Genealogy, Volume 8, Issue 1 (March 2024) – 31 articles

The Norwegian primary and secondary school curriculum from 2020 (LK20) clearly states that the history, cultural life, and rights of the indigenous Sámi people should be included in the school practice. This study addresses how objectives in the subject-specific plans with Sámi content are taught and explores, in addition, teachers’ experiences and reflections on these topics. To investigate this, an electronic questionnaire with open and closed questions was sent to all primary and secondary schools in the South Saepmie region of Norway. The results indicate that a high degree of the respondents include Sámi culture and tradition in their teaching, and there is a variation in their teaching from happenings on February 6th to interdisciplinary projects. The teachers report a lack of competence and call for a greater emphasis on Sámi topics in the teacher education programs. A lack of available teaching aids is experienced even though many found other resources locally and, e.g., on the internet. They experienced, however, an increase in the availability of teaching aids in recent years. The respondents pointed out, however, that inadequate teacher competence and a lack of teaching aids strongly limited the respondents’ possibility to teach Sámi topics in school. Consequently, more teaching aids should be developed, and Sámi content in continuing and teacher education programs should be strengthened. Full article

Indigenous people continue to develop methods to strengthen and empower genealogical knowledge as a means of conveying histories, illuminating current and past values, and providing important cultural frameworks for understanding their nuanced identities and worlds across time and space. Genealogies are more than simply a record of a family tree; they are a rich tapestry of ancestral links, representing a tradition of thought and connection to entities beyond the human. This article proposes an Iwi-specific methodological approach to conducting research based on the specific paradigms (ontological and epistemological) of Māori (Indigenous peoples of New Zealand) from the region of Te Awa Tupua in the North Island of Aotearoa, New Zealand. A Whanganui world view can be actioned as an operating system within research by developing a bespoke place-based methodology drawing on kōrero tuku iho (ancestral wisdom) to conduct research amongst a genealogical group with whakapapa (genealogical connection) to a distinct geographic locale. This methodological shift allows the inclusion of human research participants and more-than-human, including Te Awa Tupua (an interconnected environment around the Whanganui River) and Te Kāhui Maunga (ancestral mountains that feed the Whanganui river) as living ancestors. Whanganui ways of knowing, doing, and being underpin a worldview that situates Te Awa Tupua and tāngata (people) as inter-related beings that cannot maintain their health and wellbeing without the support of one another. Full article

About half of Luanda’s population comprised enslaved people in the mid-nineteenth century. Although scholars have examined the expansion of slavery in Angola after the end of the transatlantic slave trade and the use of slavery to underpin the trade in tropical commodities, the labor performed by enslaved children has been neglected. This study explores the experiences of enslaved children working in Luanda during the era of the so-called “legitimate” commerce in tropical commodities, particularly between 1850 and 1869. It draws upon slave registers, official reports, and the local gazette, the Boletim Oficial de Angola, to analyze the means through which children were enslaved, the tasks they performed, their background, family connections, and daily experiences under enslavement. This paper argues that masters expected enslaved children to perform the same work attributed to enslaved men and women. After all, they saw captives as a productive unit irrespective of their age. Full article

South African white supremacy has been shaped by over 400 years of settler colonialism and white minority apartheid rule to craft a pervasive and entrenched legacy of privilege and oppression in the post-apartheid context. This paper explores the constructions of white supremacy, specifically its role in shaping the perceptions of first-generation mixed-race identity in South Africa, through semi-structured, in-depth interviews. Through a critical race theory and an intersectional lens, this paper unpacks the personal, political, and social impact of white supremacist structures on the identity construction of first-generation mixed-race people in post-apartheid South Africa; specifically, societal- and self-perceptions of their identity within power structures with which they interact. Moreover, this paper aims to understand how first-generation mixed-race people understand their connections to white privilege. Ultimately this paper argues that although first-generation mixed-race people experience relative privilege, their access to white privilege and acceptance within structures of whiteness is always conditional. Full article

For multicultural family members who live in cosmopolitan environments, concepts such as ethnic identity and integration have different significance. Some individuals can report, for example, that ethnic identity and integration have never played an important role in their lives and even feel that they represent old-fashioned notions from which modern societies should rather move on. For others, these concepts are much more relevant and are experienced in more challenging and complex ways. This article explores the influence that identity complexity—a cognitive disposition to perceive overlaps between different social identities, plays in this process. Forty parents of Estonian–foreign children (a traditionally cosmopolitan segment) were interviewed in Estonia and prompted to talk about topics such as their own ethnic identity(ies), their (and their family’s) feelings of integration into the Estonian society, and the way in which they represent their children’s ethnic identities, e.g., mostly Estonian/foreign, fifty–fifty, global citizen, etc. Thematic analysis combined with intersectionality suggests that there are associations between the identity complexity of interviewees and their attitudes towards these topics. Furthermore, results show that beyond the traditional dichotomy of high vs. low identity complexity, some interviewed parents have transitioned from higher to lower levels of identity complexity and vice versa at different times in their lives for different reasons. This study sheds light on identity complexity as a relevant predictor of acculturation and ethnic identity development outcomes among multicultural family members. It also contributes to the literature on cosmopolitan populations as a diverse group. Full article

To understand the changing trends in Jewish Genealogy over the past 40 years, the author has interviewed more than one hundred genealogists around the world. All of them are connected to the two most important genealogy organisations, JewishGen and JRI-Poland. They range from hobbyists researching their own families to professionals researching specific prewar Polish shtetls and those serving the entire genealogical community. Based on their responses to 26 questions, the author has identified two important features of contemporary Jewish genealogy: its democratisation and institutionalisation. The democratisation of genealogical research has contributed to a great expansion of the field. The focus of interest is no longer limited to only rabbinical families but is also concerned with the common man. Thus, genealogists today speak not only on behalf of sheyne yidn and otherwise distinguished families but also on behalf of the millions of murdered „ordinary” Jews who once lived in Poland. The institutionalisation of genealogy refers to the degree to which genealogical research organisations like JewishGen or JRI-Poland now provide some of the same functions provided years ago by the landsmanshaft institutions. Today, descendants of a particular shtetl often discover and connect to each other through genealogical researchers and these genealogical organisations. How these Jewish genealogical practices can be/are used to strengthen the landsmanshaft-like function will be examined. Full article

Throughout history, it has been observed that human populations have buried the deceased members of their communities following different patterns. During the Copper Age and the Bronze Age—periods on which this study focuses—in the northern sub-plateau of the Iberian Peninsula, we identified different patterns of multiple or collective burial. This work analyzes a total of 58 individuals buried in different multiple or collective graves, to investigate whether the practice of these burials implies a family or biological link between individuals buried together. With this aim, STR markers of nuclear DNA were analyzed, as well as the hypervariable regions I and II of mitochondrial DNA, establishing both close kinship relationships and relationships through maternal lineage. We observed different burial patterns, detecting certain maternal lines preserved in some common burials maintained over time. Close family relationships were observed to a lesser extent, with some occasional exceptions. The results of the analysis formed the basis for a discussion on the concepts of family and community. Full article

In today’s sociopolitical climate, many marginalized communities face unique challenges and yet triumph in carving a pathway toward happiness and self-acceptance. Among those resilient individuals are Black gay men, who experience the intersectionality of race, gender, and sexuality, creating an array of experiences. This collaborative autoethnography explores the distinct hardship Black gay men face in graduate education while trying to find Black queer joy, particularly at predominantly white institutions (PWIs), where these programs can perpetuate institutional and systemic racism and homophobia. Through interviews, three themes emerged: a sense of belonging, battle fatigue, and finding joy. Elevating the experiences of Black gay men emphasizes the importance of recognizing intersectionality and inclusivity in institutional spaces for a more sustainable future. Full article

A list of the first Jews deported from Compiègne, France on 27 March 1942 to Auschwitz-Birkenau was never found. Similarly, there is no known arrival list for this convoy. All the 1112 men entered the camp, were assigned prisoner numbers, and were then tattooed. In 1978, Serge Klarsfeld created a list by assembling sub-lists from WWII and immediate post-war sources. Despite significant ongoing research by Klarsfeld and others, no definitive list was ever compiled. Material recorded and maintained by the Nazis (daily count book, death registers, entry cards) pertaining to this early period does exist. This paper demonstrates how systematic use of Auschwitz prisoner numbers combined with French censuses and metrical records enabled us to significantly revise our records of who was deported in this transport, by eliminating dozens of names, amending many more, and adding several others. Full article

In the introduction to her influential work on Asian American cultural studies and feminist materialist critique, Immigrant Acts: On Asian American Cultural Politics, Lisa Lowe shatters the contradictions manifested in Asian immigration, wherein Asians’ entry into the United States marked them either as marginalized from “within” the national political sphere or as linguistically, culturally, and racially “outside” of the national polity For Asian immigrants, the debate of being simultaneously needed and excluded is no more evidenced historically than using Chinese labor during the California Gold Rush in the mid-nineteenth century. Their migratory relocation was hardly met with ease and public enthusiasm, however. Evoking anxiety in their Anglo counterparts, the Chinese were characterized as foreign noncitizens: barbaric, alien, and dangerous, the quintessential “yellow peril” threatening to displace white European immigrants such as the Irish. The irrational fear of the “Oriental” from the Far East led to a succession of immigration exclusion laws passed by Congress that denied the Chinese from entering the U.S. and their rights to naturalization in 1882. Passed by Congress and signed by President Chester A. Arthur, the 1882 Chinese Exclusion Act suspended the entry of Chinese laborers into the U.S. based on their nationality for ten years. This paper argues that the possibility of agency for Chinese workers existed throughout the exclusionary period. Specifically, this site of agency resides with Chinese women and is expressed through a literary mode. For instance, Lin Yutang’s Chinatown Family (1948) captures this moment of immigrant agency in the post-exclusion era. Lin, a pioneering Chinese writer and inventor who wrote texts such as My Country and My People (1935), The Importance of Living (1937), and Moment in Peking (1939), often utilized his narratives to bridge the clash between the East and West. Identifying what I see as the inadequacy of probing one of the earliest Chinese American texts from a rigid literary mode, I move to reconsider the novel as a legal counternarrative to the three exclusionary laws: the Page Law of 1875, the Chinese Exclusion Act of 1882, and the Cable Act of 1922. To direct my critical reorientation of Lin’s novel away from, though not necessarily against, literary castings of this early immigrant tale, I take the narrative as a strategic literary re-imagination that structures itself around these three legislative pieces to critique restrictive practices enacted upon the Chinese. The novel showcases how Chinese immigrants maneuvered and manipulated the legal system in their favor during assimilation. In this context, critical reappraisal is needed in scrutinizing how the Exclusion Act generated a wave of domestic-based diasporic relocation of Chinese workers from California to New York. Due to acute anti-Chinese sentiments on the West Coast, resetting Chinese workers in the northeast in search of a new Gold Mountain led to a unique phenomenon. This dispersal elevated Chinese women as valuable social capitals who transformed metropoles like New York City and redefined their views as nationalist subjects of the “about-to-be” in industrial capitalist modernity. Through a legal framework, then, Lin’s portrayal of the Fong clan suggests the emergence of a gendered Sino-immigrant agency, one that enabled the Chinese woman/mother to situate herself as the locus of the traditional patriarchal Chinese entrepreneurial family and the forefront of the northeast industrial capitalist scene. Full article

One of the periods with the greatest social, cultural, and religious changes was, without a doubt, the European medieval period. The concept of “Family” was one of the fields that gradually evolved, from individuals who shared the same biological lineage, to members of the same “House”. One of the ways to study the concept of “Family” in ancient periods is through a bioarchaeological perspective, where both anthropology and genetics have proven to be essential disciplines for studying “Families”. Through burial rituals, observing whether the graves were single or multiple, as is carried out in the study of human remains, we discuss the profound contribution of anthropology to the “Family” investigation, through mobility studies, the investigation of biological sex, observing certain congenital anomalies or, even, the study of certain ancient infectious diseases. Concerning genetics, the study of bones or teeth allows us to determine whether individuals were from the same close family or if they belonged to the same lineage through the maternal and paternal sides, being one of the only scientific ways of proposing social relationships between individuals, such as that created through adoption. Full article

Indigenous peoples have education systems thousands of years old that have sustained our peoples in respectful relation with place. The backbone of our education systems is our stories and storytelling traditions. Beyond mere intellectual or analytical “texts” or “literature”, our stories place us in webs of relationships with sacred responsibilities. In this article, we discuss the importance of Indigenous genealogies of knowledge from both personal expertise and Indigenous Studies scholarship. We then describe a project on Yakama homelands in which Sahaptin storytelling is honored as a knowledge system that guides leaders and educators in their work. This project demonstrates the important role Indigenous stories can play in fostering more respectful and responsive systems. We argue that if educational programs or institutions wish to develop and remain in respectful relationships with Indigenous peoples and place, leaders and educators must learn to value, learn from, and lead with Indigenous knowledges. Full article

In this experimental text that critically juxtaposes autoethnographic narration, reflection, and analysis with theoretical engagements, I suggest that the power dynamics that diminish and dispossess the lives of refugees and other displaced people also constrain and censor critical refugee epistemologies. Refugees are frequently impelled to speak, implored to speak, coached to speak, interrogated and ordered to speak, but on the condition that we consent to having our voices policed. Our narratives are welcomed if they affirm the humanitarian liberal order, but the knowledge we possess challenges it. Presented as benevolent and caring, the incessant demands for refugee stories and trauma erotics are also mechanisms of putting refugees in place: they assign the refugee a subject position of a conditionally accepted narrator who is refused authorship and self-possession. Our narratives fail to count as knowledge unless they are converted into writing by citizen ghost writers or coauthors. And when we refuse to recite trauma stories and instead disrupt the order of things by critically analyzing violent regimes of refuge and liberal complicity, we are censored. Refugees have things to say as ethnographers of their own lives, analysts of upside-down mobility, and critics of violent bureaucracies. This knowledge is needed and wanted. Rather than orienting our work to liberal publics, we are creating alternative, self-authorized structures that uphold displaced people as knowledgeable and world-building subjects, as people able to host others. Full article

Evidence is presented, from heraldic, linguistic and political–historical evidence, that the original author of the “Scotch Copy of a Poem on Heraldry” was not Adam Loutfut ca. 1494 but the earlier English writer John Lydgate, possibly drawing from French heraldic sources. A new transcription from the Harleian MS 6149 is given with a comparison to the text from a copy in Queen’s MS. 161, plus a modern-language “translation” and critical commentary. Full article

This article presents a comprehensive exploration of Vietnamese surnames, with a specific focus on those attributed to the Kinh people, from an onomastic perspective. Beginning with a broad overview of general studies on Vietnamese names, the paper introduces the prevailing name structure, which follows the format [Surname + (Middle name) + Given name]. The study then delves into a careful examination of Vietnamese surnames, addressing key facets such as their origin, distinctive characteristics, quantity, and distribution. Notably, the article emphasizes the widespread usage of the Nguyễn surname, offering arguments and insights into its prevalence. Furthermore, the paper discusses the intricate nature of the meanings associated with Vietnamese surnames and highlights the legal considerations surrounding them. By combining historical context with cultural significance, the article aims to provide valuable insights into the complexities inherent in Vietnamese surnames. Ultimately, this research contributes to a deeper understanding of the historical roots and cultural significance of Kinh group surnames within the broader context of Vietnamese onomastics. Full article

This paper examines the lineages of police violence, family trauma, and police reform through a case study of the Rochester police killing of Denise Hawkins in 1975. Michael Leach, a 22-year-old, white police officer, responded to a “family trouble” call involving a domestic dispute between Hawkins and her husband. When the 18-year-old, 100-pound Black woman emerged from the apartment, she held a kitchen knife. Within five seconds, Leach had shot and killed her, later claiming she endangered his life. Though Hawkins’ name is included in lists of Black women killed by police, little is known about her life and legacy. Using newspapers, police records, and oral history, we examine activists’ attempts to scale the call for justice for Denise Hawkins to the national level, the police department’s defense of Leach as the true victim in the incident, and the city leaders’ compromised efforts to establish a civilian oversight of police. Within the context of Rochester’s robust history of resistance to police violence, we argue that the reform efforts of the late 1970s ultimately failed to redress the police use of deadly force. Furthermore, when Michael Leach killed again in 2012—this time shooting his own son, whom he mistook for an intruder—his defense attorney successfully depicted Leach as the sympathetic figure. In shifting the focus to Denise Hawkins, this work contributes to the Black feminist call to memorialize Black women killed by police and suggests that the policies that protect the officers who use deadly force cause widespread, intergenerational harm to officers and their victims. Full article

This article explores the interplay between my life and research on responsibility in the context of (past) collective violence and state repression in Romania, my country of origin. Reflecting on the five-year research process, I delve into my multiple and shifting positionalities during data collection, analysis, and presentation, pointing to the fluid identities of researchers along a continuum in which their backgrounds, professional roles, as well as dynamic negotiations in ‘the field’ and personal experiences intertwine and affect research at every stage. In particular, I explore the impact of my personal experience of loss and grief after the sudden death of my mother on my research, revealing its influence on reconstructing and writing about stories of violence. In doing so, research unfolds as a journey where personal and professional lives merge, showcasing knowledge production as an inherently subjective endeavor. Building on this, I advocate for recognizing the influence of emotions and personal experiences on narrative interpretations as well as for considering the intertwining between research and personal life’s as central facets of positionality and reflexivity. Full article

Women’s marital surname change is important, in part, because it affects how often only husbands’ (fathers’) surnames are passed on to offspring: this, in turn, affects the frequency of these “family” names. Brides-to-be, novelly, from across especially western and central Canada (N = 184), were surveyed as to marital surname hyphenation/retention versus change intention, and attitude towards women’s such choices in general. Among women engaged to men, the hypothesized predictors of income and number of future children desired were positively predictive of marital surname retention/hyphenation under univariate analysis. Under multiple regression analysis using these and other predictors from the literature, previously found to be predictive of this DV under univariate analysis, only some of these other predictors were predictive. Of greatest predictiveness was the bride-to-be’s own mother’s marital surname choice (with brides-to-be, more often than would otherwise be predicted, following their mother’s such choice), thus suggesting a possible shift to a transmitted manner of bilateral descent reckoning, towards greater bilateral such reckoning, among a portion of the population. Reported, general attitude towards women’s marital surname retention was predictive of participant brides-to-be’s own reported (imminent) marital surname retention/hyphenation. Full article

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

In the diverse multiethnic setting of colonial New Spain, women faced challenges in separating themselves from marriages they considered unendurable. The Catholic Church, which exercised hegemony over definitions of marriage in the colony, controlled access to permanent, formal separation or “ecclesiastical divorce”, while secular courts offered shorter-term separations generally aimed at reunifying couples. Outside of these options, flight, concealment, and bigamy, or “self-divorce,” offered the only recourse for women seeking to leave an untenable relationship. While it is well known that few women sought (and even fewer were granted) ecclesiastical divorce, it is clear that many women sought separation through formal and informal means. Using ecclesiastical petitions for divorce, this paper investigates the experience of deposit (depósito) for New Spain’s separated women. Deposit was likely a primary goal of women’s divorce petitions. Moreover, the hegemony of marriage was less complete in reality than in ideology; the number of single women in the colony is now known to be vast, and their networks substantial. Building on Bird’s and Megged’s insights on separation and singleness, this paper argues that studying deposit reveals a custom that offered women of all classes a substantial degree of respite and agency in separation, particularly in the early colony, when institutional options were less formalized. Sometimes, depósito permitted lengthy separations that blurred into permanency, while at other times it served as a crucial safety valve. Nonetheless, the practice was a contested terrain on which husbands also sought to exercise power and control. Deposit, therefore, was a highly ambivalent form of “separation” in Latin America. This was undoubtedly true both in the early-colonial period and thereafter, but as colonial society matured and institutional deposit became more possible and common, men’s power was enhanced. Studying the practice before the late seventeenth century therefore reveals some of the ways that early colonial societal flux authorized female agency. Full article

This study was aimed at evaluating the associations between maternal parenting practices (positive, negative/inconsistent, and punitive), children’s difficulties (such as conduct problems, emotional symptoms, peer problems, and hyperactivity), and prosocial behaviors. Participants were 131 Italian mothers of primary school children; mothers were aged between 26 and 52 years (M = 38.38, SD = 5.46); children (54% girls) were aged between 6 and 10 years (M = 7.15, SD = 0.98). Mothers completed two scales assessing their parenting practices and their children’s psychosocial adjustment. A path analysis was run to test the hypothesized model. The results showed the following: (a) maternal positive parenting was negatively and significantly related to children’s conduct problems and hyperactivity, and positively and significantly to children’s prosocial behavior; (b) maternal negative/inconsistent parenting was positively and significantly related to children’s conduct problems, emotional symptoms, and hyperactivity; (c) maternal punitive parenting was positively and significantly related to children’s conduct problems and emotional symptoms. Moreover, the results showed that, according to the mothers’ perceptions, boys tended to exhibit higher levels of hyperactivity and peer problems and lower levels of prosocial behaviors than girls. Overall, this study highlights the unique role of different maternal parenting practices in the psychosocial adjustment of primary school children. Full article

In 2019, a noise complaint from a new, white resident of Shaw, a historically Black neighborhood of Washington, DC, led a local MetroPCS store to mute the go-go music that the storefront had played on its outdoor speakers for decades. The cultural and social implications of muting go-go music, a DC-originated genre of music that has played a central role in DC Black culture, inspired a viral hashtag, #dontmutedc, on social media, as well as a series of high-profile public protests against the muting. The #dontmutedc protests highlighted the increasing impact of gentrification on DC’s Black communities, and connected gentrification to several other important social issues affecting Black DC residents. In the wake of the #dontmutedc incident, several DC-area activist organizations have integrated go-go music into major, public-facing racial justice projects. The first part of this article presents a brief history of go-go music and race in DC community life, mainstream media, and law enforcement in order to contextualize the work of go-go-centered activist work in the aftermath of the #dontmutedc protests. The second part of this article highlights the go-go-centered activist work of three organizations: the Don’t Mute DC movement, Long Live Go-Go, and the Go-Go Museum and Café. These movements’ projects will be used to categorize three distinct approaches to go-go-centered racial justice activism in the Washington, DC, area. Full article

This article analyses the search strategies of first families in Bolivia contesting the separation of their children through transnational adoption. These first parents’ claims to visibility and acknowledgement have remained largely ignored by adoption policy and scholarship, historically privileging the perspectives of actors in adoptive countries, such as adoptive parents and adoption professionals. Filling in this gap, we discuss the search strategies employed by first families in Bolivia who desire a reunion with their child. Drawing on Gayatri Chakravorty Spivak’s feminist postcolonial theory, we analyse ethnographic fieldwork with fourteen first families in Bolivia. We read how the agency of first parents, severely limited by the loss of legal rights through the adoption system, is caught in a double bind of dependency and possibility. While hegemonic adoption discourse portrays first parents as passive and consenting to the adoption system, the results of our study complicate this picture. Moreover, we argue that the search activity of the first parents can be read as a claim and request to revise and negotiate their consent to transnational adoption. Ultimately, we read first parents’ search efforts as resistance to the closed nature of the adoption system, which restricts them in their search for their children. Full article

The evolution of the Armenian presence in mainland France from 1891 to 1990 is described on the basis of an inventory of more than 7000 family names of Armenian origin extracted from the INSEE surname database. Several surname samplings are proposed, and parameters such as the number of different Armenian names, the number of births with these names and their proportions are used as descriptors for each of the 320 French arrondissements and the four successive 25-year periods between 1891 and 1990. Before 1915, Armenian surnames and births with these names are infrequent and almost exclusively located in Paris and the arrondissements of Marseille. From 1915 onwards, subsequent to the genocide in Turkey, the number of births and the diversity of Armenian surnames rose sharply until 1940, before stabilizing thereafter. The diaspora remains essentially centred in Paris, Lyon, and Marseille, with little regional extension around these poles. Full article

In the closing decades of the 19th century, a wide range of Tamil authors and public speakers in colonial India became acutely interested in the notion of a Dravidian “race”. This conception of a Dravidian race, rooted in European racial and philological scholarship on the peoples of South India, became an important symbol of Tamil cultural, religious, and social autonomy in colonial and post-colonial Tamil thought, art, politics, and literature. European racial thought depicted Dravidians as a savage race that had been subjugated or displaced by the superior Aryan race in ancient Indic history. Using several key works of colonial scholarship, non-Brahmin Tamil authors reversed and reconfigured this idea to ground their own broad-reaching critiques of Brahmin political and social dominance, Brahmanical Hinduism, and Indian nationalism. Whereas European scholarship largely presented Dravidians as the inferiors of Aryans, non-Brahmin Tamil thinkers argued that the ancient, Dravidian identity of the Tamil people could stand alone without Aryan interference. This symbolic contrast between Dravidian (Tamil, non-Brahmin, South Indian) and Aryan (Sanskritic, Brahmin, North Indian) is a central component of 20th- and 21st-century Tamil public discourse on caste, gender, and cultural autonomy. Tamil authors, speakers, activists, and politicians used and continue to use the symbolic frame of Dravidian racial history to advocate for many different political, cultural, and social causes. While not all of these “Dravidian” discourses are meaningfully politically or socially progressive, the long history of Dravidian-centered, anti-Brahmanical discourse in Tamil South India has helped Tamil Nadu largely rebuff the advances of Hindu nationalist politics, which have become dominant in other cultural regions of present-day India. This piece presents a background on the emergence of the term “Dravidian” in socially critical Tamil thought, as well as its reversal and reconfiguration by Tamil social thinkers, orators, and activists in the 19th, 20th, and 21st centuries. The piece begins with a brief history of the terms “Dravidian” and “Aryan” in Western racial thought. The piece then charts the evolution of this discourse in Tamil public thought by discussing several important examples of Tamil social and political movements that incorporate the conceptual poles of “Dravidian” and “Aryan” into their own platforms. Full article

Anyone who traces their Jewish ancestors back to the 18th century and even further back in history encounters the challenge of looking for ancestry without the clue that a fixed family name provides. Before the end of the 18th and beginning of the 19th century, when Jews were forced by law to adopt a fixed family name, Ashkenazim Jewish families used patronymic names as last names. A patronymic name changes every generation. Sometimes, in larger cities, various types of nicknames were used as last names. Such a nickname could change within a generation and often indicated the place a person came from, his occupation, or personal characteristics. In this article, I will show, using three case studies, how I have faced the challenge of determining which patronymic names and nicknames my ancestors used as last names before they were forced to adopt a fixed family name. The three case studies are the ancestors of Josef Stern, who lived in the late 18th and early 19th century in Neu Bistritz in southern Bohemia, today Nova Bystrice in Czechia; Julius Strauss, 1883–1939, who lived in the late 18th, 19th, and early 20th century in Frücht and Giessen in Nassau/Hesse, today in southern Germany; and Simon Reiniger, who lived in Prague in the 18th and early 19th century. Full article

The concept of “exposure to migration” helped us understand family dimensions, such as the role of members who remained behind, especially wives, changing gender roles, and changing exposure to remittances. However, most existing migration studies have not examined whether exposure to migration has anything to do with gender dynamics. This has often resulted in women or wives playing a subordinate role in contemporary discourse on gendered migration. Because they have very little to do with remittances compared to male family members, their role in the family is viewed critically by their male counterparts. This research is based on interviews with women from a selection of countries in Asia. Based on the analytical framework of “exposure to migration”, this study contends that the degree of exposure to migration for women depends on the country’s social and cultural milieu. In many cases, this exposure also leads to marital problems and family complications. Full article

A rapidly rising number of people are engaging in family genealogical research and have purchased home-based DNA testing kits due to increased access to online resources and consumer products. The purpose of this systematic scoping review is to identify and elucidate the motivations (i.e., pathways, reasons for conducting family history research) and the consequences (i.e., psychosocial impacts) of participating in this activity by amateur (unpaid) family genealogists. Studies published from January 2000 to June 2023 were included in our review, using the PRISMA methodology outlined by the Joanna Briggs Institute’s (JBI) Reviewer Manual. A total of 1986 studies were identified using selected keywords and electronic databases. A full-text review was conducted of 73 studies, 26 of which met our eligibility criteria. The multiple dominant themes that emerged from the data analysis are organized into five categories: (1) the motivations for practicing family history research, (2) emotional responses to family secrets and previously unknown truths, (3) impacts on relationship with the family of origin and other relatives, (4) impacts on personal identity (including ethnic/racialized and family/social), and (5) identity exploration and reconstruction. Finally, these themes are connected to broader theoretical/conceptual linkages, and further, an agenda for future research inquiry is developed. Full article

As an essential prerequisite to the genealogical study of Jews, some elements of Jewish demographic history are provided in a long-term transnational perspective. Data and estimates from a vast array of sources are combined to draw a profile of Jewish populations globally, noting changes in geographical distribution, vital processes (marriages, births and deaths), international migrations, and changes in Jewish identification. Jews often anticipated the transition from higher to lower levels of mortality and fertility, or else joined large-scale migration flows that reflected shifting constraints and opportunities locally and globally. Cultural drivers typical of the Jewish minority interacted with socioeconomic and political drivers coming from the encompassing majority. The main centers of Jewish presence globally repeatedly shifted, entailing the intake within Jewish communities of demographic patterns from significantly different environments. During the 20th century, two main events reshaped the demography of the Jews globally: the Shoah (destruction) of two thirds of all Jews in Europe during World War II, and the independence of the State of Israel in 1948. Mass immigration and significant convergence followed among Jews of different geographical origins. Israel’s Jewish population grew to constitute a large share—and in the longer run—a potential majority of all Jews worldwide. Since the 19th century, and with increasing visibility during the 20th and the 21st, Jews also tended to assimilate in the respective Diaspora environments, leading to a blurring of identificational boundaries and sometimes to a numerical erosion of the Jewish population. This article concludes with some implications for Jewish genealogical studies, stressing the need for contextualization to enhance their value for personal memory and for analytic work. Full article