovery that one’s ancestors were involved in activities that are now regarded as morally suspect, such as profiting from the ownership of slaves. Finally, the article debates ethical arguments about respecting the rights of the dead to privacy.
{"title":"Hidden from Family History: The Ethics of Remembering","authors":"Martin Robb","doi":"10.3390/genealogy8020051","DOIUrl":"https://doi.org/10.3390/genealogy8020051","url":null,"abstract":"This article draws on case studies or ‘microhistories’ from the author’s own research to explore the ethical responsibility of family historians to represent the experiences of those whose lives have been ‘hidden from history’, and in particular the lives of one’s female ancestors, as a way of correcting the omissions and erasures of official histories. It also discusses the ethical dilemmas posed by the discovery that one’s ancestors were involved in activities that are now regarded as morally suspect, such as profiting from the ownership of slaves. Finally, the article debates ethical arguments about respecting the rights of the dead to privacy.","PeriodicalId":504890,"journal":{"name":"Genealogy","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2024-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141045308","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 : 2024-02-16DOI: 10.3390/genealogy8010019
Michelle M. Jacob, Leilani Sabzalian, Regan N. Anderson, Haeyalyn R. Muniz, Kevin Simmons, Virginia R. Beavert
Indigenous peoples have education systems thousands of years old that have sustained our peoples in respectful relation with place. The backbone of our education systems is our stories and storytelling traditions. Beyond mere intellectual or analytical “texts” or “literature”, our stories place us in webs of relationships with sacred responsibilities. In this article, we discuss the importance of Indigenous genealogies of knowledge from both personal expertise and Indigenous Studies scholarship. We then describe a project on Yakama homelands in which Sahaptin storytelling is honored as a knowledge system that guides leaders and educators in their work. This project demonstrates the important role Indigenous stories can play in fostering more respectful and responsive systems. We argue that if educational programs or institutions wish to develop and remain in respectful relationships with Indigenous peoples and place, leaders and educators must learn to value, learn from, and lead with Indigenous knowledges.
{"title":"Indigenous Genealogies of Relational Knowledge: Cedar Tree and Gray Squirrel as Important Relatives and Teachers","authors":"Michelle M. Jacob, Leilani Sabzalian, Regan N. Anderson, Haeyalyn R. Muniz, Kevin Simmons, Virginia R. Beavert","doi":"10.3390/genealogy8010019","DOIUrl":"https://doi.org/10.3390/genealogy8010019","url":null,"abstract":"Indigenous peoples have education systems thousands of years old that have sustained our peoples in respectful relation with place. The backbone of our education systems is our stories and storytelling traditions. Beyond mere intellectual or analytical “texts” or “literature”, our stories place us in webs of relationships with sacred responsibilities. In this article, we discuss the importance of Indigenous genealogies of knowledge from both personal expertise and Indigenous Studies scholarship. We then describe a project on Yakama homelands in which Sahaptin storytelling is honored as a knowledge system that guides leaders and educators in their work. This project demonstrates the important role Indigenous stories can play in fostering more respectful and responsive systems. We argue that if educational programs or institutions wish to develop and remain in respectful relationships with Indigenous peoples and place, leaders and educators must learn to value, learn from, and lead with Indigenous knowledges.","PeriodicalId":504890,"journal":{"name":"Genealogy","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2024-02-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139960984","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 : 2024-02-16DOI: 10.3390/genealogy8010018
Saida Hodžić
In this experimental text that critically juxtaposes autoethnographic narration, reflection, and analysis with theoretical engagements, I suggest that the power dynamics that diminish and dispossess the lives of refugees and other displaced people also constrain and censor critical refugee epistemologies. Refugees are frequently impelled to speak, implored to speak, coached to speak, interrogated and ordered to speak, but on the condition that we consent to having our voices policed. Our narratives are welcomed if they affirm the humanitarian liberal order, but the knowledge we possess challenges it. Presented as benevolent and caring, the incessant demands for refugee stories and trauma erotics are also mechanisms of putting refugees in place: they assign the refugee a subject position of a conditionally accepted narrator who is refused authorship and self-possession. Our narratives fail to count as knowledge unless they are converted into writing by citizen ghost writers or coauthors. And when we refuse to recite trauma stories and instead disrupt the order of things by critically analyzing violent regimes of refuge and liberal complicity, we are censored. Refugees have things to say as ethnographers of their own lives, analysts of upside-down mobility, and critics of violent bureaucracies. This knowledge is needed and wanted. Rather than orienting our work to liberal publics, we are creating alternative, self-authorized structures that uphold displaced people as knowledgeable and world-building subjects, as people able to host others.
{"title":"Hosts, Again: From Conditional Inclusion and Liberal Censorship to Togetherness and Creative/Critical Refugee Epistemologies","authors":"Saida Hodžić","doi":"10.3390/genealogy8010018","DOIUrl":"https://doi.org/10.3390/genealogy8010018","url":null,"abstract":"In this experimental text that critically juxtaposes autoethnographic narration, reflection, and analysis with theoretical engagements, I suggest that the power dynamics that diminish and dispossess the lives of refugees and other displaced people also constrain and censor critical refugee epistemologies. Refugees are frequently impelled to speak, implored to speak, coached to speak, interrogated and ordered to speak, but on the condition that we consent to having our voices policed. Our narratives are welcomed if they affirm the humanitarian liberal order, but the knowledge we possess challenges it. Presented as benevolent and caring, the incessant demands for refugee stories and trauma erotics are also mechanisms of putting refugees in place: they assign the refugee a subject position of a conditionally accepted narrator who is refused authorship and self-possession. Our narratives fail to count as knowledge unless they are converted into writing by citizen ghost writers or coauthors. And when we refuse to recite trauma stories and instead disrupt the order of things by critically analyzing violent regimes of refuge and liberal complicity, we are censored. Refugees have things to say as ethnographers of their own lives, analysts of upside-down mobility, and critics of violent bureaucracies. This knowledge is needed and wanted. Rather than orienting our work to liberal publics, we are creating alternative, self-authorized structures that uphold displaced people as knowledgeable and world-building subjects, as people able to host others.","PeriodicalId":504890,"journal":{"name":"Genealogy","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2024-02-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139961264","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 : 2024-02-09DOI: 10.3390/genealogy8010017
Bruce Durie
Evidence is presented, from heraldic, linguistic and political–historical evidence, that the original author of the “Scotch Copy of a Poem on Heraldry” was not Adam Loutfut ca. 1494 but the earlier English writer John Lydgate, possibly drawing from French heraldic sources. A new transcription from the Harleian MS 6149 is given with a comparison to the text from a copy in Queen’s MS. 161, plus a modern-language “translation” and critical commentary.
通过纹章学、语言学和政治史方面的证据证明，《苏格兰纹章诗抄》的原作者并非亚当-卢特福特（Adam Loutfut，约 1494 年），而是更早的英国作家约翰-莱德盖特（John Lydgate）。苏格兰纹章诗抄 "的原作者不是亚当-卢特福特（Adam Loutfut，约 1494 年），而是更早的英国作家约翰-莱德盖特（John Lydgate），他可能借鉴了法国纹章学资料。本报告提供了来自哈里安 MS 6149 的新抄本，并将其与皇后 MS 161 抄本中的文本进行了比较。161 号中的文本进行了对比，并提供了现代语言的 "翻译 "和评论。
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Pub Date : 2024-02-09DOI: 10.3390/genealogy8010017
Bruce Durie
Evidence is presented, from heraldic, linguistic and political–historical evidence, that the original author of the “Scotch Copy of a Poem on Heraldry” was not Adam Loutfut ca. 1494 but the earlier English writer John Lydgate, possibly drawing from French heraldic sources. A new transcription from the Harleian MS 6149 is given with a comparison to the text from a copy in Queen’s MS. 161, plus a modern-language “translation” and critical commentary.
通过纹章学、语言学和政治史方面的证据证明，《苏格兰纹章诗抄》的原作者并非亚当-卢特福特（Adam Loutfut，约 1494 年），而是更早的英国作家约翰-莱德盖特（John Lydgate）。苏格兰纹章诗抄 "的原作者不是亚当-卢特福特（Adam Loutfut，约 1494 年），而是更早的英国作家约翰-莱德盖特（John Lydgate），他可能借鉴了法国纹章学资料。本报告提供了来自哈里安 MS 6149 的新抄本，并将其与皇后 MS 161 抄本中的文本进行了比较。161 号中的文本进行了对比，并提供了现代语言的 "翻译 "和评论。
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Pub Date : 2024-02-05DOI: 10.3390/genealogy8010016
Viet Khoa Nguyen
This article presents a comprehensive exploration of Vietnamese surnames, with a specific focus on those attributed to the Kinh people, from an onomastic perspective. Beginning with a broad overview of general studies on Vietnamese names, the paper introduces the prevailing name structure, which follows the format [Surname + (Middle name) + Given name]. The study then delves into a careful examination of Vietnamese surnames, addressing key facets such as their origin, distinctive characteristics, quantity, and distribution. Notably, the article emphasizes the widespread usage of the Nguyễn surname, offering arguments and insights into its prevalence. Furthermore, the paper discusses the intricate nature of the meanings associated with Vietnamese surnames and highlights the legal considerations surrounding them. By combining historical context with cultural significance, the article aims to provide valuable insights into the complexities inherent in Vietnamese surnames. Ultimately, this research contributes to a deeper understanding of the historical roots and cultural significance of Kinh group surnames within the broader context of Vietnamese onomastics.
{"title":"Toward an Onomastic Account of Vietnamese Surnames","authors":"Viet Khoa Nguyen","doi":"10.3390/genealogy8010016","DOIUrl":"https://doi.org/10.3390/genealogy8010016","url":null,"abstract":"This article presents a comprehensive exploration of Vietnamese surnames, with a specific focus on those attributed to the Kinh people, from an onomastic perspective. Beginning with a broad overview of general studies on Vietnamese names, the paper introduces the prevailing name structure, which follows the format [Surname + (Middle name) + Given name]. The study then delves into a careful examination of Vietnamese surnames, addressing key facets such as their origin, distinctive characteristics, quantity, and distribution. Notably, the article emphasizes the widespread usage of the Nguyễn surname, offering arguments and insights into its prevalence. Furthermore, the paper discusses the intricate nature of the meanings associated with Vietnamese surnames and highlights the legal considerations surrounding them. By combining historical context with cultural significance, the article aims to provide valuable insights into the complexities inherent in Vietnamese surnames. Ultimately, this research contributes to a deeper understanding of the historical roots and cultural significance of Kinh group surnames within the broader context of Vietnamese onomastics.","PeriodicalId":504890,"journal":{"name":"Genealogy","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2024-02-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139864790","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 : 2024-02-05DOI: 10.3390/genealogy8010016
Viet Khoa Nguyen
This article presents a comprehensive exploration of Vietnamese surnames, with a specific focus on those attributed to the Kinh people, from an onomastic perspective. Beginning with a broad overview of general studies on Vietnamese names, the paper introduces the prevailing name structure, which follows the format [Surname + (Middle name) + Given name]. The study then delves into a careful examination of Vietnamese surnames, addressing key facets such as their origin, distinctive characteristics, quantity, and distribution. Notably, the article emphasizes the widespread usage of the Nguyễn surname, offering arguments and insights into its prevalence. Furthermore, the paper discusses the intricate nature of the meanings associated with Vietnamese surnames and highlights the legal considerations surrounding them. By combining historical context with cultural significance, the article aims to provide valuable insights into the complexities inherent in Vietnamese surnames. Ultimately, this research contributes to a deeper understanding of the historical roots and cultural significance of Kinh group surnames within the broader context of Vietnamese onomastics.
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Pub Date : 2024-02-03DOI: 10.3390/genealogy8010014
K. Avram
This article explores the interplay between my life and research on responsibility in the context of (past) collective violence and state repression in Romania, my country of origin. Reflecting on the five-year research process, I delve into my multiple and shifting positionalities during data collection, analysis, and presentation, pointing to the fluid identities of researchers along a continuum in which their backgrounds, professional roles, as well as dynamic negotiations in ‘the field’ and personal experiences intertwine and affect research at every stage. In particular, I explore the impact of my personal experience of loss and grief after the sudden death of my mother on my research, revealing its influence on reconstructing and writing about stories of violence. In doing so, research unfolds as a journey where personal and professional lives merge, showcasing knowledge production as an inherently subjective endeavor. Building on this, I advocate for recognizing the influence of emotions and personal experiences on narrative interpretations as well as for considering the intertwining between research and personal life’s as central facets of positionality and reflexivity.
{"title":"Listening to, Reconstructing, and Writing about Stories of Violence in My Country of Origin: On Shifting Positionalities and the Intertwining of My Life and Research Amidst Personal Loss","authors":"K. Avram","doi":"10.3390/genealogy8010014","DOIUrl":"https://doi.org/10.3390/genealogy8010014","url":null,"abstract":"This article explores the interplay between my life and research on responsibility in the context of (past) collective violence and state repression in Romania, my country of origin. Reflecting on the five-year research process, I delve into my multiple and shifting positionalities during data collection, analysis, and presentation, pointing to the fluid identities of researchers along a continuum in which their backgrounds, professional roles, as well as dynamic negotiations in ‘the field’ and personal experiences intertwine and affect research at every stage. In particular, I explore the impact of my personal experience of loss and grief after the sudden death of my mother on my research, revealing its influence on reconstructing and writing about stories of violence. In doing so, research unfolds as a journey where personal and professional lives merge, showcasing knowledge production as an inherently subjective endeavor. Building on this, I advocate for recognizing the influence of emotions and personal experiences on narrative interpretations as well as for considering the intertwining between research and personal life’s as central facets of positionality and reflexivity.","PeriodicalId":504890,"journal":{"name":"Genealogy","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2024-02-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139868475","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}
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