This chapter examines shifting genealogies of knowledge and moral authority in Western Kenya by unsettling the hierarchical opposition between “indigenous” and “scientific” knowledge regimes as ways of knowing and acting. Treating pedagogy as a critical mode of social reproduction, it juxtaposes practices of taboo in the Mount Elgon region, as inherited prohibitions that regulate relations among people, animals, and land, with the deployment of animated educational media in Mumias by Scientific Animations Without Borders (SAWBO) as a technocratic apparatus for imparting new agrarian knowledge and practices. By staging an encounter between these two modes of social knowledge reproduction—both understood as moral technologies that shape conduct, sustain ecological balance, and transmit communal values (one grounded in taboo, the other in technical instruction)—the paper re-situates an “indigenous”/“scientific” inequality within longer genealogies spanning precolonial, colonial, and contemporary postcolonial and developmental formations. By foregrounding commitments to these knowledge traditions, the paper stages how taboos and educational animations alike can embody evolving modes of community self-determination and ethical stewardship. It ultimately argues that the force of the “indigenous < scientific” inequality lies primarily not in correcting its hierarchical opposition but in the ongoing struggle over which modes of life will be allowed to endure. Decolonizing these genealogies requires attending to the marked/unmarked distinctions that structure bodies, discourse, and social reproduction in the present.
This article investigates the colonial disruption of Māori parenting practices and its enduring effects on Indigenous identity and belonging. It explores how colonisation imposed Western parenting models, disrupting communal caregiving, and severing connections to whakapapa (ancestry) and whenua (land). Grounded in Kaupapa Māori methodologies, this research highlights pre-colonial parenting, attachment, and child development practices, demonstrating their alignment with contemporary child development theories and their potential to address intergenerational trauma. Drawing on oral literature, archival records, and studies, this paper proposes a framework for restoring ancestral parenting principles. It emphasises the importance of these practices in rebuilding cultural confidence, enhancing child wellbeing, and strengthening whānau relationships. By integrating ancestral principles into trauma-informed care, attachment-based parenting models, and culturally affirming teaching, the article envisions pathways for healing and resilience in Māori communities, contributing to broader Indigenous resurgence.
This article re-reads the Disobedience Archive through the notion of threshold at curatorial, institutional, and spatio-temporal levels. It posits the archive-as-device, activated differently by each display, and asks whether Rivoli’s parliamentary layout can turn the museum into a deliberative arena without neutralising dissent. By comparing it with, The Zoetrope (Venice Biennale, 2024), the paper examines how the shift to a spiral reshapes perception while preserving the archive’s nomadic, critical vocation and its genealogical, constellation-based logics.
Roberta Suzette Hunte, Susanne Klawetter, Monique Gill
et al.
This article describes a case study of the partnership between Healthy Birth Initiatives, a community-based organization (CBO) and Black-led public health nurse home visiting program, and the maternal health division of the Providence Health System located in the Pacific Northwest. This study’s purpose was to explore the formation, significance, and impact of this partnership from the perspectives of staff and leadership members from both organizations. We conducted a case study through qualitative interviews with staff, participant observation, and debrief of leadership meetings. We completed a hybrid deductive–inductive thematic analysis of the data, followed by member checking with study participants and other key interest holders. Key facilitators of the CBO–health system partnership included the vital role of leaders in prioritizing the partnership; health system willingness to incorporate new information from the CBO to improve care; and health system utilization of resources to institutionalize changes that emerged from this partnership. Challenges to the CBO–health system partnership included CBO resource limitations; fragmented referral processes and information sharing; and the persistence required to nurture the relationship without formalized roles. This study contributes to the literature by offering staff perspectives on how a CBO–health system partnership formed, successes, early lessons learned, and practical suggestions for how to develop stronger alignment to provide culturally responsive patient-centered care to Black families.
Beatrice Vaienti, Isabella di Lenardo, Frédéric Kaplan
The advancement of computational tools for cartometric analysis has opened new avenues for the identification and understanding of stemmatic relationships between historical maps through the analysis of their planimetric distortions. The 19th-century Western cartographic depiction of Jerusalem serves as an ideal case study in this context. The challenges of conducting comprehensive onsite surveys—due to limited time and local knowledge—combined with the fascination surrounding the area’s representation, resulted in a proliferation of maps marked by frequent errors, distortions, and extensive copying. How can planimetric similarities and differences between maps be measured, and what insights can be derived from these comparisons? This paper introduces a methodology aimed at detecting and segmenting regions of local planimetric similarity across maps, corresponding to the portions that were either copied between them or derived from a common source. To detect these areas, the ground control points from the georeferencing process are employed to deform a common lattice grid for each map. These grids, triangulated to maintain shape rigidity, can be partitioned under conditions of geometric similarity, allowing for the segmentation and clustering of locally similar regions that represent shared areas between the maps. By integrating this segmentation with a filter on the intensity of distortion, the areas of the grid that are almost non-deformed, and thus not relevant for the study, can be excluded. To showcase the support this methodology offers for close reading, it is applied to the maps in the dataset depicting the Russian Compound. The methodology serves as a tool to assist in constructing the genealogy of the area’s representation and uncovering new historical insights. A larger dataset of 50 maps from the 19th century is then used to identify all the local predecessors of a given map, showcasing another application of the methodology, particularly when working with extensive collections of maps. These findings highlight the potential of computational cartometry to uncover hidden layers of cartographic knowledge and to advance the digital genealogy of map collections.
The unique feature of the youth groups formed in contemporary art museums is the wider ecology to which they are connected, meaning simultaneously the idiosyncrasies of each institution and their educational programmes, the people who plan and facilitate those initiatives, and the private or public funding schemes in the background that make them possible. In this paper I present the genealogies of the youth programmes of four contemporary art museums – two located in New York, USA: the Whitney Museum of American Art and New Museum, and two in London, UK: Tate, and Whitechapel Gallery. Together they make the intricacies, tensions, and potentialities of long-term programmes for youth in museums visible, while challenging the linearity of historical narratives and opening directions for the future.
This paper examines the lineages of police violence, family trauma, and police reform through a case study of the Rochester police killing of Denise Hawkins in 1975. Michael Leach, a 22-year-old, white police officer, responded to a “family trouble” call involving a domestic dispute between Hawkins and her husband. When the 18-year-old, 100-pound Black woman emerged from the apartment, she held a kitchen knife. Within five seconds, Leach had shot and killed her, later claiming she endangered his life. Though Hawkins’ name is included in lists of Black women killed by police, little is known about her life and legacy. Using newspapers, police records, and oral history, we examine activists’ attempts to scale the call for justice for Denise Hawkins to the national level, the police department’s defense of Leach as the true victim in the incident, and the city leaders’ compromised efforts to establish a civilian oversight of police. Within the context of Rochester’s robust history of resistance to police violence, we argue that the reform efforts of the late 1970s ultimately failed to redress the police use of deadly force. Furthermore, when Michael Leach killed again in 2012—this time shooting his own son, whom he mistook for an intruder—his defense attorney successfully depicted Leach as the sympathetic figure. In shifting the focus to Denise Hawkins, this work contributes to the Black feminist call to memorialize Black women killed by police and suggests that the policies that protect the officers who use deadly force cause widespread, intergenerational harm to officers and their victims.
This paper examines the structure, message, and content of biblical genealogies in light of literary analysis and social anthropology. In particular, the focus is on the so-called “Table of Nations” in Genesis 10. My basic assumption is that most biblical genealogies are a literary genre employing various devices that carry a message using symbolic numbers, chiastic structure, and anticipation. These lists interact and supplement the narrative, sometimes as a foil to the story line. They are inserted at relevant points of change in the story of mankind from Adam and Eve to Joseph and his brothers. I even propose that these insertions are the earliest form of dividing the book of Genesis into installments, a precursor to weekly Torah readings and to the later division into chapters as in the printed text. The underlying message of this chapter is the value concept of the brotherhood of mankind stemming from one father—Noah. This innovative idea of universal kinship breaks with the common pagan view prevalent in antiquity that man’s place is to serve the gods and to have little or no personal identity. Note that the great urban cultures of ancient Egypt and Mesopotamia have left us no real records of family lineage other than the long king lists that reflect dynastic power. No doubt the importance of oral and written lineage stems from a tribal culture like that of the ancient Hebrews and their kindred. This overriding view even shaped the Nimrud pericope, describing his founding the urban centers of Babylon and Assyria. Genealogy became the natural medium expressing this message of universal kinship. Basic to understanding biblical genealogies is discerning two patterns of kinship, one, linear, stretching up to ten generations, and two, segmented genealogies, noting an eponymous “father” and his segmented offspring or wives. Our understanding of these structures in the Bible is shaped by the research of social anthropologists who studied oral genealogy among analphabetic tribes in Africa and the Middle East. I apply these observations and methodology in a detailed commentary on the Table of Nations.
This article presents the analysis of an early Bronze Age burial complex which forms part of the barrow group Yolka-10 (Voronezh Oblast, Novohopersky district). It was first discovered in 2017 in the course of archaeological exploration and fully excavated in 2018. Since the place was not covered by an earthen mound, the whole complex was studied as a single entity (49 m2). Its central part was occupied by a stone crom- lech i.e. a line of stones orientated north-east – south-west. The structure consisted of 19 large stones and sand- stone slabs of different sizes and was accompanied by no less than 20 small stones with a diameter about ten centimetres. Its length was approximately 4.5 metres and its width was up to 0.9 metres. The south-western part of the cromlech contained an “entrance” – a gap between the stones. To the southeast of the cromlech a burial was discovered, containing a skeleton of an adult man oriented north-east – south-west (head to north-east). The individual was placed in the grave supine with the legs bent at the knees, turned right and the face orientated upwards. Under its skull a valve of an Unio shell was found. A part of a dog spine was lying perpendicular to the human body, on a south-west – north-east orientation. Grave goods found in the burial pit included a lithic flake, a polished bone tube made from a long bone of a mammal and a pottery fragment. The analysis of funerary rites and the burial assemblage suggests that the studied burial complex belongs to the Yamnaya archaeological cul- ture. In this culture the construction of cromlechs symbolized the separation of two worlds: of the living from the world of the dead. Burials with stone assemblages are typical for steppe territories and reflect the ways of herdsmen migration from the Lower Don to the forest-steppe Don region.
Nicholas Lamar Wright, Susan D. Longerbeam, Meera Alagaraja
Multiracial students grapple with experiences around mixedness which can hinder their sense of belonging among different social groups. Constantly feeling unaccepted and receiving the comment “You are too Black” or “You are too White” capture some of the common microaggressions faced by Black/White multiracial students. Using a phenomenological design, this study examines the ways in which Black/White multiracial students develop their sense of belonging at a predominantly White institution (PWI). While codeswitching has the ability to impact the sense of belonging in racial and ethnic minority groups, our study findings suggest that Black/White multiracial students tend to rely on chronic codeswitching as ways of seeking acceptance, balancing “otherness” and carefully minimizing exclusion when interacting with members of different social groups. Chronic codeswitching is particularly relevant as an everyday strategy in how Black/White multiracial students foster their sense of belonging and a sense of community. Research and practice implications are included.
Béla III from the Árpád dynasty, who later became the King of Hungary and Croatia, was previously the heir to the Byzantine Imperial Throne. Some genealogical aspects of this unusual individual are collected in the present study. Possible archaeogenetic relevance is also discussed.
In the Summer of 2020, as the latest coronavirus quickened its evolutionary journeys through the human mobilities of planetary urban systems, the research journal of the U.S. Department of Housing and Urban Development published an article by the world's most famous urban economist. Edward Glaeser's article, “The Closing of America's Urban Frontier,” celebrates the influential interpretation of U.S. history offered by Frederick Jackson Turner in a lecture delivered in Chicago in 1893, as part of Glaeser's advocacy of neoliberal, supply-side deregulated city-building as social policy. Yet Glaeser carefully evades the fundamental ethnoracial inequalities at the heart of Turner's frontier thesis, which were inseparable from the Social Darwinist hijacking of evolutionary thought that corrupted economics and other social sciences beginning in the late 19th century. In this paper, the Glaeser-Turner genealogy is used to interpret today's evolving materialities and discourses of race, class, identity, and urbanism. A mixed-methods blend of quantitative modeling and simple, descriptive online media analysis in the spirit of Robert Park's “Natural History of the Newspaper” is used to map the contours of competition, succession, and representation in a planetary urbanism that is now diagnosed as a new phase of “cognitive-cultural” capitalism. Cognitive-capitalist urbanism evolves along multiple semiotic frontiers of cosmopolitan diversity and multidimensional, intersectional hybridity – while valorizing performative competitive hierarchies that legitimate the reproduction of the structured inequalities of capital accumulation. Combinatoric expansion of the spatio-temporal reference points of identity and ancestry present daunting challenges to all who pursue equity or equality – requiring careful strategic confrontation of the meanings of neoliberal planetary human evolution.
This article offers a conceptual framework on Indigenous storying ethics, storying methods, storying as ruptures and storying interventions, to distinguish elements, premises and practices distinctive to Indigenous storying. This conceptual framework is built from (in)formal relational storying experiences and more structured data from over twenty years of qualitative, ethnographic, and storying projects. In its departure from expected Western methodological approaches to collecting and reporting data, it lives in Indigenous truths and epistemologies in our responsibilities and in our grounding. The interplay between ethics, methods, ruptures and interventions illustrates and centers storying as it speaks of the epistemological power of storying from ancient and traditional nature-based immersions.
This paper reviews the literature on pregnancy, examining two dominant discourses: “the pregnant body as foetal containment” and “the pregnant body as illness”. A third discourse, which looks at the complex ways in which the pregnant body is used as a site of agency and autonomy, is also presented. Rather than viewing the pregnant body as solely a condition which compromises women’s subjectivity and places them within strict boundaries of societal structures, this overview argues for seeing the more complex and nuanced ways in which women negotiate power through their bodies and considers how the pregnant body is a site of agency for women.
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.
This narrative essay offers an exploration of the power and importance of family origin stories as a grounding aspect of collective and individual identity for Black people. The author, drawing on his experience as a Black queer contemplative scholar and college professor, gives attention to the question of whether the truth is necessary or beneficial in the creation of family narratives and what each successive generation is allowed to know. This question is explored through the story of the unintended positive and negative consequences the author experienced as a result of submitting DNA to Ancestry.com.
Amongst other epic interpretations of religious mythology, the famous poems of Homer and Hesiod certainly rank the highest. Hesiod’s Theogony can be considered the most complete and consistent source on the history and genealogy of the Greek gods, as well as the theophoric naming tradition related to the Olympic pantheon. Typologically, the same can be said about the Buryat epic cycle Geseriada which has a detailed prologue in each of its variants, describing the world of the higher deities of Buryat mythology or Tengris (from the Turkic-Mongolian Tengri ‘heaven, celestial’) in connection with the main character’s heavenly genesis. It brings to our attention the names of the celestials as such, totaling to a symbolic sacred number of 99 deities, of which (according to the dualistic principle) 55 are western gods, 44 are eastern ones. This paper gives the first look on the most characteristic theonyms within the pantheon, reflecting its uranic backbone and structure and also communicating the essence of this deity through its meaning and etymology. For example, the names suggest the importance of the large clan if the thunderstorm tengris, led by Huhedei Mergen ‘Heavenly Shooter,’ whose name reflects the status of the Thunderer. It should be noted that many epithets of Tengris have later evolved into separate name variants. In this vein, the epithets altan ‘golden,’ shara ‘yellow,’ dulete ‘fiery’ indicate their belonging to the class of solar deities. The most archaic layer of names associates with the eastern gods of matriarchal origin, attributed to the celestials of the older generation. There are also Turkic names in the pantheon, most likely, dating back to the ancient times of the Turkic-Mongolian ethnolinguistic community.
Black self-determination, like the movement for civil rights, has long been a struggle on both the national and international stage. From the Black consciousness campaign of South Africa to the Black Power crusades of the United States and Caribbean, and the recent global affirmations of Black Lives Matter, Black nationalist ideology and desires for equity and independence seem ever more significant. While marginal characteristics of Black nationalism clearly persist in the calls for justice and equality, only one voice of twentieth-century Black nationalism remains committed to the full dimensions of the Black nationalist agenda. This essay documents the one leader and movement that has remained committed to a Black nationalist platform as a response to persistent white supremacy. The author reflects on the valuable contributions of twentieth-century Black nationalism and what form, if any, Black nationalism will take when this last Black nationalist movement leader is gone.
Compounding herbal medicine that lives in modern times does not automatically release the traditional cultural values ??that have become a hereditary convention, which includes the value of folklore as a spirit of life. They continue to make new innovations to adjust to their times. Innovation does not mean eliminating traditional values, but through traditional change begins. This is done not by setting aside traditional systems that have taken root for decades, but instead by using cultural thinking and traditional values ??tools to direct the vision, mission of Madura herbal medicine from the past to the future. The herbalist of Madura herbal medicine as an agent who sees the importance of putting Madurese cultural values ??on every practice of making Madura herbal medicine. Local cultural values, such as genealogy, oral transmissions and folklore values ??have long given a color to Madura herbal medicine. This means, that the practice of making Madura herbal medicine, is one of the potential local wisdom traditions for the preservation of regional cultural identity in Indonesia.
Keywords: herbal medicine, herbalist, local wisdom, transmission of values, cultural preservation
In ancient history, individual lives paralleled nations in their rise and fall, thereby reflecting their destiny; however, individuals were overshadowed by the glorified history of a collective entity. Therefore, familial or tribal traditions reflected in genealogies sometimes contradicted official history; a good example in this regard is 1 Chronicles 7:20–27. An initial reading of the genealogy contained therein focused on its literary and rhetorical implications; subsequently, its homiletical implications were extended. From a literary perspective, the ending of Ephraim’s genealogy with Joshua was the Chronicler’s special device that placed the first unsuccessful exploitation by Ephraim’s sons as an overture to the long history of conquest that followed. The scriptural text contextualised Joshua’s positive judgement regarding the Promised Land and his election as Moses’ successor. From a homiletical perspective, Ephraim’s genealogy generated insights about failure and tragedy and hope for the fulfilment of God’s promise, also likening the life of faith to a journey of perseverance. Research findings revealed similarities in the literary and homiletic meaning of Ephraim’s genealogy with that of Terah in Genesis 11:27–32.
Intradisciplinary and/or interdisciplinary implications: Homileticians used to complain that biblical studies were more oriented towards historic-critical interest than towards preaching. Results of this research, which relate to the discipline of Old Testament Studies, show how a genealogical text can be relevant for homiletic and pastoral use in church ministry.