Genealogy, Volume 3, Issue 2 (June 2019) – 21 articles

In spite of the apparent rise in feminism, who gets to know about feminism is still fraught and impartial. How then, do we come to find ‘a home’ in and for feminism when it has been absent from our formative politicisation? How comfortable is that home for working-class academics? In this paper, I reflect on my feminist genealogy—from growing up as a working-class girl in a small Scottish town in an area of deprivation to becoming a first generation feminist academic in a Russell Group University in the UK. This paper builds on the wealth of research exploring the trajectories of working-class women within academia by engaging genealogy research to explore how one develops as a feminist within academia—which can also be a strange place for first generation academics. As an undergraduate coming of age in the ‘post-feminist’ 1990s, access to the language and politics of feminism was beyond my grasp. I came to feminism relatively late in my life and academic career—it was in my doctoral research that I really became engaged academically and as a named political identity. I employ auto-ethnography in this paper and reflect on how our intimate others are always implicated in our own stories. This allows me to highlight how inherited experiences, memories, and embodiments are key. Intergenerational learning can make us implicitly feminist before we learn the formal language of feminism. The stories I choose to tell and ‘memories’ I invoke here are re-crafted and recalled in response to what frustrates me now. That young women are still telling the same stories that I tell here. Full article

Whakapapa is the Māori term for genealogy. It has been described by some as the skeletal structure of Māori epistemology because all things have their own genealogies. In research, whakapapa has been presented in tribal histories, Māori Land Court records, and consistently as a framework for mātauranga Māori (Māori knowledge) and Māori research methodologies. This essay offers a brief overview of the ways in which whakapapa has been understood and negotiated in research particularly after the arrival of Europeans. Some early ethnographers, for instance, applied their own genealogical methods of dating to whakapapa, which influenced various Māori approaches from the twentieth century. With the advent of literacy and print, Māori experimented with new ways to record genealogy, and yet the underlying oral, ethical, and cultural practices that are crucial to whakapapa have remained integral to how it still lives and operates in Māori communities today. Full article

I examine three kinds of criticism directed at philosophical genealogy. I call these substantive, performative, and semantic. I turn my attention to a particular substantive criticism that one may launch against essay two of On the Genealogy of Morals that turns on how Nietzsche answers “the time-crunch problem”. On the surface, there is evidence to suggest that Nietzsche accepts a false scientific theory, namely, Lamarck’s Inheritability Thesis, in order to account for the growth of a new human “organ”—morality. I demonstrate that the passages interpreted by some scholars to prove that Nietzsche is a Lamarckian can be reinterpreted along Darwinian lines. I demonstrate that Nietzsche hits upon the right drivers of phenotypical change in humans, namely, torture and enclosures (e.g., walls of early states), but misinterprets their true impact. Nietzsche believes that these technologies are responsible for producing what I call “culture-serving memory” and the bad conscience by causing emotions that once were expressed outwardly to turn inward causing the “psychological digestion” of the human animal. In reality, however, these mechanisms are conducive to breeding a particular type of individual, namely, one who is docile, by introducing artificial and unconscious selective pressures into the environment of early humans. In showing that Nietzsche’s genealogical account of memory and bad conscience is not underpinned on a false scientific theory and is consistent with Neo-Darwinism, I deflect a potentially fatal blow regarding the veracity of Nietzsche’s genealogies. Full article

Christian nationalism in the United States has neither been singular nor stable. The country has seen several Christian nationalist ventures come and go throughout its history. Historians are currently busy documenting the plurality of Christian nationalisms, understanding them more as deliberate projects rather than as components of a suprahistorical secularization process. This essay joins in that work. Its focus is the World War II and early Cold War era, one of the heydays of Christian nationalist enthusiasm in America—and the one that shaped our ongoing culture wars between “evangelical” conservatives and “godless” liberals. One forgotten and admittedly paradoxical pathway to wartime Christian nationalism was the world ecumenical movement (“ecumenical” here meaning intra-Protestant). Protestant ecumenism curated the transformation of 1920s and 1930s Christian internationalism into wartime Christian Americanism. They involved many political and intellectual elites along the way. In pioneering many of the geopolitical concerns of Cold War evangelicals, ecumenical Protestants aided and abetted the Christian conservative ascendancy that wields power even into the present. Full article

In pre-modern Japanese naming practices, familial relationships were frequently demonstrated systematically through personal names, but with changing lifestyles, family structures and naming trends, such systematic ways of creating familial ties through personal names have largely been lost. However, personal names may still express familial ties, but in different ways than in previous times. To consider this, this article utilizes a unique data set of 303 messages in municipal newsletters from parents about how they chose their child’s name, focusing on who was listed as choosing the name; whom the child was named for; and common elements within parent–child pairs and sibling sets. Parents themselves were most frequently noted to have selected the name, followed by the child’s older siblings; in comparison, grandparents were listed rarely. The use of a shared kanji ‘Chinese character’ between parents and children was also not common; however, it was more frequently observable in siblings’ names. Although the data set is small in size, the data strongly suggests that contemporary families are focused more on creating intragenerational connections between siblings, rather than intergenerational familial ties, which may be a result of the nuclearization of contemporary families. Full article

Standard collective publications on European family history manifest large differences in their temporal structure. This article examines three examples from different countries and currents of research for the last five centuries. It discusses the question of whether, and to which degree, time theory can be applied to adjust and balance investigations of the domestic domain in the long run. For that purpose, this article uses the theoretical framework of US-American scholar Andrew Abbott. His work has provided important inputs for contemporary family research. Can we also use it for long-term investigations? Full article

Based on the experience of innocent individuals who were arrested and sent to the Gulag, this paper examines the transformation from being human to being nonhuman. It suggests that during this process, one shifts from belonging to nonbelonging. As a result, similarly to Winston Smith–Orwell’s hero in the novel Nineteen Eighty-Four, the prisoner is rebooted and reborn as an object belonging to the Gulag. In this situation, the prisoner internalizes the Gulag’s rules in the deepest possible manner. Full article

Indigenous people are survivors of what some scholars have called the nexus of bio–psycho–social–cultural–spiritual intergenerational trauma. The effects of these multi-plex traumas brought on by European colonialism(s) reverberate into the present and affect Indigenous peoples at various scales, from local interpersonal relations to larger macro scales of geo-regional displacement. Indigenous peoples, however, have also survived the traumas of displacement, genocide, racism, surveillance, and incarceration by sustaining systems of ancestral and contemporary healing practices that contribute to individual and collective survivance. In this essay, I explore intergenerational rememberings of Indigenous identity, trauma, and healing based on personal, family, and community memory. Through rememberings, I seek to deconstruct the Western constructs of identity and trauma, arguing that these conceptions create trappings based on the exclusions of membership that support power hierarchies that perpetuate the dehumanization of Native peoples. By exposing these trappings, I will engage in my own decolonizing healing process by reclaiming, reconnecting, rewriting and rerighting histories. Finally, through an I/We Indigenous philosophy of belonging, I will argue that emotion can be an important saber (knowing) to help understand Indigenous identities as connected, collective, and ancestral ways of knowing and being that re/humanize Indigenous collective relational understandings. Full article

In this article, Metis scholar and psychotherapist Cathy Richardson, together with Swedish psychotherapist, Christina Löwenborg, write about their family, their shared genealogy and their experience of connection and roots in what some might call feminist genealogy or feminist storytelling. This history spans four generations, two continents and a cultural divide. The authors share a great-grandmother, Ellen-Maria Ekström, who lived in Småland in southern Sweden, from 1876–1951. In this paper, the authors explore the implications of being co-descendants of Ellen-Maria and the heritage—women’s knowledge that comes from their maternal relations. Full article

This paper examines how migration redefines family narratives and dynamics. Through a parallel between the mother and the mother tongue, I unravel the emotional, linguistic, social, and ideological connotations of the mother–daughter relationship, which I define as a ‘condensed narrative about origin and identity’. This definition refers to the fact that the daughter’s biological, affective, linguistic, and socio-cultural identity grounds in the mother. The mother–daughter tie also has a gendered dimension, which opens up interesting gateways into the female condition. Taking this assumption as a starting point, I examine how migration, impacting on the mother–daughter relationship, can redefine gender roles and challenge models of femininity, which are culturally, socially, geographically, and linguistically embedded. I investigate this aspect from a linguistic perspective, through a reading of a corpus of narratives written by four Italian-Canadian writers. The movement from Italy to Canada enacts ‘the emergence of alternative family romances’ and draws new routes to femininity. This paper seeks to illustrate how, in the narratives I examine, these new routes are explored through linguistic means. The authors in my corpus use code-switching to highlight contrasting views of femininity and reposition themselves with respect to politics of gender. Full article

Strong female governance has always been central to one of the world’s oldest existing culturally diverse, harmonious, sustainable, and democratic societies. Aboriginal and Torres Strait Islander women’s governance of a country twice the size of Europe is based on complex laws which regulate relationships to country, family, community, culture and spirituality. These laws are passed down through generations and describe kinship systems which encompass sophisticated relations to the more-than-human. This article explores Indigenous kinship as an expression of relationality, culturally specific and complex Indigenous knowledge systems which are founded on a connection to the land. Although Indigenous Australian women’s kinships have been disrupted through dispossession from the lands they belong to, the forced removal of their children across generations, and the destruction of their culture, community and kinship networks, the survival of Indigenous women’s knowledge systems have supported the restoration of Indigenous relationality. The strengthening of Indigenous women’s kinship is explored as a source of social and emotional wellbeing and an emerging politics of environmental reproductive justice. Full article

In 1980, after decades of violent war, the apartheid regime came to an end, Zimbabwe was declared an independent state, and Robert Mugabe’s party the Zimbabwean African Union–Patriotic Front (ZANU-PF) ascended to power. While black leaders concentrated on the struggle against the tyranny of racial segregation, independence did not challenge gender hierarchies or minimize patriarchal privilege. Women soldiers who participated in the guerrillas were excluded from the spheres of power and relegated to poverty and invisibility. Here, I analyze how Dangaremba’s novel Nervous Conditions unveils women’s response to multiple forms of violence that target their bodies and minds. Although Dangaremba does not refer explicitly to the Chimurenga, also known as the bush war, in the novel, the sadness, bitterness, and sentiment of betrayal subsume women’s feeling about their absence in the construction of a new nation. For women writers, the representation of violence, through a feminine and postcolonial perspective, opens up creative ways to pursue textual liberation, thus defying literary genre and literary forms often very connected to systems of power. In this sense, her narrative instills in the reader the sentiment which evolves from women’s condition in the novel. Full article

The popular conception of interraciality in Britain is one that frequently casts mixed racial relationships, people and families as being a modern phenomenon. Yet, as scholars are increasingly discussing, interraciality in Britain has much deeper and diverse roots, with racial mixing and mixedness now a substantively documented presence at least as far back as the Tudor era. While much of this history has been told through the perspectives of outsiders and frequently in the negative terms of the assumed ‘orthodoxy of the interracial experience’—marginality, conflict, rejection and confusion—first-hand accounts challenging these perceptions allow a contrasting picture to emerge. This article contributes to the foregrounding of this more complex history through focusing on accounts of interracial ‘ordinariness’—both presence and experiences—throughout the early decades of the twentieth century, a time when official concern about racial mixing featured prominently in public debate. In doing so, a more multidimensional picture of interracial family life than has frequently been assumed is depicted, one which challenges mainstream attitudes about conceptualisations of racial mixing both then and now. Full article

Confucian heritage culture holds that a good education is the path to upward social mobility as well as the road to realizing an individual’s fullest potential in life. In both China and Chinese diasporic communities around the world, education is of utmost importance and is central to childrearing in the family. In this paper, we address one of the most serious resettlement issues that new Chinese immigrants face—children’s education. We examine how receiving contexts matter for parenting, what immigrant parents do to promote their children’s education, and what enables parenting strategies to yield expected outcomes. Our analysis is based mainly on data collected from face-to-face interviews and participant observations in Chinese immigrant communities in Los Angeles and New York in the United States and in Singapore. We find that, despite different contexts of reception, new Chinese immigrant parents hold similar views and expectations on children’s education, are equally concerned about achievement outcomes, and tend to adopt overbearing parenting strategies. We also find that, while the Chinese way of parenting is severely contested in the processes of migration and adaptation, the success in promoting children’s educational excellence involves not only the right set of culturally specific strategies but also tangible support from host-society institutions and familial and ethnic social networks. We discuss implications and unintended consequences of overbearing parenting. Full article

This essay explores performance as a language by looking at its appropriation by other cultures, and the associated history of the crafted phrases that are borrowed along. I start by noting that to create awareness of the massacres that have recently occurred in some parts of Nigeria, commentators, both in and out of the country, and activist-cum-protesters created the term “Nigerian Lives Matter.” They appropriated from “Black Lives Matter,” the American-originated advocacy movement that campaigns against violence and brutality against black people. I show that these forms of lexical interchange are possible because of non-Americans’ familiarity with America’s racial history, and black performance liberation expressivity, which they have been acculturated into as a result of their long exposure to American culture. Beyond phrases however, I argue that black performance itself is a language that has a global resonance among minorities. To illustrate this further, I do a close reading of This is Nigeria, a recent music video released by Nigerian lawyer turned artist, Folarin Falana (Falz), alongside a version of the original production, This is America, also recently released by Donald Glover (Childish Gambino). Both songs continue in the older tradition of African and African American transatlantic political relations through music, the shared understanding of the similarities of anti-black oppression, and the formation of aesthetics that mediate the advocacy of black liberation. The songs are also a pointer to how black advocacy might continue to unfold in contemporary era. Full article

This paper examines the connection between naming and oral tradition, specifically àló and ìtàn, by discussing Bosede Ademilua-Afolayan’s Once Upon an Elephant (2015), and demonstrates the ways in which contemporary Nigerian playwrights appropriate the same to engage their political realities. The Yoruba are aware that names are not mere signs but the material nodes of the social network, hence the rites associated with naming underscore the people’s belief in birth, life, and living, as well as the totality of existence. The paper is in three parts: a background to the analysis, a discussion of Yoruba belief about naming that is linked with a discussion of oral tradition, and an analysis of the play with materials that are drawn from the previous discussion in order to show how the playwright has used the strategy of naming to engage a broader socio-political reality of her society. Full article

In the light of relevant and current debate on the changing role of fathers, this contribution is aimed at analysing the international literature on fatherhood, comparing two distinct periods of time, from the social, cultural and demographic point of view: the years 1980–1999 and the new millennium. This will contribute to identifying features of the fatherhood transformation in these two contexts, which in fact refer to two generations of fathers. The research questions to be answered are: Which aspects characterize the process of fatherhood transformation, in an intergenerational perspective? How are paternal childcare practices represented in different historical and social periods? An analysis of the academic publications on fathers in Scopus and Google Scholar will be conducted, in the two temporal periods indicated, using T-Lab software, in order to map fathers’ role representations. Full article

Over the past fifty years, public care for children in England has undergone a significant transformation moving almost exclusively towards foster care as the preferred mode of delivery. The most recent data from the Department for Education for the year ending 31 March 2018, reported that 73% of all Looked After Children (LAC) were placed in foster care with just 8% in residential placements. Compared to an almost even split of 45% of children in Foster Care (or ‘boarded out’) and 42% of children in residential care in 1966, the scale of this shift becomes apparent. This transformation has taken place in the context of a social policy discourse promoted by successive governments, which has privileged foster care as the most suitable place for children needing out-of-home public care. The main argument in this article is that the rationale for the state’s growing interest in children (in particular those children who are considered a social problem) and the emerging social policy solutions, i.e., foster care, are driven by particular political and economic agendas which have historically paid little attention to the needs of these children and young people. This article explores the relationship between the state, the child and their family and the drivers for this transformation in children’s public care making use of a genealogical approach to identify the key social, political and historical factors, which have provided the context for this change. It examines the increasing interest of the state in the lives of children and families and the associated motivation for the emerging objectification of children. The role of the state in locating the family as the ideal place for children’s socialisation and moral guidance will be explored, with a focus on the political and economic motivations for privileging foster care. Consideration will also be paid to the potential implications of this transformation for children and young people who require public care. Full article

Despite being separated by great geographical distances, the Trinidadian Diaspora community has managed to stay in regular communication with those back “home” using the latest available technologies. Trinidadian migrants living abroad have established multi-directional care chains with family, kin, and friends that have endured for decades. This social connection has evolved from letter writing, telegrams, telephones, emails, and most recently, internet-based social media which includes: Facebook, WhatsApp, Skype, Facetime, Snapchat, Twitter, and Google Hangout. This paper examines how social media, focusing on Facebook and WhatsApp, are tools being used by the Trinidadian Diaspora to provide transnational care-giving to family and friends kin left behind in the “home” country and beyond. The analysis is based on the results of two online Qualtrics surveys, one implemented in 2012 (n = 150) and another in 2015 (n = 100) of Trinidadian Diaspora participants and in-depth interviews with (n = 10) Canadian-Trinidadians. This paper explores how social media have become a virtual transnational bridge that connects the Trinidadian Diaspora across long distances and provides family members with a feeling of psychological well-being. Full article

In this paper, we share research narratives based on our practice as researchers. We understand that narrating, researching, and weaving are intertwined processes that lead us into peculiar and unpredictable actions in the research field. Therefore, researching is a risky practice. It entails unforeseen transformations and is both a craft and an ontological policy: If there is no given reality, what realities are performed along with our research practices? For what and to whom do we produce knowledge? We aim to discuss research policies that are in tune with local, contextualized, and embodied knowledge, and ways of doing research that consider the other—or the “object”—not as a passive target from whom you get information, but as an expert. Consequently, researching is understood as sharing expertise and as a reciprocal transformation device that activates all of those involved. We intend to share what has been produced by our research groups in Brazil. Our studies are intertwined as a network of connections and affectations and are guided by ResearchWith, which is a way of undertaking research that weaves WITH others and not ABOUT them. We emphasize this experience as a way of doing science in the feminine and we understand this as a craft. Full article

This paper revisits a topic only briefly raised in earlier research, the idea that the grounds for fatherhood can be laid with little or no ‘hands-on’ experience of fathering and upon these grounds, an enduring sense of being a father of, and bond with, a child seen once or never, can develop. The paper explores the specific experiences of men whose children were adopted as babies drawing on the little research that exists on this population, work relating to expectant fathers, personal accounts, and other sources such as surveys of birth parents in the USA and Australia. The paper’s exploration and discussion of a manifestation of fatherhood that can hold in mind a ‘lost’ child, disrupts narratives of fathering that regard fathering as ‘doing’ and notions that once out of sight, a child is out of mind for a father. The paper suggests that, for the men in question, a diversity of feelings, but also behaviours, point to a form of continuing, lived fathering practices—that however, take place without the child in question. The conclusion debates the utility of the phrase “birth father” as applied historically and in contemporary adoption processes. Full article