Tatar versions of Maiki bi’s genealogy have close historical ties to the period of the emergence of the Kazan Khanate. The head of the clan, judging by the legends of the Shejere and available sources, cannot be identified with the legendary Baiku, described by Rashid ad-Din. There is also no reason to associate him with the legendary leader of the Kazakh and Bashkir clans, Maiki bi. Judging by the available documentary material and the fiscal records of the Russian state, Maiki bi’s Tatar genealogy traces back to a member of the highest nobility of the Kazan Khanate, who controlled significant territories in the Urals. The descendants of this family, belonging to the yasak-paying Tatar class of the Kazan district, exerted a significant influence on the social, economic, and religious life of the Urals and the Kazakh steppe from the 18th to the 20th centuries. Variants of expanded genealogies, with stories about the interactions between Maika bi and Genghis Khan, discovered in the 19th and early 20th centuries among the so-called Tabyn clans, are most likely late historical constructs of the region’s Muslim intelligentsia. At their core, they also reflect the strong influence of the Kazan Khanate in the Western Urals.
The purpose of this article is to determine the historical authenticity of surviving Tatar genealogies of Maika bi, his relationship with Baiku Rashid ad-Din, identify the descendants of the family, and characterize their activities, transformations, and interpretations of historical events. The factual basis of the study consists of variants of Maika bi’s shejere, discovered and published by Sh. Marjani, M.A. Usmanov, and R.G. Kuzeev, M.I. Akhmetzyanov, as well as archival materials from the Russian State Archive of Ancient Documents.
The scientific novelty and significance of the results of this work lies in the fact that it is the first to examine variants of the Tatar genealogies of Maiki bi in conjunction with official records of the Russian Empire, within the context of the regional history of the 18th-century Kazan district. Attempts to link the medieval Tatar bek Maiki bi with the legendary figures of Bayku and Maiki bi as ancestral leaders of several Turkic peoples are critically analyzed.
Auxiliary sciences of history, History of Civilization
This article analyzes the origins of the Tatars in Armenian historiography of the 13th–15th centuries. The aim of the study is to systematize and analyze known and previously unstudied references to the Tatars in Armenian written sources, as well as to identify the evolution of ideas about their ethnogenesis in the context of biblical and Christian historical thought. The research materials include medieval Armenian chronicles, colophons of manuscripts, poetic texts, as well as the works of Armenian historians of the Modern Era; Byzantine and Western European sources of the Christian tradition are used for comparative analysis.
The article examines the historical model of associating nomadic peoples – the Scythians, Huns, Seljuk Turks, Tatars, and Mongols – with the biblical peoples of Gog and Magog, which was widespread in medieval Christian historiography. It is shown that in the Armenian historiographical tradition, this scheme was transformed by identifying the Tatars with the descendants of the biblical Togarmah.
The results and scientific novelty of the study are the revelation of the specificity of the “Armenian” approach to explaining the origin of the Tatars, which differs from the apocalyptic interpretations dominant in European and Byzantine historiography. It has been established that the identification of the Tatars as “Torgomians” (Torgomazun Torgomac’in) served not only a biblical-genealogical function, but also a socio-political one. The article also shows that this interpretation of the origin of the Tatars remained relevant in Armenian historiographical thought until the end of the 19th century.
Auxiliary sciences of history, History of Civilization
The privileges of Whiteness have been theorized and debated for some decades. Because White privilege has been manifested, historically, in myriad forms, it has been possible to treat the privileges of Whiteness as a given, even when its changing manifestations are acknowledged. The continuing growth of multiracial people with White ancestry in the US (and other societies) provides an opportunity for scholars to rethink what we mean by White privilege, and how the workings of White privilege for multiracial people and families may differ from those associated with traditional understandings of Whiteness. One of the important questions posed in this special issue concerns the question of how multiracial people may benefit from the unearned privileges of their genealogical and lived proximity to Whiteness, including a White appearance, White relatives and networks, and White spaces. The key question I address in this review article is this: How is White ancestry and proximity to Whiteness and White people experienced by part-White multiracial people, and how does it differ from traditional forms of White privilege? First, I review various bodies of literature to address this question, and second, I draw upon examples from my research on racially mixed people with White ancestry in both the US and Britain. I argue that although many multiracial people benefit from their White ancestry (in a variety of ways), not enough attention has been given to the double-edged and negative aspects of Whiteness for multiracial people with White ancestry.
Despite the Nepalese diaspora being a part of the South Asian diaspora in Canada—the largest fraction of Canadian diasporas—systematic investigations into and knowledge about the Nepalese diaspora is strikingly limited. The existing studies centred on the South Asian diaspora predominantly deal with the Indian, Pakistani, Sri Lankan, and Bangladeshi diasporas and often homogenize the Nepalese diaspora with these diasporic groups. This study, as the first scholarly investigation into this group, examines the emerging and fast-growing Nepalese diasporic community in Canada. Based on government data, reports, and in-depth semi-structured interviews, this article presents the history of the Nepalese diaspora in Canada. It also delineates their diasporic experiences as they arrive and embark on a new journey to Canada and some contemporary socio-cultural and intergenerational issues that have arisen in this diasporic community. The article finds a rapid growth in the Nepalese diaspora in about the last two decades. It identifies the quest for a better life, health care, social security, children’s education, and escape from political turmoil and instability in their native country as the chief reasons for this influx of Nepalese in Canada. The article also uncovers dramatic career shifts, adaptation or settlement-related strains, longing for homeland, cultural decline, and growing intergenerational gaps as the key post-immigration challenges encountered by the Nepalese diaspora in Canada.
В статье представлена попытка выявить общие закономерности степеней сохранности затонувших судов античного и средневекового времени в зависимости от их расположения на разных глубинах, от мощности донных наносов, которые покрывают затонувшее судно, влияния морских организмов и степени антропогенного воздействия на них. Выявление общих закономерностей позволит еще на этапе предварительного изучения объекта понять в каком состоянии тот находится и определить очередность мероприятий, связанных с его изучением. В настоящее время в бассейнах Черного, Азовского и Мраморного морей открыто по меньшей мере 89 затонувших судов античного и средневекового времени. Это относительно большое число, которое позволяет провести статистический анализ и выявить закономерности степеней их сохранности. Однако, насколько известно, такая работа до настоящего времени проделана не была. При изучении следов того или иного кораблекрушения исследователи сосредотачиваются на степени сохранности одного только изучаемого памятника, не пытаясь охватить все расположенные в похожих условиях затонувшие суда или их части и, таким образом, состояние изученности проблемы можно оценить как крайне низкое. Данная статья, сосредоточенная на эмпирическом анализе, ставит задачу хотя бы отчасти выявить общие особенности степеней сохранности затонувших судов указанного времени. Для решения задачи был собран статистический материал в виде наиболее хорошо изученных затонувших судов, которые погибли в указанном регионе в период с VI в. до н.э. по XIII в. н.э. Выбор на Мраморное, Черное и Азовское моря пал в силу того, что они близки по своим физико-географическим и гидрологическим характеристикам, особенно это касается их небольших размеров и ограниченного водообмена с другими морями, что ведет к образованию особой гидрохимической зоны придонной части, в которой древесина затонувших судов сохраняется относительно хорошо.
Adam Staadig, Maja Krzewińska, Maja Sidstedt
et al.
Abstract Background The fields of ancient DNA research and forensic genetics share both methodological similarities and common challenges, particularly in the analysis of degraded DNA. Leveraging these overlaps, this study evaluates three single nucleotide polymorphisms (SNP)-based genotyping assays for analyzing challenging forensic samples: the FORCE-QIAseq SNP panel, the Twist ancient DNA hybridization capture panel, and whole-genome sequencing. Results We analyze twenty skeletal bone and tooth samples from authentic missing person cases, where almost all samples are severely degraded and contain exceptionally low amounts of endogenous DNA, reflected by both reduced quantifiable DNA concentrations and lower proportions of human DNA reads than typically obtained from high-quality forensic samples. Despite these challenging sample characteristics, both the FORCE and Twist assays successfully generate a substantial number of genotypes across many samples, while whole-genome sequencing yields fewer SNP calls. However, techniques like probabilistic genotyping, increase sequencing depth or genotype imputation can further enhance the utility of WGS for forensic use. Conclusions This study highlights the effectiveness of incorporating ancient DNA methods into forensic genetics for the analysis of degraded samples. The findings are broadly applicable to both forensic and ancient DNA research disciplines, offering valuable insights into assay selection based on sample condition and investigative goals.
This study examines the figure of the baksı as a living reflection of ancient Turkic belief systems in contemporary Kazakh culture. The baksı, whose earliest attestations in Old Uyghur Turkic derive from the Chinese po-shih (“scholar, teacher”), historically denoted a wide range of roles, including religious guide, scholar, scribe, healer, bard, and shaman. Employing an interdisciplinary methodology that integrates philological, lexicographic, folkloric, and ethnographic perspectives, the research traces the semantic development of the term across Turkic and Mongolic traditions, its uses in historical texts, and its representations in Kazakh oral literature such as proverbs, idioms, epics, and fairy tales. The findings show that while the baksı has been idealised as a healer, sage, and spiritual mediator, it has also been depicted with suspicion as a deceiver or figure associated with jinn, particularly in the post-Islamic period. Ethnographic insights further reveal that becoming a baksı involves a sacred calling, initiation rituals, and distinctive clothing and performance practices, situating the figure at the intersection of religion, medicine, and art. The study concludes that the baksı is not only a historical heritage but also a dynamic cultural institution, mediating between past and present, nature and society, and continuing to shape Kazakh identity today.
For at least two decades, lack of knowledge about the Sámi in Norway has been recognised as a reason for the perpetuation of stereotypes and discriminatory acts and hate speech towards them. Education about the Sámi, their lifeways, culture and rights is posited as a means of closing this gap, with the intention of influencing the majority Norwegian society’s attitudes towards the Sámi. The relatively new Norwegian curriculum (LK20) reflects this understanding. It requires teachers at every level of the educational system to include Sámi perspectives and themes in all subjects. This paper looks at how Indigenous Education is included in mainstream schools in Norway. It asks, if Indigenous Education can provide a counterbalance to existing stereotypes and discrimination of the Sámi People, then what kind of knowledge is sufficient to this end? To explore this, I specifically consider the efforts of the Sámi Pathfinders—a group of young Sámi adults (18–25 years) who visit and provide lectures about Sámi history, language and culture for Norwegian high school pupils. Through semi-structured interviews with five Pathfinders, I explored what kind of Indigenous Education they provide, how the Pathfinders interpret their role in relation to combatting stereotypes and discrimination, and their perception of the impact they have. Through reflexive thematic analysis, this study confirmed that there is a lack of knowledge about the Sámi in mainstream education. It also shows that most teachers did not prepare their pupils for the Pathfinders’ visit. Although the Pathfinders’ visit arguably improved pupils’ and teachers’ knowledge about the Sámi, this research suggests that how and how often knowledge is presented matters. It also suggests that who presents knowledge is a factor. Indigenous knowledge that is coupled with contact that is sufficiently close, positive and frequent has greater potential in altering discriminatory tendencies towards the Sámi.
For people from communities experiencing poverty and oppression, education, particularly higher education, is a means to ensure upward socioeconomic mobility. The access to and attainment of education are issues of social and economic justice, built upon foundational experiences in primary and secondary settings, and impacted by students’ cultural and socio-political environments. 6. The 2020 murder of George Floyd, the Black Lives Matter movement, ongoing discourse around immigration, and COVID-19-related hate targeting people of Asian American descent prompted national calls to dismantle social and systemic racism, spurring diversity, equity, inclusion, and accessibility (DEIA) initiatives, particularly in education. However, these efforts have faced opposition from teachers who have told students that all lives matter, and racism does not exist in many American classrooms Loza. These comments negate students’ experiences, suppress cultural and identity affirmation, and negatively impact student wellness and academic performance. Forged in this polarized environment, two longtime community organizers and educators, an indigenous person living away from her ancestral lands and a multiracial descendant of Japanese Americans interned during WWII, whose identities, experiences, and personal narratives shape the course of their work in and outside of the physical classroom, call on fellow educators to exercise y (2018) component of the archeology of self, a “profound love, a deep, ethical commitment to caring for the communities where one works”, by adopting a framework to encourage this profound love in students, acting not just as a teacher, but as a sensei. The word <i>sensei</i> is commonly understood in reference to a teacher of Japanese martial arts. The honorific sensei, however, in kanji means one who comes before, implying intergenerational connection. Sensei is an umbrella expression used for elders who have attained a level of mastery within their respective crafts—doctors, teachers, politicians, and spiritual leaders may all earn the title of sensei. The sensei preserves funds of knowledge across generations, passing down and building upon knowledge from those who came before. The Student Empowerment through Narrative, Storytelling, Engagement, and Identity (SENSEI) framework provides an asset-based, culturally affirming approach to working with students in and beyond the classroom. The framework builds on tools and perspectives, including Asset-based Community Development (ABCD), the Narrative Theory, Yosso’s cultural community wealth, cultural continuity, thrivance, community organizing tenets, and storytelling SENSEI provides a pedagogy that encourages students to explore, define, and own their identities and experiences and grow funds of knowledge, empowering them to transform their own communities from within. The SENSEI framework begins by redefining a teacher as not simply one who teaches in a classroom but rather one who teaches valuable life lessons that transcend colonial conceptualizations of the teacher. In colonized contexts, teachers function to maintain hegemony and assert dominance over marginalized populations. In the SENSEI framework, teachers are those who disrupt colonial patterns and function to reclaim the strengths and voices of the communities they serve. In the SENSEI framework, students are not relegated to those enrolled in classrooms. As with a sensei, a student exists to counter hegemony by embracing and enacting their cultural wealth Educators must help counter harmful narratives and encourage students to identify the strengths that lie within themselves and their communities. Collective forms of narrative that value identity can ensure the continuity of a community or a people. The stories of students’ histories, traditional practices, and resilience can help disrupt harms, many that have lasted for generations, so they may not just survive, but thrive.
The work of Hadewijch, a thirteenth-century Beguine, explores the reflective potential of intimate affective experiences by making deliberate use of literary and religious intertexts. The writings of women mystics like Hadewijch present an understudied current in the genealogy of life-writing, yet they resonate strongly with contemporary autotheoretical practices that combine theory and art with autobiography. At the same time, the fact that Hadewijch is not a contemporary author can offer a critical perspective on the genre of autotheory itself.
Серегин Николай Николаевич, Тишкин Алексей Алексеевич, Радовский Святослав Сергеевич
et al.
В статье представлены результаты анализа и культурно-хронологической интерпретации материалов раскопок кургана № 35 погребально-поминального комплекса Чобурак-I. Исследования на данном памятнике, расположенном в Чемальском районе Республики Алтай, проведены археологической экспедицией Алтайского государственного университета. Публикуемый объект представлял собой одиночное подкурганное захоронение молодого мужчины, уложенного в вытянутом положении в погребальной камере в виде каменной обкладки и ориентированного головой в северо-западном направлении. Немногочисленный сопроводительный инвентарь включал каменный оселок, бронзовый нож и костяные наконечники стрел. Морфологические характеристики этих изделий, а также аналогии им из памятников Алтая и сопредельных территорий указывают на то, что время сооружения кургана № 35 может быть установлено в рамках конца VII–VI в. до н.э. Радиоуглеродный анализ двух образцов, осуществленный в разных лабораториях, дал результаты, которые в целом согласуются с этой датировкой, по понятным причинам определяя более широкую возможную хронологию. Решение вопроса о культурной принадлежности комплекса потребовало обращения к дискуссионным проблемам реконструкции истории населения Алтая на рубеже раннескифского и пазырыкского времени. Анализ имеющихся материалов позволяет связывать появление кургана № 35, как и серии других подобных погребений, с приходом новых групп населения с сопредельных территорий, фиксируемым в VII в. до н.э. Принимая во внимание комплекс характеристик нескольких других синхронных захоронений некрополя ЧобуракI, наиболее вероятными представляются контакты кочевников бийкенской культуры с майэмирскими племенами северо-западных предгорий Алтая.
In the classical view, the political dimension study of space has always been considered as the political geography ontological basic. Gradually from the 1980s with the development of post-positivist perspectives on human geography; Politics affected all social spheres from government and political parties to gender and considered the smallest power relations associated with the political concept. The political issue has rejected the organization of space on the basis of formal logic and has introduced new forms of epistemological reconstruction in the study of the relationship between politics and space. In this article, has been attempted to explain the political epistemological consequences in the study of relationship between politics and space. Research findings indicate that political dimension of space study is needed epistemic relativism in context of the political. In this regard, intersubjective cognition has a special dependence on the historical evolution of space and therefore requires to power factor genealogy. This spatial genealogy is always linked to the conflict that exists in human societies and forms the possibility of space antagonistic cognition. In this regard, the social meaning of geographical space; considered as place of conflict and resistance of marginalized groups and hegemonic forces in society Which reach a kind of adaptive balance within a certain time. This process is caused, the epistemological model adaptation of cultural geography and political geography with each other.
The general story of ECE cities in the era of transformation is well known. What began in the course of the 1980s as an endeavour to make cities more liveable, humane and ecological, ended up in a massive privatization at some point in the 1990s. Mostly this development has been explained by social geographers, sociologists and others by the impact of the neoliberal ideology and the particular phase of capitalism imported by East Central European states after the fall of communism from the West. In this study I would like to historicize this essential chapter of contemporary urban history in ECE, using the example of housing in Bratislava – the capital representing the most extreme case of housing privatization in the region.
While focusing on the process of transformation of housing ownership, I will take into account the different levels, on which privatization was prepared, performed and accomplished. Methodologically, this involves the analysis of the changing ideological framework, the establishment of legal norms and instruments (resp. their adaptation in the municipal context) and revealing the different practices in acquiring flats and houses by individual actors or corporations. Especially on the discursive level, tracing the changing approaches to relationship between citizens and their personal living space (or to ownership in general) in the decade before 1989 will be an important part of the analysis. In order to reconstruct the process of preparing and realizing of housing privatization (and also the high legitimacy of the process in the 1990s), I will analyse not only documents of central (municipal) provenience, but also negotiations and popular demand, which can be documented by sources of particular city districts, especially the Old town (m.č. Staré Mesto) with the potentially most valuable properties in the city.
The article presents sovereignty within the context of Christian theology, not as an abstract concept of political theory and action but as a complex historical concept which reflects how power can be generated and performatively exercised as a dynamic and relational phenomenon. It presents a politico-theological genealogy of sovereignty by examining the lines of connection between the modern politics of a free and contingent power and the Christian confession of God as free in the sense of omnipotent. From the earliest days of Christianity, God is addressed as a saving power, far superior in its action to all political, social, and religious powers. The scholastic concept of omnipotence portrays God in a dynamic and free relationship with his creation, and by this overcomes the metaphysical notion of a natural, eternal order of the social world. This opens the way for the modern idea of a sovereign political order based on freedom.
Research objective: This article reviews the structure of Qādir ʻAlī Beg’s historiography and compares it with other Later Jochid sources while considering its historical understanding of the Tuqay Timurids, Shibanids, and Crimean Khanate. In addition, it considers how such texts understood the reorganization of the Jochid Ulus.
Research materials: Qādir ‘Alī Beg’s historical understanding is deeply reflected in the order of dāstāns in the original part. Based on the structure and historical understanding of Qādir ʻAlī Beg’s historiography, this article pays attention to the structure of other Later Jochid sources such as: Anonym. Tavārīkh-i Guzīda(-yi) Nuṣrat-nāma, Maḥmūd b. Amīr Walī’s Baḥr al-Asrār fī Manāqib al-Akhyār, Ötämish Ḥājī’s Chingīz-nāma / Qara Tavārīkh, Abu’l-Ghāzī’s Shajara-yi Turk (va Mughūl), and Seyyid Muḥammed Riḍā’s Seven Planets in Report about Tatar Rulers.
Results and novelty of the research: In general, the Later Jochid states are called “khanates” by the name of the territory or group they ruled. However, when we look at the structure of the Later Jochid sources, including Qādir ʻAlī Beg’s historiography, the descriptions in the sources further confirm that each state was recognized by its ruling family. Complementing the history and genealogy, the consciousness of belonging to the “Jochids / Jochid Ulus” was preserved, and it is seen that they recognized their belonging to the “Tuqay Timurids” and “Shibanids.” Qādir ʻAlī Beg’s historiography and the other Later Jochid sources have a common historical understanding that the Jochid Ulus was reorganized by the “Tuqay Timurids” and “Shibanids.” This work inherited the tradition of Turkic-Mongolian historiography; in addition, in this respect this work can be positioned as one of the Later Jochid sources. Against the widespread theory that the fall of the “Great Horde” in 1502 was the fall of the Jochid Ulus (Golden Horde), there is a remarkable ongoing argument that the Crimean Khanate claimed to be the successor of the “Great Horde.” On the other hand, from the description of this work and the Shajara-yi Turk, we confirm that no specific information about the Crimean Khanate was brought neither to the Later Jochid states in the east, nor to Kasimov. The relationship between the Crimean Khanate and the other Late Jochid states, the study of historical understanding of the Later Jochid sources and their comparison with the sources of neighboring states is an important issue for future research.
Auxiliary sciences of history, History of Civilization
We examine the identity of British Poles born in the UK, whose parents arrived as allied servicemen and their families, seeking asylum following WW2. The two authors are from this community, and here examine their British-Polish identity along with other second-generation Poles in the UK. These individuals grew up in distinct communities exposed to the Polish language and culture but with restricted contact with communist Poland. The themes of response to parents’ trauma experience, Polish identity in childhood and in midlife, Polish language, and visiting family in Poland were explored. Many described parents as secretive about the horrors of war but keen to retain and propagate their Polish identity. Some felt they were not fully Polish, but their identity increased with access to modern Poland as adults. The Polish language was important to identity but linked to feeling inadequacy when not fluent. Visiting family in Poland enhanced identity, was valued, and provided information on family history. European identity was adopted by some to cover both their British and Polish identity. Genealogy and family history are popular and linked to community, and British Poles have a distinct contribution and a voice in showing how identity can emerge out of family trauma.
Music occupies a unique and multi-faceted role in spatial representation of the Holocaust, both in terms of documenting its horrors and in cultivating legacy. This uniqueness derives from music’s dual temporal and physical essence as it is represented by written scores that serve as a blueprint, as sonic events that fill both time and space, and as musical instruments that operate as conduits for both. String instruments, in particular, have occupied a vital place in Jewish culture and, consequently, during the Holocaust. In the most tragic sense, some of these instruments even became actual containers of genocidal evidence as with violins played outside concentration camp crematoria that filled with the human ash that fell. This article will demonstrate that, when played, these instruments transform into living artifacts and musical witnesses, with voices that can speak for those who have been silenced, and that the resulting music that resonates from the printed page fills a sonic space that serves as a powerful medium for memory and representation. The phrase “bearing witness” often refers to representing the stories of people, places, and experiences through words, either written or spoken. But material culture also has a role to play in representation. While objects, art, and architecture certainly support language-based witness, they also provide their own unique lens and conduit for testimony. This seems especially true for music, which has the ability to exist as and cross between both words and objects. Nevertheless, music as material witness remains a complex and often understudied aspect of historical testimony. As a result, this paper will explore through an interdisciplinary approach the divergent nature of music as an aural form, as a creative art, and as a cultural artifact and will offer examples of how music can enhance, elucidate, and complicate Holocaust representation.
This article will analyse the use of genealogy in the context of race, place, and justice via the concepts of nationality/citizenship and cultural/national identity, including “imagined communities”. Analysis is undertaken through the legal concept of “jus sanguinis” and simultaneous differing interpretations of “citizen”, including the concept of “effective nationality”. The latter incorporates the Nottebohm principle “shared sentiments and interests” and is particularly relevant in “security situations. This article argues that “effective nationality” is indicative of the Anderson’s famous landmark study of nationalism, “Imagined Communities”. The legal concept of jus sanguinis draws upon genealogy: “A line of descent traced continuously from an ancestor”. However, the imagined communities to which someone perceives they belong, through ancestral lineage, or cultural, political or religious affinity are often highly contested cultural notions, not least in times of political unrest. This article will focus on the UK and show how liberal policies and criteria initially aimed at the expansion of citizenship have, in the 21st century, similarly enabled exclusion. However, I argue that the current exclusion process is the simultaneous use of jus sanguinis and cultural interpretations of “effective nationality” when applied to those who supported proscribed groups, for example ISIS in Syria. This paper uses legislation, media comment, and the legal case studies of Nottebohm and Shamima Begum.
This article addresses the prevalence of colorism among the hair care narratives of African American female adolescents. Eleven interviews were conducted to explore the connection between hair and sense of self and self-esteem. During data collection and analysis, the theme surrounding colorism emerged, as many participants discussed its influence on hair, recalling traumatic hair and colorist experiences. This article focuses on the analysis of these narratives using the colorist-historical trauma framework. Three themes emerged: (1) colorist experiences; (2) perceptions of good hair; and (3) the influence of White beauty standards. These themes reflect how participants conceptualized the implications of colorism and its impact on their psychosocial and emotional well-being. The article highlights how colorism is embedded in their lived experiences and how participants combated the presence of colorism perpetuated by family, peers, and society, to embrace their identities. The article outlines the implications of collective efforts to decolonize hair and promote healing and liberation through actions such as the natural hair movement, legal efforts to protect hairstyle preferences in schools and the workplace, and overall awareness of the perception of Black women in media. It also discusses shifts in attitudes, perspectives, and beliefs regarding hair among younger generations.
This paper reviews what we know about the experiences of adopted people who discover in later-life that they are adopted. It begins by discussing how and why various facets of the adoption experience have come to the fore over the 20th and 21st century time span of contemporary adoption. The paper concludes with the fact that research on the late discovery of adoption is in its infancy. It also points to parallels that will exist for people who have been conceived by anonymous donation and raises additional areas for possible research.