Pub Date : 2023-12-14DOI: 10.3390/genealogy7040100
Jovan Jonovski
This article will cover the different types of migration in Macedonia and its Prespa region at the end of the 19th and 20th centuries through the Jonovski family from the village of Orovo. Poverty and wars caused many men to look for work and to earn money in distant places. Joshe, who was born around 1766, was first an economic migrant with his father, Marko, internally within the Ottoman Empire in Asia Minor (1880–1890). Later, he immigrated to the USA (1914–1918), before returning home to his family. However, after WWI, with the harsh attitude of the Greek government toward the Macedonian minority, this turned into permanent migration. His sons would be migrant workers in the USA, France, and Australia, while their wives and children stayed in Orovo. The village was destroyed and depopulated at the end of the Greek Civil War (1946–1949). Joshe and the remaining family reunited in Wroclaw, Poland, where in the 1950s Joshe died, and his daughters-in-law finally joined their husbands in the USA and Australia. His son Boris, with his family, moved to Skopje, Macedonia, Yugoslavia in 1968. We will look at the life and migrations of Joshe, his four children, and four grandchildren.
{"title":"Poverty, Wars, and Migrations: The Jonovski Family from the Village of Orovo","authors":"Jovan Jonovski","doi":"10.3390/genealogy7040100","DOIUrl":"https://doi.org/10.3390/genealogy7040100","url":null,"abstract":"This article will cover the different types of migration in Macedonia and its Prespa region at the end of the 19th and 20th centuries through the Jonovski family from the village of Orovo. Poverty and wars caused many men to look for work and to earn money in distant places. Joshe, who was born around 1766, was first an economic migrant with his father, Marko, internally within the Ottoman Empire in Asia Minor (1880–1890). Later, he immigrated to the USA (1914–1918), before returning home to his family. However, after WWI, with the harsh attitude of the Greek government toward the Macedonian minority, this turned into permanent migration. His sons would be migrant workers in the USA, France, and Australia, while their wives and children stayed in Orovo. The village was destroyed and depopulated at the end of the Greek Civil War (1946–1949). Joshe and the remaining family reunited in Wroclaw, Poland, where in the 1950s Joshe died, and his daughters-in-law finally joined their husbands in the USA and Australia. His son Boris, with his family, moved to Skopje, Macedonia, Yugoslavia in 1968. We will look at the life and migrations of Joshe, his four children, and four grandchildren.","PeriodicalId":73139,"journal":{"name":"Genealogy","volume":"28 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138971661","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 : 2023-12-13DOI: 10.3390/genealogy7040099
A. Kosic, S. Andreassi, Barbara Cordella, Serena De Dominicis, Alessandro Gennaro, Salvatore Iuso, Skaiste Kerusauskaite, T. Mannarini, Matteo Reho, Giulia Rocchi, Alessia Rochira, F. Signore, Sergio Salvatore
As immigration is one of the dominant issues in contemporary public discourse, it is important to explain the mechanism of prejudice against immigrants from a cultural psychology perspective. Several studies in the literature have confirmed a significant relationship between perceptions of the estimated size of the immigrant population and negative attitudes towards them. This study aims to investigate whether this relationship is moderated by symbolic universes, i.e., affect-laden generalized worldviews. The study involves a representative sample of 3020 Italians who participated in a computer-assisted web survey and completed a questionnaire containing items measuring their estimates of the size of the migrant population in Italy, political orientation, cultural worldviews (symbolic universes), and the perceived threat posed by migrants. The results confirm that the relationship between the estimated size of the migrant population and the perceived threat is moderated by symbolic universes, being stronger for participants who hold both pessimistic and idealizing symbolic universes. The results are interpreted within the framework of semiotic cultural psychology theory.
{"title":"Perceiving Migrants as a Threat: The Role of the Estimated Number of Migrants and Symbolic Universes","authors":"A. Kosic, S. Andreassi, Barbara Cordella, Serena De Dominicis, Alessandro Gennaro, Salvatore Iuso, Skaiste Kerusauskaite, T. Mannarini, Matteo Reho, Giulia Rocchi, Alessia Rochira, F. Signore, Sergio Salvatore","doi":"10.3390/genealogy7040099","DOIUrl":"https://doi.org/10.3390/genealogy7040099","url":null,"abstract":"As immigration is one of the dominant issues in contemporary public discourse, it is important to explain the mechanism of prejudice against immigrants from a cultural psychology perspective. Several studies in the literature have confirmed a significant relationship between perceptions of the estimated size of the immigrant population and negative attitudes towards them. This study aims to investigate whether this relationship is moderated by symbolic universes, i.e., affect-laden generalized worldviews. The study involves a representative sample of 3020 Italians who participated in a computer-assisted web survey and completed a questionnaire containing items measuring their estimates of the size of the migrant population in Italy, political orientation, cultural worldviews (symbolic universes), and the perceived threat posed by migrants. The results confirm that the relationship between the estimated size of the migrant population and the perceived threat is moderated by symbolic universes, being stronger for participants who hold both pessimistic and idealizing symbolic universes. The results are interpreted within the framework of semiotic cultural psychology theory.","PeriodicalId":73139,"journal":{"name":"Genealogy","volume":"72 2","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139004580","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 : 2023-12-10DOI: 10.3390/genealogy7040098
Brian Lightbody
What is philosophical genealogy? What is its purpose? How does genealogy achieve this purpose? These are the three essential questions to ask when thinking about philosophical genealogy. Although there has been an upswell of articles in the secondary literature exploring these questions in the last decade or two, the answers provided are unsatisfactory. Why do replies to these questions leave scholars wanting? Why is the question, “What is philosophical genealogy?” still being asked? There are two broad reasons, I think. First, on the substantive side, the problem is that genealogical models will get certain features of the method right but ignore others. The models proffered to answer the first question are too restrictive. The second reason is that the three essential questions to ask regarding the nature of genealogy are run together when they should be treated separately. In the following paper, I address these problems by attempting to reconstruct genealogy from the ground up. I provide what I hope is an ecumenical position on genealogy that will accommodate a wide variety of genealogical thinkers, from Hobbes to Nietzsche, rather than a select few. Therefore, I examine two of the three questions above: What is philosophical genealogy and its purpose? I argue there are seven main features of genealogy and that these features may be used as a yardstick to compare how one genealogist stacks up to another along the seven aspects I outline in the paper.
{"title":"Reconstructing Philosophical Genealogy from the Ground Up: What Truly Is Philosophical Genealogy and What Purpose Does It Serve?","authors":"Brian Lightbody","doi":"10.3390/genealogy7040098","DOIUrl":"https://doi.org/10.3390/genealogy7040098","url":null,"abstract":"What is philosophical genealogy? What is its purpose? How does genealogy achieve this purpose? These are the three essential questions to ask when thinking about philosophical genealogy. Although there has been an upswell of articles in the secondary literature exploring these questions in the last decade or two, the answers provided are unsatisfactory. Why do replies to these questions leave scholars wanting? Why is the question, “What is philosophical genealogy?” still being asked? There are two broad reasons, I think. First, on the substantive side, the problem is that genealogical models will get certain features of the method right but ignore others. The models proffered to answer the first question are too restrictive. The second reason is that the three essential questions to ask regarding the nature of genealogy are run together when they should be treated separately. In the following paper, I address these problems by attempting to reconstruct genealogy from the ground up. I provide what I hope is an ecumenical position on genealogy that will accommodate a wide variety of genealogical thinkers, from Hobbes to Nietzsche, rather than a select few. Therefore, I examine two of the three questions above: What is philosophical genealogy and its purpose? I argue there are seven main features of genealogy and that these features may be used as a yardstick to compare how one genealogist stacks up to another along the seven aspects I outline in the paper.","PeriodicalId":73139,"journal":{"name":"Genealogy","volume":"39 ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138982165","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 : 2023-12-08DOI: 10.3390/genealogy7040097
Tiffany J. Lytle
The image of the Apsara, a celestial dancer in Cambodian myth, is closely associated with Cambodian cultural preservation practices like Cambodian classical dance. The Apsara, its aesthetic features and its association with Cambodian cultural preservation have taken on new meaning in Cambodia’s diasporic communities. In the diaspora, Apsara aesthetics have come to symbolize Cambodian heritage, history and identity, becoming a major feature of performances by Cambodian diasporic artists. However, orientalist expectations of Asian performers in the diaspora, paired with both the forgotten history of colonial intervention in Cambodian arts and state-sanctioned initiatives towards Cambodian nationalism, contributes to orientalist (and thus racialized) expectations of Cambodian diasporic performance. Mixed-race artists fail to fit neatly into the dominant narratives of Cambodian performance and have been marginalized by the Cambodian diasporic community’s dominant conceptions of performance that are rooted in cultural preservation. As people that sit outside of the aestheticized markers of Cambodian-ness, mixed-race artists often struggle to have their work and their subjectivities recognized by their communities. To circumvent questions of their racial legibility, mixed-race Cambodian American artists construct performances that are strategically padded with markers of Khmer identity by engaging with Apsara aesthetics. This article will explore how three different SoCal-based artists have negotiated their Cambodian American identity and cultural politics through performance and/or performance related materials (ads, images, etc.). I will be using examples from the work of music artist and violinist Chrysanthe Tan, theater practitioner Kalean Ung, and autoethnographic engagement with my own creative projects to show how examining the work of multi-racial Cambodian American performing artists can bring forth the complex dynamics of Cambodian diasporic cultural politics and belonging.
{"title":"Apsara Aesthetics and Belonging: On Mixed-Race Cambodian American Performance","authors":"Tiffany J. Lytle","doi":"10.3390/genealogy7040097","DOIUrl":"https://doi.org/10.3390/genealogy7040097","url":null,"abstract":"The image of the Apsara, a celestial dancer in Cambodian myth, is closely associated with Cambodian cultural preservation practices like Cambodian classical dance. The Apsara, its aesthetic features and its association with Cambodian cultural preservation have taken on new meaning in Cambodia’s diasporic communities. In the diaspora, Apsara aesthetics have come to symbolize Cambodian heritage, history and identity, becoming a major feature of performances by Cambodian diasporic artists. However, orientalist expectations of Asian performers in the diaspora, paired with both the forgotten history of colonial intervention in Cambodian arts and state-sanctioned initiatives towards Cambodian nationalism, contributes to orientalist (and thus racialized) expectations of Cambodian diasporic performance. Mixed-race artists fail to fit neatly into the dominant narratives of Cambodian performance and have been marginalized by the Cambodian diasporic community’s dominant conceptions of performance that are rooted in cultural preservation. As people that sit outside of the aestheticized markers of Cambodian-ness, mixed-race artists often struggle to have their work and their subjectivities recognized by their communities. To circumvent questions of their racial legibility, mixed-race Cambodian American artists construct performances that are strategically padded with markers of Khmer identity by engaging with Apsara aesthetics. This article will explore how three different SoCal-based artists have negotiated their Cambodian American identity and cultural politics through performance and/or performance related materials (ads, images, etc.). I will be using examples from the work of music artist and violinist Chrysanthe Tan, theater practitioner Kalean Ung, and autoethnographic engagement with my own creative projects to show how examining the work of multi-racial Cambodian American performing artists can bring forth the complex dynamics of Cambodian diasporic cultural politics and belonging.","PeriodicalId":73139,"journal":{"name":"Genealogy","volume":"40 36","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138588539","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 : 2023-12-04DOI: 10.3390/genealogy7040096
Leendert Brouwer
Name change can only take place in the Netherlands under strict conditions and according to patronizing regulations. At the moment, an amendment of name law is being drafted that would give descendants of Dutch citizens whose ancestors lived in slavery an exemption. If they have a family name that their ancestors received upon their release, they may change it free of charge. It remains to be seen, however, whether the desire to adopt new names in keeping with a reclaimed African identity can also be granted. After all, that would conflict with the general regulations when creating a new name. The whole issue shows political opportunism. First, it would be useful to get a good picture of name adoption in light of surnaming in general. Is it right to consider the names in question as slave names? Are they really that bad? It is more likely that precisely the exceptional position now obtained leads to undesirable profiling. In fact, the only solution to embarrass no one is a wholesale revision of the name law that does away with outdated 19th century limitations. Why should anyone be unhappy with their name? Why should someone who insists on having a different name be prevented from doing so? This essay examines the announced change in the law against the background of surnaming in general and the acquisition of family names in Suriname and the Netherlands Antilles in particular.
{"title":"Family Name Adoption in the Dutch Colonies at the Abolition of Slavery in the Context of National Family Name Legislation: A Reflection on Contemporary Name Change","authors":"Leendert Brouwer","doi":"10.3390/genealogy7040096","DOIUrl":"https://doi.org/10.3390/genealogy7040096","url":null,"abstract":"Name change can only take place in the Netherlands under strict conditions and according to patronizing regulations. At the moment, an amendment of name law is being drafted that would give descendants of Dutch citizens whose ancestors lived in slavery an exemption. If they have a family name that their ancestors received upon their release, they may change it free of charge. It remains to be seen, however, whether the desire to adopt new names in keeping with a reclaimed African identity can also be granted. After all, that would conflict with the general regulations when creating a new name. The whole issue shows political opportunism. First, it would be useful to get a good picture of name adoption in light of surnaming in general. Is it right to consider the names in question as slave names? Are they really that bad? It is more likely that precisely the exceptional position now obtained leads to undesirable profiling. In fact, the only solution to embarrass no one is a wholesale revision of the name law that does away with outdated 19th century limitations. Why should anyone be unhappy with their name? Why should someone who insists on having a different name be prevented from doing so? This essay examines the announced change in the law against the background of surnaming in general and the acquisition of family names in Suriname and the Netherlands Antilles in particular.","PeriodicalId":73139,"journal":{"name":"Genealogy","volume":"33 25","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138601338","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 : 2023-11-29DOI: 10.3390/genealogy7040095
Dolores Figueroa Romero
The most prominent social effects of the drug war in Mexico are the criminalization of poverty and increased rates of feminicide. Feminist academics and community leaders have been developing and working hand in hand to find the most appropriate methods to document gender-based violence and feminicide to shed light on the impunity that hides the systemic dismissal of women’s lives. This essay presents a critical analysis of my own positionality as a feminist and academic ally in building a collaborative research alliance with indigenous women leaders who are politically engaged in the production of knowledge from an intersectional perspective that adequately reflects the matrix of violence that affects the lives of indigenous women in urban and rural areas. This process has been fruitful and promising, although it has also entailed challenges and contradictions arising from disparate meanings of gender justice and the lack of encounter of feminist/indigenous politics of resistance.
{"title":"Gender Justice and Feminist Politics: Decolonizing Collaborative Research","authors":"Dolores Figueroa Romero","doi":"10.3390/genealogy7040095","DOIUrl":"https://doi.org/10.3390/genealogy7040095","url":null,"abstract":"The most prominent social effects of the drug war in Mexico are the criminalization of poverty and increased rates of feminicide. Feminist academics and community leaders have been developing and working hand in hand to find the most appropriate methods to document gender-based violence and feminicide to shed light on the impunity that hides the systemic dismissal of women’s lives. This essay presents a critical analysis of my own positionality as a feminist and academic ally in building a collaborative research alliance with indigenous women leaders who are politically engaged in the production of knowledge from an intersectional perspective that adequately reflects the matrix of violence that affects the lives of indigenous women in urban and rural areas. This process has been fruitful and promising, although it has also entailed challenges and contradictions arising from disparate meanings of gender justice and the lack of encounter of feminist/indigenous politics of resistance.","PeriodicalId":73139,"journal":{"name":"Genealogy","volume":"51 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-11-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139213604","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 : 2023-11-28DOI: 10.3390/genealogy7040094
J. Villafañe
This study constitutes a preview of a broader research project on kinship, family, and society in colonial La Rioja. In this context, the results obtained from the study of five generations of the Villafañe and Guzmán family are presented. Various aspects such as family organization, inheritance system, conflicts between families, the construction of a distinct identity, and the strategies that allowed this family to preserve its heritage and maintain a prominent status in the local elite are examined and analyzed in detail.
{"title":"Family Dynamics in Colonial La Rioja: A Case Analysis of Five Generations","authors":"J. Villafañe","doi":"10.3390/genealogy7040094","DOIUrl":"https://doi.org/10.3390/genealogy7040094","url":null,"abstract":"This study constitutes a preview of a broader research project on kinship, family, and society in colonial La Rioja. In this context, the results obtained from the study of five generations of the Villafañe and Guzmán family are presented. Various aspects such as family organization, inheritance system, conflicts between families, the construction of a distinct identity, and the strategies that allowed this family to preserve its heritage and maintain a prominent status in the local elite are examined and analyzed in detail.","PeriodicalId":73139,"journal":{"name":"Genealogy","volume":"58 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-11-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139223748","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 : 2023-11-25DOI: 10.3390/genealogy7040093
P. Ahokas
Representations of adoptions tend to concentrate on normatively conceived forms of identity, which prioritize the genetic lineage of adoptees. In contrast, scholarship on autobiographical writing emphasizes that identities are not fixed but are always in process and intersectional because they are formed in within inequal power relations. Kay’s experimental, autobiographical narrative Red Dust Road (2010) tackles the themes of adoption, the search for close relatives, and reunion. Many scholars of her autobiographical writings describe the fluidity of the diasporic adoptee identities created by her. My aim is more specific: I examine what I call Kay’s continuously mobile, processual identity construction as a transracial adoptee in Red Dust Road. I argue that her identity formation, which is also intersectional, is interconnected with her multidirectional networks of attachments and the experimental form of her adoption narrative. In addition to an intersectional approach and autobiographical studies, I draw on insights from adoption studies. In my reading of Kay’s work, I pay special attention to the inequalities derived from the intersecting vectors of adoption and race, which also intersect with other dimensions of difference, such as nation, gender, class, and sexual orientation. I employ the notion of the multidirectional in the sense in which McLeod applies it to the study of adoption writing. As I demonstrate, multidirectionality and the complex form of Red Dust Road provide versatile means of conveying Kay’s fragmented acts of memory, which assist her ongoing mobile, processual identity construction. Her multidirectional lines of transformative attachments finally bond her to her adoptive and biogenetic families as well as other affective connections. While Kay’s socially significant narrative indicates, amongst other adoption issues, that transracial adoptions can be successful, it is significant that it has no closure. The last chapter gestures toward potential new beginnings, which indicates that the story of adoption has no end.
{"title":"Transracial Adoption, Memory, and Mobile, Processual Identity in Jackie Kay’s Red Dust Road","authors":"P. Ahokas","doi":"10.3390/genealogy7040093","DOIUrl":"https://doi.org/10.3390/genealogy7040093","url":null,"abstract":"Representations of adoptions tend to concentrate on normatively conceived forms of identity, which prioritize the genetic lineage of adoptees. In contrast, scholarship on autobiographical writing emphasizes that identities are not fixed but are always in process and intersectional because they are formed in within inequal power relations. Kay’s experimental, autobiographical narrative Red Dust Road (2010) tackles the themes of adoption, the search for close relatives, and reunion. Many scholars of her autobiographical writings describe the fluidity of the diasporic adoptee identities created by her. My aim is more specific: I examine what I call Kay’s continuously mobile, processual identity construction as a transracial adoptee in Red Dust Road. I argue that her identity formation, which is also intersectional, is interconnected with her multidirectional networks of attachments and the experimental form of her adoption narrative. In addition to an intersectional approach and autobiographical studies, I draw on insights from adoption studies. In my reading of Kay’s work, I pay special attention to the inequalities derived from the intersecting vectors of adoption and race, which also intersect with other dimensions of difference, such as nation, gender, class, and sexual orientation. I employ the notion of the multidirectional in the sense in which McLeod applies it to the study of adoption writing. As I demonstrate, multidirectionality and the complex form of Red Dust Road provide versatile means of conveying Kay’s fragmented acts of memory, which assist her ongoing mobile, processual identity construction. Her multidirectional lines of transformative attachments finally bond her to her adoptive and biogenetic families as well as other affective connections. While Kay’s socially significant narrative indicates, amongst other adoption issues, that transracial adoptions can be successful, it is significant that it has no closure. The last chapter gestures toward potential new beginnings, which indicates that the story of adoption has no end.","PeriodicalId":73139,"journal":{"name":"Genealogy","volume":"78 6","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-11-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139237944","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 : 2023-11-21DOI: 10.3390/genealogy7040091
Aaron Demsky
This paper examines the structure, message, and content of biblical genealogies in light of literary analysis and social anthropology. In particular, the focus is on the so-called “Table of Nations” in Genesis 10. My basic assumption is that most biblical genealogies are a literary genre employing various devices that carry a message using symbolic numbers, chiastic structure, and anticipation. These lists interact and supplement the narrative, sometimes as a foil to the story line. They are inserted at relevant points of change in the story of mankind from Adam and Eve to Joseph and his brothers. I even propose that these insertions are the earliest form of dividing the book of Genesis into installments, a precursor to weekly Torah readings and to the later division into chapters as in the printed text. The underlying message of this chapter is the value concept of the brotherhood of mankind stemming from one father—Noah. This innovative idea of universal kinship breaks with the common pagan view prevalent in antiquity that man’s place is to serve the gods and to have little or no personal identity. Note that the great urban cultures of ancient Egypt and Mesopotamia have left us no real records of family lineage other than the long king lists that reflect dynastic power. No doubt the importance of oral and written lineage stems from a tribal culture like that of the ancient Hebrews and their kindred. This overriding view even shaped the Nimrud pericope, describing his founding the urban centers of Babylon and Assyria. Genealogy became the natural medium expressing this message of universal kinship. Basic to understanding biblical genealogies is discerning two patterns of kinship, one, linear, stretching up to ten generations, and two, segmented genealogies, noting an eponymous “father” and his segmented offspring or wives. Our understanding of these structures in the Bible is shaped by the research of social anthropologists who studied oral genealogy among analphabetic tribes in Africa and the Middle East. I apply these observations and methodology in a detailed commentary on the Table of Nations.
{"title":"The Genesis of Jewish Genealogy","authors":"Aaron Demsky","doi":"10.3390/genealogy7040091","DOIUrl":"https://doi.org/10.3390/genealogy7040091","url":null,"abstract":"This paper examines the structure, message, and content of biblical genealogies in light of literary analysis and social anthropology. In particular, the focus is on the so-called “Table of Nations” in Genesis 10. My basic assumption is that most biblical genealogies are a literary genre employing various devices that carry a message using symbolic numbers, chiastic structure, and anticipation. These lists interact and supplement the narrative, sometimes as a foil to the story line. They are inserted at relevant points of change in the story of mankind from Adam and Eve to Joseph and his brothers. I even propose that these insertions are the earliest form of dividing the book of Genesis into installments, a precursor to weekly Torah readings and to the later division into chapters as in the printed text. The underlying message of this chapter is the value concept of the brotherhood of mankind stemming from one father—Noah. This innovative idea of universal kinship breaks with the common pagan view prevalent in antiquity that man’s place is to serve the gods and to have little or no personal identity. Note that the great urban cultures of ancient Egypt and Mesopotamia have left us no real records of family lineage other than the long king lists that reflect dynastic power. No doubt the importance of oral and written lineage stems from a tribal culture like that of the ancient Hebrews and their kindred. This overriding view even shaped the Nimrud pericope, describing his founding the urban centers of Babylon and Assyria. Genealogy became the natural medium expressing this message of universal kinship. Basic to understanding biblical genealogies is discerning two patterns of kinship, one, linear, stretching up to ten generations, and two, segmented genealogies, noting an eponymous “father” and his segmented offspring or wives. Our understanding of these structures in the Bible is shaped by the research of social anthropologists who studied oral genealogy among analphabetic tribes in Africa and the Middle East. I apply these observations and methodology in a detailed commentary on the Table of Nations.","PeriodicalId":73139,"journal":{"name":"Genealogy","volume":"35 2","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-11-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139252374","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 : 2023-11-21DOI: 10.3390/genealogy7040092
Jane Pilcher, Jan Flaherty, Hannah Deakin-Smith, Amanda Coffey, Eve Makis
Names are increasingly recognised in sociology as important routes for understanding family relationships, as well as familial and individual identities. In this article, we use qualitative ‘name story’ data to examine the meanings of surnames for adults who were adopted as a child and for adults who have adopted a child. Our findings suggest that adult adoptees and adopters can feel differently about surnames and how these connect them—or otherwise—to familial identities of belonging and to their own individual identities. Especially for adopters, shared surnames are understood as important for ‘family-making’ through the way they cement and display familial belonging. Adult adoptees’ feelings about belonging, birth surnames and adoptive surnames appeared more complicated and often changed over time. For some, adoption enabled a flexibility in the choice and use of different surnames. Cultures of patronymic and patrilineal surnaming meant that women adoptees and women adopters also faced an additional layer of complexity that shaped decisions made about surnames and family belonging. Through examining experiences of and feelings about family names in adoption, our article highlights the complexities of surname praxis in identity construction, adoptive family life and lineages.
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