This study analyzes displaced families’ disintegration amidst multifaceted crises in the Far North Region of Cameroon. The focus is on displaced families in four divisions where host communities along the border of Nigeria have fled Boko Haram, due to sociopolitical instability and environmental degradation. Both quantitative and qualitative analyses show how insecurity and precarity have resulted in disintegrating, dispersing and sometimes recomposing the traditional structure of the family institution by disrupting marriage traditions, gender roles and intergenerational relations. Such shifts in the family occurred as a result of the challenging contexts in their hometowns, during flight and after settling in the host towns. The findings demonstrate the effects of the multifaceted crises, which created intergenerational, but also inter- and intra-community rifts that are challenging to repair amidst mass distrust and continued insecurity. This study contributes especially to understanding how these crises affect family cohesion and intergenerational relations as part of dynamics of great social change.
Dokumentet ersätter den tidigare Författarinstruktion (version 3.1) som fanns framtagen för Svensk Genealogisk Tidskrift. När Släkthistoriska Studier startade 2022 antogs den som författarinstruktion för SHS. Detta dokument har tagits fram i ett samarbete mellan de två redaktionerna, framförallt i syfte att förenkla sättet att skriva i tidskrifterna men också för att tydliggöra var skillnader finns mellan dem. Eftersom författarna inkluderas i den redaktionella processen i båda tidskrifterna har den processen fått en relativt utförlig beskrivning.
Anvisningarna gäller med omedelbar verkan för artiklar som kommer att publiceras i SHS och för artiklar som publiceras i SGT från och med 2025:2.
Populist leaders have strategically exploited conspiracy theories as powerful political tools to shape national identities, delegitimise opponents, and consolidate their authority. This paper examines the historical genealogy of conspiratorial populism, tracing its evolution across distinct political and economic crises from the 1970s to the present. Using a threefold analytical framework—(1) constructing external threats, (2) demonising domestic elites, and (3) positioning populists as the defenders of the “pure people”—the study demonstrates how conspiracy theories have been central to the rise and endurance of nativist populism. By analysing key historical waves—ranging from the economic turmoil of the 1970s, the collapse of communism, the post-9/11 security environment, the 2008 financial crisis, and the 2015 refugee crisis, to the COVID-19 pandemic and ongoing geopolitical conflicts—this paper highlights how conspiratorial narratives have been repeatedly adapted to shifting socio-political contexts.
This article presents a historical-philosophical study of the formation of social epistemology as a distinct field. The author identifies two stages in its development: the initial conceptualization in 1950s library science (the project of Margaret Egan and Jesse Shera) and its reinvention in 1980s Anglophone philosophical discourse (the analytical project of Alvin Goldman, the critical project of Steve Fuller, and the collective project of Margaret Gilbert). Particular attention is given to the methodology of historico-philosophical analysis within social epistemology, and a novel anthropo-epistemological approach is proposed for constructing a chimerical genealogy. The author argues that social epistemology is not a homogeneous discipline but rather a spectrum of research projects. This study outlines the initial stage of social epistemology’s institutionalization and lays the groundwork for a critical historiography of the field.
El pensamiento de Pablo Melogno ha ejercido una profunda influencia entre los estudiosos de la filosofía kuhniana en Latinoamérica gracias al minucioso análisis arqueológico de los inéditos de Kuhn, a partir del cual se propone sacar a la luz los compromisos semánticos del autor de The Structure of Scientific Revolutions. Entre la abundante literatura que Melogno nos deja como legado intelectual, sobresale un trabajo que cautiva no solo por su rigor, sino por lo provocadores que resultan sus planteamientos. Me refiero a “Towards a Genealogy of Thomas Kuhn’s Semantics” (2023), —en co-autoría con Giri—. Allí, los autores sostienen que Kuhn defiende en textos tempranos un compromiso semántico con la teoría descriptivista del cúmulo. Como creo que esta es una interpretación inflacionaria, en este artículo voy a oponer una interpretación deflacionaria a partir de la cual sostengo que, si bien Kuhn pudo haber anticipado algunos de los planteamientos de la teoría del cúmulo, lo cierto es que el propósito de las conferencias Lowell tiene un carácter semántico destructivo, cuyo foco son las teorías formales —o prescriptivas— del significado.
The movement from regular lexicon to onomasticon, especially anthroponomasticon, is often mediated by cultural principles which may determine which concepts could normally be selected for the formation of personal names. Restrictive traditions have guiding principles making some concepts acceptable or not, and some names central or peripheral. In this paper, I discuss the principle of commemorability as gatekeeping the selection of concepts for the formation of personal names in Akan; and, having established the restrictiveness of the Akan anthroponomastic system, I identify the two considerations of honourability and preservability as making up the commemorability principle. The study is inductive, establishing the theory that explains the principles for the selection of appropriate concepts for the construction of personal names, and it relies on ethnographic resources including observation, interviews, and focus group discussions supported by name content analysis to generate the theory. The paper establishes that commemorability is founded on a general philosophy that upholds the societal, effort and perseverance, and social cognitive value in the selection of concepts for constructing personal names. Guided by these considerations, concepts are placed within a value ranking system to determine their ‘commemorability’, with items that rank as ‘honourable’ normally selected and processed as personal names. In the construction itself, there is a preference for the cognitive over the physical and the general beyond the specific, and there is an overriding preference for the use of general commemorability concepts which represent excellence, prominence, fullness, abundance, inexhaustibility, strength, endurance, and resilience, among others, which are used both as base-concepts for family names or as ‘amplifier’ concepts in the construction of extension names.
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.
I employ autoethnography to undertake a broader scholarly inquiry on intergenerational relationships and transnational care shaped by global migration and aging. Specifically, I reflect on the dynamics of my relationship with my mother, beginning with my departure from my home and spanning a period of 40 years, 8 in China and 34 outside China. In doing so, I contemplate theoretical models of intergenerational solidarity, ambivalence, and role ambiguity. I also challenge cultural assumptions of filial piety. The geographical distance, passage of time, and acculturation process have profoundly influenced my perception of filial piety, which differs markedly from my mother’s. However, this divergence in consensual solidarity—marked by variations in attitudes, beliefs, and values—does not translate into weakened affectual solidarity, characterized by positive sentiments and emotions. Furthermore, aided by advancements in transportation and social media technology, I have been able to extend crucial emotional and some “instrumental” care to my mother, along with financial support if needed, despite limited hands-on care. Nevertheless, I must negotiate my care for my mother and navigate a delicate balance in coordinating my care efforts with those of my non-migrant siblings.
The disruptive potential of generative artificial intelligence in creative fields is clear, but how this will unfold remains uncertain. A key concern is that the problematic distinction between the original and the fake is going to become further blurred. In this study, we draw on a number of philosophical theories on the nature of language to set up a conceptual framework within which one can analyze the status of authorship and originality in the operation of generative AI. We argue that two conceptual orientations, namely deconstruction and genealogy, converge on the claim that authorship should be seen as always already a co-authorship. We use this conceptual framework to interpret the results of a classroom experiment with generative AI in producing screenplay loglines and synopses. Our findings suggest that we must improve students' critical skills to foster responsible self-expression in creative production, thereby unlocking the potential of human – AI interaction.
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.
The concept of genealogical memory is commonly presumed to be synonymous with family or intergenerational memory. However, this paper asserts the necessity for a more detailed examination, seeking to refine and contextualize these notions from a genealogist’s perspective. Exploring the focal point of this study, genealogical memory unveils distinctive characteristics that warrant meticulous scrutiny. Foremost among these characteristics is its intentional nature and inherently reconstructive essence, enabling the recollection of long-deceased ancestors and contemplation of their fates. Consequently, genealogical memory proves invaluable in bridging the ‘floating gap’ between communicative and cultural memory, as posited by Jan Vansina’s conceptualization. The primary objective of this article is to comprehensively explore and structure the concept of genealogical memory, with a particular focus on the genealogist’s role as a memory-maker.
Jennifer A Jenks, Sharmi Amin, Madeline R Sponholtz
et al.
Cytomegalovirus (CMV) is a leading cause of infant hearing loss and neurodevelopmental delay, but there are no clinically licensed vaccines to prevent infection, in part due to challenges eliciting neutralizing antibodies. One of the most well-studied targets for CMV vaccines is the viral fusogen glycoprotein B (gB), which is required for viral entry into host cells. Within gB, antigenic domain 2 site 1 (AD-2S1) is a target of potently neutralizing antibodies, but gB-based candidate vaccines have yet to elicit robust responses against this region. We mapped the genealogy of B cells encoding potently neutralizing anti-gB AD-2S1 antibodies from their inferred unmutated common ancestor (UCA) and characterized the binding and function of early lineage ancestors. Surprisingly, we found that a single amino acid heavy chain mutation A33N, which was an improbable mutation rarely generated by somatic hypermutation machinery, conferred broad CMV neutralization to the non-neutralizing UCA antibody. Structural studies revealed that this mutation mediated key contacts with the gB AD-2S1 epitope. Collectively, these results provide insight into potently neutralizing gB-directed antibody evolution in a single donor and lay a foundation for using this B cell-lineage directed approach for the design of next-generation CMV vaccines.
Spiritual authority is the highest degree of religious authority, which acquires its full meaning in Qutb. From the Sufi point of view, this position can be achieved by attaining spiritual positions. The claims of the Sufis on how to achieve this position, and the common ground they share with the jurists, have not only led to intense religious competition, but have also become an influential factor in the relationship between religion and politics. The concept of spiritual authority in Sufism can be explained in terms of indicators such as spiritual genealogy and the relationship between Murad (one who is sought) and Murid (a willing disciple).The question is how the "spiritual authority" of the Sufis changed the foundations of Sufism in terms of meaning and function, given the achievements of the Sufis due to their relations with the Qajar and Pahlavi governments. It is assumed that the concept of spiritual authority in Sufism is influenced by political and social conditions, from the approach of independence against the government and religious scholars in the previous centuries, towards convergence and unity with the government on the one hand, and tolerance with the Sharia law. He leaned on the other side.. While it continued to retain the spiritual mantle, in practice there were signs of attempts to gain worldly power.
Direct-to-consumer DNA testing is increasingly affordable and accessible, and the potential implications from these tests are becoming more important. As additional people partake in DNA testing, larger population groups and information will cause further refinement of results and more extensive databases, resulting in further potential opportunities to connect biological relatives and increased chances of testers potentially having their identities re-aligned, reinforced or solidified. The effects of DNA testing were explored through 16 semi-structured in-depth interviews conducted with participants who had received their DNA test results. These participants came from diverse groups, genders and ethnic backgrounds. A thematic analysis found that notions of family were frequently challenged with unexpected DNA test results causing shifts in personal and social identities, especially in their family and biological identities. Discrepancies in DNA test results prompted re-negotiation of these identities and affected their feelings of belonging to their perceived social groups. Participants’ identities were important to them in varying degrees, with some feeling stronger connections with specific identities, thus having significant re-alignment of these identities and feelings of belonging. This article discusses the thematic analysis’s findings and explores how identities of the participants, many of whom took the test for genealogical purposes, were affected by DNA test results. As more people undertake DNA testing, it is important to explore how it may change the notions of family in the future and how their biological and family identities are affected.
This article addresses the process and consequences of colonisation by studying the migration of both legislative frameworks and one person who helped give those structures material effect in Aotearoa New Zealand. It situates the story of my great-grandfather—who migrated from Ireland in 1874, participated in te pāhua (the plunder) of Parihaka pā in 1881, and returned to Taranaki in 1893 to farmland taken from Māori—in the context of an institutional environment adapted from Irish antecedents to the particulars of Aotearoa. More specifically, I wish to (1) assess the extent to which statutory provision for the confiscation of Māori land and the establishment of the New Zealand Armed Constabulary was based on Irish templates; (2) connect those arrangements to the social and economic transformation my ancestor underwent; and (3) explore the significance of that historical legacy for descendants of my great-grandfather.
Amy R. Michael, Samantha H. Blatt, Mariyam Isa
et al.
Anthropologists are often the custodians of long-term unidentified human remains though their positions as curators of university or museum skeletal collections. Various factors decrease the solvability of these legacy cases including the passage of time, the loss of provenience for specific cases, and lack of documentation or case records. While anthropologists can contribute important information toward identification, it is often necessary to explore novel and cross-disciplinary strategies to resolve difficult cold cases.In long cold cases, the postmortem interval, in particular, may be difficult to estimate leading to further challenges in achieving identification. Modern advances in radiocarbon bomb pulse dating, isotope analysis, and actualistic studies have contributed to positive identification of unidentified human remains in some legacy cases, but may not be available to all forensic practitioners and law enforcement from resource-poor agencies. Pooling resources, as well as collaborating with professionals outside of forensic anthropology, is a useful strategy to pursue when anthropological methods are exhausted.The case study presented here demonstrates a collaborative approach between forensic anthropologists, forensic genetic genealogists, and law enforcement in a century-old homicide. The dismembered and mummified parts of a male body were recovered in a remote cave in 1979 and again in 1991. Despite forensic anthropologists creating and updating the biological profile over the decades from recovery to present, no identification was made until the application of forensic genetic genealogy (FGG) to the case in 2019. New interpretations of bone microstructure and trauma analysis are presented for the case, alongside the historical documentation and “proof of life” evidence used by the genealogy team. A review of the FGG methods underscores the challenges in this case (e.g. significant endogamy, multiple aliases used by the victim) and the steps taken toward resolution. Ultimately, a combined anthropology and genealogy approach resulted in a confirmed identity for a man who was murdered in 1916.Key pointsForensic scientists should leverage a collaborative, interdisciplinary approach toward human identification.When combined with forensic anthropology methods, forensic genetic genealogy is a valuable tool linking biological and cultural-historical aspects of identity.Forensic anthropologists should review challenging cases in their labs as new methods are introduced and new resources become available.
Criminal law and procedure, Public aspects of medicine
As a K’awaika & Diné, I revisit my writings to answer a life-informing question, as opposed to just a research question, of how relationships inform and disrupt my meaning-making of being unapologetically Indigenous in the academy. To answer this question, I offer a series of personal stories and relatives to reconnect to what it means to navigate the doctoral process. Through relationality as a methodology, I connect two sets of stories to disrupt the linear and forward-moving underpinnings of the doctoral process. I connect stories to highlight three dimensions, i.e., authenticity, vulnerability, and intentionality, to develop what it means to be unapologetically Indigenous in the academy.
Sex work is the trade of sexual services in exchange for money or other goods of value. In the context of Indigenous Australia, sex work often produces narratives of victimisation and oppression reinforcing the patriarchal power and colonial dominance that is rife in Australia over Indigenous women’s bodies and behaviours. Drawing from interviews with Indigenous women who are engaged with sex work, this paper challenges these narratives by examining the motivation and meanings that shape Indigenous women’s decisions to undertake sex work, offering a compelling counter-narrative that discusses how Indigenous women seek and enact agency, sexuality, and sovereignty through the pussy power of sex work.
Monica H. Keith, Mark V. Flinn, Harly J. Durbin
et al.
The Caribbean is a genetically diverse region with heterogeneous admixture compositions influenced by local island ecologies, migrations, colonial conflicts, and demographic histories. The Commonwealth of Dominica is a mountainous island in the Lesser Antilles historically known to harbor communities with unique patterns of migration, mixture, and isolation. This community-based population genetic study adds biological evidence to inform post-colonial narrative histories in a Dominican horticultural village. High density single nucleotide polymorphism data paired with a previously compiled genealogy provide the first genome-wide insights on genetic ancestry and population structure in Dominica. We assessed family-based clustering, inferred global ancestry, and dated recent admixture by implementing the fastSTRUCTURE clustering algorithm, modeling graph-based migration with TreeMix, assessing patterns of linkage disequilibrium decay with ALDER, and visualizing data from Dominica with Human Genome Diversity Panel references. These analyses distinguish family-based genetic structure from variation in African, European, and indigenous Amerindian admixture proportions, and analyses of linkage disequilibrium decay estimate admixture dates 5–6 generations (~160 years) ago. African ancestry accounts for the largest mixture components, followed by European and then indigenous components; however, our global ancestry inferences are consistent with previous mitochondrial, Y chromosome, and ancestry marker data from Dominica that show uniquely higher proportions of indigenous ancestry and lower proportions of African ancestry relative to known admixture in other French- and English-speaking Caribbean islands. Our genetic results support local narratives about the community’s history and founding, which indicate that newly emancipated people settled in the steep, dense vegetation along Dominica’s eastern coast in the mid-19th century. Strong genetic signals of post-colonial admixture and family-based structure highlight the localized impacts of colonial forces and island ecologies in this region, and more data from other groups are needed to more broadly inform on Dominica’s complex history and present diversity.
What is the role of mothering in the early childhood classroom? Given the focus of the field of “professionalization” and “scientific” practices, how might the role of maternal nurturance be woven into our understandings of pedagogies? This paper addresses the disempowerment experienced by an early childhood practitioner when maternal subjectivities and practices are framed as oppositional to the “professionalization” of the field. Through narrative research as a teacher-scholar, I explore my own experiences around my role as “not-mother” in the classroom, looking critically at the interwovenness of mothering and teaching in classroom relationships and communities. Through this narrative examination, I explore the role of maternal relationships in early childhood, in conversation with my practices of mothering as the teacher-not-mother. Through narrative inquiry and analysis, I attempt to make visible the forbidden subjectivities of the not-mother, and her centrality to meaningful early childhood pedagogy.