Decolonial (and Anti-Colonial) Interventions to Genealogy

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

Deadline for manuscript submissions: closed (1 June 2024) | Viewed by 16080

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

E-Mail Website
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

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Published Papers (10 papers)

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Editorial

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6 pages, 161 KiB  
Editorial
Autonomous Genealogies and Indigenous Reclamations: Decolonial (and Anti-Colonial) Interventions to Genealogy
by Lana Lopesi and Liana MacDonald
Genealogy 2024, 8(4), 135; https://doi.org/10.3390/genealogy8040135 - 1 Nov 2024
Viewed by 598
Abstract
Indigenous communities the world over 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 [...] Full article
(This article belongs to the Special Issue Decolonial (and Anti-Colonial) Interventions to Genealogy)

Research

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10 pages, 217 KiB  
Article
Whakapapa, Mauritau, and Placefulness to Decolonise Indigenous Minds
by Joni Māramatanga Angeli-Gordon
Genealogy 2024, 8(4), 124; https://doi.org/10.3390/genealogy8040124 - 1 Oct 2024
Viewed by 1126
Abstract
This article explores the relationship between genealogy and the environment as a pathway towards decolonising indigenous minds. In Māori worldviews, everything is categorised, organised, and understood through whakapapa, or genealogy. Whakapapa resides within the land and water, safeguarding ancestral stories as they weave [...] Read more.
This article explores the relationship between genealogy and the environment as a pathway towards decolonising indigenous minds. In Māori worldviews, everything is categorised, organised, and understood through whakapapa, or genealogy. Whakapapa resides within the land and water, safeguarding ancestral stories as they weave through time, space, and place. The environment serves as a powerful tool for maintaining, reclaiming, and reinforcing indigeneity. Strengthening the connections between whakapapa and the environment offers significant avenues for decolonising Indigenous minds, by recalibrating and releasing colonised ways of being to embody mauritau (mindfulness) through whenua kura (placefulness). Unlike Cartesian dualism, which separates the body and mind, the Māori conception of the mind is multifaceted and embodied. The mind is thought to be situated in the solar plexus, emotions in the gut, and connection to spirit in the head, all of which are deeply rooted in whakapapa and the enduring ties to ancestors and place. Whakapapa’s connections to the land, water, animals, and spiritual entities are imbued with narratives that aid in recollection and provide profound cultural context to place. These narratives offer pathways for communion with the land and water, enabling sensitivity to environmental cues, such as changing seasons, solstices, moon phases, star cycles, and natural rhythms within our inner landscapes of body, heart, and mind, fostering a sense of placefulness. Full article
(This article belongs to the Special Issue Decolonial (and Anti-Colonial) Interventions to Genealogy)
17 pages, 289 KiB  
Article
Indigeneity as a Post-Apocalyptic Genealogical Metaphor
by Arcia Tecun
Genealogy 2024, 8(3), 121; https://doi.org/10.3390/genealogy8030121 - 23 Sep 2024
Viewed by 717
Abstract
This paper is a theoretical exploration that works through a global Indigenous consciousness. As a critically reflexive story work and auto-ethnographic contemplation it begins by confronting a presumed genealogy in a post-apocalyptic world of coloniality through a global Indigenous lens. Extending beyond racially [...] Read more.
This paper is a theoretical exploration that works through a global Indigenous consciousness. As a critically reflexive story work and auto-ethnographic contemplation it begins by confronting a presumed genealogy in a post-apocalyptic world of coloniality through a global Indigenous lens. Extending beyond racially legalised genealogical ancestry, the metaphysics of indigeneity in the context of Western modernity can be re-positioned as a metaphor of past future human-being-ness or person/people-hood. Global Indigeneity and Indigenous metaphysics are framed as a portal and entry beyond coloniality through fugitive sociality and subversive relationality. Confronting the tensions of colonially purist and racially essentialist categories of indigenous identity, lineages of the post-post-apocalyptic world are forming in the enduring social connections embodied in an Indigenous genealogical consciousness of the present. Full article
(This article belongs to the Special Issue Decolonial (and Anti-Colonial) Interventions to Genealogy)
11 pages, 1332 KiB  
Article
The Haunted Academy: A Whakapapa Approach to Understanding Māori Doctoral Student Belonging in Aotearoa Universities
by Hine Funaki-Cole
Genealogy 2024, 8(3), 91; https://doi.org/10.3390/genealogy8030091 - 15 Jul 2024
Cited by 1 | Viewed by 1054
Abstract
Hauntings are often misconstrued as strange and often scary supernatural experiences that blur the lines between what is real and what is not. Yet, Indigenous hauntings can not only be confronting, but they can also be comforting and support place belonging. This paper [...] Read more.
Hauntings are often misconstrued as strange and often scary supernatural experiences that blur the lines between what is real and what is not. Yet, Indigenous hauntings can not only be confronting, but they can also be comforting and support place belonging. This paper offers a Māori philosophical way of theorising hauntology and its relation to time, space, place, and belonging by privileging a whakapapa perspective. Whakapapa acknowledges not only kinship relations for people, but all things and their relationship to them, from the sky to the lands, and the spiritual connections in between. Employing a whakapapa kōrero theoretical framework, I draw on Māori constructs of time and place through Wā, Wānanga (Māori stories both told and untold), and Te Wāhi Ngaro to offer some insights from my doctoral thesis where Māori PhD students shared their everyday experiences in their institutions. With a backdrop of settler-colonial structures, norms, and daily interactions, I argue that hauntings are an everyday familiar occurrence in Te Ao Māori which play a major role in the way Māori doctoral students establish and maintain a sense of belonging in their universities. Full article
(This article belongs to the Special Issue Decolonial (and Anti-Colonial) Interventions to Genealogy)
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16 pages, 1066 KiB  
Article
Towards Anti-Colonial Commemorative Landscapes through Indigenous Collective Remembering in Wānanga
by Liana MacDonald
Genealogy 2024, 8(3), 88; https://doi.org/10.3390/genealogy8030088 - 4 Jul 2024
Cited by 1 | Viewed by 1124
Abstract
Statues and monuments are permanent forms of commemoration that interpret and reconstruct public memory in colonial settler societies. Representation through memorialisation is attributed to a genealogy of Western collective remembering that reflects the values, narratives, and experiences of the dominant settler population. Yet, [...] Read more.
Statues and monuments are permanent forms of commemoration that interpret and reconstruct public memory in colonial settler societies. Representation through memorialisation is attributed to a genealogy of Western collective remembering that reflects the values, narratives, and experiences of the dominant settler population. Yet, collective remembering and memory can change. This article reports on Indigenous collective remembering practices that were observed in a local government intervention in Aotearoa New Zealand. The Boulcott Memorial Research Project sought iwi Māori (Indigenous Māori tribes) perspectives of the battle of Boulcott’s Farm to change a one-sided colonial memorial that was erected to honour British militia who died in the conflict. Iwi kaipūrākau (representatives) from Te Ātiawa, Ngāti Tama, Ngāti Rangatahi, Ngāti Hāua, and Ngāti Toa Rangatira relayed their perspective of the battle through wānanga (a Māori oral tradition). In wānanga, kaipūrākau were perceived to remember relationally, outside colonial time, and through contemporary concerns and political interests, to advance tribal autonomy and self-determination. In this paper, I show how collective remembering in wānanga offers an anti-colonial ethic and intervention for building commemorative landscapes that can redirect public remembrance beyond the limitations of settler colonial memory and towards perspectives that are in tune with Indigenous peoples’ lived realities. Full article
(This article belongs to the Special Issue Decolonial (and Anti-Colonial) Interventions to Genealogy)
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13 pages, 239 KiB  
Article
Promiscuous Possibilities: Regenerating a Decolonial Genealogy of Samoan Reproduction
by Lana Lopesi and Moeata Keil
Genealogy 2024, 8(3), 81; https://doi.org/10.3390/genealogy8030081 - 29 Jun 2024
Cited by 1 | Viewed by 837
Abstract
Most of the common ways of thinking about genealogical reproduction are influenced by colonialism and capitalism, which emphasize the importance of the nuclear family, heterosexuality and reproducing future citizens. Under colonialism and capitalism, Samoan women are disciplined into good reproductive laborers who reproduce [...] Read more.
Most of the common ways of thinking about genealogical reproduction are influenced by colonialism and capitalism, which emphasize the importance of the nuclear family, heterosexuality and reproducing future citizens. Under colonialism and capitalism, Samoan women are disciplined into good reproductive laborers who reproduce the moral family and also wider society. This paper looks to Indigenous feminist discourse of regeneration to place Samoan reproductive labor outside of capitalism and within Indigenous feminist genealogies of world-building, asking what other promiscuous possibilities there are for Samoan regeneration. Here, we present a theoretical exploration: thinking with Indigenous feminism offers a decolonial intervention into Samoan reproduction, placing Samoan women’s labor into an alternative genealogy of Indigenous feminist world-building and outside of colonially imposed genealogies. Full article
(This article belongs to the Special Issue Decolonial (and Anti-Colonial) Interventions to Genealogy)
11 pages, 246 KiB  
Article
He Whiringa Wainuku: A Weaving of Māori Genealogies in Land, Water, and Memory
by Meri Haami
Genealogy 2024, 8(3), 80; https://doi.org/10.3390/genealogy8030080 - 26 Jun 2024
Cited by 1 | Viewed by 1672
Abstract
Māori conceptualisations of ancestral environs and its connections to memory often reside in the realm of whakapapa (genealogy) having originated from Papatūānuku and Ranginui (primordial ancestors and gods), their loving embrace, and their eventual separation that carved the space for nourishing lands and [...] Read more.
Māori conceptualisations of ancestral environs and its connections to memory often reside in the realm of whakapapa (genealogy) having originated from Papatūānuku and Ranginui (primordial ancestors and gods), their loving embrace, and their eventual separation that carved the space for nourishing lands and waters. These stories of whakapapa were passed down intergenerationally through many Māori creative expressions, including waiata (songs), haka (posture dance), pūrākau (stories), whakataukī (proverbial sayings), ruruku (sequence of incantations), and karakia (prayers). This has resulted in a genealogically and environmentally derived Māori music theory. The disruption of settler-colonialism aimed to sever whakapapa from the memory as being reflected in our ancestral environs and within the hearts of Māori. ‘He Whiringa Wainuku’ refers to the weaving of water elements on earth and sets the imagery for decolonising the interconnections of whakapapa, land, water, and memory through Kaupapa Māori methodologies and Māori creative expressions. Full article
(This article belongs to the Special Issue Decolonial (and Anti-Colonial) Interventions to Genealogy)
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 4 | Viewed by 4340
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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Other

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11 pages, 1130 KiB  
Essay
Through My Feet I Come to Know Her: (Re)Storying and Restoring Our Embodied Relationships to Whakapapa and Whenua through Hīkoi (Walking)
by Naomi Simmonds
Genealogy 2024, 8(3), 104; https://doi.org/10.3390/genealogy8030104 - 14 Aug 2024
Viewed by 947
Abstract
Walking in the footsteps of our ancestors can provide important ancestral precedents that can support Indigenous wāhine (women) in Aotearoa in working through the challenges we might face today and into the future. At the end of 2020, a group of seven Raukawa [...] Read more.
Walking in the footsteps of our ancestors can provide important ancestral precedents that can support Indigenous wāhine (women) in Aotearoa in working through the challenges we might face today and into the future. At the end of 2020, a group of seven Raukawa wāhine re-walked the journey of their ancestress Māhinaarangi. She walked, whilst heavily pregnant, from the lands of her people on the East Coast of Aotearoa to those of her husband, Tūrongo, in the central North Island. Her hīkoi (walk) offers significant conceptual and physical maps that speak to mātauranga (knowledge) and traditions about childbirth and mothering; the relationships between tribes and between people and the land; intimate knowledge of diverse environments; and endurance and courage to move through space to new lands, all done with a newborn baby. Māhinaarangi was a cartographer in her own right—mapping her story, history, language, tradition, ceremony, knowledge, and therefore herself and her descendants into the land upon which her footsteps fell. Through re-walking her journey, we both take something of that place with us and leave something of ourselves there and thus are involved in (re)storying and (re)storing ancestral places with our own footsteps. Retracing the journeys of our ancestors does more than memorialise their feats; rather, in placing our footprints along their pathways, we reclaim and remake place in uniquely Indigenous and Māori ways. Full article
(This article belongs to the Special Issue Decolonial (and Anti-Colonial) Interventions to Genealogy)
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9 pages, 893 KiB  
Essay
Ka mua, ka muri—When I Was and When I Am
by Ashlea Gillon
Genealogy 2024, 8(3), 90; https://doi.org/10.3390/genealogy8030090 - 9 Jul 2024
Viewed by 1200
Abstract
Kia ora e hoa, wishing wellness and vitality, to you, dear friend. This piece is a window into the realities of being a fat Māori girl and woman. It offers insights into the sense making, intimacies, and intricacies of being a fat Māori [...] Read more.
Kia ora e hoa, wishing wellness and vitality, to you, dear friend. This piece is a window into the realities of being a fat Māori girl and woman. It offers insights into the sense making, intimacies, and intricacies of being a fat Māori girl, and now woman. This piece is whakapapa, the layering of genealogy, of thought, of realities, of experiences, of identities. It offers a glimpse into a time of whakapapa, of how I have made sense of my world in my many identities. Here, I share poems written throughout my research journey and my relationship navigating insider-research, being embedded in the research, being the research, and the ways in which I actualize Kaupapa Māori research. This piece opens with a karakia, a spiritual offering of safety, of welcome, and starts with the poem When I was, sharing moments and memories from ages 5 to 33. It then transitions to the poem When I am, a poem of potential, which connects back with the atua Hinenuitepō, a powerful ancestor and wahine deity, as well as her stories, transitions, and Kaupapa that she has shared with me, so that I may make sense of the world and this Kaupapa, the ways she has guided me on my journey. It then ends with a karakia, a spiritual offering of safety and cleansing, a farewell, to you e hoa. Full article
(This article belongs to the Special Issue Decolonial (and Anti-Colonial) Interventions to Genealogy)
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