Oluwaseyi B. Ayeni, Oluwajuwon M. Omigbodun, Oluwakemi T. Onibalusi
Citizenship is not only a legal status but also a form of recognition. Every state defines who belongs by tracing lines of descent, yet the way ancestry is proven differs widely. This study compares nationality laws in Europe, Africa, and North America to show how evidence shapes access to citizenship. It asks what kinds of proof states require and what happens when those forms of proof are missing. The analysis draws on nationality laws, constitutional texts, case decisions, and administrative practice. The findings show that Europe relies on documents and registration systems that treat records as truth, while African states face gaps in documentation that leave many citizens unrecognised. In North America, technology and DNA testing have made biology a new measure of belonging. Across these regions, the law of descent has become a law of evidence. Documents and DNA dominate, while oral and community genealogy have lost authority. These evidentiary habits travel across borders, shaping how migrants and diasporas prove identity in a world that equates paperwork with legitimacy. The study concludes that certainty and fairness can exist together if states accept multiple paths to proof. When documents, sworn statements, and community testimony are combined, the law can recognise descent without excluding those who lack official records. Belonging should rest not only on what is written or tested but also on what is known and trusted.
The article provides an analysis of the geographic origins of Karaites in four areas where Karaite congregations were commonly found after the Middle Ages, namely, Arabic Middle East (territories of modern Iraq, Syria, Israel, and Egypt), Constantinople/Istanbul and its area, the Crimean Peninsula, and Eastern European territories belonging today to Lithuania and Ukraine. It combines available historical, onomastic, and linguistic data revealing the migrations of Karaites to and inside these regions. For the first two regions, no ambiguity exists about the roots of local Karaites. Their ancestors were Jews who adopted the Karaite version of Judaism. For the Crimean communities, various factors favor the hypothesis about the territories of the Byzantine Empire (which later became Ottoman), and more specifically, Constantinople and its area are the only major source for their development. The Karaite communities in such historical Eastern European provinces as Lithuania (properly speaking), Volhynia, and Red Ruthenia were created after migrations from Crimea to these territories. The article also discusses medieval, cultural, and potentially genetic links between Karaites and Rabbanite Jews in the areas in question. It also addresses one phonological feature, the sibilant confusion, shared by the Galician–Volhynian dialect of the Karaim language and the Lithuanian dialect of Yiddish.
In the tradition of Irish traditional music, ownership of music is vague and sometimes contested. Tunes are not generally associated with a “composer”, but, if identified with anyone at all, are generally associated with the person most well-known for performing them, or a person identified with a tune, or a particular version thereof. This article will examine some of the songs and performances/singers in the collection of the late Tom Munnelly (1944–2007), collector of the most extensive collection of English-language songs in Ireland and not only an avid collector but also a very talented singer. Of primary concern will be Tom Munnelly’s attitude to song and its ownership, shedding light on a field long contested and much debated. Drawing on Tom Munnelly’s field recordings of specific songs, the article will endeavour to shed fresh light on how traditional music in Ireland is viewed.
This review examines Rafael Carrión-Arias' book “Batman and the Shadows of Modernity A Critical Genealogy on Contemporary Hero in the Age of Nihilism”. The monograph presents a systematic critical-genealogical analysis of the Batman narrative as a representative phenomenon of the superhero genre. The study reveals how the figure of the “Dark Knight” crystallizes key ideological and social contradictions of modernity. The work is recommended for specialists in cultural studies, comics studies, and political philosophy.
Cheryl S. Kickett-Tucker, Jennifer Dodd, Deborah Johnson
et al.
In this paper, we describe the developmental process of a culturally grounded Moombaki virtual reality (VR) game. We share how Aboriginal children’s drawings have informed the creation of an interactive learning platform for primary school-aged children attending schools in Wadjuk Boodja. The project focused on connecting students to cultural knowledge through immersive storytelling, creative exploration, and collaborative design by using small group yarning circles and game development activities. The aim of the yarning sessions was to identify, explore, and understand the knowledge Aboriginal children had of Aboriginal identity and culture, including protocols, ceremonies, stories, Dreamtime, languages, and traditional practices, and how best to represent these concepts in the cultural learning journey using virtual reality.
A larger proportion of women in the United States than in any other developed country—though less than 1 per cent—relinquish infants for adoption [...]
In 1978, the United States enacted the Indian Child Welfare Act (ICWA) “to protect the best interest of Indian Children and to promote the stability and security of Indian tribes and families by the establishment of minimum Federal standards for the removal of Indian children and placement of such children in homes which will reflect the unique values of Indian culture.” The ICWA was codified to address centuries of genocidal government policies, boarding schools, and coercive adoptions that ruptured many Native families. Now one of the strongest pieces of legislation to protect Native communities, the ICWA was designed to ensure that Native foster children are placed with Native families. Implementing the ICWA has not been smooth, however, as many non-Native foster parents and state governments have challenged the ICWA. While the ICWA has survived these legal challenges, including the recent 2023 <i>Haaland v. Brackeen</i> Supreme Court case, the rise of non-Natives claiming Native heritage, also known as self-indigenizers or “pretendians,” represents a new threat to the ICWA. This Article presents a legal history and analysis of the ICWA to unpack the policy implications of pretendians in the U.S. legal context. This Article demonstrates how the rise of pretendians threatens to undermine the very purpose of the ICWA and thereby threaten the sovereignty of Native peoples. By legally sanctioning the adoption of Native children into non-Native pretendian homes, the ICWA can facilitate a new era of settlers raising Native children, rather than preventing this phenomenon as intended. In response, this Article offers concrete policy recommendations to bolster the ICWA against this threat.
Anecdotal evidence suggests that the popular pastime of exploring one’s family history can unleash strong emotions, both positive and negative. The aim of this study was to chart the extent and nature of negative emotions among family historians, and profile those most vulnerable to distress. Data from an online survey of 775 adult Australian hobbyist family historians showed nearly two-thirds experienced strong distressing emotions such as anger, shock and sadness while researching their forebears. Triggers included discoveries which led to feelings of betrayal and distrust or posed moral dilemmas. Also distressing were findings about ancestors who behaved badly, were treated cruelly/unfairly, or who experienced tragedy. Family historians who reported strong negative emotions were more likely than those who did not to be younger, female, spend more time on their hobby, have half-siblings, driven by the motive for greater self-understanding, and score higher on the personality trait of openness to experience but lower on emotional stability. The study is important because it raises issues of (a) what support is available to family historians who find their discoveries strongly distressing and (b) whether purveyors of genealogical research products should provide more education and support to their clients.
Ana María López-Parra, María Soledad Mesa, Fernando Castilla
et al.
In most Western European societies, surnames pass from generation to generation and in cases where surnames are shared by fathers to children, the Y chromosome passes down from fathers to male offspring in the same way as surnames do. The aim of this study was to ascertain the patrilineal relationship between individuals with the surname “Castilla” and their respective Y-chromosome haplotypes. The toponymic surname “Castilla” is part of the Spanish royal family. Genealogical studies of this surname have allowed the formulation of different hypotheses about its origin, most of which were centered in Burgos. To shed some light on the origin of the surname Castilla and to investigate the possible co-ancestry behind the living carriers of this surname, markers located in the Y chromosome-specific region were analyzed in a sample of 102 men whose paternal surname was Castilla. The study aimed to establish the minimum number of founders and the expansion time of the lineages from our sample. Two major haplogroups were identified: R1b and E1b1b-M81. The high frequency of the E1b1b-M81 haplogroup in comparison to that of the general Spanish population, its low haplotype diversity, and its young TMRCA (323+/− 255 years CE) are compatible with the historical timing of the obligation to use surnames. However, the coincidence of the most common haplogroup in the Castilla sample and the most frequent haplogroup in the Spanish general population, R1b, makes it difficult to identify founder haplotypes/haplogroups in the history of the Castilla surname.
The medieval respect towards progenitors induced not only sentimental feelings but also practical steps, such as sponsoring works of art. In the present study, the family connections of Landgrave Hermann I of Thuringia to the Carolingians and to (Saint) Guillaume/Guilhem d’Orange, from the family of the Counts of Autun, have been explored. The possibility of the role of these kinships as a “driving force” behind initiating and sponsoring the epos Willehalm of Wolfram von Eschenbach has been analyzed.
This article explores the process of decolonizing and indigenizing research from my perspective as a Mapuche woman. During this process, I examine how to approach and analyze colonial and patriarchal archives through an indigenous lens, leading me to consider a transformation of my work into an indigenous research endeavor. In this undertaking, I delve into the interplay of affective and political dimensions within indigenous research, recognizing them as catalysts for resistance and knowledge construction. I emphasize the significance of first-person research as a powerful means of empowering marginalized individuals and validating personal and collective experiences, countering Eurocentric epistemologies that perpetuate colonial and epistemic violence. Furthermore, I advocate for the recovery of marginalized knowledge and the integration of native epistemologies. As a third step in the process of decolonizing and indigenizing my research, I introduce the concept of ‘Mapuchization of research.’ This idea represents a process of reconnection with the ancestral knowledge of my people, where past and present come together. It intertwines several dimensions, including political, epistemological, and ontological, with the aim of contributing to indigenous research methodology, based on the knowledge found in Mapuche culture and history.
The Māori fertility transition—which saw a shift from high to low birth rates between 1966 to 1976—was one of the most rapid fertility declines observed anywhere in the world. Since then, Māori fertility has hovered around replacement level (2.1 births per woman), somewhat above that of Pākehā (European) New Zealanders. More striking are differences in timing with Māori women bearing their children younger and over a longer duration. This paper sits within a broader research project that asks: What are the important influences that have sustained contemporary Māori fertility patterns? Drawing on Mana Wahine (Māori women’s discourses) and whakawhiti kōrero (interviews) with wāhine Māori (Māori women) this paper highlights whakapapa (genealogy) as an important concept in broadening and deepening our understandings of fertility, and situating individual fertility and reproduction within a broader set of relations.
In physical terms, light is a wave radiating from an energy source, yet different cultures in different periods have also attributed metaphysical properties to light that are outside of nature. Even in today’s secular discourse, we often resort to using imagery of light to symbolise a variety of virtues, whereas ‘New Age’ discourse raises light to a renewed metaphysical status. In this article, we will use the genealogical method to examine the origins of the popular Western conception of light as representative of knowledge, goodness, wisdom and sanctity by looking at the great myths and the foundational texts of Western culture. This understanding of light is a deep structure, originating in religion, that persists in secular culture: from ancient Near Eastern mythologies, to Plato’s parable of the cave, to the Judeo-Christian narrative and the Enlightenment and culminating in the role of light in New Age culture.
Julian Carlos Chambliss, Nicole Huff, Kate Topham
et al.
While marginalized as a juvenile medium, comics serve as an archive of our collective experience. Emerging with the modern city and deeply affected by race, class, and gender norms, comics are a means to understand the changes linked to identity and power in the United States. For further investigation, we turn to one such collective archive: the MSU Library Comics Art Collection (CAC), which contains over 300,000 comics and comic artifacts dating as far back as 1840. As noted on the MSU Special Collections’ website, “the focus of the collection is on published work in an effort to present a complete picture of what the American comics readership has seen, especially since the middle of the 20th century”. As one of the world’s largest publicly accessible comics archives, a community of scholars and practitioners created the Comics as Data North America (CaDNA) dataset, which comprises library metadata from the CAC to explore the production, content, and creative communities linked to comics in North America. This essay will draw on the Comics as Data North America (CaDNA) dataset at Michigan State University to visualize patterns of racial depiction in North American comics from 1890–2018. Our visualizations highlight how comics serve as a visual record of representation and serve as a powerful marker of marginalization central to popular cultural narratives in the United States. By utilizing data visualization to explore the ways we codify and describe identity, we seek to call attention to the constructed nature of race in North America and the continuing work needed to imagine race beyond the confines of the established cultural legacy.
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.
Supreme irony: current research on tomato bashing is still based on a spoof paper written by Georges Perec. His 1974 publication entitled Cantatrix Sopranica L. focuses on the lyrical impact of tomato throwing upon female opera singers. Beyond the game that consists in poetically and ironically contributing to this editorial field and mimicking the postures of academic speech, there remain epistemological consequences exceeding the references intertwined in the text under study. To further the investigation beyond irony, we must start again from somewhere below it, for irony seems, in and of itself – but can irony, a distancing process per se, be read in itself? – to terminate the investigation. Rather than adding to the parodic commentary of a scientific parody, we shall take this spoof as an opportunity to deal with the counter-psychic coordinates of interlocked failures: the failure of the artist under attack; Perec’s mock failure, which is meant to deride the stylistic wreck of academia; the frosty reception of his paper (so entombed in its Perecquian bibliographical maze that it misses many a blind spot, such as the industrial dimension of the morphologic standardisation of tomatoes, the cultural history of vegetal projectiles, the complex relations between science and literature, etc.) and, after too many attempts, our own failure in relishing the Perecquian concentrate and rigorously assessing the quality of the throw or/and ductility of the projectile in relation to the antisimplicity of the gestural parameters, the internal and external motives initiating such attacks and how the victim can be stimulated into broadening their range of theatrical pleasures, the reactivity of the spectators that do not have any tomato, of those whose tomatoes remain un-thrown, of those using alternative projectiles or/and opting for alternative targets, and the historical aspects of this practice (from the evolution of aesthetic punishments to the commercial and agricultural genealogy of the tomato, as well as the political and poetical consequences brought about by the successive standardisations that have been operated on various scales).
This article discusses a method for researching and writing whakapapa (genealogy) based on the symbolism of the tree. Utilizing tree symbolism as a method for researching and writing genealogy is conceived as a literary device for documenting both individual and collective life histories. It is an approach that was developed as being distinctively Māori, but at the same time able to be adapted by other ethnic groups and communities. The method consists of the following aspects of tree symbolism: the roots (family heritage); the trunk (what sustains and gives purpose to one’s life); the branches (the different paths our lives follow); the fruits (what we bring to our maturity); the forest (connections with others). Tree symbolism can be adapted for any ethnic group by utilizing the metaphor of a tree that has particular relevance to the particular group. It can also be adapted for community groups. For the most part, though, this article will focus on the Tōtara tree and its significance around researching and writing about whakapapa for Māori.
Nawawi al-Bantani as an archipelago scholar through the Tanqih al-Qaul has contributed to the study of hadith in the mid-nineteenth century AD. The intellectual tradition developed by Nawawi al-Bantani became the scientific traditions that developed in Haramayn (Mecca and Medina), and the traditions Islam in the archipelago, especially in Islamic boarding school on an ongoing basis. This study aims to determine the socio-historical intellectual traditions of Nawawi and fiqh al-hadith contained in the Tanqih al-Qaul. Departing from that, the historical research method is used in uncovering the object of research. The results of this study indicate that the Lubab al-Hadith by al-Suyuthi (d. 911) was first recited by Nawawi al-Bantani in the mid-nineteenth century AD, through the syarah compiled by Nawawi there were seven ideas in the context of understanding hadith (fiqh al-hadith), this refuses the notion that the study of the eyes has not been touched, Nawawi al-Bantani has made efforts in this regard. In addition, Nawawi as sayyid ulama’ al-hijaz and musnid, not only compiled hadith books and spread his thoughts in the field of hadith, which at that time was more oriented towards the dialectics of sufism and fiqih. Through Nawawi, the intellectual genealogy traditions called sanad continues to be continuous, especially for students and scholars in the archipelago after that and brings its own style to the tradition of learning hadith in Indonesia.
Jeffrey P. Rose, Jeffrey P. Rose, Ricardo Kriebel
et al.
Next-generation sequencing technologies have facilitated new phylogenomic approaches to help clarify previously intractable relationships while simultaneously highlighting the pervasive nature of incongruence within and among genomes that can complicate definitive taxonomic conclusions. Salvia L., with ∼1,000 species, makes up nearly 15% of the species diversity in the mint family and has attracted great interest from biologists across subdisciplines. Despite the great progress that has been achieved in discerning the placement of Salvia within Lamiaceae and in clarifying its infrageneric relationships through plastid, nuclear ribosomal, and nuclear single-copy genes, the incomplete resolution has left open major questions regarding the phylogenetic relationships among and within the subgenera, as well as to what extent the infrageneric relationships differ across genomes. We expanded a previously published anchored hybrid enrichment dataset of 35 exemplars of Salvia to 179 terminals. We also reconstructed nearly complete plastomes for these samples from off-target reads. We used these data to examine the concordance and discordance among the nuclear loci and between the nuclear and plastid genomes in detail, elucidating both broad-scale and species-level relationships within Salvia. We found that despite the widespread gene tree discordance, nuclear phylogenies reconstructed using concatenated, coalescent, and network-based approaches recover a common backbone topology. Moreover, all subgenera, except for Audibertia, are strongly supported as monophyletic in all analyses. The plastome genealogy is largely resolved and is congruent with the nuclear backbone. However, multiple analyses suggest that incomplete lineage sorting does not fully explain the gene tree discordance. Instead, horizontal gene flow has been important in both the deep and more recent history of Salvia. Our results provide a robust species tree of Salvia across phylogenetic scales and genomes. Future comparative analyses in the genus will need to account for the impacts of hybridization/introgression and incomplete lineage sorting in topology and divergence time estimation.