Practice Of Genealogy Research Articles

Drawing African Diasporic women anthropologists in dialogue: Decolonizing the canon

AbstractInspired by the use of naming and portraiture together in the Black artivism–such as that protesting the murders of George Floyd and Breonna Taylor–this paper reflects on the use of portrait drawing as a practice of genealogy. While working on a project to raise the visibility of scholars and their works in the African Diaspora, specifically Francophone women anthropologists, I felt compelled to draw their portraits. Drawing African Diasporic women into dialogue from the archive attends to temporality, vision, and listening, elements centered within anthropological practice, but also implicated in the attachment of the discipline to colonial logics, particularly of allochronism, objectification and silencing. The multisensory, embodied and slow practice of drawing alongside reading scholars' works allows for diasporic time‐travel, shifting the gaze, and constructing a decolonizing “listening genre”.

A Nation of Descendants: Politics and the Practice of Genealogy in U.S. History

A Nation of Descendants: Politics and the Practice of Genealogy in U.S. History

The Idaho Student Homicides and the Future of Forensic Genetic Genealogy

The Idaho Student Homicides and the Future of Forensic Genetic Genealogy

Tragic Genealogies

As genealogy has gained greater disciplinary recognition over the last two decades, it has become increasingly common to call any historically oriented philosophy, such as Theodor W. Adorno’s, “genealogy.” In this article, I show that Adorno’s philosophy performs genealogy’s defining functions of “problematization” and “possibilization.” Moreover, it does so in unique ways that constitute a significant contribution to genealogical practice. Adorno’s method, here called “tragic genealogy,” is particularly well-suited to the genealogical analysis of traditional philosophical problems and to the critical reanimation of declining, but ethically significant, values. Nevertheless, I also argue that Adorno’s philosophy cannot be assimilated into genealogical practice without rejecting or revising some of its Hegelian influences, particularly its philosophy of history and its modal metaphysics.

A Nation of Descendants: Politics and the Practice of Genealogy in U.S. History by Francesca Morgan

A Nation of Descendants: Politics and the Practice of Genealogy in U.S. History by Francesca Morgan

Review: A Nation of Descendants: Politics and the Practice of Genealogy in U.S. History, by Francesca Morgan

Review: <i>A Nation of Descendants: Politics and the Practice of Genealogy in U.S. History</i>, by Francesca Morgan

A Nation of Descendants: Politics and the Practice of Genealogy in U.S. History. By Francesca Morgan

<i>A Nation of Descendants: Politics and the Practice of Genealogy in U.S. History</i>. By Francesca Morgan

Materialism: A Caring Obituary

The notion of materialism initially appears in the writings of its Christian opponents in late seventeenth-century England. Only in eighteenth-century France materialism is first posthumously claimed by a catholic priest, Meslier, and then by authors such as La Mettrie and d’Holbach, at the risk of persecution and imprisonment: Diderot enjoys the hospitality of the fortress of Vincennes for rearranging the materialist stance within his sensualist multiverse. In the nineteenth century, Marx reshapes materialism as part of his critique to decontextualized knowledge. Stirner’s discontent with naturalistic objectivity anticipates Nietzsche’s rejection of matter in favour of practices: Engels’ historical materialism and his ahistorical dichotomic construction of materialism versus idealism are instead embraced by Lenin via Plekhanov, and they are further simplified by Stalin. Nietzsche’s approach is recovered by Foucault, Deleuze, and Derrida, who challenge both political and theoretical representation. More recently, Barad recasts this challenge into a processual vocabulary, which renews the semantic constellation of realism, materialism, and materiality. Whilst not dismissing Barad’s new tools, the essay suggests raising the wager: it proposes to extend its own genealogical practice, which reconnects materialism (and matter) with its historical process of production, to any other theoretical object. This recomposition may not only disentangle us from the lexicon of entities – including materialism and matter – but it may also help to construct a novel and potentially hegemonic language of practices.

Female Connectors in Social Networks: Catharine Minnich (Died 1843, Pennsylvania)

The thesis of the article is that taking a social network approach to genealogical problems of origin and parentage can, where applicable, result in two noteworthy benefits. The first benefit is that it may more quickly and effectively lead to matrilateral kin by helping to reconstruct a kinship network. The second benefit is that it will lead to a deeper understanding of social circles in which a husband and/or wife participate. This approach turns the usual genealogical practice of unravelling a female’s position in a cluster in relation to her husband on its head—the male’s position in a social network is reconstructed by backtracking one of his significant females (wife, mother, or sister). As background, the article briefly discusses networks, the importance of women as connectors in kinship networks, and cultural practices of kinship, in this case, eighteenth-century Germany/United States. It then presents a case study of Catharine Minnich, a Pennsylvania woman of German descent. In addition to analyzing relations by blood and marriage, it recognizes the important role of baptismal sponsors in aligning a multi-family network.

Knowing Ourselves: Nietzsche, the Practice of Genealogy, and the Overcoming of Self-Estrangement

By centering Nietzsche’s philosophical methods, notably the practice of genealogy, this article addresses how our moral values developed, and how, while they once worked to address certain needs, these values now may perpetuate our self-misunderstandings. In conversation first with Nehamas and Geuss, and then with Reginster, I reconstruct the two dominant conceptions of the practice of genealogy in Nietzsche Studies. I argue that when history is plainly in view, authors have a tendency to remove necessity and psychology from the picture; when necessity and psychology are sharply in focus, commentators are likely to lose sight of history. In keeping all dimensions in the picture, I argue that we obtain a richer and more textured account of the genealogical mode of inquiry. Moreover, I demonstrate that as a psycho-historical mode of inquiry, the normative force of genealogy is immanent to the system of evaluation that is under consideration, which gives Nietzsche’s version of the philosophical practice of genealogy an advantage over more contemporary accounts.

Genealogy of the Morleys in South Wales: Tracing the Pearce Connection in Cornwall

The origins of individuals or families who moved to Glamorgan from Cornwall during the Industrial Revolution are often unknown, as official records did not appear until 1838 and often the older parish registers are incomplete. This study is concerned with the study of the origins of one such family, called Morley, which was well established in Glamorgan by the mid-nineteenth century. In 1848 in the parish of Michaelston-super-Avon, Thomas Morley, a roll turner in the Copper Miners Tinplate Company located there, married an Anne Pierce who came from Ludgvan in Cornwall. The lineal descendants of their large family, and the antecedents of his family, have been discussed in detail previously, but very little is known about the origins of Anne’s family in Cornwall. This account attempts to correct this omission by exploring her antecedents using the accepted English genealogical practice of tracing the family by following the sequence of family Christian names. This process has enabled the antecedents of her family to be unearthed in southwest Cornwall. Her father, John Pearce (M)1 has been unequivocally identified as a miller from Ludgvan, who was born in 1766 and died in 1827. He married Margaret Winnan of St. Erth in 1800 and they had nine children most of whom were born in Ludgvan. Tracing the identity of John’s father has proved more difficult, as there are several possible candidates born in the expected timeframe. With, it is thought that he was a William Pearce of Gulval who married Elizabeth Gilbert of Helston in 1765. His father in turn was a John Pearce (L) who married Triphosa Donithorne of Gulval in 1727 and they had nine children. The identity of John’s father has not been established with the same degree of certainty and there are two possible contenders, both called John Pearce (K), one born in Lelant in 1692 and the other born in Paul in 1699. On balance, it is thought that the person born in Lelant was the antecedent of John (L) and it is suggested that his father in turn was a John Pearce (J) who was also born in the same parish.

Bound to History: Leoncia Lasalle’s Slave Narrative from Moca, Puerto Rico, 1945

The only slave narrative from Puerto Rico is included in Luis Diaz Soler’s Historia de la esclavitud negra en Puerto Rico (1953; 2002). This article considers this embedded account as part of the literature of slave narratives to address a gap in the literature; this is perhaps due to the account’s singularity and brevity. Beyond this, the other source for understanding the experience of enslaved women in Puerto Rico is through legal and parish documents, generated by a colonial government and church supportive of slavery. As a result, lives under enslavement are quantified statistically, and the lack of oral history or personal accounts hampers understanding of the effects of enslavement from an individual perspective. Documenting such a life comes with its own set of issues, as shown here by demonstrating the limits of various archival resources. There is no one methodology to follow to reconstruct lives and family histories under slavery, an institution designed to prevent the formation of a historical sense of self and agency. Factoring in familial connections makes my own location as a researcher visible, as knowledge is not neutral. Despite its brevity, considering Leoncia Lasalle’s account, and that of her daughter, Juana Rodriguez Lasalle, in terms of its multiple contexts—microhistory, similarities with U.S. and Cuban slave narratives, family histories, and the archive—reveals the constructed nature of the idea of historical knowledge, which also has implications for genealogical practice involved with slavery and life post-emancipation.

Contribuição à crítica do conceito Bildung e o ensino de filosofia em Nietzsche

Este texto analisa a concepção pedagógica do professor-Nietzsche na obra o Futuro de nossos estabelecimentos de ensino (1872) conservando o retrato expositivo-dialógico do Romance de Formação (Bildungsroman) entre o “Filósofo e seus aprendizes”; buscando defender o que chamou-se o daimon-zaratustriano, isto é, os ensinamentos-metodológicos do Espirito-Zaratustra enquanto prática-genealógica para o professor de filosofia no Ensino Médio. Propõe-se, a partir disso, uma leitura-crítica do Ensino de Filosofia sob a perspectiva do vir-a-ser Formação Cultural (Bildung) demonstrando o peso do capital moral para tal.&#x0D; Palavras-chave: Romance de Formação; Prática-Genealógica; Formação Cultural

Tracing the Origins of the Morleys found in 18th Century Glamorgan

The origins of many families who moved to Glamorgan from the West Country and the Midlands during the early part of the Industrial Revolution are often unknown, as the parish registers are incomplete and official records did not appear until later in 1838. This study is concerned with tracing the origins of one such family, called Morley, who appeared in the Vale of Neath in the early eighteenth century. They were yeomen whose descendants became involved in the fledgling tinplate industry there as the family expanded. Links between early family members have been established by exploring their wills, where available, and original source material from the National Library for Wales. Further connections have been made possible by using the accepted English genealogical practice of tracing the family by following the sequence of family Christian names. This process has successfully enabled connections to be made between the family in Glamorgan and their antecedents in Carmarthenshire. The progenitor of this family has been identified as originating from Bayton in Worcestershire and it is believed that the family originallydescended from the Morleys of Norfolk in the thirteenth century.

History, Kinship, Identity, and Technology: Toward Answering the Question “What Is (Family) Genealogy?”

The article attempts to move beyond cursory definitions to explore the fundamental core and practice of genealogy. Some genealogical writers think that it is history or a subset of history. Others view it as a study of kinship, or relations, and identity. Though technology is increasingly used as a tool to do genealogy, it is not viewed as its essence. The article moves toward an answer to the question “what is genealogy?” through four interventions directed at these four concepts. It examines history, kinship, identity, and technology in relation to genealogy. It demonstrates key differences between history and genealogy. It discusses the use of the genealogical model in anthropology, and then relates how sociology views kinship as social. Four kinds of identity are relevant to genealogy, but none answers what genealogy is. The article argues that genealogy is a technology in the ancient Greek sense. Technē is primarily a kind of practical knowledge with characteristics congruent with genealogy’s project. Genealogy is a technē in its essence rather than history, a study of kinship, or a study of identity.

Queer Genealogies across the Color Line and into Children’s Literature: Autobiographical Picture Books, Interraciality, and Gay Family Formation

Life writing scholar Julia Watson critiques the practice of genealogy as “in every sense conservative” (300) because it traditionally charts and enshrines a family’s collective biography through biologistic, heteronormative, and segregated routes. My Americanist contribution, however, zooms in on a recent development of autobiographical works that establish narratives of origin beyond normative boundaries of race and heterosexual reproduction. A number of predominantly white queer parents of black adoptees have turned their family history into children’s read-along books as a medium for pedagogical empowerment that employs first-person narration in the presumable voice of the adoptee. In Arwen and Her Daddies (2009), for instance, Arwen invites the reader into a story of family formation with the following opening words: “Do you know how I and my Dads became a family?” My analysis understands these objects as verbal-visual origin stories which render intelligible a conversion from differently racialized strangers into kin. I frame this mode of narration as ‘adoptee ventriloquism’ that might tell us more about adult desires of queers for familial recognition than about the needs of their adopted children.

Genealogie e storia familiare, una identità da trasmettere

Genealogies and family history, an identity to convey. The popular practice of genealogy has been developed steadily since the 1970s. The phenomenon can be observed in North America as well as in Western Europe. There is a strong trend that comes with the emergence of a new economic activity. The commitment of the practioners seems on the contrary to indicate deeper motivation. The question then arises of identifying the underlying forces. The analysis of research files entrusted to a professional genealogist makes it possible to suggest lines of thought. The nees to release the weight of memory and to build a family narrative conveying an identity transmissible to future generations is part of it.

Philology: The Forgotten Origins of the Modern Humanities. James Turner. Princeton, NJ: Princeton University Press, 2014. Pp. xxiv+550.

<i>Philology: The Forgotten Origins of the Modern Humanities</i>. James Turner. Princeton, NJ: Princeton University Press, 2014. Pp. xxiv+550.

¿Historia de las ideas o genealogía de las prácticas? Creencias marxistas en el Perú

&lt;p&gt;&lt;strong&gt;Resumen&lt;/strong&gt;&lt;/p&gt;&lt;p&gt;En una entrevista de la segunda edición de &lt;em&gt;Crítica de la razón latinoamericana, &lt;/em&gt;Castro-Gómez plantea un debate entre dos técnicas historiográficas que se disputaban legitimidad: Historia de las ideas y Genealogía de las prácticas. Según él mismo, el primer proyecto &lt;em&gt;nace muerto&lt;/em&gt;, pues se trata de historiar las creencias de América Latina a través de ideas de una élite académica. En adición, asevera que la Genealogía de las prácticas es la historiografía más adecuada, pues ella revela la cosmovisión contingentemente construida de cada grupo humano a partir de experiencias particulares. No obstante, se argumentará que, lejos de ser antitéticas, ambas formas de historiar pueden complementarse. El presente trabajo es el intento de dicha complementación a través de un caso particular: la incursión del marxismo en el Perú.&lt;/p&gt;&lt;p&gt;&lt;strong&gt;Palabras clave: &lt;/strong&gt;Marxismo, Genealogía de las prácticas, Historia de las ideas, Foucault, Castro-Gomez&lt;/p&gt;&lt;div class="page" title="Page 2"&gt;&lt;div class="layoutArea"&gt;&lt;div class="column"&gt;&lt;p&gt; &lt;/p&gt;&lt;/div&gt;&lt;/div&gt;&lt;/div&gt;

Of Trees and Genealogies: A Foucauldian Commentary on Franco Moretti

This paper discusses Franco Moretti's concept of distant in the light of Foucauldian genealogy. It confronts Moretti's evolutionary understanding of literary history — as represented in his adoption of the figure of the Darwinian tree — with Foucault's interpretation of Darwin's evolutionary theory. With reference to Foucault's transition from 'Darwinian' discourse analysis to 'Nietzschean' genealogy, the author argues that Moretti's conception of literary history could benefit from the genealogical practice of a 'meticulous' close reading in order to keep sight of hidden power relations behind literary production.