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This paper investigates how the members of the Kigye Yu lineage imagined and invented their ancestral roots during the Chosŏn dynasty (1392–1910) and how such a pursuit of ancestral origins led to subsequent developments in genealogical records. As early as the fifteenth century, Chosŏn elites began to show interests in genealogy that included identifying remote ancestors from ancient times for various political, social, and cultural reasons. From the seventeenth century, the transformation of kinship organization in line with the Confucian ideal of patriliny and elites’ competition for power and prestige intensified genealogical consciousness. Elites became heavily invested in searching for ancestral origins in the form of their lineages’ founders and their tombs. While claiming to rely on documentary and physical evidence, elites often deviated from their professed empiricism and adopted evidence from dubious sources such as oral testimonies and geomancy to rationalize invented ancestral roots. Such pliable approaches, often observed in other early modern cultures such as late imperial China and Europe, opened a floodgate of lineages glorifying their ancestry by pushing their origins back even to mythical founders of ancient Korean and Chinese kingdoms, and adorning their lineages with invented heroes. At the same time, loopholes and blank spots in genealogies enabled quasi- and nonelites to become a member of prominent lineages by grafting their names onto their family trees.
Burials of eminent Quanzhen masters, particularly in the form of extravagant assembly-funerals, served as the initial step in the development of a Quanzhen-style ancestor worship. This ancestor worship functioned as the bedrock of a thriving Quanzhen lineage-building movement in thirteenth-century north China. Quanzhen Daoists attributed great significance to the physical remains of a lineage's founding master and commonly conducted multiple burials of the master. Each instance of reburial presented an opportunity for specific lineage members to assert their lineage identity, as well as ownership over the founding master's spiritual and material legacy. Lineage members commonly materialized their ancestor worship through a series of memorial objects established within a hosting monastery, including tombs, statues, portraits, memorial shrines, and commemorative steles. These lineage-building efforts strengthened dynamic networks of people, monasteries, and material culture, shaping regional interactions and transformations in north China under Mongol rule.
Did the ancients have the concept of nationhood? To raise that question is to enter a minefield. The issue of what counts as a nation has generated a flood of articles and monographs, mostly by anthropologists and sociologists, with a smattering by historians.
The very idea of a nation or nationhood has been preeminently associated with modern history. Its relevance for antiquity is not obvious and has prompted much debate. Those who see it as an exclusively modern phenomenon tend to associate it with the creation of new polities in the late eighteenth and nineteenth century as nation-states. Others, however, and they have been growing in number, argue that the existence of a unifying consciousness of affinity, kinship, and shared history goes back to antiquity and amounts to nationhood or whatever one wishes to call it.
In this book, Irina Chernetsky examines how humanists, patrons, and artists promoted Florence as the reincarnation of the great cities of pagan and Christian antiquity – Athens, Rome, and Jerusalem. The architectural image of an ideal Florence was discussed in chronicles and histories, poetry and prose, and treatises on art and religious sermons. It was also portrayed in paintings, sculpture, and sketches, as well as encoded in buildings erected during the fourteenth and fifteenth centuries. Over time, the concept of an ideal Florence became inseparable from the real city, in both its social and architectural structures. Chernetsky demonstrates how the Renaissance notion of genealogy was applied to Florence, which was considered to be part of a family of illustrious cities of both the past and present. She also explores the concept of the ideal city in its intellectual, political, and aesthetic contexts, while offering new insights into the experience of urban space.
Two aspects of identity shaped the lives of women, men, and children in the Song more than anything else: gender and generation. Gender determined an individual’s place and role both within the family and in society. Generation – position in a descent line – defined an individual’s place and role within the family, and this was also reflected in society. Some individuals and groups lived outside the molds created by gender and generation – Buddhist and Daoist nuns and monks, for example – but these exceptions highlight the norms. Legal cases and government law codes inform us about the official structures that circumscribed daily life in marriage, family, and community. Other sources, such as funerary inscriptions, biographies, and anecdotal collections, allow us to flesh out both the customary and the extraordinary practices of marriage and family life. Extrafamilial relationships, such as those of men and courtesans, friendships between women and between men are also important features of individual social and emotional engagement with others. Due to reticent sources, we know far less about childhood. Ideas of gender, marriage, and family among the Khitan and Jurchen differed greatly from those of Song people, and encounters between and among them generated new configurations for all.
Research on society and environment has a rich history that is challenging to access. We define socio-environmental research as structured inquiry about the reciprocal relationships between society and environment. It has evolved from early observational expeditions to today’s data-intensive, interdisciplinary work. We assemble readings from the late 1700s to the mid-1990s to showcase this legacy and organize readings into chapters. Each chapter is introduced by a prominent scholar, who discusses the context key insights. Considered over time, readings suggest certain research themes have endured, forming lineages: a focus on populations and their resource bases, sustainable management of common-pool resources, society and land, technology, and systems. As a guide, this anthology can help new researchers gain a basic vocabulary and overview of different research traditions. Current researchers can learn different ways to conceptualize society–environment relationships, supporting interdisciplinary teams. For specialists in socio-environmental research, the readings can stimulate new questions and illuminate the historic nature of contemporary ideas and concerns.
In 2018, Lauren Alaina released her single “Ladies in the ’90s,” which takes a nostalgic look at her childhood through cleverly chosen lyrics from chart-topping songs of the 1990s. “Ladies in the ’90s” references women—and only women—from country music, as well as pop, rock, and R&B. The song establishes Lauren Alaina’s broad musical lineage and evokes nostalgia for an earlier decade. This chapter explores the performative and affective use of nostalgia and lineage in country music. A close reading of “Ladies in the ’90s” reveals how the generation of country artists coming of age in the second decade of the twenty-first century are redefining and expanding the stylistic, cultural, and even racial boundaries of the genre through the nostalgic tropes that have been used for decades in country music. In so doing, artists like Lauren Alaina are challenging the industry and carving out new musical and narrative spaces.
Blood is life, its complex composition is finely attuned to our vital needs and functions. Blood can also signify death, while 'bloody' is a curse. Arising from the 2021 Darwin College Lectures, this volume invites leading thinkers on the subject to explore the many meanings of blood across a diverse range of disciplines. Through the eyes of artist Marc Quinn, the paradoxical nature of blood plays with the notion of self. Through those of geneticist Walter Bodmer, it becomes a scientific reality: bloodlines and diaspora capture our notions of community. The transfer of blood between bodies, as Rose George relates, can save lives, or as we learn from Claire Roddie can cure cancer. Tim Pedley and Stuart Egginton explore the extraordinary complexity of blood as a critical biological fluid. Sarah Read examines the intimate connection between blood and womanhood, as Carol Senf does in her consideration of Bram Stoker's novel Dracula.
In this chapter we will examine how key institutions were mobilized to shape China’s early modern business practices under weak state engagement of the economy, and a growing foreign presence. Business practices in the late imperial period rested on four pillars, each a fundamental part of the institutional framework that structured social and economic life. The first, family, provided templates for the utilization of capital and labor and the mobilization of trust, tools that proved as useful for China’s late imperial commercial economy as for the early modern economy of industrial enterprise and global engagement. The second might be termed the system of private ordering that served generations of Chinese merchants and others in combining capital and establishing the terms of economic interaction, often through written contracts whose provisions established highly flexible forms of partnership that continued to form the basis of most Chinese business until the early PRC. The third, native place, in significant ways mirrored the intangible assets provided by ties of kinship, offering a predetermined basis for co-operation, nurturing and protecting group interests and skills and, like the fourth, grounding these intangibles in very tangible organizations catering to inhabitants of a particular city, region, or province.
This essay examines Nader Shah Afshar's attempts to legitimize his rule by dint of his Turkic background. Over the course of his rise to power and reign, Nader consistently argued that his Afshar and Turkman affiliations granted him the right to rule over Iranian territory as an equal to his Ottoman, Mughal, and Central Asian contemporaries. Aided by his chief secretary and court historian, Mīrzā Mahdī Astarābādī, Nader's assertions paralleled those found in popular narratives about the history of Oghuz Turks in Islamic lands. This element of Nader's political identity is often overlooked by historians because it did not outlive the brief Afsharid period, but it demonstrates how the Safavid collapse led to the circulation of dynamic new claims to Iranian and Islamic political power.
Are legal traditions incommensurable? Professor H. Patrick Glenn argued that the idea that legal traditions were not suitable for comparison was a result of the reification of cultures. This chapter discusses Glenn’s insights of tradition and commensurability by examining the variants of the concepts and practices of lineage property in historical Confucianism. In the Confucian sphere of influence, marked by the shared precept of ancestral worship and primacy of ritual obligation, legal developments concerning lineage organization and property converged and diverged, revealing the complexity in humanity’s efforts to respond to the various challenges it faced. This examination illustrates Glenn’s central idea that legal traditions of the world are not only comparable and translatable but also transplantable. Transformation and transmission of law in East Asia underscore the need to compare legal traditions, both within and without in all its independence and interdependence, and further to understand the past in its own terms in all the interconnectedness of autonomous dimensions of life at a given time.
Despite the proliferation of literature on large-scale land acquisitions (LSLA) in Africa, few empirical studies exist on how patronage networks combine with socio-cultural stratification to determine the livelihood outcomes for African agrarian-based communities. This article draws from ethnographic research on Cameroon to contribute to bridging this gap. We argue that lineage and patronage considerations intersect to determine beneficiaries and losers during LSLA. Second, we show that LSLA tend to re-entrench existing inequalities in power relations that exist within communities in favour of people with traceable ancestral lineage. Concomitantly, non-indigenous groups especially migrants, bear the brunt of exclusion and are unfortunately exposed to severe livelihood stresses due to their inability to leverage patronage networks and political power to defend their interests. We submit that empirical examination of the impacts of land acquisitions should consider the centrality of power and patronage networks between indigenes and non-indigenes, and how this socio-cultural dichotomy restricts and/or mediates land acquisition outcomes in Cameroon.
Possession of land, noble lineage and martial prowess was, in theory, a sine qua non for participating in the Latin west’s politics. Yet forms of political organisation diversified: by the late middle ages, urban leaders and the ‘commons’ had forced their way into many political communities, with access to commercial wealth playing an ever more important role. Monarchies, principalities, ecclesiastical polities and city states alike relied on written procedures underpinned by elaborate laws. Legal knowledge and access to the ruler’s court became foundations of elite hegemony – alongside military power which was itself changing, as war taxation and the means of raising armies grew more complex. Education allowed some to rise through administrative service or the law. Despite the attempts of aristocratic military elites to shore up their hegemony, the political culture of most of Latin Christendom was flexible enough to let merchants, lawyers and scholars join or partner those elites in ways that would have been unimaginable in the early middle ages.
Between the ninth and sixteenth centuries, crests (mon) evolved from ornamental motifs to potent signifiers of social and political identity. Japanese warriors borrowed the use of stylized decorative motifs from the aristocracy, eventually transforming them into full-fledged heraldic markers. Scholars have explained this evolution in fundamentally military terms: absent uniforms, mon enabled warriors to distinguish friends from foes on chaotic battlefields. Yet twelfth- to fourteenth-century representations, in war tales and illustrated scrolls, reveal that the diffusion of mon accelerated in peacetime. Growing attention to mon in sources largely reflects the narrative logics of the various genres: mon served to commemorate battlefield deeds rather than organize military action. Indeed, the impetus for their diffusion was genealogical ‒ a manifestation of the contemporaneous restructuring of warrior society around the corporate warrior house (ie). The ie came to represent the fundamental unit of affiliation for Japanese warriors, with its emphasis on shared ancestry and its hierarchy of lineages and sub-lineages. Mon served as powerful visual markers of the unity and flexibility of these new kinship and political groups, providing a language to represent minute variations of identity and status in a society keenly attentive to both.
Chapter 1 explores the relationship between ideas of race and the understanding of the past in the first half of the eighteenth century. The emphasis is placed on the notion of race as a way of defining a group’s cultural heritage. It is argued that, for many authors, its meaning was akin to that of lineage or genealogy and therefore distant from the modern, ‘biological’ meaning. The significant aspect is that race was understood as a product of history, slowly changing through time mainly thanks to education; but it was also a frame for a collective narrative inasmuch as it implied the passing down of memories, myths, and symbols from one generation to the next, thus creating a historical community. Investigating and dissecting the ethnic narrative of the nobility, the chapter goes on to argue that this was made to coincide with the French national narrative through a rhetoric of sacrifice. It was the reference to the sacrifices made in the name of the nation that confirmed, at least for its advocates, the identity of the interests of the nobility with those of the nation at large. Attention is brought to the complex game of rejections and borrowings between the opposing groups and to the similarities in the underlying mechanism of representation/identification with the nation.
A sculpture of a golden hand in one of the busiest districts in Lisbon is a memorial meant to invoke Borges’s Portuguese origins - about which he wrote a poem, ’Los Borges’. Borges possessed extensive knowledge of Portuguese culture and was willing to use that knowledge to locate himself as part of European universalizing traditions. His knowledge ranged over Luis de Camões, Antero de Quental, Eça de Queiros, et al. He wrote a sonnet, ’A Camões’ and an essay on his work. Elsewhere, he claimed that his Portuguese lineage enabled him to grasp Pessoa’s writing more thoroughly. Saramago drew inspiration from Borges and imbued the Argentine writer’s tropes with a progressive slant. Borges’s influence also extends to the visual arts of Portugal and is present in a recent (2017) work of Portuguese fiction.
Chagas Disease is a zoonosis caused by the parasite Trypanosoma cruzi. Several high-resolution markers have subdivided T. cruzi taxon into at least seven lineages or Discrete Typing Units (DTUs) (TcI-TcVI and TcBat). Trypanosoma cruzi I is the most diverse and geographically widespread DTU. Recently a TcI genotype related to domestic cycles was proposed and named as TcIDOM. Herein, we combined traditional markers and housekeeping genes and applied a Multispecies Coalescent method to explore intra-TcI relationships, lineage boundaries and genetic diversity in a random set of isolates and DNA sequences retrieved from Genbank from different countries in the Americas. We found further evidence supporting TcIDOM as an independent and emerging genotype of TcI at least in Colombia and Venezuela. We also found evidence of high phylogenetic incongruence between parasite's gene trees (including introgression) and embedded species trees, and a lack of genetic structure among geography and hosts, illustrating the complex dynamics and epidemiology of TcI across the Americas. These findings provide novel insights into T. cruzi systematics and epidemiology and support the need to assess parasite diversity and lineage boundaries through hypothesis testing using different approaches to those traditionally employed, including the Bayesian Multispecies coalescent method.
The Neolithic court tombs of Ireland display variation in the ways that their component parts – concave courts, linear galleries and individual cells – were combined and arranged. This variation has been interpreted in the past in terms of both the diffusion of ideas and the design requirements of their builders. In this article it is suggested that the analysis of these formalized components points to central themes of the social and ritual discourse that accompanied the tombs' construction and use, the symbolism of the tombs expressing alleged lineage relationships between the living community, its ancestors and the land. It is suggested that these communities were based on one or more corporate descent groups, in some cases combining with other social units to appropriate and exploit territory, the relationships between them being symbolized and idealized in the spatial layout of the tombs' orthostatic structures.
Between c. 1572 and his execution in 1583, Edward Arden, a Catholic gentleman from Warwickshire, was involved in a lineage dispute with Ambrose and Robert Dudley, earls of Warwick and Leicester and two of the most powerful men in early modern England, over their shared ancestral claim to a Saxon known as Turchil. This article explores the significance of this dispute from a number of perspectives, including the ancestry of Edward Arden, the history of the Warwick and Leicester earldoms and Philip Sidney’s Defense of Leicester, in order to explore lineage as central to the prevailing ideology of power. It uses the clash between Arden and the Dudleys to present an environment in which Catholics were still part of the political mainstream and in which different political discourses led to conflict as well as consensus during the 1570s and early 1580s. Moreover, the article suggests that the activities of the heralds and the pedigrees they produced had a political function during this period which merits changing our approach to an underused manuscript source.
Ferdowsi's Shahnameh was not conceived as a national epic, but it does encapsulate another kind of group identity: it provides context and meaning for the glorious pedigree of the Iranian aristocracy. Ferdowsi himself was a member of the Khorasani dehqān gentry whose collective effort in the tenth century CE was turned towards preserving and reshaping their own history and literary heritage in the terms of the new era. This article analyzes the final section of the Shahnameh, dealing with the reign and death of the last Sasanian king, Yazdegerd III. As such, this section provides crucial clues for the function of the Shahnameh as a means to construct meaning for Ferdowsi's own group in his own time. The description of this crucial moment in history, pivoting between the era of Iranian kingship and the Islamic era, suggested possible modes for interpreting the present. The study reads this section of the Shahnameh with close attention to the use of the word nezhād (“lineage”), which circumscribes the identity of both the aristocrats of Ferdowsi's present, and the kings and heroes of the mythic past. In doing so, the transition between eras appears as a tragedy of nezhād, as the Sasanian dynasty is extinguished, raising permanent existential ambiguities for the entire class of Iranian gentry whose genealogies were associated with it.