First Nations children remain dramatically over-represented in Australia’s Out-of-Home Care (OOHC) system, particularly in New South Wales (NSW), which continues to report the highest numbers nationally. This narrative review, grounded in a relational First Nations Standpoint Theory and decolonising research paradigms, to critically examine the systemic, structural, and historical factors contributing to these disproportionalities. Drawing on interdisciplinary evidence across law, criminology, education, health, governance studies, and public policy, the analysis centres Indigenous-authored scholarship and contemporary empirical literature, including grey literature, inquiries, and community-led reports. Findings reveal that the OOHC system reproduces the colonial logics that historically drove the Stolen Generations. Macro-level structural drivers—including systemic racism, Indigenous data injustice, entrenched poverty and deprivation, intergenerational trauma, and Westernised governance frameworks—continue to shape child protection policies and practices. Micro-level drivers such as parental supports, mental health distress, substance misuse, family violence, and the criminalisation of children in care (“crossover children”) must be understood as direct consequences of structural inequality rather than as isolated individual risk factors. Current placement and permanency orders in NSW further compound cultural disconnection, with ongoing failures to implement the Aboriginal and Torres Strait Islander Child Placement Principle (ATSICPP). Contemporary cultural rights and Indigenous Cultural and Intellectual Property (ICIP) frameworks highlight the urgency of restoring Indigenous authority in decision-making processes. The literature consistently demonstrates that cultural continuity, kinship networks, and ACCO-led models are sort to produce stronger long-term outcomes for children. The review concludes that genuine transformation requires a systemic shift toward Indigenous-led governance, community-controlled service delivery, data sovereignty, and legislative reform that embeds cultural rights and self-determination. Without acknowledging the structural drivers and redistributing genuine power and authority, the state risks perpetuating a cycle of removal that mirrors earlier assimilationist policies. Strengthening First Peoples governance and cultural authority is therefore essential to creating pathways for First Nations children to live safely, remain connected to family and kin, and thrive in culture.
This study analyses the ethnic cleansing of the Amhara people, which began during the late TPLF-led EPRDF regime and has continued under Abiy Ahmed’s administration. Despite the severity of these attacks, the Amhara’s plight has been largely ignored. Utilizing primary data from a survey of 183 Ethiopians and secondary data from various sources, the research takes a mixed-methods approach to explore factors contributing to these ethnic-based identity attacks. Findings indicate rising concerns about security, historical grievances, and regional inequalities, highlighting the urgent need for dialogue and inclusive policies to restore national unity and social cohesion. The findings also signify a decline in national unity, with ethnic identity becoming increasingly pronounced amid growing distrust of the central government.
As a distinct musical form, blues music from the Mississippi Delta has been extensively studied across various academic disciplines. While much of this attention has treated blues primarily as an auditory experience, I argue that it represents far more than just sound or entertainment. This research project examines Delta blues as a comprehensive cultural phenomenon, exploring its evolution through a series of distinct diffusionary pathways that reveal complex global interactions and transcultural exchange. This study posits that Delta blues emerged from a broad cultural milieu, shaped by multiple layers of geographical processes ranging from ancient African trade routes to twentieth-century migration patterns. I position Delta blues within the context of the African diaspora, emphasizing not only its strong roots in African and African American cultural traditions but also its crucial role as a vehicle for cultural resistance and consciousness-raising. By mapping the evolution of blues music and culture through specific circuits of exchange, I illuminate the intricate interrelationships between different peoples and places across time and space. This approach reveals how global interactions generated a unique musical and cultural expression that both embodies and transcends the complex social dynamics inherent in the African diaspora.
African immigrants in the UK, especially in places such as London, Birmingham, and Manchester, contend with institutional racism, xenophobia, and socio-economic marginalisation. This study analyses how first- and second-generation African diaspora communities understand Jeremiah 29: 4–7 to create resilience and belonging. This study uses desktop research from African diasporic churches and analyses the UK’s Inclusive Britain Strategy (2023) to contend that biblical tales are reinterpreted to confront modern issues, including the Windrush Scandal and racial inequalities in NHS maternal care. The document emphasises the influence of African-led churches in formulating integration plans and promoting policy reforms in the UK. The findings indicate that African diaspora churches reinterpret Jeremiah 29: 4–5 to promote resilience and structural involvement in combating systemic racism and socio-economic disadvantage in the UK. The paper concludes by reinterpreting biblical tales to connect spiritual resilience with systemic activism, promoting hybrid identities, and integrating legislative reforms with community-driven initiatives for equity. The paper recommends the decolonisation of curricula, the enhancement of culturally competent healthcare training, the expansion of church–state collaborations, and the modification of legislation such as the Hostile Environment to foster inclusiveness. This study enhances academic discourse by merging diaspora theology with policy analysis, presenting an innovative framework for the theological examination of migration and elevating African agency within UK socio-political environments through decolonial hermeneutics and hybrid identity paradigms.
The first generation of non-Aboriginal children born into the First Nations/Aboriginal country had their own relationship to colonising. For them, Aboriginal people were negotiated as part of play. The children escaped the strictures of work or classroom to spend time at the Aboriginal camps located near the homesteads, or to indicate Aboriginal presence on the stations. The locating of First Nations/Aboriginal people as part of play had an influence on the way non-Aboriginal people related to Aboriginal people and politics in Australian history.
Melinda S. Smith, Andria B. Begay, Chesleigh Keene
et al.
(1) Background: The COVID-19 pandemic exacerbated existing health inequities for Native American communities, intensifying the challenges faced in accessing addiction and recovery services. As part of a tribal-university collaborative effort in Arizona, our team explored the impacts of the COVID-19 pandemic on mental well-being and resilience among the Indigenous substance use recovery community. (2) Methods: We conducted qualitative analysis of transcribed individual interviews (<i>n</i> = 19) to understand the factors of resilience and mental well-being for providers of Western addiction treatment services and Indigenous community members who were in addiction recovery or engaged in addiction treatment during the pandemic. (3) Results: Four major themes that impacted mental well-being among the Indigenous recovery group during the pandemic were identified: (1) healthcare barriers; (2) culture in recovery; (3) the impact of colonization/historical trauma; and (4) the importance of relationships. (4) Conclusions: This work provides insight into the disproportionate impact of the COVID-19 pandemic on Indigenous communities and vulnerable populations such as the recovery community. Findings from this study highlight the need for Indigenous-grounded and culturally informed recovery interventions.
The Nepalese in the United States of America (USA) are an emerging diasporic community. In spite of the phenomenal growth of the Nepalese diaspora in the USA in the last more than two decades, little is known about this new diasporic community, especially regarding how the Nepalese adapt to American life. This study documents the rapid growth in Nepalese immigration to the USA in the twenty-first century, based on data from the U.S. Department of Homeland Security. Using the data from an online survey, it analyzes the experiences of the Nepalese in cultural adaptation, structural adaptation, marital adaptation, identificational adaptation, and receptional adaptation. The results show that although the Nepalese have become partly assimilated to American culture, they still to a large extent retain their ethnic culture, ethnic association, ethnic identity, and ethnic marital partners, and they have had mixed experiences of prejudice and discrimination. The findings have significant scholarly and practical implications.
В статье обосновывается необходимость фиксации ряда характеристик при обработке, описании и введении в научный оборот тонкой керамики из культурного слоя Нового и Новейшего времени, таких как материал изделий (фарфор, фаянс, полуфаянс, майолика и др.), морфология и функциональное назначение (чашки, блюдца, тарелки, блюда и др.), декор, в т.ч. техника декорирования (роспись, печать, деколь и др.), клейма производителей, в т.ч. техника их нанесения (печать, деколь, штамп, трафарет и др.). На конкретных примерах из практики археологов и музейных специалистов иллюстрируется какую информацию может дать подробное описание этих параметров археологического фарфора и фаянса для интерпретации как самих находок, так и культурного слоя, в котором они были обнаружены. Отдельно рассматривается специфика и значение описания индивидуальных и массовых находок. Исходя из того, что индивидуальные находки в первую очередь должны иметь значимость для историко-культурной атрибуции и хронологии объекта археологического наследия, при их описании предлагается зафиксировать те характеристики, которые позволяют максимально точно определить место и время происхождения самих артефактов. Учитывая, что массовые находки – это сильно разрушенные и не подлежащие реставрации предметы, часть которых может быть оставлена на месте проведения археологических раскопок, т.е. безвозвратно утрачена, предлагаются варианты фиксации в статистических таблицах их наиболее важных параметров, имеющих историко-культурную и научную ценность. Ставятся проблемные вопросы методологического характера по возможной интерпретации полученных статистических данных.
Queensland became an independent state in 1859, separating from New South Wales. Almost immediately, an ambitious plan on migration was embarked upon in order to attract emigrants to Queensland, above all other possible colony destinations in the British Empire. Henry Jordan was instrumental as the Emigration Commissioner (1861–1866) in devising the land order scheme and Richard Daintree, as Agent-General, wooed, through modern techniques on never-before-seen photography in colour, small capitalists to the isolated outreaches of Queensland, where settlement was encouraged. Life there for those that migrated was, however, vastly different from what either they knew in Britain, or what they expected. But, ultimately, they settled, took possession of considerable stretches of lands, as selectors, or pastoral land owners, with disregard for the indigenous populations there. In this article, I examine one migration story on an ancestor in the nineteenth century, Andrew Milne, from London to Queensland, through the lens of critical settler family history theory. I take up the challenge for historians to question who their ancestors were, since the past is telling of the present, and the perceptions that are longed for in the future selves. Namely, in the construction of the future self, an individual must also confront their past, and the lives of those that preceded them. In particular, in the case of Australia, settlement, colonisation, and the possession of land are not benign, and are not isolated events, but have an impact on the present and future lives of both descendants of those that possessed the land, and those from whom it was taken away. The legacy of racial segregation (through the Stolen Generations), and despite the attempt to ‘close the gap’ since 2008, Aboriginal peoples in Australia still suffer the consequences of objectification and dehumanisation to which they were subjected. The consequences are not only financial and economic, but are visible in health, education, social status, and in their mistrust of public services.
This work investigates my family’s long-held secrets that concealed the whereabouts of my grandmother. After years of estrangement, my father discovered Ada living in a mental hospital. Memories are rarely straightforward and could only take us so far in understanding why Ada remained missing from our family for so long. My search for answers involved genealogical research and led me to access Ada’s mental patient files. This rich data source provided some troubling glimpses into Ada’s auditory hallucinations and grandiose delusions and her encounters with several mental institutions in Victoria, Australia, during the twentieth century. Critical family history approaches allow me to gain insights into the gendered power relations within her marriage and the power imbalance within families. The theme of migration is addressed through the lens of mobility when Ada relocated following her marriage and her movement between home on trial leave and several sites of care after her committal. Scholars have shown that the themes of migration and mobility are important and hold personal significance in exploring the connection between mental health and institutionalisation for our family. Here, I demonstrate how mental illness in families is stigmatised and concealed through institutionalisation and its legacy for younger generations.
The surname Fitzpatrick is readily identified as Irish. Until recently, the traditional Fitzpatrick surname narrative was of a medieval super-progenitor named Giolla Phádraig. His offspring, the eponymous Mac Giolla Phádraig, it was said, somehow came to dwell in every Irish province; yet this is an Irish surname myth that works to erase the history of ancient ‘Fitzpatrick’ clans. This article demonstrates how deconstructing the surname Fitzpatrick, through working the hyphen of gene-eaology, is a practice of decolonisation. Via genetic data and archival records, dominant clan identities are disrupted, while connections with lost clans are re/membered. Critical analysis dismantles the dominant narrative imposed by colonial strategies and reconnects people with kinship groups and forgotten forebears. Questions arise from the deconstruction of an Irish surname. How might new clan identities be imagined, and how is losing a dominant surname narrative negotiated?
The goal of the research. Historical (prosopographic, chronological) research of manuscript on a lead plate from Olbia (the first-published). Methodology. Typical scientific methods of auxiliary historical disciplines. Scientific novelty. A new magical manuscript from Olbia has been put into scientific circulation. New prosopographic materials concerning elite Olbia families are offered that have historical significance, in particular, palaeography, chronology, genealogy, prosopography. Also, due to the synchronization of the eponymous catalogue of Olbia, it became possible to use in the study of special, however, quite obvious methods of prosopographic interpretation, prosopographic dating and prosopographic reconstruction. Conclusions. The peculiarity of the manuscript is the presence in it of the names and patronymics of only representatives of the most powerful Olbian family of the Aristocratids, and of the secondary, but influential family of the Polyxenes, which belonged to the same clan as the Aristocratids. The magical manuscript made it pos sible to significantly supplement fragmentary information about the Polyxenes family, in that case, to form a representative fragment of its genealogy. In particular, monuments testifying to the activity of Polyxenes in the collegium of agoranomos and the coin magistracy were discovered. The manuscript also provided an opportunity to clarify a fragment of the genealogical branch of the most influential Olbian family of the Aristocratids. New historical (prosopographical) information was ob tained about one of the protagonists of the famous decree in honour of Protogenes, a citizen of Aristocratus. He was the son of the eponym of Olbia in 293 BC, Damas Aristokratous. Being in his old age, Aristocratus Damasius, together with the young Protogenes, took part in the embassy to the Saiyan king Saitafarn approximately 260-250 BC. According to prosopography, the manuscript is dated approximately 288-268 BC.
In genealogy, tracing names and dates is often the initial goal, but, for many, desire soon turns to learning about the embodied lives of those who came before them. This type of texture is hard for any genealogist to locate, but excruciatingly hard for those seeking to trace family histories that include ancestors who were enslaved in the northern parts of the colonies that would become the United States. Often, records thin to nearly nothing and frame all lived experiences through the lens of an enslaver. This is true especially of public records, created, maintained, and curated by the state apparatus. By adhering to the proposition that even materials that do not immediately reveal much about Black life may be useful if we consider what is missing and left out, this article suggests that these types of documents might help breathe some fullness into the individual and collective lives of those Black ancestors whose humanity the state denied. Emerging from a larger project to locate stories and histories of Black residents of one of the first colonized spaces in British North America, this article focuses on the ways in which the publicly available Massachusetts pre-1850 Vital Records—which have specific “Negroes” sections—serve as an unexpected source of useful, if fragmentary, evidence of not only individual lives, but collective histories of the communities in which Black ancestors lived. Highlighting creative approaches to analyzing these particular vital records, and centering women’s lives throughout, this article demonstrates what is possible to learn about patterns of childbearing, relationships between and among enslaved persons owned by different families, the nature of religious lives or practices, relationships between enslavers and enslaved, and the movements, over time, of individuals and families. Alongside these possibilities, the violence, limitations, and challenges of the vital records are identified, including issues related to Afro-indigenous persons, the conflation of birth and baptismal records, and differential access to details of the lives of enslaved men vs. women.
Anyone who has visited a Scottish Games or Gathering in North America will be struck by the number of Clan societies occupying tents around the Games ground and participating in a “Parade of Tartans”. Yet, a substantial number of these do not represent Highlands or Borders Clans, but are really descendants of Lowland Families. The “Clan” appellation has been applied wrongly to all of Scotland, as though this were the universal or at least the dominant form of social/kinship organization. The cultural appendages of that—kilts, tartans and Gaelic language—are considered uniformly Scottish. In reality, the clan system was a minority social structure in Scotland. The uncritical adoption of the term “Clan” ignores and minimizes the larger and more important Lowland Family structure. The nature of these two structures—Clan and Family—are compared and contrasted, and a case made for greater recognition of the Lowland Family as the pre-eminent form of social structure in Scotland. This has implications for, <i>inter alia</i>, genealogy, Scottish cultural and language studies, ethnicity and Y-DNA testing.
Every European region and country has some specific heraldry. In this paper, we will consider heraldry in the People’s/Socialist Republic of Macedonia, understood by the multitude of coats of arms, and armorial knowledge and art. Due to historical, as well as geographical factors, there is only a small number of coats of arms and a developing knowledge of art, which make this paper’s aim feasible. This paper covers the earliest preserved heraldic motifs and coats of arms found in Macedonia, as well as the attributed arms in European culture and armorials of Macedonia, the кing of Macedonia, and Alexander the Great of Macedonia. It also covers the land arms of Macedonia from the so-called Illyrian Heraldry, as well as the state and municipal heraldry of P/SR Macedonia. The paper covers the development of heraldry as both a discipline and science, and the development of heraldic thought in SR Macedonia until its independence in 1991.
The “everyday bordering” concept has provided key insights into the effects of diverse bordering practices upon social life, placing the bordering of the welfare state among wider state interventions in an autochthonous politics of belonging. Sociological contributions have also introduced new explanations as to why states pursue such measures, positing that neoliberal states seek legitimacy through increasing activities to (re)affirm borders within this politics of belonging, compensating for a failure to govern the economy in the interests of citizens. To what extent is this visible in the state-led emergence of (everyday) borders around welfare in the United Kingdom, often cited as a key national case? This article draws from 20 elite interviews to contribute to genealogical accounts of the emergence of everyday bordering through identifying the developing “problematizations” connected to this kind of bordering activity, as the British state began to distinctly involve welfare-state actors in bordering policies in the 1990s and early 2000s. This evidence underlines how these policies were tied to a “pull factor” problematization of control failure, where the state needed to reduce various “pull factors” purportedly attracting unwanted migrants in order to control immigration per se, with little evidence that legitimacy issues tied to perceived declining economic governability informed these developments in this period. These findings can inform future genealogical analyses that trace the emergence of everyday bordering.
The potential for ‘historical trauma’ is deeply rooted within the evolved human mind, which constructs its reality through narrative in the shape of personally and culturally relevant stories. From its roots within psychoanalytic theory and practice and through its clear links with infant attachment, historical trauma can be theoretically linked with stress biology and the concept of Adverse Childhood Experiences. Via this trajectory, it has the potential to become more commonly drawn upon in the field of public health, despite inconclusive attempts to link it to social epigenetics. It is proposed that when the historical trauma narrative invades family histories via negative experiences that have deeply impacted upon the lives of ancestors, descendants may be drawn to ‘traumatic reenactment’ through fantasy. This is explored with reference to my own recently published novel, examining its content through the perspective of the ‘psychic work’ it represents with respect to reconciling the self to the traumatic experiences of ancestors.
In this essay, I argue that steam operates as a critical, other-than-human actor in the establishment of Yellowstone National Park and a broader, colonial posture towards the natural world that reflects a sharp division between nature and culture on the settler landscape—reiterating what Marisol de la Cadena and Mario Blaser call “the world of the powerful,” and a “world where only one world fits” (2018, pp 2-3). By appearing in contradictory contexts of powerful engines and pristine nature, steam was bifurcated into natural and cultural registers in order to justify the establishment of the natural park and the colonists’ claim to Yellowstone as “property,” foreclosing alternative relationships to the land such as those of the region’s Indigenous residents. Approaching this research from the perspective of a settler on Indigenous lands, I am invested in engaging new materialist and ecological methodologies in the important work of decolonial critique. Adopting Nathan Stormer’s (2016) “new materialist genealogy” and Nathaniel Rivers’ (2015) treatment of wildness in service of a decolonial agenda, I demonstrate how steam’s inherent repulsion to nature/culture dichotomies contests the very idea of the park itself, Yellowstone’s importance to the settler state’s expansion into the west, and its popular understanding as an exemplar of environmental politics. Further, this essay provides a methodological and theoretical intervention for new materialist and ecological scholarship to support decolonial projects in solidarity with Indigenous resistance. By unraveling dominant discourses that persist in collective identification with Yellowstone, the borders of the park that denote iconicity and exemplarity, unspoiled nature from capitalist development, become brittle, fragile, and so, too, does their dominance in discourses about environmentalism. By disrupting Yellowstone and undermining its dominance, we can demonstrate, unequivocally, that another world—indeed worlds—are possible.
Takatāpui (Māori LGBTIQ+) challenge static notions of relationality and belonging or whanaungatanga for Māori. Explorations of Māori and LGBTIQ+ identity can often polarise experiences of family as either nurturing spaces or sites comprised of actors of spiritual and physical violence. However, such framing ignores the ways in which cultural practices for establishing relationality for takatāpui extend beyond dichotomies of disconnection or connection within families and into spaces of new potential. In this paper we outline a bricoleur research praxis rooted in Māori ways of being which underpins the research. We engage in photo-poetry as an analytic tool, constructing poetry from our interviews with Waimirirangi, a twenty-year-old whakawahine (Māori term for trans woman or trans femme) and bring them into conversation with the images she provided as part of the broader research project. As the interface between her ancestors and future generations, Waimirirangi demonstrates the potentiality of whanaungatanga as a restorative practice for enhancing takatāpui wellbeing.