Decolonial (and Anti-Colonial) Interventions to Genealogy

A special issue of Genealogy (ISSN 2313-5778).

Deadline for manuscript submissions: 1 June 2024 | Viewed by 3791

Special Issue Editors


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Guest Editor
School of Social and Cultural Studies, Victoria University of Wellington, Wellington 6012, New Zealand
Interests: Māori history; indigenous sociology; settler colonial whiteness; indigenous education

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Guest Editor
Department Indigenous Race and Ethnic Studies, University of Oregon, Eugene, OR 97403, USA
Interests: pacific diasporas; cosmopolitanism; indigenous and women-of-color feminisms; indigenous reproduction; race and ethnicity; contemporary art; visual culture

Special Issue Information

Dear Colleagues,

Indigenous communities the world over each have their own concepts of genealogy, many of which consider the living and non-living beings that we share time and space with, spanning the earth beneath us to the heavens above. The cosmos, the earth and humans are all genealogically connected within the Samoan worldview as Lagi (the cosmos) separated from Papa (the earth), who became the progenitor of man. This is cemented within naming practices, “eleele” meaning “earth” and “palapala” meaning “mud”, with both also meaning “blood”; “fatu” means “rock” and “heart”; and “fanua” means “placenta” and “earth” (Tui Atua, 2009). Whakapapa is a Māori way of knowing that encompasses time, space, emotions, plants and animals, going beyond human genealogies to include the origins of all things (Tau, 2001). However, with the colonial and settler-colonial lived realities that we find ourselves within, expansive Indigenous concepts of genealogy wrestle with imposed Western notions of genealogy which are human-centered, such as the nuclear family, cisheterosexual relationships, and patriarchy; understandings of time and temporality; and relationships between people and place.

This Special Issue builds on previous Genealogy Special Issues that examine Indigenous perspectives of genealogy (Kukutai & Mahuika, 2019), decolonizing ways of knowing that privilege non-Western conceptions of genealogy (Breunline & Jackson, 2018) and Indigenous conceptions of identity and community (Carlson & Kennedy, 2021). This Special Issue focuses on decolonial (and anti-colonial) interventions in genealogy. Contributors will articulate how such interventions speak back to and/or outside of Western/colonial genealogical norms that directly influence peoples’ lived experiences and material conditions. We follow Dian Million’s notion that, “to ‘decolonize’ means to understand as fully as possible the forms colonialism takes in our own times.” We welcome contributions that highlight how conflicting genealogical frameworks shape and are relevant to (or not relevant to) Indigenous peoples’ lifewords and communities in contemporary times.

We are interested in themes such as:

  • Decolonial and anti-colonial approaches to genealogy;
  • Imposed Western notions of genealogy and the upholding of colonialism, cisheteropatriachy and white supremacy;
  • Various forms of familial structures, including colonial nuclear families and Indigenous kinships;
  • Indigenous reproductive justice, eugenics and blood quantum;
  • The relationship between decolonizing and indigenizing;
  • Conceptions of genealogy in the construction of communities, public or urban spaces, and institutions;
  • Nationalism and Indigenous nationhood;
  • Relationships between genealogy, memory, history and place/land.

We request that, prior to submitting a manuscript, interested authors initially submit a proposed title and an abstract of 400–600 words summarizing their intended contribution. Please send it to the guest editors liana[email protected] and [email protected]. Abstracts will be reviewed by the guest editors for the purposes of ensuring proper fit within the scope of the Special Issue. Full manuscripts will undergo double-blind peer-review.

Reference list

Breunlin, Rachel, and Antoinette Jackson. Decolonising ways of knowing: Heritage, living communities, and Indigenous understandings of place. Genealogy 2020, 4.

Carlson, Bronwyn, and Tristan Kennedy. Indigenous identity and community. Genealogy 2021, 5.

Efi, Tui Atua Tapua Tamasese. Su'esu'e manogi. In search of fragrance: Tui Atua Tupua Tamasese Ta‘isi and the Samoan indigenous reference. Huia. 2018.

Kukutai, Tahu, and Nēpia Mahuika. Indigenous perspectives on genealogical research. Genealogy 2021, 5.

Tau, Te Maire. In defence of oral history: Whakapapa as a case study. Te Karaka 2001, 17, 8–9.

Dr. Liana MacDonald
Dr. Lana Lopesi
Guest Editors

Manuscript Submission Information

Manuscripts should be submitted online at www.mdpi.com by registering and logging in to this website. Once you are registered, click here to go to the submission form. Manuscripts can be submitted until the deadline. All submissions that pass pre-check are peer-reviewed. Accepted papers will be published continuously in the journal (as soon as accepted) and will be listed together on the special issue website. Research articles, review articles as well as short communications are invited. For planned papers, a title and short abstract (about 100 words) can be sent to the Editorial Office for announcement on this website.

Submitted manuscripts should not have been published previously, nor be under consideration for publication elsewhere (except conference proceedings papers). All manuscripts are thoroughly refereed through a double-blind peer-review process. A guide for authors and other relevant information for submission of manuscripts is available on the Instructions for Authors page. Genealogy is an international peer-reviewed open access quarterly journal published by MDPI.

Please visit the Instructions for Authors page before submitting a manuscript. The Article Processing Charge (APC) for publication in this open access journal is 1400 CHF (Swiss Francs). Submitted papers should be well formatted and use good English. Authors may use MDPI's English editing service prior to publication or during author revisions.

Keywords

  • decolonial
  • indigenizing
  • decolonizing methodologies and interventions
  • indigenous knowledge, histories and epistemologies
  • collective memory and histories of place
  • more-than-human environments

Published Papers (1 paper)

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Research

23 pages, 1276 KiB  
Article
Genealogical Violence: Mormon (Mis)Appropriation of Māori Cultural Memory through Falsification of Whakapapa
by Hemopereki Simon
Genealogy 2024, 8(1), 12; https://doi.org/10.3390/genealogy8010012 - 25 Jan 2024
Cited by 1 | Viewed by 2714
Abstract
The study examines how members of the historically white possessive and supremacist Church of Jesus Christ of Latter-day Saints in the United States (mis)appropriated Māori genealogy, known as whakapapa. The Mormon use of whakapapa to promote Mormon cultural memory and narratives perpetuates settler/invader [...] Read more.
The study examines how members of the historically white possessive and supremacist Church of Jesus Christ of Latter-day Saints in the United States (mis)appropriated Māori genealogy, known as whakapapa. The Mormon use of whakapapa to promote Mormon cultural memory and narratives perpetuates settler/invader colonialism and white supremacy, as this paper shows. The research discusses Church racism against Native Americans and Pacific Peoples. This paper uses Anthropologist Thomas Murphy’s scholarship to demonstrate how problematic the Book of Mormon’s religio-colonial identity of Lamanites is for these groups. Application of Aileen Moreton-Robinson’s white possessive doctrine and Hemopereki Simon’s adaptation to cover Church-Indigenous relations and the salvation contract is discussed. We explore collective and cultural memory, and discuss key Māori concepts like Mana, Taonga, Tapu, and Whakapapa. A brief review of LDS scholar Louis C. Midgley’s views on Church culture, including Herewini Jone’s whakapapa wānanga, is followed by a discussion of Māori cultural considerations and issues. The paper concludes that the alteration perpetuates settler/invader colonialism and Pacific peoples’ racialization and white supremacy. Genetic science and human migration studies contradict Mormon identity narratives and suggest the BOM is spiritual rather than historical. Finally, the paper suggests promoting intercultural engagement on Mormon (mis)appropriation of taonga Māori. Full article
(This article belongs to the Special Issue Decolonial (and Anti-Colonial) Interventions to Genealogy)
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