This study proposes Tewahedo epistemology, an Ethiopian knowledge system grounded in the Ge’ez language, as a decolonial framework for re-visualizing academic literacy in higher education. Tewahedo, meaning “oneness” or “unity”, integrates multiliteracies—written, oral, spatial, and visual—within a communal and culturally embedded ethos through its Tergwame (ትርጓሜ) epistemes and Andǝmta (አንድምታ) traditions. The aim of the article is to challenge the dominance of skills-based literacy models by positioning Tewahedo as a decolonized alternative, emphasizing contextualized knowledge, communal meaning-making, and epistemic belonging. Through a literature review, the study explores Andəmta as a communal and dialogic system of knowledge sharing, rooted in Ge’ez and Amharic hermeneutics. This framework serves as a template for Africanizing and decolonizing contemporary academic literacy development. Findings reveal that Tewahedo epistemology offers ancient yet innovative strategies for fostering interpretive, explanatory, and multimodal competencies in academia. The study argues that adopting a unified Tewahedo-based academic literacy framework can cultivate intellectual agency, decolonize educational spaces, and center Indigenous Knowledge Systems. It calls for educational reforms that promote cultural diversity, legitimize Indigenous Knowledge Systems, and nurture academic belonging for students in multilingual and multicultural contexts.
Rob Kitchin, Juliette Davret, Carla Maria Kayanan
et al.
In this paper, we document how a data ecosystem emerges and evolves as a socio-technical assemblage over a 25 year period charting its digitalisation as it transfers from a paper-based endeavour to one that is digitally mediated. Our case study is the development and control function (the management of the planning and construction pipeline from planning application, to appeals process, to building control) of the Irish planning system. We propose that how a data ecosystem is constructed and unfolds in practice is through the processes of visioning, articulation, scaffolding, and overwriting. Using this framing, we document the adoption of a set of related IT management systems by planning actors at local and national scale and how they have been stitched together to form a functioning, multi-scalar data ecosystem. Our longitudinal analysis reveals the contingent, relational nature of technology adoption and the construction and evolution of data ecosystems, and the social, political and technical work that continually reconfigures their relations and practices.
Zakka Augustine, Umar-Faruk Abdu-Aguye, Abdulmalik Shehu Yaro
et al.
Abstract The multi-carrier transmission based on orthogonal frequency-division multiplexing (OFDM) footing is invented to mitigate problems of multipath echoes and dispersion effect incurred by earlier multiple channel access techniques. Some of these multi-carrier techniques that took their genealogy from OFDM successes are the cyclic prefix-OFDM (CP-OFDM) and filtered-OFDM (F-OFDM), and many more. Analysis carried out in this research work focused on determining the transmission efficiency (TE) requirement for OFDM, CP-OFDM, and F-OFDM. The simulation results are achieved using desired transmission signal power (TSP), out-of-bound emission (OoBE), and peak-to-average power ratio (PAPR) as performance measures. In the aspect of desired signal power, the F-OFDM system achieved 3.1 dBm with a lesser processing time of about 16.7 µs, thereby outperforming CP-OFDM and OFDM systems, which obtained 2.3 dBm in 33.33 µs and 2. dBm in 66.7 µs, respectively. Other findings further showed that the F-OFDM have discredited CP-OFDM and OFDM in all scenarios for commercial deployment in wireless communications. These commercial multi-carrier techniques (CMT) of OFDM, CP-OFDM, and F-OFDM enabled a successful drive in meeting the long-term evolution (LTE), LTE-advanced (LTE-A), and 5G wireless networks requirement, respectively.
Electrical engineering. Electronics. Nuclear engineering, Information technology
This article explores the relationship between genealogy and the environment as a pathway towards decolonising indigenous minds. In Māori worldviews, everything is categorised, organised, and understood through whakapapa, or genealogy. Whakapapa resides within the land and water, safeguarding ancestral stories as they weave through time, space, and place. The environment serves as a powerful tool for maintaining, reclaiming, and reinforcing indigeneity. Strengthening the connections between whakapapa and the environment offers significant avenues for decolonising Indigenous minds, by recalibrating and releasing colonised ways of being to embody mauritau (mindfulness) through whenua kura (placefulness). Unlike Cartesian dualism, which separates the body and mind, the Māori conception of the mind is multifaceted and embodied. The mind is thought to be situated in the solar plexus, emotions in the gut, and connection to spirit in the head, all of which are deeply rooted in whakapapa and the enduring ties to ancestors and place. Whakapapa’s connections to the land, water, animals, and spiritual entities are imbued with narratives that aid in recollection and provide profound cultural context to place. These narratives offer pathways for communion with the land and water, enabling sensitivity to environmental cues, such as changing seasons, solstices, moon phases, star cycles, and natural rhythms within our inner landscapes of body, heart, and mind, fostering a sense of placefulness.
A list of the first Jews deported from Compiègne, France on 27 March 1942 to Auschwitz-Birkenau was never found. Similarly, there is no known arrival list for this convoy. All the 1112 men entered the camp, were assigned prisoner numbers, and were then tattooed. In 1978, Serge Klarsfeld created a list by assembling sub-lists from WWII and immediate post-war sources. Despite significant ongoing research by Klarsfeld and others, no definitive list was ever compiled. Material recorded and maintained by the Nazis (daily count book, death registers, entry cards) pertaining to this early period does exist. This paper demonstrates how systematic use of Auschwitz prisoner numbers combined with French censuses and metrical records enabled us to significantly revise our records of who was deported in this transport, by eliminating dozens of names, amending many more, and adding several others.
В статье рассматриваются вопросы археологии города Чебоксары. Дается краткая характеристика расположения города, сведения о его названии, возникновении и основных этапах развития. Отдельные разделы работы посвящены вопросам постановки на государственный учет археологических памятников в пределах границ г. Чебоксары и границам культурного слоя города. Дается характеристика основным этапам археологического изучения города, делаются выводы о степени изученности и основным проблемам в исследовании Чебоксар. Уделяется внимание организации и проведению охранных археологических исследований в городской черте. В плане методики проведения раскопок в антропогенной среде обсуждаются понятие «балластного» слоя, способы фиксации, выборка объектов. Методические аспекты работы с материалом касаются выделения массовых и индивидуальных находок, вопросов их хранения. Рассматриваются варианты внедрения (инвенции) археологических объектов в историко-культурную и архитектурно-художественную среду (музеефикация археологических объектов) г. Чебоксары.
Research objectives: To identify common and distinctive features in post-Golden Horde historiography.
Research materials: Three works were used for analysis: “Tavarikh-i guzida Nusrat name” by an anonymous author, “Jami at-tavarikh” by Kadir Ali-bek, and “Umdet al-akhbar” by Abdulghaffar Kyrymi.
Results and novelty of the research: Post-Golden Horde historiography developed by taking into account the traditions of writing Muslim historical works. The above-mentioned works, created in different states and in different time periods, are united, first of all, by the desire to illustrate the history of Genghis Khan and his descendants since, in the newly formed territories, historical works with their Genghisid genealogy served as a certain proof of the legitimacy of rule. Such elements as the choice of the author, keeping the canvas of events around the main character, also give commonality.
Auxiliary sciences of history, History of Civilization
Family historians frequently encounter ethical issues in the course of their research, and many come to recognise the moral dilemmas facing them. Common dilemmas revolve around topics such as whether family secrets should be revealed or favourite stories debunked in light of the evidence, how the privacy of living relatives can be maintained when family histories are published, if the ‘sins of the fathers’ require reparation (and how this might be possible), and to what extent is it acceptable to romanticise or ‘whitewash’ one’s ancestral story. In this paper, dilemmas such as these are discussed using the theoretical framework of psychologist Jonathan Haidt whose model of five moral ‘instincts’ includes care, fairness, loyalty, respect for authority, and sanctity. It is concluded that examining ethical issues using such a framework has the potential to stimulate empathy, reduce impulsive action, and increase the likelihood of finding creative solutions to moral dilemmas.
Contemporary Lithuania remains the only European country in which official feminine surnames indicate their bearers’ marital status, and this has been the object of fierce public debates over the past decade. Czechia and Slovakia grapple with surprisingly similar issues, even though Czech and Slovak feminine surnames do not reveal marital status. Similar debates in Poland took place a century earlier, a fact which may indicate the possible direction of the changes in the three countries studied. The aim of this article is to present debates concerning feminine surnames in Lithuania from a wider perspective, regarding contemporary Czechia and Slovakia, as well as Poland in the interwar period, and to show from a wider Central and Eastern European perspective that, despite the obvious differences in naming patterns, Lithuanian discussions are not exceptional, and they are part of a larger tendency towards more freedom in the choice of official surname forms for women. It is evident that, although female surnames are inexorably embedded in the language systems of the countries in which they function, their future largely depends on extralinguistic factors such as societal attitudes. While feminine surnames in European states generally seem to be on the decline, the most controversial remain those types that reveal marital status or imply male possession of women, though pragmatic factors might play some role as well, particularly in the case of minorities.
Starting from a review of the book Foucault, digital published by Bernhard J. Dotzler and Henning Schmidgen in 2022, this article deals with the question of how Michel Foucault's theoretical and methodological concepts can be operationalized in digital humanities research. It takes a critical stance on the assumption that discourse analysis is a quantitative, "big data" method and makes the case for translating the concept of the dispositive into qualitative digital projects. Finally, the essay relates Foucault's late works on governmentality and self-care to post-phenomenology and interaction design, advocating theorization by building digital tools and platforms.
There is a saying that as people get older, they prefer to speak more about the past and less about the future. As I go through the last chapter of my scientific career, which spans from 1988–2022, I traced my scientific genealogy and the most important scientific achievements of my laboratory. By examining close to 1,000 PubMed-indexed papers published, I found out that none of them describes best our most important contributions. Also, by realizing that our contributions in science would have likely been discovered by others shortly afterwards, I focused my attention to other metrics. I suggest here that the best metric of success is the number of people that have been trained in my lab, and found their own way in their professional and other endeavors. Over the years, I trained over 250 individuals, of which 49 obtained a PhD, 19 an MSc, 37 were post-doctoral fellows, 5 were clinical fellows and about 150 were co-op/undergraduates and summer students. Many of these individuals now hold important positions in Academia, Government and Industry. My graduates, who have now created their own genealogy and many more individuals with roots to my laboratory, are now serving the society. In conclusion, I consider the development of young trainees as my most important career contribution.
Wahi pana aloha ʻāina, storied places of resistance, is a historical and political research device that perpetuates contemporary Hawaiian sovereignty history, and can serve as a political intervention between Kanaka (Hawaiian people) and the State of Hawaiʻi. Wahi pana aloha ʻāina are places where movements and resistance in the name of aloha ʻāina occur. Aloha ʻāina is a founding quintessential concept to a Hawaiian worldview and epistemology. The genealogy of aloha ʻāina traditions, equipped generations of Kanaka with environmental keenness through a deep love for and connection to the land. During the illegal overthrow of the Kingdom of Hawaiʻi in the 1890s, aloha ʻāina became the political identity of Kanaka in the struggle for sovereignty of Hawaiʻi during the illegal encroachment by the United States. In the 1970’s during the Hawaiian renaissance (cultural re-awakening), leaders of the Protect Kahoʻolawe ʻOhana (the group who organized the first contemporary resistance by Kanaka against the U.S.) re-discovered and reclaimed aloha ʻāina to re-awaken the Hawaiian consciousness after decades of imposed American indoctrination. The Hawaiian renaissance led to a series of land movements that arose in opposition to America’s control of Hawaiian lands and became the basis for the Hawaiian Sovereignty Movement, or, the current Hawaiian political movement for better self-determination and the return of Hawaiʻi’s sovereignty to Kanaka. This legacy of storied places of resistance has been effectively written over by colonial historiography and the State of Hawaii’s legacy of American expansionism. This has manifested into a legacy of prejudice in the State of Hawaiʻi judicial system that favors non-Kanaka entities, initiatives and agendas, while disapproving and discrediting Kanaka self-determination initiatives and sovereignty agendas. Due to this, there is no concern from the State of Hawaiʻi in remedying the political conflicts that arise between Kanaka and the State. I argue that the normalization of wahi pana aloha ʻāina, can assist Kanaka in overcoming the negative impact of the colonial footprint of the State of Hawaiʻi over Kanaka ancestral legacies and land histories, and be used to reclaim Kanaka land rights. In this paper, I lay out the research behind the theory of wahi pana aloha ʻāina, and how it functions as a research tool in the field of Kanaka land struggles, with a specific focus on historical colonial resistance. Second, I exemplify the use of wahi pana aloha ʻāina through telling the story of the wahi pana aloha ʻāina of my own moʻokūʻauhau (genealogy) in Keaukaha on the Big Island of Hawaiʻi, and how my family and community maintain our moʻokūʻauhau and kuleana (rights/privilege/responsibility) through the practice of perpetuating wahi pana aloha ʻāina.
From a linguistic standpoint, Proto-Japonic and Proto-Koreanic are assumed to have split off the Transeurasian languages in southern Manchuria. The linguistic idea that Proto-Japonic came earlier than Proto-Koreanic in the chronological scheme means that the Proto-Japonic language first entered the Korean Peninsula, and from there spread to the Japanese archipelago at the beginning of the Yayoi period, around the ninth century BC, while the arrival of Proto-Koreanic in southern Korea is associated with the spread of the rolled rim vessel culture around the fifth century BC. The genealogical sequence of the Pianpu, Mumun and Yayoi cultures, which shared the same pottery production techniques, indicates the spread of Proto-Japonic. On the other hand, migrants moved from Liaodong to the Korean Peninsula and established the rolled rim vessel culture. This population movement was probably due to social and political reasons as the Yan state enlarged its territory eastward. The Proto-Koreanic of the rolled rim vessel culture later spread to the Korean Peninsula and gradually drove out Proto-Japonic, becoming the predecessor of the Koreanic. In this paper, I examine the spread of Proto-Japonic and Proto-Koreanic in Northeast Asia based on archaeological evidence, focusing especially on the genealogy of pottery styles and pottery production techniques.
The thesis of the article is that taking a social network approach to genealogical problems of origin and parentage can, where applicable, result in two noteworthy benefits. The first benefit is that it may more quickly and effectively lead to matrilateral kin by helping to reconstruct a kinship network. The second benefit is that it will lead to a deeper understanding of social circles in which a husband and/or wife participate. This approach turns the usual genealogical practice of unravelling a female’s position in a cluster in relation to her husband on its head—the male’s position in a social network is reconstructed by backtracking one of his significant females (wife, mother, or sister). As background, the article briefly discusses networks, the importance of women as connectors in kinship networks, and cultural practices of kinship, in this case, eighteenth-century Germany/United States. It then presents a case study of Catharine Minnich, a Pennsylvania woman of German descent. In addition to analyzing relations by blood and marriage, it recognizes the important role of baptismal sponsors in aligning a multi-family network.
This intervention is comprised of a sketch of the ways in which I have encountered the concept of glocalization, as well as glocality, during the past thirty-forty years. In one sense this means that it is extra-autobiographical. In saying this I have strongly in mind the not infrequent maxim that all good sociology, as well as anthropology and other social sciences, are at the same time extra-autobiographical. As will be seen in what follows this relationship between the autobiographical and the extra-autobiographical is part and parcel of the intellectual image that is presented here. My first conscious encounter with the word and idea of glocalization was an indirect result of the intellectual concern that I developed with globalization in the 1980s or, perhaps, even before then. It should be said in this respect that there were a number of binaries that were prominent in social scientific discourse in the 1960s and 1970s that undoubtedly had a strong bearing on my thinking about globalization and later glocalization. These included such conceptions as cosmopolitanism-localism and various others of that nature. Even less obvious were such distinctions as transcendence-immanence and sacred-profane. The genealogy inspired by such binaries were undoubtedly in my mind as I began explicitly to enter what might well be called the “glocal fray”. Moreover, I was to learn after I first used the concept of glocalization in 1992 that an anthropologist, Eric Swyngedouw, had used this concept around the same time as myself; both of us inspired by Japanese business discourse. As the 1990s wore on more and more people joined in the debate with varying degrees of hostility and enthusiasm, more frequently the former than the latter. In tracing this history, I shall obviously speak about the changes in, and fortunes of, the better-known concept of globalization as well as the “lesser” concept of localization. Being a sociologist – more appropriately now, a transdisciplinarian – I shall also focus upon the increasingly significant branch of social/natural science that addresses such issues as climate change, biodiversity and the debate about the Anthropocene. This paper is being composed during the tragic and global phenomenon of the Covid-19 pandemic. The latter surely exhibits glocal characteristics in the large.
Taking its start from the analysis of the notion savoir-pouvoir in Foucault's philosophical work, the article discusses the applicability of the concept lieux de savoir in the study of writing activities in late medieval France and Italy performed by non-professional vernacular scribes. The act of copying a text is evaluated as an active contribution to the dissemination of religious texts. It is approached as a social act and process, which creates a communication circuit facilitating the flow of information within a textual community created by the very same act of writing. The approach to lieu de savoir as an activity, in which a process-oriented methodology is preferred to a material one, paves the way for new applications of the concept, in which the spaces, the objects and the actors are studied in a continuous exchange and dynamic.
Pedro Alexandre Costa, Alessio Gubello, Fiona Tasker
Structural open adoption has been beneficial to adoptees in integrating their birth heritage and identity. Adoptive parents also may sometimes seek out others who are neither related biologically nor through partnership to support their child in developing an integrated sense of identity. To what extent do these intentional kinship relationships become incorporated within the adoptive family network and how do adoptive parents view their role in their child’s life? Qualitative data on family inclusion of non-biological and non-affinal kin are reported from interviews with lesbian, gay, bisexual, and heterosexual adoptive parents (<i>n</i> = 25 families). Analyses of verbal and visual data from family map drawing interviews indicated that adoptive parents from the different types of families similarly included intentional kin in their conceptualization of their child’s family. Adopted children’s foster carers, family friends, other adoptive families, and other children and adults were specifically included on family maps to facilitate children’s knowledge of different aspects of their birth heritage and adoption story. The implications of open adoption policy therefore move beyond considerations of only birth family contact. In practice, open adoption procedures convey a broad message to families that appear to widen adoptive parents’ conceptualization of kinship.
This Special Issue acknowledges genealogy as a critical method and mode for tracing power-laden, taken-for-granted assumptions about childhood, motherhood, family and community [...]
Since the 1980s, multidisciplinary artist Fiona Foley has created compelling art referencing her history, Aboriginal art, and her Badtjala heritage. In this brief essay, the author discusses an early series of Foley’s work in relation to ethnographic photography. This series connects to the wider trend of Indigenous artists creating art out of 19th century photographs intended for distribution to non-Indigenous audiences. By considering this earlier series of her work, this text considers Foley’s growth as a truly contemporary artist who uses the past as inspiration, invoking complicated moments of encounter between Europeans and Aboriginal Australians and their afterimages.