Genealogy, Volume 5, Issue 3 (September 2021) – 25 articles

Participation in family history research may be a passing phase for some, but for others, it is a recreational pursuit exciting passionate intensity that goes beyond idle curiosity or short-term interest. In this paper, we explore some of the underlying motives that drive amateur genealogists, including the search for self-understanding, the desire to give something of value to others and the enjoyment of the many intellectual challenges that this hobby can provide. Using data accessed from an online survey of 775 Australian family historians, we developed a reliable and valid measure of the intensity of these psychosocial motives and used research participants’ qualitative data to suggest four further motives of interest for future research and measure development. Full article

This paper studies the national projects defended by Spanish political parties on the basis of the image they project in relation to women’s roles. To do so, we start with a critical review of nations and welfare states as masculinized projects, and from this we design a strategy based on the analysis of the manifestos issued by each political party in 2020 on International Women’s Day. The results obtained reflect the existence of three different ways of understanding the nation from a gender perspective: the first bloc, formed by the two conservative parties, PP and VOX, reproduces the nation by basing their discourse on gender inequalities, with a great weight of care for women; the second, formed by the most progressive parties (IU and Podemos), is situated in a clearly feminist perspective; the third, formed by the PSOE, shows a mixture of ideas that is reflected in considering both sexes as political subjects of feminism, and in presenting a discourse of the liberal and socialist current. Full article

This article stems from a conversation with Otsi’tsakén:ra Charlie Patton that took place on Mohawk/Kanien’kehá:ka territory in Southern Turtle Island (Also known as Quebec, Canada) Otsi: tsaken’ra is a Kanien’kehá:ka who teaches the importance of harvest and the inter-relational connection that human beings have with what they harvest. His teachings begin with the Ohén:ton Karihwatéhkwen (Also known as the Thanksgiving address, greetings, or opening prayer), an opening address, which invites all who partake to be “of one mind”. The Ohén:ton Karihwatéhkwen embodies the importance of storytelling, the Creation story, harvest teachings, and cultural continuity, which are all important teachings that are necessary for Onkwehónwe (The Original People) to begin healing from the effects of colonialism, cultural and linguistic disconnection, state-imposed violence, and racism. Full article

The high-profile case of “Little Heart”, a 3-year-old girl who, shortly after being reunited with her biological parents, was found dead in her home, has contributed to strengthening the rights of children placed in foster care in Sweden. However, the stability of children placed in foster care is not a new issue. In the last decade, the number of custody transfers has more than doubled. In this study, critical discourse analysis was used to study which discourses on children’s needs and parental rights had guided 89 district court decisions. The results show that custody transfer takes place at a younger age and is still based on an adult perspective, and children’s voices and wishes are often overlooked. The dominant discourses in the submissions of the social services, as well as in the district court decisions, are about continuity, connection, and security, concepts and formulations that are replicated from the preparatory work for the legislation. This study demonstrates the need for expertise and reflection in custody investigations into how questions are asked and how the responses are conveyed, as well as the need to intensify and strengthen the work of making children involved and heard in accordance with the aims of the Children’s Convention. Full article

This paper focuses on “families of newness”, which amongst the Kom of Northwest Cameroon are known as azai dosi kfaang. It argues that because of geographical and social mobility experiences, families have not remained static, and consequently, the further they go from the village the more modernized they become. In recent times, African societies as well as family histories have been concerned with connecting with those who have been left behind. As a result, the blueprint that marks out the African family today is found in its mobility both within and out of the continent. At the same time, what glues the family together is the newer forms of technologies encapsulated in Information Communication Technologies (ICTs), which include amongst many others the cell phone, internet, WhatsApp, and Twitter. Letters pre-dated these new technologies and were significantly used by migrant families to stay “in touch”. Families began in the village, and as newer technologies were introduced—motor cars, a postal service and motorable roads—they moved or thought about places further away. With later technological developments, such as air travel and the mobile phone, families found themselves in distant diasporic spaces. This paper therefore hopes to make a contribution that relates family history and the history of migration to technology and social change. It also has the great value of discussing an area that gets too little attention in historiography. Fundamentally, the paper attempts to compare and contrast the use of technology, the news that could be shared (welfare, births, or obituaries), the length between contacts, the ability to make visits in person, the tensions that cropped up between family members abroad and those back at home in two periods, the 1930s–1940s and the 1990s to the present. What did these periods have in common? What was different and why? For the purpose of clarity, I will start the paper with a short introduction about the area, the issues of family formation, and kfaang. The second part of the paper will focus on the discussion of the “newness” of those who migrated to more modern places and the role of technology. The third part compares/contrasts the connections of families in the two periods (1930s–1940s and 1990s-present) in order to flesh out the argument. Full article

There has been a surge of research on Home Children in the past several decades, as the phenomenon previously unknown to many came into the spotlight. However, much of the historical research has focused on either the psychological and physical impacts on the children at the hands of their new “families” (there were many reports of child abuse and neglect) or the ways they were saved from their poverty in Britain by being sent to the colonies. This article will put this existing historical research into conversation with theories of settler colonialism, considering Home Children as a tool of domestication for the social reproduction of Canadian white settler society, which was paired with the forced removal of Indigenous peoples from their lands. This analysis stems from and is intertwined with personal reflections on my own family history as a white settler woman descending from a Home Child to explore the gendered labour of social reproduction as a crucial pillar in creating and maintaining settler colonial Canada. Following Lorenzo Veracini’s argument that settler colonialism is a distinct structure that uses domestication as one of its key tenets and relies on its “regenerative capacity”, this paper will explore how British Home Children were a key component of settler colonialism in Canada and how this history has manifested in the current gendered, racialized, and classed politics of “settling”. Full article

Amid the tensions created by the secession push in Catalonia (Spain), an important conflicting issue has been the “immersion linguistic educational system”, in which the Catalan language has precedence throughout all of the primary and secondary school curricula. Here, we present an analysis of a survey (n = 1002) addressing features of linguistic and political opinion profiles with reference to the mother language and feelings of national identity. The results show that the mother language is a factor that differentiated the participants in terms of common linguistic uses and opinions about the “immersion educational system”. These results were confirmed when segmenting respondents via their feelings of national self-identification. The most distinctive political opinions consisted of either asserting or denying the damage to social harmony produced by the secession campaign. Overall, the findings show that a major fraction of the Catalonian citizenry is subjected to an education system that does not meet their linguistic preferences. We discuss these findings, connecting them to an ethnolinguistic divide based mainly on mother language (Catalan vs. Spanish) and family origin—a complex frontier that has become the main factor determining alignment during the ongoing political conflict. Full article

Stigmatization and labeling in society is one of the challenges that families of institutionalized children face. This research aims to investigate how professionals categorize the children and their families, and how, in turn, the categorization process impacts their daily practice and the relationship with families. The case study was conducted in a local children’s institution in Aalborg, Denmark, following an ethnographic approach that included day-time participant observations, semi-structured interviews with a pedagogue and a family therapist, and a “discovery” exercise with pedagogues. The data were analyzed using the two main concepts of categorization and stigmatization. The results show how professionals categorized parents as “resourceful” and “non-resourceful,” causing barriers in their work with the families. Categorization based on “resourceful parent” is a co-constitutive process influenced by the interactions between the Danish system (macro level), the institutional field in which public and private actors operate (meso level), and the everyday interventions of practitioners (micro level). Overall, the process of categorization and labeling shapes the collaboration between professionals and parents, which leads to an overemphasis of particular family traits, with a direct link to the “myth of meritocracy.” Full article

What’s your street race? If you were walking down the street what race do you think strangers would automatically assume you are based on what you look like? What is the universe of data and conceptual gaps that complicate or prevent rigorous data collection and analysis for advancing racial justice? Using Latinx communities in the U.S. as an example, we argue that scholars, researchers, practitioners and communities across traditional academic, sectoral and disciplinary boundaries can advance liberation by engaging the ontologies, epistemologies and conceptual guideposts of critical race theory and intersectionality in knowledge production for equity-use. This means not flattening the difference between race (master social status and relational positionality in a racially stratified society based on the social meanings ascribed to a conglomeration of one’s physical characteristics, including skin color, facial features and hair texture) and origin (ethnicity, cultural background, nationality or ancestry). We discuss the urgency of revising the U.S. Office of Management and Budget (OMB) standards, as well as the Census and other administrative data to include separate questions on self-identified race (mark all that apply) and street race (mark only one). We imagine street race as a rigorous “gold standard” for identifying and rectifying racialized structural inequities. Full article

This is a poetic compost story. It is a situated tale of how I gradually began to shred my fantasy of being a self-contained responsible individual so I could become a more fruitful response-able Pākehā (for the purposes of this paper, a descendant of colonial settlers or colonial settler) from Christchurch (the largest city in the South Island of New Zealand), Aotearoa (The Māori (the Indigenous people of New Zealand) name for New Zealand) New Zealand. Poetic compost storying is a way for me to turn over Donna Haraway’s composting ethico-onto-epistemology with critical family history and critical autoethnography methodologies. To this end, I, in this piece, trace how I foolishly believed that I could separate myself from my colonial family and history only to find that I was reinscribing Western fantasies of transcendence. I learnt by composting, rather than trying to escape my past, that I could become a more response-able Pākehā and family member. Full article

The genealogical paradigm was renewed in French literary criticism in the XIXth Century. The problem it encounters is the following: on the one hand, to reduce the specificity of literary and artistic genius within natural or historical laws; on the other hand, being too fascinated by the uniqueness of genius, so that any historical explanation of the latter could be attempted. Literary genealogy in France is aimed at escaping the antithesis between reductionist naturalism and ahistorical romanticism. First approached through both a biographical and naturalistic method by Charles-Augustin Sainte-Beuve during the first half of the century, it turns into a more physiological and Darwinian perspective through Hippolyte Taine’s historiography. Seen from Nietzsche’s European point of view, this way of proceeding lacks self-examination, because every good genealogy must become aware of the values it conveys. Full article

Although the existence of Quakers in Virginia is well known, the best recent surveys of Virginia history devote only passing attention to them, mostly in the context of expanding religious freedoms during the revolutionary era. Few discuss the Quakers themselves or the nature of Quaker settlements although notably, Warren Hofstra, Larry Gragg, and others have studied aspects of the Backcountry Quaker experience. Recent Quaker historiography has reinterpreted the origins of the Quaker faith and the role of key individuals in the movement, including the roles of Quaker women. Numerous studies address Quaker women collectively. Few, however, examine individual families or women of different generations within a single family, and Robynne Rogers Healey has argued for “more biographies of less well-known Quaker women”. This essay uses a four-generation genealogical case study of the Quaker Bowater-Wright family to analyze the development of the Quaker faith in the Virginia backcountry and the lower South and its spread into the Old Northwest. In the backcountry environment, with its geographically isolated settlements and widely dispersed population, early Quaker migrants found fertile ground for both their economic and religious activities. The way of life that developed there differed significantly from the hierarchical Anglican structure of the Tidewater region and the more vocal evangelical groups with their independent congregational structure in the southern backcountry. This article argues that Quaker women played a critical role in shaping Quaker migration and institutional growth in eighteenth and nineteenth century America. It also suggests that the Quaker institutional structure reinforced family connections by creating a close bond that united southern Quakers across a great geographical area. Full article

Heterosexualism is inextricably tied to coloniality and modernity. This paper explores the potential of Argentinian philosopher Maria Lugones’ theorisations of heterosexualism and the colonial/modern gender system for sustained critical engagement with settler colonialism in so-called Australia. ‘Heterosexualism’ refers to a system of relations between settlers and Indigenous peoples characterized by racialized and gendered power dynamics. Lugones’ theory on the colonial/modern gender system unpacks the utility of social and intellectual investment in universalised categories including race, gender and sexuality. Such categories are purported to be biological, thus, prior to culture, settlers and colonial institutions. However, the culturally specific nature of knowledge produced about race, gender and sexuality reveals that the origins, and indeed the prevalence, of heterosexualism in Australia is inextricable from settler colonialism. This paper exhibits how heterosexualism and the colonial/modern gender system operate in service of settler colonialism, facilitating settler dominance and reproduction on Aboriginal and Torres Strait Islander lands. Full article

The term ‘Māori and Pasifika’ is widely used in Aotearoa, New Zealand to both unite and distinguish these peoples and cultures. As a collective noun of separate peoples, Māori and Pasifika are used to acknowledge the common Pacific ancestry that both cultures share, whilst distinguishing Māori as Indigenous peoples of Aotearoa (New Zealand), and Pasifika as migrants from other lands in the Pacific region. The term ‘Māori and Pasifika’ is a ‘label’ established in New Zealand to combine the minority cultural populations of both Māori, and Pacific migrant peoples, into a category defined by New Zealand policy and discourse. Migration for Māori and Pasifika to Australia (from Aotearoa) has generated new discussion amongst these diasporic communities (in Australia) on the appropriate collective term(s) to refer to Māori and Pasifika peoples and cultures. Some believe that in Australia, Māori should no longer be distinguished from Pasifika as they are not Indigenous (to Australia), while others believe the distinction should continue upon migration. Through the voices of Samoan and Māori researchers who reside in Australia, insider voices are honoured and cultural genealogy is privileged in this discussion of the label ‘Māori and Pasifika’ in the Australian context. Full article

What is understood as “healing” is often culturally and socially embedded. One’s culture helps to define what it means to be well or unwell, and what it means to heal or recover. Sometimes, one’s culture sits in contrast to the mainstream, western scientific approach to health, often seen as the freedom from illness. A Métis worldview is holistic in itself, and it incorporates notions and practices of well-being that go beyond just being “illness or problem free”. Wellbeing is often directly linked to our relationship with the food that sustains us, to the various animal and plant worlds, to the elements, and to being in “right relationship” to the world and others. Dr. Catherine Richardson Kinewesquao presents an approach to healing which she refers to as transformative, energetic and spiritual. She draws from Cree teachings related to “mamatowisowin”, the life force inherent in all beings and the act of calling forth this energy into the healing process. This life force is connected to dignity, justice and care. Metaphorically, it can be talked about as being released or made available when an individual opens to discussing/facing fears and sorrows, distressing events and losses, and to finding a way to integrate them into their whole being. It is a form of energy transmutation, of becoming more emotionally fluid and liberated from the negativity of what is “acting upon them”. When energy is unblocked or released, particularly in the presence of a compassionate listener, the person may then have more energy for their chosen life projects. By using a response-based approach in the aftermath of violence and degradation, and by contextualizing events through exploratory conversations, one may transform stress into productive energy to fuel life, growth and action. Kinewesquao articulates the use of cultural processes for stress management and working with the natural world to enhance well-being. Ultimately, she makes a case that “positive social responses” (e.g., love, care, compassionate listening, support and cultural rituals) to one’s suffering can be some of the best healing medicines. Full article

While there has been an explosion of scholarly interest in the historical and contemporary social, economic, and political status of U.S. Latinx individuals and communities, the majority focuses on traditional Southwestern U.S., Northeastern U.S., and South Florida rural/urban enclaves. Recent “New Destinations” research, however, documents the turn of the 21st century Latinx experiences in non-traditional white/black, and rural/urban Latinx regional enclaves. This socio-historical essay adds to and challenges emerging literature with a nearly five-century old delineation of Latinidad in the Intermountain West, a region often overlooked in the construction of Latina/o identity. Selected interviews from the Spanish-Speaking Peoples in Utah Oral History and Wyoming’s La Cultura Hispanic Heritage Oral History projects shed light on Latinidad and the adoption of Latinx labels in the region during the latter third of the 20th century centering historical context, material conditions, sociodemographic characteristics, and institutional processes in this decision. Findings point to important implications for the future of Latinidad in light of the region’s Latinx renaissance at the turn of the 21st century. The region’s increased Latino proportional presence, ethnic group diversity, and socioeconomic variability poses challenges to the region’s long-established Hispano/Nuevo Mexicano Latinidad. Full article

The gender binary, like many colonial acts, remains trapped within socio-religious ideals of colonisation that then frame ongoing relationships and restrict the existence of Indigenous peoples. In this article, the colonial project of denying difference in gender and gender diversity within Indigenous peoples is explored as a complex erasure casting aside every aspect of identity and replacing it with a simulacrum of the coloniser. In examining these erasures, this article explores how diverse Indigenous gender presentations remain incomprehensible to the colonial mind, and how reinstatements of kinship and truth in representation fundamentally supports First Nations’ agency by challenging colonial reductions. This article focuses on why these colonial practices were deemed necessary at the time of invasion, and how they continue to be forcefully applied in managing Indigenous peoples into a colonial structure of family, gender, and everything else. Full article

This essay builds upon research in disability studies through the extension of Garland-Thomson’s figure of the normate. I argue that biopower, through the disciplinary normalization of individual bodies and the biopolitics of populations, in the nineteenth-century United States produced the normate citizen as a white, able-bodied man. The normate citizen developed with the new political technology of power that emerged with the transition from sovereign power to biopower. I focus on the disciplinary normalization of bodies and the role of industrial capitalism in the construction of able-bodied norms. I argue that the medical model of disability is produced through a dual process of incorporation: the production of corporeal individuals and the localization of illness in the body. Full article

Sex work is the trade of sexual services in exchange for money or other goods of value. In the context of Indigenous Australia, sex work often produces narratives of victimisation and oppression reinforcing the patriarchal power and colonial dominance that is rife in Australia over Indigenous women’s bodies and behaviours. Drawing from interviews with Indigenous women who are engaged with sex work, this paper challenges these narratives by examining the motivation and meanings that shape Indigenous women’s decisions to undertake sex work, offering a compelling counter-narrative that discusses how Indigenous women seek and enact agency, sexuality, and sovereignty through the pussy power of sex work. Full article

In this essay, I explore the history and public memory of two important bishops in the Methodist churches in Georgia. Through an examination of the lives of my ancestor, Bishop George Foster Pierce, and his Black contemporary, Bishop Lucius Holsey, I seek to illustrate how the forces of settler colonialism, White supremacy, and emergent American capitalism converged with religious paternalism to shape their material lives and moral perspectives. Through family documents, letters, sermons, memorials, newspaper articles, and in-depth interviews, I situate their histories in the ongoing struggle for racial justice in Hancock County. Full article

In colonised territories all over the world, place-based identity has been interrupted by invading displacement cultures. Indigenous identities have become more complex in response to and because of racist and genocidal government policies that have displaced Indigenous peoples. This paper is a personal account of the identity journey of the author, that demonstrates how macrocosmic colonial themes of racism, protectionism, truth suppression, settler control of Indigenous relationships, and Indigenous resistance and survivance responses can play out through an individual’s journey. The brown skinned author started life being told that she was (a white) Australian; she was told of her father’s Aboriginality in her 20s, only to learn at age 50 of her mother’s affair and that her biological father is Māori. The author’s journey demonstrates the way in which Indigenous identities in the colonial era are context driven, and subject to affect by infinite relational variables such as who has the power to control narrative, and other colonial interventions that occur when a displacement culture invades place-based cultures. Full article

The utopian notion that there is a time and place where perfect happiness exists is deeply rooted in Western thought and alienates people from life in the here and now. Happiness is perceived as the purpose of life. Moreover, happiness and suffering are presented as opposites that are contingent upon a person’s actions. For thousands of years, happiness and the avoidance of suffering have been presented as the motives behind every action, and the conceptual basis for this still exists in contemporary discourse and culture. The roots of this perception can be found, inter alia, in the culture’s religious texts. In this paper, we use the genealogical method to interrogate the religious and constitutive texts of Western culture and to examine the origins of the perception that happiness is the purpose of life and that it constitutes the opposite of suffering. The genealogical method enables us to deconstruct the causal relationship that lies at the core of this premise. Genealogy deals with the past, but its main purpose is the understanding and critique of contemporary reality; exposing the roots of our cultural past reduces the control of necessity over our lives. Full article

We analyzed the relationship between modern forms of populism and citizen support for exclusive welfare policies and proposals, and we focused on support for left-wing- and right-wing-oriented welfare policies enacted or proposed during the Lega Nord (LN)–Five Star Movement (FSM) government in Italy (2018–2019). In light of the theoretical perspective of political ideology as motivated by social cognition, we examined citizens’ support for the two policies considering adherence to populist attitudes, agreement on the criteria useful to define ingroup membership, and personal values. We also took into account the role of cognitive sophistication in populism avoidance. A total of 785 Italian adults (F = 56.6; mean age = 35.8) completed an online survey in the summer of 2019 based on the following: support for populist policies and proposals, political ideologies and positioning, personal values, and ingroup boundaries. We used correlation and regression analyses. The results highlight the relationships between populism and political conservatism. Populism was related to the vertical and horizontal borders defining the “people”; cognitive sophistication was not a relevant driver. We identified some facilitating factors that could promote adherence to and support for public policies inspired by the values of the right or of the left, without a true ideological connotation. Full article

This article focuses on the social/cultural representations of the statue of A Real Birmingham Family cast in bronze and unveiled in Britain’s second city in October 2014. It reveals a family comprising two local mixed-race sisters, both single mothers, and their sons, unanimously chosen from 372 families. Three of the four families shortlisted for the statue were ‘mixed-race’ families. The artwork came about through a partnership between the sculptress, Gillian Wearing, and the city’s Ikon Gallery. A number of different lay representations of the artwork have been identified, notably, that it is a ‘normal family with no fathers’ and that it is not a ‘typical family’. These are at variance with a representation based on an interpretation of the artwork and materials associated with its creation: that a nuclear family is one reality amongst many and that what constitutes a family should not be fixed. This representation destabilizes our notion of the family and redefines it as empirical, experiential, and first-hand, families being brought into recognition by those in the wider society who choose to nominate themselves as such. The work of Ian Hacking, Richard Jenkins, and others is drawn upon to contest the concept of ‘normality’. Further, statistical data are presented that show that there is now a plurality of family types with no one type dominating or meriting the title of ‘normal’. Finally, Wearing’s statues of families in Trentino and Copenhagen comprise an evolving body of cross-national public art that provides further context and meaning for this representation. Full article