Genealogy, Volume 8, Issue 3 (September 2024) – 44 articles

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

Ethnic identities often solidify in response to perceived or actual injustices endured by groups. Historically, Amharic-speaking people in Ethiopia have resisted ethnic identification, aligning instead with broader Ethiopian nationalism. However, the rise of extreme ethnonationalist forces in the country has subjected the group to negative narratives, violence, and marginalisation, associating them with past state domination. In response, the Amhara have increasingly embraced ethnic identity as a form of self-defence. This study employs thematic analysis to explore the experiences of the Amhara people and the subsequent emergence of their collective identity, including the rise of resistance movements. Despite this new alignment, Amhara elites and activists paradoxically maintain a strong commitment to Ethiopian unity, reflecting a complex duality in their socio-political stance. This balancing act illustrates their struggle to survive while remaining loyal to national unity. The article argues that sustained violence and marginalisation have catalysed the rise of Amhara group consciousness, transforming Ethiopia’s political landscape. This study offers broader insights into how group mentality can emerge as a response to systematic and sustained injustice and the implications this has for redefining power politics in Ethiopia and beyond, providing insights for policymaking and future research. Full article

It is well known that experiences of extreme adversity strongly impact caregiving and family dynamics. In this study, we explore how caregiving is shaped by experiences of war and displacement among a community experiencing protracted, ongoing conflict and displacement, namely, Congolese Banyamulenge refugee families in Rwanda. The findings are based on six months of ethnographic team research with Banyamulenge refugee families living in semi-urban southern Rwanda. Among the caregivers, including people who arrived several years ago and others who have lived in Rwanda for over two decades, we found a strong longing for home and past cattle-herding life. We also found that caregivers emphasized the transmission of “survival tactics” as well as Banyamulenge identity and culture. We argue that these caregiving objectives and practices speak to the community’s experiences of material and existential losses in the past, as well as those anticipated in the unknown future. Second, parental caregiving efforts appear to lead to increased intergenerational dissonance, with children wishing to integrate into their host community. While this finding appears in line with much of the migration literature about intergenerational family relationships and conflict, we find that children’s orientation is not only informed by the host environment but also stems from a desire to relieve their parents’ suffering from loss and help them invest in more optimistic futures. Finally, while our findings suggest profound changes in social and cultural reproduction in the long term, we argue for caution, as ongoing changes in war dynamics in DR Congo may inform shifts in ideas on belonging among the children. The findings provide new insights for understanding how caregiving may be affected by war and displacement while effecting change in war-affected, displaced communities. Full article

Language loss hinders the expression of Indigenous Peoples and their unique worldviews, impairing the intergenerational transfer of knowledge. In Hawai‘i, where a vast majority of the population was fluent and “universally literate” in ‘Ōlelo Hawai‘i from the mid to late 1800s, colonial impositions drastically reduced the number of fluent speakers to roughly 2000 by the 1970s. Efforts to revitalize the language since then have greatly increased the number of current ‘Ōlelo Hawai‘i speakers and resources. Building upon this great work, the Hā Kūpuna National Resource Center for Native Hawaiian Elders at the University of Hawai‘i has initiated projects to contribute to the reclamation of ‘Ōlelo Hawai‘i by increasing our contemporary understanding of ancestral Hawaiian perspectives on elders. To support these projects, significant changes in power structures within our organization were necessary. Insights gained from these projects include gaining clarity on the evolution of the usage of the word “kupuna”, identifying more nuanced perspectives on elders, understanding the importance of family relationships on caregiving outcomes, and understanding the importance of carefully translating English words into ‘Ōlelo Hawai‘i. Full article

The literature on migration shows that legal status in receiving countries shapes immigrant experiences. While these studies effectively address the impact of precarious legal statuses on immigrant experiences, they often examine women’s labor in public and private spheres separately. Yet, women’s lives have long involved a continuum of paid and unpaid labor. The COVID-19 pandemic brought this continuum into sharp focus by spotlighting the influence of home and work dynamics. This study explores how immigrant women’s labor in both public and private spheres are interconnected. Drawing on 18 initial interviews with Venezuelan mothers in NYC from 2020, and 13 follow-up interviews in 2024, we examine the impacts of structural forces on these women’s labor arrangements and their strategies to navigate these impacts during and after the pandemic. Our findings reveal that while pandemic restrictions disrupted traditional labor market dynamics, they simultaneously intensified women’s engagement in domestic roles. Despite this, the mothers exercised agency by exiting the labor market and engaging in patriarchal bargaining at home. Post-pandemic, they lost access to the coping strategy, and their improved legal status did little to alleviate their labor struggles. This study highlights the significance of a “gendered labor continuum” in contexts that lack institutional support and undervalue immigrant women’s labor. Full article

This essay is a chapter excerpted from my forthcoming book, Who Gets to be Indian: Ethnic Fraud and Other Difficult Conversations about Native American Identity The chapter shows the ways that Indianness, framed as Indian or Native American “identity”, is inseparable from state subjectivity based on the history of political relations between tribes and the United States. It argues that tribes’ political status and relationship to the state are central to how Native American identity is shaped, rejecting the understanding of Native identity as race-based. The term “Indigenous” is discussed as not being equivalent to “Native American” and is not a racial formation in international fora. Social changes during the twentieth century brought new ways to diffuse and co-opt Nativeness through disaggregating it from political status and reinforcing racialization with the rise in urban pan-Indianism and neo-tribalism. Distinguishing Nativeness as political status from racialization is critical given ongoing attacks on tribal sovereignty in Supreme Court challenges based on alleged violations to the equal protection principle. Native American “identity” is inextricable from tribal nationhood and state formation, and thus cannot simply be dismissed as a colonial construct. Full article

The experiences of Black students in Canadian higher education shed light on the societal and institutional challenges that influence their social and economic aspirations. In today’s societal and economic context, obtaining a postsecondary education degree is not just preferred but essential for securing the employment opportunities that most young people desire. For Black communities in particular, a university degree is often seen as the primary pathway to upward social mobility. However, Black students’ journeys toward higher education are frequently hindered by systemic barriers and institutional challenges. While there is extensive literature detailing the systemic forces that obstruct access to higher education for Black Canadians, there is limited academic focus on how these forces continue to affect Black students once they enter higher education. This article addresses this gap by investigating the educational experiences of Black students in Canadian universities, emphasizing the challenges posed by systemic racism and institutional barriers. Utilizing data from interviews and focus groups with Black undergraduate and graduate students from a university in the Greater Toronto Area (GTA), the study explores how historical and contemporary issues of anti-Black racism shape their academic journeys. It discusses the broader implications of these experiences and highlights the need for comprehensive institutional reforms to create genuinely inclusive and equitable educational environments. By centering the voices of Black students, this research aims to contribute to the ongoing dialog on racial equity in higher education. Full article

Children’s dress is a constituent element of individual and group identity as well as an indicator of social change. Exploring childhood in three Greek rural communities in Laconia, Kythera, and Crete as well as in their respective diaspora in the United States, this study aims at shedding light on the (re)presentation of children in photographic records through clothing, perceived as the material projection on the self and the group (familial, ethnic, transnational). Drawing from theoretical and methodological approaches of distinct fields, such as history, fashion, photography, material and visual studies, and social anthropology, the study explores dynamic changes and shifting meanings in the way children were perceived and projected or asserted themselves through tangible sources, namely photographs, and clothing. The time period examined spans from the 1900s to the late 1930s without rigidly defining, as shifts witnessed in this time period were occurring in the last years of the 19th century, while the aftermath of the 1930s recession years could be felt beyond the period under study. Full article

Since Norwegian compulsory education increasingly recognises Sámi rights and the Sámi as an Indigenous people, the question of how we can provide inclusive education for Sámi pupils by recognising Sámi culture in teaching remains. I argue in this literary research, that inclusive education, both as a concept and as a practice in school, stems from a pathological field, targeting individual needs, and therefore misses the target when educating pupils with an Indigenous cultural belonging. Inclusion as a concept centres on practices such as fellowship, participation, equal access, quality, equity and justice, but its legacy is anchored in individual needs, influencing how we think about inclusion and implementing inclusive measures. This way of thinking still guides the national strategy for inclusive education but will not be sufficient for Sámi pupils, since they, as a group, are not disabled. So-called inclusive measures will rather enhance the integration of Sámi pupils into the Norwegian framework of schooling defined by the majority’s expectations for fellowship, participation and so forth. While Indigenous inclusion takes integrative measures which uphold the status quo, thus dependent on a majority perspective, indigenising has an Indigenous baseline. I argue that non-Sámi society needs to re-contextualise itself towards the Sámi society if we want an education for all. Full article

This article examines a distinctive and debated social group called the “Baboos” in late colonial India, particularly in Bengal. The Baboos represented the Western-educated, aspiring middle class who were integral to the British administration. They were often viewed skeptically for adopting the English language and Western lifestyle. This study delves into the quotidian lives of the Baboos, particularly their interactions with the colonial rulers in public transport, which became a crucial contact zone. Despite facing racial conflicts and discrimination in these shared spaces, the Baboos were not passive victims. They used diverse strategies to combat injustices and voice their grievances publicly. Within this larger narrative of discriminating treatment, another power narrative was played out by the Baboos among their own population. Conscious of their distinct functional status, the Baboos sought to distance themselves from those Indians who did not match their ideas of “respect”. Everyday experiences formed the basis of the public outrage reflected continually in regional newspapers and, subsequently, in the larger narratives of resistance and nationalism. How the Baboos negotiated their position in the public spaces sheds light on their claims of civil rights and their ways of using the colonizer’s tropes of equality, justice, and fairness back at them. Full article

Based on ethnographic fieldwork, this article is concerned with how undocumented refugees and migrants use invisibility strategies to navigate a hostile host environment in Western Tanzania. This article explores how the shifts in Tanzania’s refugee policy have affected different generations of refugees differently, and how older cohorts assist newer cohorts. This article argues that the challenges of migration are productive of ‘affective circuits’ and of generating new forms of kinship. It argues that it can be productive to bring together the different understandings of generations, as it was found that generations as cohorts can transform into generations as kin in situations of rupture and adversity. Full article

The purpose of this paper is to discuss the idea that the misdeeds of ancestors will have negative consequences for their descendants, as encapsulated by biblical quotes about ‘the sins of the fathers’. The prevalence of these ideas in religion and folklore, through the notion of family curses, is discussed, as is an analysis of what constitutes ‘sin’. How the so-called sins of our forebears might reach across future generations is considered in two ways. The first is that detrimental characteristics, behaviours, and health conditions can be transmitted to descendants via genetic, epigenetic, environmental, and psychosocial mechanisms (and the interactions between these). The second is that descendants can feel guilt and shame as a result of the actions of their ancestors. Overcoming the effects of ancestral fault and disadvantage may occur through improvements in living standards, medical advances, more tolerant and inclusive cultural beliefs, as well as other environmental and social changes. These processes are also likely to be assisted by greater knowledge and understanding of one’s own family history. Such knowledge, in historical context, has the potential to facilitate both personal psychotherapeutic change and decisions about appropriate reparations where these are indicated. Full article

In this article, I address the inadequacies in how we currently conceptualize spaces for dialogue and debate around issues involving race and religion. Even in a climate where many organizations now acknowledge equity, diversity, and inclusion requirements, there are still numerous challenges, particularly for racialized individuals, including those who may experience overlapping forms of oppression. Drawing on concepts such as intersectionality, muted group theory, and the public sphere, I suggest that many existing channels and approaches are especially inadequate for academics and activists who are racialized or belong to religions that are marginalized in Western societies, such as Islam. These avenues do not allow for an articulation of the complex, sometimes contradictory realities lived by these individuals, where choosing a seemingly progressive side consistently and publicly may mean disowning or disadvantaging one’s own family or community members. Ultimately, I argue both that we must reconsider the potential for education and dialogue enabled by seemingly one-way platforms, such as film and television, and that the platform is less important than the approach we bring to using it, since increasingly we must prioritize windows for empathy within any mediated spaces we employ for learning or dialogue. Full article

This article presents a detailed analysis of a unique item from the author’s family archive: the work diary of his grandfather, Mordechai Livnat (Libman). In this diary, Livnat meticulously recorded, between 1928 and 1931, the details of his work as an agricultural laborer in Herzliya—at the time, a small village in the central part of Eretz Israel (aka pre-State Israel)—primarily during the establishment of the new colony’s citrus orchards. The diary documents employment details, employer information, working hours, and wages received. Quantitative and qualitative analyses of the information contained in the diary paint a comprehensive picture that allows us to learn about the lives of Jewish agricultural laborers in Eretz Israel at that time. In particular, the hardships faced by these workers stand out, primarily job insecurity, which manifested mainly in their dependence on the weather and the need to work for multiple employers. This article also sheds light on aspects related to agricultural work before the introduction of technological advancements to the agricultural sector, which was mainly manual then, and its impact on the daily routine of the agricultural laborer. The diary is analyzed using an inductive approach—from the text outwards—in a way that emphasizes the complexity and importance of the connections between the macro and micro in historical research. This way, it is demonstrated how items collected during genealogy research can shed important light on historical knowledge, and not just the other way around. Full article

Taking the debate about cultural appropriation as a starting point, this article explores the relationship different members of the South Asian Australian diaspora have to the Australian multicultural project. Specifically, this article employs an archive of interviews from 2018 with second-generation South Asian Australian women and their (first-generation) mothers and/or grandmothers and explores how they feel about the cultural appropriation of South Asian cultural artefacts (hereafter, ‘Indo chic’). These interviews revealed that first-generation respondents were generally uncritical of Indo chic and perceived non-South Asian Australians consuming South Asian cultural artefacts as a sign of positive cross-cultural exchange that is emblematic of Australian multiculturalism. The second-generation respondents, however, felt threatened by Indo chic and felt appropriation was a racist microaggression that served to reiterate their racial difference (and inferiority) in a white settler society. The generational difference in sentiment reveals a productive fissure within migrant Australian communities to interrogate our feelings about being and feeling ‘Australian’. This article argues that conversations and debates about ‘Indo chic’ within South Asian Australian diasporas reveal the contours of what it is like to be a South Asian woman in contemporary multicultural Australia while also revealing flaws in the Australian multicultural project. In this article, I employ an affective analysis of their responses, drawing on Lauren Berlant’s idea of ‘cruel optimism’ and Sara Ahmed’s conceptions of love and the nation to fully explore the complicated somatics ‘Indo chic’ debates reveal for my respondents. Full article

Ample scholarship thoroughly documents how modern humanitarian aid enacts legacies of colonialism and processes of Westernization through the imposition of foreign values and promotion of ‘universal’ norms. Extensive research has also explored processes of socio-cultural-moral transformation due to crisis and displacement. This paper extends this work by demonstrating an explicit connection between the two. Drawing on 10 months of ethnographic research that examined how Burundian refugees in Tanzania experience humanitarian social emotional learning (SEL), findings reveal various intersecting lines of crisis in the Nduta refugee camp. This research illuminates how SEL interacts with these lines of crisis to exacerbate intergenerational tensions. The self-centric values promoted through SEL and the pedagogies it employs conflict with the collectivist ethos of the Nduta community, thus breaking the Burundian generational contract of reciprocity, solidarity, and moral responsibility. In this context, SEL operates on conflicting narratives of crisis that clash with generational hopes for the prevention of future crisis in Burundi. These generational fractures are resulting in fears across the Nduta community that the decline of traditional Burundian values and communitarian ethos will not only perpetuate intergenerational experiences of crisis but has also initiated the perceived erasure of their culture and the essence of their humanity. Full article

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

The field of sociology has largely ignored critical race theory (CRT) as a relevant theoretical and pedagogical framework for the study of white supremacy and Indigenous and Black race relations in Canada. In the United States, CRT has long been a theoretical framework tethered to and contextualizing the underpinnings of systemic racism and white supremacy as the cornerstone of structural oppression in American legal society. The initial focus of this work was to study the operationalization of the myriad ways in which race and racial power were constructed and represented in American law and society and the attendant ways in which Black civil rights under American law could never be achieved through the application of legal jurisprudence. CRT’s theoretical milieu has expanded beyond legal research to examine the sphere of racist structural oppression as systemically embedded in immigration, housing, education, employment, healthcare, and child welfare systems. The writing of this article has been an intentional active disruption to the claims that multiculturalism has the answers to race relations in an ever-changing Canadian society. While there are six main tenets of CRT, this article specifically focuses on three core tenets of CRT which argue that (1) racism is an ever-present dynamic of life in Canada; (2) racial subordination remains endemically tied to the political, cultural, and social milieu of white supremacy impacting the lives of Indigenous and Black peoples in Canada; and (3) racism has contributed to all historical and contemporary manifestations of structural oppression related to land theft and anti-Black racism. As such, CRT has much to contribute to race-radical research, pedagogy, and praxis when it comes to understanding race relations in a Canadian society grappling with an ever-changing multicultural narrative. Full article

In 1993, eighty-nine-year-old Jennie Eunice Elder Suel, from Oxford, Ohio, donated a collection of personal and family documents to Miami University’s Walter Havighurst Special Collections. This article examines the Jennie Elder Suel Collection and the actions made by multiple generations of Black women, who chose to preserve their history. The first section traces the development of Suel’s collection and the way in which it is preserved in local archives today. The second section situates the Suel family in a wider context and discusses the archival challenges of recovering the lives and experiences of antebellum Black women in the Midwest, and the following section explores how I have attempted to navigate these challenges through a research method I have innovated called Descendant Archival Practices (DAP). The remainder of the article offers a careful analysis of Black women’s home-based archives and their implications for understanding nineteenth-century Black women’s motivations for archiving themselves. Part of this assessment includes analyzing which records these women deemed valuable to preserve, revealing the inner lives of Black women and the things they cherished. Through these deliberate and heartfelt choices, Black women ensured their legacy through the preservation of their ancestral history. Full article

Native Hawaiians were a healthy and robust population who developed a sophisticated food system that was dismantled by colonization. Currently, Native Hawaiians face pervasive health disparities due to the limited access to healthy foods and lifestyles. This study pilot tested a family-based community-driven intervention called MALAMA, which teaches families to build and use a backyard aquaponics system to grow their own food. A total of 21 participants from 10 families completed a three-month curriculum that included a series of hands-on workshops. Participant attendance was recorded and participants completed a behavioral health questionnaire as well as provided clinical indicators at three time points. They also attended a focus group at the end of the curriculum. There was a high level of engagement and no participant attrition. Fruit consumption among all participants significantly increased and there were favorable trends in blood pressure and fish and vegetable consumption. No significant differences were found in the other clinical indicators. Participants found MALAMA to be highly culturally acceptable and identified multiple benefits. Community-driven solutions, such as MALAMA, may be a promising approach to addressing pervasive health disparities and promoting health equity in minority and Indigenous communities. Full article

Academia’s support for neo-indigenes is a significant component of their professional success. I describe how this support operates, drawing a model of cahooting from Edward Dolnick’s analysis of art forgery in The Forger’s Spell. Cahooting reflects the importance of social relationships to the construction of perceived truth and virtue. It corrupts academia at multiple levels through these relationships, undermining the pursuit of truth and goals of equity and inclusion. Full article

This paper aims to investigate how social media use and gender affect beliefs in conspiracy theories on COVID-19 and how these beliefs correlate with the frequency and patterns of their use, as well as the distribution of population density in rural, town, and urban areas. I collected data from Valcon Project surveys, analyzing the usage of social media by citizens from six European countries (Italy, Germany, France, Spain, Poland, and Ireland) on issues like the origin of the COVID-19 pandemic spread. The findings, which take into consideration gender and population density, suggest that different social media platforms affected such beliefs in different ways (platform association), and this effect is also mitigated by the specific content of such conspiracy theories (content association). Full article

The current study examines the links between anxiety and depression symptoms and COVID-19-related racism amongst Asian Americans living in western New York, United States. Based on the findings of survey data (n = 333) and in corroboration with minority stress theory, all forms of racism are positively correlated with anxiety and depression levels. There are differences across different forms of racism. Experiences of avoidance and verbal harassment are primarily linked to increased levels of anxiety, while encountering discrimination in business and social settings is more likely to contribute to depression. Indirect discrimination and stigma consciousness tend to heighten anxiety more than depression. Moreover, individuals who are native-born and female tend to report worse mental health outcomes than those who are foreign-born Asians or males. There is a contrasting relationship with income, where higher earnings are linked to reduced depression but can correlate with more significant anxiety. The study findings reveal that COVID-19-related racism may lead to stigma consciousness, race- and racism-based stress, anxiety, and depression. The study contributes to the literature by connecting theories on mental health effects of racism, as well as by distinguishing the links between different forms and intensities of racism and mental well-being, rather than treating all racism as uniform. Considering the detrimental effects on mental health, public policies must confront and address racial prejudice and discrimination that individuals from marginalized communities encounter, particularly during times of crisis. Full article

Students of Color have historically faced explicit and implicit forms of discrimination and oppression in educational settings. Unfortunately, not much has changed over the decades as Students of Color continue to experience white supremacy and other systems of oppression. As Students of Color enter graduate school, there are often fewer Students of Color, making these educational settings isolating and hostile. These experiences often encompass white supremacist policies, practices, and remarks that negatively impact Students of Color. With this in mind and as someone who identifies as a Chicana who was once in a doctoral program, I questioned how doctoral Students of Color navigate their programs at a predominantly white institution amidst racial trauma and stress occurring in and out of academia. This project is specifically guided by the following question: In what ways do doctoral Students of Color rely on each other to help navigate higher education? In order to address this, this project utilized participant observations, in-depth interviews, and pláticas. From the extensive community-based and collaborative work I conducted with a doctoral Student of Color group, two themes emerged from the data, which included (1) Community Space of Rest and (2) A Place to Heal. This project ultimately informs how various fields of study, especially social work, can better holistically support doctoral Students of Color in educational settings by centering healing frameworks that actively address and challenge white supremacy, along with other systems of oppression. Full article

This essay demonstrates how wartime objects can have a special resonance in families as keepers of memory, and it especially explores the role of daughters of military participants in preserving the artifacts of their veteran fathers. Using several case studies from a recent public history project collecting objects and object stories in the American southwest, it argues that a focus on daughters as caretakers of family military history offers a new way to engage with descendants’ histories by showing how the work of such women can contribute to our understanding of modern war and its legacies. Full article

I am from Oxnard, California, a predominantly Latinx city that is stereotyped as “too hood”, “too ghetto”, or “crime-infested” because of its low-income Brown people. Such negative narratives are so commonplace that they become believable, but we can challenge these oppressive narratives using critical race counterstorytelling. There are multiple ways to tell a story, and I pride myself in producing counterstories that are accessible and enjoyable to mi gente. So, to encourage stay-at-home practices and empower my own community during the COVID-19 pandemic, I created a social justice coloring book with the help of artistic friends and local Oxnard Latinx artists. In collaboration with Chingon Bakery, a local panaderia in Oxnard, we delivered over 500 FREE conchas and coloring books to the Oxnard community during the height of the COVID-19 pandemic. In this creative piece, I explain why counterstorytelling, as a framework, served as the foundation for this coloring book and I include several examples of the coloring pages. Additionally, I discuss how and why this coloring book has proven to be a tool for cultural empowerment in my community. Ultimately, I argue that artistic representations of counterstories are necessary in the struggle to challenge and dismantle systems of oppression. Full article

For people from communities experiencing poverty and oppression, education, particularly higher education, is a means to ensure upward socioeconomic mobility. The access to and attainment of education are issues of social and economic justice, built upon foundational experiences in primary and secondary settings, and impacted by students’ cultural and socio-political environments. 6. The 2020 murder of George Floyd, the Black Lives Matter movement, ongoing discourse around immigration, and COVID-19-related hate targeting people of Asian American descent prompted national calls to dismantle social and systemic racism, spurring diversity, equity, inclusion, and accessibility (DEIA) initiatives, particularly in education. However, these efforts have faced opposition from teachers who have told students that all lives matter, and racism does not exist in many American classrooms Loza. These comments negate students’ experiences, suppress cultural and identity affirmation, and negatively impact student wellness and academic performance. Forged in this polarized environment, two longtime community organizers and educators, an indigenous person living away from her ancestral lands and a multiracial descendant of Japanese Americans interned during WWII, whose identities, experiences, and personal narratives shape the course of their work in and outside of the physical classroom, call on fellow educators to exercise y (2018) component of the archeology of self, a “profound love, a deep, ethical commitment to caring for the communities where one works”, by adopting a framework to encourage this profound love in students, acting not just as a teacher, but as a sensei. The word sensei is commonly understood in reference to a teacher of Japanese martial arts. The honorific sensei, however, in kanji means one who comes before, implying intergenerational connection. Sensei is an umbrella expression used for elders who have attained a level of mastery within their respective crafts—doctors, teachers, politicians, and spiritual leaders may all earn the title of sensei. The sensei preserves funds of knowledge across generations, passing down and building upon knowledge from those who came before. The Student Empowerment through Narrative, Storytelling, Engagement, and Identity (SENSEI) framework provides an asset-based, culturally affirming approach to working with students in and beyond the classroom. The framework builds on tools and perspectives, including Asset-based Community Development (ABCD), the Narrative Theory, Yosso’s cultural community wealth, cultural continuity, thrivance, community organizing tenets, and storytelling SENSEI provides a pedagogy that encourages students to explore, define, and own their identities and experiences and grow funds of knowledge, empowering them to transform their own communities from within. The SENSEI framework begins by redefining a teacher as not simply one who teaches in a classroom but rather one who teaches valuable life lessons that transcend colonial conceptualizations of the teacher. In colonized contexts, teachers function to maintain hegemony and assert dominance over marginalized populations. In the SENSEI framework, teachers are those who disrupt colonial patterns and function to reclaim the strengths and voices of the communities they serve. In the SENSEI framework, students are not relegated to those enrolled in classrooms. As with a sensei, a student exists to counter hegemony by embracing and enacting their cultural wealth Educators must help counter harmful narratives and encourage students to identify the strengths that lie within themselves and their communities. Collective forms of narrative that value identity can ensure the continuity of a community or a people. The stories of students’ histories, traditional practices, and resilience can help disrupt harms, many that have lasted for generations, so they may not just survive, but thrive. Full article

This paper explores the Polish Jew journal as a pivotal second-tier record for advancing Holocaust studies and Jewish genealogy. Traditionally underutilized in academic research, this periodical provides a unique repository of names and narratives of Holocaust victims, filling crucial gaps in primary record collections. The investigation centers on the journal’s potential not only to contribute names to existing databases of Holocaust victims—many of whom are still unrecorded—but also to enhance genealogical methods through the integration of network analysis. By examining Polish Jew, this study illustrates how second-tier records can extend beyond mere supplements to primary data, acting instead as vital tools for reconstructing complex social and familial networks disrupted by the Holocaust. The paper proposes a methodological framework combining traditional genealogical research with modern network analysis techniques to deepen our understanding of Jewish community dynamics during and after World War II. This approach not only aids in identifying individual victims and survivors but also in visualizing the broader interactions within Jewish diaspora communities. This research underscores the significance of Polish Jew in the broader context of Holocaust remembrance. It offers a novel pathway for the future of Jewish genealogical research, advocating for the strategic use of second-tier records in scholarly investigations. Full article

This essay is based on a case study of international medical graduates (IMGs) in Canada who migrated from sub-Saharan Africa. The chapter examines how narratives of race are situated and deployed in the field of medicine and can produce some aversive social–psychological landscapes in the credentialing and the professional-entry process as it relates to persons of African descent. It will show that, often without predetermination or intent, professionals of African descent in Canada are highly susceptible to implicit racial associations and implicit racial stereotyping in relation to evaluations of character, credentials, and culture. The article exposes some of the critical intersections of common experience, such as: (a) cultural deficit bias—Whiteness as an institutionalized cultural capital attribute; (b) confirmation bias—reaching a negative conclusion and working backwards to find evidence to support it; (c) repurposed sub-Saharan Blackness stereotypes—binary forms of techno-scamming and fraud; and (d) biased deception judgement—where the accuracy of deception judgements deteriorates when made across cultures. These social psychological phenomena result in significantly disproportionate returns on their foreign education and labour market experience for Black medical professionals that require decisive efforts in changing the narratives. Full article