Lineage

A sequel to the groundbreaking volume Race and Racism in Modern East Asia: Western and Eastern Constructions, the present volume examines in depth interactions between Western racial constructions of East Asians and local constructions of race and their outcomes in modern times. Focusing on China, Japan and the two Koreas, it also analyzes the close ties between race, racism and nationalism, as well as the links race has had with gender and lineage in the region. Written by some of the field's leading authorities, this insightful and engaging 23-chapter volume offers a sweeping overview and analysis of racial constructions and racism in modern and contemporary East Asia that is unsurpassed in previous scholarship.


TABLE OF CONTENTS
List of Illustrations and Tables
Conventions
Preface

1. Introduction: The Synthesis of Foreign and Indigenous Constructions of Race in Modern East Asia and Its Actual Operation, Rotem Kowner and Walter Demel
I. Antecedents: A Detailed Examination of Early Western Racial Constructions of East Asians
II. Interactions: The Fusion of European and Asian Constructions of Race
III. Nationalism: Interactions between Race and Ethnic Nationalism in East Asia
IV. Gender and Lineage: The Impact of Domestic and Foreign Racial Constructions

PART I: ANTECEDENTS
2. East Asians in the Linnaean Taxonomy: Sources and Implications of a Racial Image, Rotem Kowner and Christina Skott
The Linnaean Revolution and View of Humankind
Sources of Linnaeus’ Racial Perspective on East Asians
The Essence of Asia: Swedish Views of China
Swedish Reports and Linnaeus’ Revision of His Human Taxonomy
Linnaeus’ Legacy and the Unfolding Racial View of East Asians
3. Constructing Racial Theories on East Asians as a Transnational “Western” Enterprise, 1750-1850, Walter Demel
The Founding Fathers of Racial Theories: Linnaeus, Buffon, Kant and Camper
The Second Generation: Multiple Directions
4. The ‘Races’ of East Asia in Nineteenth-Century European Encyclopaedias, Georg Lehner
Classifying the Peoples of Asia
The Encyclopedias' Main Sources for Remarks on the “Races” of East Asia
Chinese, Japanese and Koreans: Descriptions of East Asian peoples
Stereotypes of East Asians in General Knowledge
Visual Representations of Race in Works of General Knowledge
Concluding Remarks
5. The Racial Image of the Japanese in the Western Press Published in Japan, 1861-1881, Olavi K. Fält
Background
The Oldest People on Earth
The Shining Japanese Race
Weak and Inferior Race
Praising the Endeavors of a Poor Race
Conclusion

PART II: INTERACTIONS
6. The Propagation of Racial Thought in Nineteenth-Century China, Daniel Barth
The Background: Imperial China and the “Other”
Stage I (1846-1851): Marques and Wei Yuan
Stage II (1851-1855): Hobson and Muirhead
Stage III (1855-1872): The Self-Strengthening Movement
Stage IV (1872-1892): John Fryer and the Chinese Scientific and Industrial Magazine
Conclusion: Chinese Intellectuals, Social Darwinism and Race
7. Learning from the South: Japan's Racial Construction of Southern Chinese, 1895-1941, Huei-Ying Kuo
The South Seas as Japan’s Backyard, 1895-1914
Japan's Expansion into the Southern Chinese Networks, 1914-1928
Chinese Anti-Japanese Nationalism and Japanese Discourses on South Seas Chinese, 1928-1936
Southern Chinese as Non-Han Races, 1936-1941
Conclusions
8. “The Great Question of the World Today”: Britain, the Dominions, East Asian Immigration and the Threat of Race War, 1905-11, Antony Best
Immigration and “the Awakening of Asia”
The Prophets of Race War
Critics of White Solidarity
Finessing the Racial Divide
Conclusions
9. “Uplifting the Weak and Degenerated Races of East Asia”: American and Indigenous Views of Sport and Body in Early Twentieth-Century East Asia, Stefan Hübner
Sportive Citizenship Training in the Philippines
Chinese Cooperation and Acceptance of American-Style Modernization
Japanese Resistance and its Defeat by American Style Modernization
Conclusion
10. Racism under Negotiation: The Japanese Race in the Nazi-German Perspective, Gerhard Krebs
Early Nazi Views on the Japanese Racial Position
Becoming More Aryan
The Problem with the Japanese in the Nazi Worldview
Continuing Mutual Mistrust
The End
11. Discourses of Race and Racism in Modern Korea, 1890s-1945 , Vladimir Tikhonov
Race and Its Uncertainties
The Emergence of Race Theories in Modern Korea: One of the Logics of the “Civilized World”
“Race” and “Ethnic Nation” in Colonial Korea, 1910-1945
Conclusion: Race as a Path to Modernist Self-assertion?
12. The United States Arrives: Racialization and Racism in Post-1945 South Korea, Nadia Y. Kim
Contextual Background: America Marches In and Mass Mediates
The American Military, Whiteness, and Imperialist Racial Formation
American Mass Media, White Heroes, and Counter-Hegemony
Blackness and Imperialist Racial Formation
Racism and Invisibility in Korean “America”
Concluding Remarks
13. A Post-Communist Coexistence in Northeast Asia? Mutual Racial Attitudes among Russians and Indigenous Peoples of Siberia, David Lewis
Discrimination against Siberian Peoples as an Outcome of Racial Prejudice
The Origin and Legacy of Russian Attitudes to Asians
Racial Attitudes among Indigenous Siberian Peoples
The Communist Model of Racial Modus Vivendi
The Impact of Prolonged Racism on Indigenous Siberian Peoples
Marriage as an Anti-Racist Means in a Multi-Racial Society

PART III: NATIONALISM
14. Nationalism and Internationalism: Sino-American Racial Perceptions of the Korean War, Lü Xun
Descendants of the Mongolian Hordes: American Perceptions of the Chinese
The Ambitious Wolf: Chinese Perceptions of Americans
The Mirrored Self: A Nation-State in the Making
15. Gangtai Patriotic Songs and Racialized Chinese Nationalism, Yinghong Cheng
Gangtai Patriotic Songs: A “Colored” Political Genre of Pop Music
A Tacit Collaboration between the Party-State and Capitalist Cultural Producers in Hong Kong and Taiwan
The Interaction between Gangtai Patriotic Songs and Chinese Popular Nationalism
Analyses
Concluding Remarks
16. Japanese as Both a “Race” and a “Non-Race”: The Politics of Jinshu and Minzoku and the Depoliticization of Japaneseness, Yuko Kawai
The Historical Trajectories of Jinshu and Minzoku
Being a “Race” and a “Non-Race” in Present-day Japan: An Empirical Study
Conclusions and Implications
17. Ethnic Nationalism in Postwar Japan: Nihonjinron and Its Racial Facets, Rotem Kowner and Harumi Befu
Premises of Nihonjinron
Nihonjinron as a Manifestation of Japanese Nationalism
Nihonjinron and Its Concern with Origin, Blood and Racial Hierarchy
The Impact of Race-Related Tenets on Everyday Life
Functions of Ethnic Nationalism in Contemporary Japan
Concluding Remarks
18. Ethnic Nationalism and Internationalism in the North Korean Worldview, Tatiana Gabroussenko
The Soviet Discourse of the Outside World: Conditional Internationalism
The North Korean Worldview in the “Soviet Era”: Echoing the Soviet Paradigm
Mono-Ethnicity as a Special Korean Virtue: The Evolution of the North Korean World Vision under the Influence of Juche
North Korean Propaganda about Foreigners from Inclusive and Alienating Perspectives
Conclusion

PART IV: GENDER AND LINEAGE
19. In the Name of the Master: Race, Nationalism and Masculinity in Chinese Martial Arts Cinema, Kai-man Chang
From Anti-imperialist Nationalism to Cultural Nationalism
Masculinities That Matter
Conclusion
20. Sexualized Racism, Gender and Nationalism: The Case of Japan’s Sexual Enslavement of Korean “Comfort Women”, Bang-soon Yoon
Korean “Comfort Women”: Drawn in as Substitutes
The Nature of Victimization
Colonial Policies and the Mobilization of Korean Women
Treatment of Korean “Comfort Women”
Lives under Sexual Slavery
Nationalism, Gender and Sexual Violence
Conclusion
21. “The Guilt Feeling That You Exist”: War, Racism and Indisch-Japanese Identity Formation, Aya Ezawa
Power, Discourse, and “Mixed Blood”
The Indisch and the Dutch East Indies
The Indisch Community under Japanese Occupation
Indisch-Japanese Relationships
Indisch-Japanese Descendants
Conclusion
22. ‘The “Amerasian” Knot: Transpacific Crossings of “GI Babies” from Korea to the United States, W. Taejin Hwang
“An Act of Both Humanity and Patriotism”: The Amerasian Immigration Act of 1982
“Confucius’ Outcasts”: The Korean Amerasian “Plight”
Inter-country Adoption of Korean “GI Babies”
Living as a “Mixed-Blood Child” (Honhyeola) in Cold War Korea
“Half-American Also is American”: Towards Migration
Conclusion and Postscript

PART V: CONCLUSIONS
23. The Essence and Mechanisms of Race and Racism in Modern East Asia, Rotem Kowner and Walter Demel
The East Asian Contribution to the Study of Race and Racism
East Asia’s Role within the Rise of Racial Theory and the Resulting Hybridity
Sources and Manifestations of Racism
The Close Links between Racism and Nationalism
The Role of Gender and Lineage in Constructions of Race and Racism
East Asia and the Future of Race and Racism
Contributors
Bibliography
Index

RESUMO
O presente trabalho investiga estratégias sociais de um grupo familiar que se mostrou proeminente no Rio Grande do Sul no final do século XVIII e que foi capaz de se manter no topo da hierarquia social por certo tempo, a julgar pelo papel de destaque de alguns de seus descendentes. Utilizando-se essencialmente de registros paroquiais, observou-se as estratégias matrimoniais, as práticas nominativas e as relações de compadrio engendradas pelos membros dessa família, buscando-se entender de que forma essas estratégias contribuíram com a manutenção e ampliação da posição social dos atores pesquisados, e, através delas, conhecer melhor esses agentes e o mundo em que viviam. Utilizou-se para isso a metodologia do cruzamento nominativo, que permitiu o acesso a informações não necessariamente explícitas na documentação consultada.

Palavras-chave: estratégias sociais, hierarquia social, família, linhagem, casamentos, compadrio processos de nominação.



ABSTRACT
The present work investigates social strategies of a familiar group that was found proeminent in Rio Grande do Sul in the final of the 18th century and that was able to stay on top of social hierarchy for some time, judging by the proeminent role of some of his descendants. Considering essencialy church records, were observed the matrimonial strategies, the naming practices and the compadrazgo relations performed by this family members, aiming to understand how these strategies contributed to the maintenance and expansion of the social position of actors involved, and, through them, to know better about these agents and the world in which they lived. For this purpose, the methodology of nominal record linkage was used, which allowed access to information not necessarily explicit in the documentation consulted.

Keywords:  social strategies, social hierarchy, family, lineage, marriage, compadrazgo, naming practices

RESUMO: Durante a Idade Média, houve diversas narrativas que eram transmitidas oralmente, e que tinham como herança uma mitologia prévia foram transcritas para o papel, e modificada junto ao contexto ocidental cristão. A produção que se inseria no cenário das mentalidades eruditas e populares era sobre lendas antigas e seres fantásticos. Assim, no século XIV passam a ser escritas narrativas que sob uma lógica de linhagem favorecem uma possível ancestralidade originada da união com um ser do Outro Mundo e que legitima poder e posses. Neste cenário estão os contos do Romance de Melusina, de Jean d'Arras, no caso francês da família Lusignan e da Dama do Pé de Cabra, contida no Livro de Linhagens do Conde D. Pedro no caso português da família Haro da Biscaia. Palavras-chave: folclore-sobrenatural-linhagens.
ABSTRACT: During the medieval times, several narratives that were transmitted orally and that came from a previous mythology were transcribed on paper and modified along the Christian context. The productions that belong on the popular and erudite minds scenario were about ancient legends and fantastic beings. So, in the XIV century they are written on a logic of lineage that raised a possible heritage originated of the union between a being of the other world, which legitimates wealth and power. In this scenario are the tales of Melusine (Le Roman de Melusine) of Jean D'Arras in the case of the Lusignan, a French family, and the Goat Footed Lady, the Portuguese adaptation from the myth for the Haro's, from Biscay.

In the days of the epic poem Beowulf, a king’s strength was determined by his will, competence, wealth, and power. He had to rule over entire tribes of people and had to be willing to put down any rebellion. But he was human, for he needed warriors to fight for him and counselors to advise him. Even in old age, a king had to set for himself and his people a good example and prove himself worthy of continuing a line of successors. It was a time within the poem when danger manifested itself in the form of monsters and enemy tribes, when the tribes needed a figure to inspire and lead them.

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.

NOTE: the page number in footnote 81 should read 7416.

...According to the traditional analysis of Macbeth, the central topic and the reason behind Macbeth’s fatal ending is his ambition. In the Thrift Study Edition of Macbeth (2012:135), it is pointed out that ‘Macbeth’s road to ruin is twisted and branching. He is offered chances to reverse his course and save himself, but he sticks to the path of personal ambition. Each murderous act leads to another, more horrific than the last.’ But there is another possible interpretation. From a postructuralist and deconstructive analysis, there is a theme subtly introduce by Shakespeare in the play that can be moved from a marginal to a more central position. That theme is the incapacity of conceiving a son. This essay argues how the downfall of Macbeth is actually provoked by his concern with infertility and his obsession with producing a male heir to continue his lineage...

Abstract

Every culture has its own philosophical explanation about the afterlife or about death. All such explanations express death as meaningful and need to be expressive. Grief and other concepts in these expressions can be read tangibly from material culture and intangibly from the peoples of existing cultures. Tombstones and memorial tablets can consider the main material culture of death. The present article discusses the information revealed from the tombstones of Holy Trinity Church of Nuwaraeliya. These records belong to the deceased European residents of 19th the cemetery. All the inscriptions on the tombstones and tablets were recorded and only the unrecorded 29 tombstones are subjected to focus in discussion in special reference to the concepts of the death, grief and afterlife in that society. Also the biblical quotations mentioned on tombs are discussed with reference to the Holy Bible. The genealogy of the families could create by using the interrelations of the tombstones and tablets as well as other sources.

Key words: Tombstones, Inscriptions, Death, Christianity

has ramifications for discussions of pedagogy. Using the lineal tradition of pianist Lennie Tristano and saxophonist Lee Konitz as a case study, this paper considers these issues as well as how lineal traditions may fit with the current institutional model for jazz education.

Geleneksel kültürlerin kendilerine özgü yapıları  içinde atasözleri ve akrabalık sistemleri, bu  toplumlara dair anlam üretiminde ayrı ayrı  önemlere sahiptir. Atasözleri üzerine oluşmuş  olan literatürün üzerinde uzlaştığı hususlardan  biri; toplumsal değerlerin atasözlerine içkin olduğu şeklindedir. Öte yandan yalnızca  akrabalık sistemleri üzerinden herhangi bir  topluluğun sosyal aktivitelerinin tamamını  anlamanın mümkün olduğu düşünülmektedir.  Halkbilimi literatürü içerisinde atasözleri ve  akrabalık konuları ayrı ayrı ele alınmış olsa da  atasözleri içerisinde akrabalık temasını araştıran  bir çalışma bulunmamaktadır. Bu çalışma  içerisinde Türkiye Türkçesinde yazıya geçirilmiş  atasözlerinde yer alan akrabalığa dair yargılar  belirlenip söz konusu yargıların hangi hususlar  üzerine yoğunlaştığı saptanarak soy ve akrabalığa  dair toplumsal bellekteki kalıplaşmış fikirlere  ulaşılmaya çalışılmıştır. Atasözlerinden elde  edilen bulgulardan hareketle geleneksel kültürde  soy ve bireyin karakteri arasında bir ilişkinin  varlığına dair kabullerden bahsedilebilir. Bireyi, soyu üzerinden değerlendirmeyi öneren bu  genellemeci yaklaşımın folklorun doğasına da  fazlasıyla uygun olduğu söylenebilir. Soya dair  bu genel yargının dışında belli başlı akrabalık  rollerinin de genel olarak çağrıştırdığı anlamlar  bulunmaktadır. Babanın miras, annenin ise  merhamet kaynağı olarak görülmesi; kardeşlerin  hemen her koşulda işbirliği içerisinde olmasına  dair kabuller, oğlan çocuğunun ailenin sigortası  olarak kabul edilmesi, kızların ise evlilik teması üzerinden kavramsallaştırılması gibi durumlara  dair yargılar atasözlerinde bolca tekrar edilmiştir.  Buna ek olarak atasözleri içerisinde baba-oğul,  ana-kız, gelin-kaynana gibi yaşlı ve genç olanın  mukayese edildiği durumlarda yaşlı olanların  onaylanıp gençlerin ise eleştirilerek yaşlılara  benzemeye davet edilmesi de oldukça yaygın bir  durumdur. Nihai olarak atasözlerinin geleneksel  kültür içerisinde akrabalığa dair fikirleri oldukça  karmaşık bazı işlevler ile muhafaza ettiği  söylenebilir.

Dialect, region, and lineage—these were the markers of belonging around which both Chinese emigrant communities and the qiaopi trade were organized. However, these local bases of identification could exist in tension with nationalist attachments, especially when crisis struck. The conflict between local and national principles of belonging in Chinese communities is reflected in the story of qiaopi, which concerns the local and regional bases of its operation channels, the state’s efforts to incorporate these channels into state institutions such as banks and post offices, and the resistance against these efforts. This chapter discusses qiaopi through the lens of the main features of Chinese migration, the structure of Chinese community organizations, and the role of the state in their shaping and reshaping with a focus on Southeast Asia. The “state” in this context does not only include the sending state of China, but also the policies affecting Chinese communities before and under colonial rule and following decolonization in Southeast Asia.

The appearance and disappearance of Late Neolithic mega-sites in Central Anatolia are poorly understood. These huge agricultural settlements are all the more puzzling that they seem to be unknown from Southeast Anatolia, the area where the mixed-farming economy (along with its social counterpart, the Domestic Mode of Production) appeared first. In order to tackle these enigmas, the mere reading of the archaeological data will fall short of any convincing explanation. It seems necessary to adopt a sociological point of view, necessarily backed by the appropriate ethnological analyses. From this perspective, it must be acknowledged, before anything else, that the adoption of farming modifies deeply, in the long term, the internal structure of huntergatherer societies: the lineage becomes the relevant social unit, while marital alliances are more likely to be contracted with the outside world than within the kinship group. Moreover, this internal adjustment is heavy and slow, and this seems to be the reason why, in a context of lengthy diffusion, mega-sites are not seen equally everywhere. The social reaction to the new mode of production led to the advent of exogamic segmental lineages all over South-West Asia. This process seems however to have taken a markedly different path whether farming slowly came out independently, like in the Euphrates basin, or whether it was rapidly adopted by huntergatherers, like in Central Anatolia. The traditional social structure of the latter communities seems to have stood still long after farming began: the reciprocal marital practices (endogamous) appear to have prevented people from leaving the village, leading in time to an accumulation of population. On the contrary, the Euphratean societies, which witnessed the advent of sedentary life and agriculture from the beginning, had a millennium or so to adjust themselves to the Domestic Mode of Production; it is the resulting matrimonial flexibility that arguably allowed small farming sites to spread slowly over Northern Mesopotamia all through the later Neolithic, preventing the concentration of population at any one particular site.

Throughout Roman history, members of the imperial family featured regularly in central coinage, on reliefs and statues, and in inscriptions – both in Rome and the provinces. Roman emperorship was a de facto dynastic system, which explains the sustained emphasis on imperial fathers, mothers, wives and children. Only very rarely was lineage wholly ignored. This posed major problems for imperial representation under the so-called Tetrachy; an explicitly non-dynastic imperial system, not organised by bloodline but governed through collegiate rule. How could such ‘corporate government’ present itself in a society that was used to dynastic terminology when indicating predecessors and intended successors? This article explores some of the alternative modes through which tetrarchic representation aimed to present non-dynastic rule, and shows how these alternatives proved ultimately unsuccessful. Apparently, the constraints of tradition in imperial imagery were too stringent to overcome.

The appearance and disappearance of Late Neolithic mega-sites in Central Anatolia are poorly
understood. These huge agricultural settlements are all the more puzzling that they seem to be unknown from
Southeast Anatolia, the area where the mixed-farming economy (along with its social counterpart, the Domestic
Mode of Production) appeared first. In order to tackle these enigmas, the mere reading of the archaeological data
will fall short of any convincing explanation. It seems necessary to adopt a sociological point of view, necessarily
backed by the appropriate ethnological analyses. From this perspective, it must be acknowledged, before
anything else, that the adoption of farming modifies deeply, in the long term, the internal structure of huntergatherer
societies: the lineage becomes the relevant social unit, while marital alliances are more likely to be
contracted with the outside world than within the kinship group. Moreover, this internal adjustment is heavy
and slow, and this seems to be the reason why, in a context of lengthy diffusion, mega-sites are not seen equally
everywhere.
The social reaction to the new mode of production led to the advent of exogamic segmental lineages all
over South-West Asia. This process seems however to have taken a markedly different path whether farming
slowly came out independently, like in the Euphrates basin, or whether it was rapidly adopted by huntergatherers,
like in Central Anatolia. The traditional social structure of the latter communities seems to have stood
still long after farming began: the reciprocal marital practices (endogamous) appear to have prevented people
from leaving the village, leading in time to an accumulation of population. On the contrary, the Euphratean
societies, which witnessed the advent of sedentary life and agriculture from the beginning, had a millennium or
so to adjust themselves to the Domestic Mode of Production; it is the resulting matrimonial flexibility that
arguably allowed small farming sites to spread slowly over Northern Mesopotamia all through the later
Neolithic, preventing the concentration of population at any one particular site.

While working on Harlech castle and then the Aberconwy Register I suddenly realised that although Llywelyn ab Iorwerth is commonly called the Great these days I have never seen the term used by a contemporary.  The result was some protracted research and this is the result.

Qianhai, the early-Qing order that forced people in southeast coast to evacuate the coast to a distance of ten to eighteen miles inland in order to eliminate anti-Qing activities, is an excellent topic through which to examine the formation of the border in Han local society, and to encourage dialogue between the New Qing History and the South China Studies schools. The development of regional studies during the past twenty years encourages us both to refine our local case studies and to map the wider picture. The story of social transformation in Zhangpu County during the Ming-Qing transition provides a perfect case to discuss how the coastal evacuation policy was implemented in local society. It can also promote our understanding of multiple histories. First, the familiar story of the coastal evacuation can be described in greater detail. Even in a single county, there was no standard evacuation distance. Local officials relied on mountainous terrain and existing forts and fortified villages to form a line of defense that determined the scope of the evacuation. Second, the social landscape in the communities of the county demonstrates the rise and decline of local power structures. Many of the most influential and deep-rooted families were badly weakened by the time they returned home after the evacuation order was rescinded. On the basis of the ebb and flow of local elites, the Qing state began to regulate households more closely, and state power thus penetrated to the local level. The household registers of Zhangpu were established based on the specific historical context of the county, but the process shared with the rest of the southeastern coastal region a pattern whereby pacification and local defence shaped state penetration. Even in a supposedly “traditional” Han region, the empire needed to handle the problems of the border and social complexity, just as it did in “non-Han” areas. This illustrates the process of late imperial state formation in practice.
Keywords: forts and fortified villages, Qing coastal evacuation, Zhangpu, household register

This paper deconstructs the royal genealogy (vaṃśāvalī) of Chambā, a western himalayan kingdom in present-day himachal Pradesh, and compares it with other such attempts to recast and/or reassert the dynastic lineage in the contemporary epigraphs issued over a period of eight hundred years. My assumption is that genealogies should be critically treated, like any other literary texts or other cultural objects which are influenced by, or have a bearing on, contemporary social and political issues. I argue that genealogies are systemic responses to strains and ruptures, and that they manipulate the lineage and social distinctions. They help not only in forging links with larger Indian political and socio-cultural ideologies, but also in contriving a sacred-cultural space through cultic affiliations, through the appropriation of history and charismatic personalities, and by antiquating legitimatory symbols to lend validity to the state process and manufacture 'consent to rule'. Genealogies are also the sites of authorized perceptions, whereby the rulers manipulate facts and events in order to fashion the past in a particular perspective. In the process, genealogies not only manipulate history, but also (re)invent the trajectory of the lineage, cultural tradition and polity.

Located in Southern Ethiopia, the Maale traditionalists act for the preservation of a particular form of ancestor worship. Their society, highly hierarchized, is based on a complex patrilineal organization. Several researchers have shed light on the numerous markers used by the Maale traditionalists to express their position in the social hierarchy. This article aims at highlighting the various ways in which Maale music participates in this system of differentiation. In a continuation of previous studies, this article argues that gender, kinship, descent, and fertility are key concepts in understanding the Maale conception of hierarchy. Within this framework, Maale music appears as an offering that the musicians address to their ancestors and lineage elders. Culturally, each offering is supposed to convey four types of information, which are the musical context, the circumstance, and the social position of the musicians and of their social elders. The ethnomusicological analysis reveals the ways in which the lyrics, dance, instruments, and musical parameters convey all these pieces of information.

The author studies variables that are usually regarded as the main
causes of the decline of unilineal descent organization (statehood,
class stratification and commercialization), along with a variable
that has never been regarded as such a cause—deep Christianization.
He finds that the traditionally accepted causes of the decline
of unilineal descent organization are less significant (Rho = –.26
for the statehood; Rho = –.18 for class stratification, andRho = –.23 for
commercialization) than deep Christianization (Phi = Rho = –.7). He also
shows that the presence of unilineal descent groups correlates negatively with communal democracy and is especially strong for complex traditional societies (Phi = –.49; Gamma = –.84). Because the communal democracy correlates positively with the supracommunal one, the Christianization of Europe might have contributed to the development of modern democracy by helping to destroy unilineal descent organization in this region.

Our cross-cultural tests have made it possible to detect the following factors whose operation appears to lead to a relatively low correlation between unilocal residence and the presence of unilineal descent groups: (1) the presence of numerically significant alternatives to the prevailent unilocal residence rule, (2) instability of communal composition , (3) absence of sedentary settlement pattern, (4) small average community size. Our cross-cultural tests support the hypothesis that the transition from foraging to agriculture can be treated as a factor fostering the formation of unilineal descent organization in unilocal cultures and make it possible to suggest some mechanisms of such transformations. On the other hand, our cross-cultural tests have confirmed the validity of the earlier findings by C. R. Ember, M. Ember and Pasternak who suggest that the formation of unilineal descent organization is especially likely in unilocal cultures having high warfare frequency. This factor seems to account tor a considerable extent for the presence of unilineal descent groups among nomadic herders.

The Tang clan is said to have originated from Dengzhou City, Henan Province, China; members of the Tang clan began their migratory trek 5,000 years ago, and now they claim that there are 7 millions descendents all over the world. Since the 2000s, the Wuli Mausoleum—claimed to be the First Mausoleum of the Tang clan, has caught the attention of the Dengzhou government, which has since been promoting this to the Tangs across the world. The local government is eager to preserve the Mausoleum and a preservation plan has been announced; some Tang descendants have made substantial donations towards the project. This ethnographic study explores the nature of the transregional connections on heritage management and the meanings of building a global “Tang heritage” among three regional Tang groups, namely in Dengcun (Henan Province), Hong Kong and Toronto. This study
addresses the following questions: Why are the local government and some Tangs willing to spend enormous sums of money on the conservation of the Mausoleum, while others refuse to do so? What are the socio-cultural, economic, political and religious factors facilitating the promotion or denial of the Tang heritage in today’s globalized world? The ultimate goal of this research is to understand the politics and power dynamics among various stakeholders in the process of heritage management through a construction of transregional connections in post-Mao China.

El presente artículo tiene como objetivo analizar la dinámica que adquieren las relaciones de dominio señorial al interior del señorío de la Casa de los Velasco, Condestables hereditarios del reino de Castilla, partiendo de la forma que adopta la intrincada red de agentes y administradores señoriales a su servicio ubicados en nivel de las aldeas y villas que forman parte de la zona oriental de Cantabria entre los siglos XIV al XVI, estableciendo para ello los diversos mecanismos de solidaridad, dependencia y sujeción de los cuales se vale el señor para ejercer su jurisdicción y poder de mando sobre este conjunto plural de comunidades y hombres.
Es decir, nuestra intención es estudiar el proceso de construcción del poder señorial a partir de una imagen dinámica que le brinde dimensión y profundidad y que, al mismo tiempo, permita entender la constitución del dominio político señorial no sólo como una imposición de arriba hacia abajo, sino también, como un espacio de negociación en permanente rearticulación que involucra tanto al señor, su parentela y clientela, así como las comunidades jerarquizadas, tanto rurales como urbanas, que se encuentran sometidas a su poder.

Palabras claves: aldeas / villas / agentes señoriales / linaje / señorío

This article analyzes the dynamic that acquired the relationships of aristocratic power in the lordship of the House of Velasco, hereditary Constables of the kingdom of Castile, based on the form taken by the intricate network of agents and service administrators manor located on level of the villages and towns that are part of the eastern Cantabria between the XIV and XVI, establishing for it the diverse mechanisms of solidarity, dependence and submission using for the Lord to exercise jurisdiction and control power through this set of plural communities and men.
We intend to study the process of building the manor to a dynamic image that will provide depth and dimension and at the same time to understand the constitution of political domination, not only as an imposition from the top down, but also as a rearticulation and continuous negotiations involving both the Lord family and customers and the communities that are nested within their power.

Keywords: villages / villas / seigneurial agents / lineage / manor

During the middle Ages, the role and powers of women as queens suggested not only ambiguity and limitation, but also a permanent flux of transformations. For queens of the eleventh and twelfth-century like Emma of Normandy (Emma Ælgifu), Urraca of Leon-Castile and Teresa of Portugal, the confirmation of their status, both royal and social, relied not only on their identity as consecrated individuals and owners of an office, but it also depended on how that office was carried out beside its masculine counterpart. The current mechanisms were designed ultimately for a share in power, and yet the life paths of Emma, Urraca and Teresa and the actions they took confirmed them as individual authorities, generating a conflict with the intellectual and government understanding of their time, in its majority (if not entirely) masculine.
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Durante a Idade Média, o papel e poder da mulher como rainha não é só ambíguo e limitado mas também em permanente fluxo de transformação. Para rainhas do século XI e XII, como Emma da Normandia (Emma Ælgifu), Urraca de Leão e Castela e Teresa de Portugal, a afirmação do seu status, tanto real como social, dependia, não só da sua identidade como individuo consagrado e detentor de um cargo, mas também do ofício desempenhado ao lado do elemento masculino. Os mecanismos regentes visavam, em última instância, uma partilha de poder e, porém, os percursos de vida de Emma, Urraca e Teresa e as acções tomadas pelas mesmas afirmaram-nas como autoridades individuais, gerando conflito com o entendimento intelectual e governativo na época, de maioria (se não inteiramente) masculina.

El presente trabajo aborda el estudio del conjunto familiar agrupado bajo el antropónimo Bannīgaš. A través de la revisión de las fuentes documentales y cronísticas ya conocidas, se ofrece una reformulación de las noticias relativas a las actitudes políticas de los miembros de este linaje. En concreto, se cuestiona la extensión de la influencia socio-política de determinados personajes que la historiografía, comúnmente, ha conferido a toda la entidad familiar. Si bien ello se ha llevado a cabo, también se ha comprobado cierta conciencia de grupo en los variados destinos de los miembros de esta familia en las inmediaciones de la caída del Emirato Nazarí a finales del siglo XV.

Palabras clave: Banū Bannīgaš, Linajes, Poder político, Emirato Nazarí, Siglo XV.


This article broaches the study of the family group that goes under the Bannīgaš anthrophony. Throughout the revision of the already known sources and documents, this research aims at reformulating news related to the political actions taken by all the members who belonged to this lineage. Particularly, it tries to question
the socio-political influence exerted by some descendants that has been commonly extended to the whole lineage by many historiographical works. Nevertheless, the results of this research also show that, at some point, the lineage has been conceived as a group, especially at the end of the 15th century when the Nasrid Kingdom was about to fall.

Key words: Banū Bannīgaš, Lineage, Political Power, Nasrid Kingdom, 15th Century.

El palacio de Lazcano fue construido por María de Lazcano y Sarría (1593-1664), una de las nobles más poderosas y ricas de su época en Guipúzcoa. Se trata de un brillante ejemplo del Barroco clasicista en el País Vasco, y una de las obras más representativas de la arquitectura palaciega del XVII en el norte peninsular. En este trabajo analizaremos su traza y lenguaje formal, poniéndolos en relación con modelos cortesanos, y destacaremos los mensajes expresados en su arquitectura, dirigidos a un único fin: la exaltación de los Lazcano.
The palace of Lazcano, in Guipúzcoa, was built by María de Lazcano y Sarría (1593-1664), one of the most powerful and rich noble woman of her times. It is a brilliant example of the Baroque classicist in the Basque Country and one of de most representative palatial architecture of the 17 th century, in northern Spain. In this article, we will analyze its design and architectural language by comparing them to court models, as well as the purposes and messages which was built for: the honour of the House of Lazcano.

China has undergone a rapid process of modernization since 1949. The modernization process has accelerated with the development of the market economy and rural-to-urban migration after the 1980s. Nevertheless, Chinese regions still exhibit substantial differences in terms of individualist/collectivist cultural orientations. The rice theory and the climato-economic theory have attempted to explain this variation by analyzing provincial-level data. Based on a quantitative analysis of more granular, county-level variables spanning from the early 1990s until 2010, we offer an alternative account of this cultural variety based on lineage development in different Chinese regions. Using the ArcGIS geographic information system, we first present the regional distribution of individualism/collectivism indicators at the county level through descriptive statistics and spatial analysis. We also run a regression model to analyze county-level data on individualism/collectivism that includes three periods (1990, 2000, and 2010). Our multi-level analysis shows that lineage development is a critical variable that explains more regional variation of culture in China when compared to other variables. While rice farming, the key variable of the rice theory, is a significant variable, its explanatory power is less than the lineage variable. Finally, our analysis shows that the climato-economic theory fails to explain the regional variation of culture.

Ca'Foscari University of Venice, October 25th, 2018.

On exile, soul-summoning, and the retention of embodied teachings. Accounts of the mid-thirteenth century exile of monks from Kōyasan paint a bleak picture of political violence, and cynical attempts by its monastic perpetrators to justify their acts in sacred terms. However, tracing citations in their writings both to Japanese literature of the time and to ancient Chinese song cycles concerning exile and soul-summoning reveals an intense and genuine fear of the loss of teachings embodied by the banished figures who could (and indeed did) die in exile, a dangerous state for a spirit to inhabit. Losing or dispersing teachings (and spirits) severed lineages, disrupted communities, and brought about their decline. Recognising this, I reject cynical readings of the exile's laments, pinpoint a factor in the rise of textualisation of orally transmitted (embodied) teachings, and also account for the convergence of the themes of exile and "shamanic" practices in certain texts of the time in Japan.
* See link here for video of talk * https://youtu.be/_dM5b1iSZV0

The notions «tribe» and «tribal association» have been used by the archaeologists, including the author, for a long time to define the ethno-territorial communities (the Slavic ones of «antiquity» and Middle Ages as well), correlating with certain archaeological culture or its local branches. Meanwhile, these definitions do not cover the whole range of ethno-social and politico-potestary bodies, including synchrostadial tribes and their associations. The Slavic tribes can be associated with the segmental lineages, basing on the African materials. «Chiefdoms» can be of different forms, including tribal association and complex ethno-potestary tribes with different forms of government and organization of power. The mechanism of emergence of tribal and supra-tribal structures, which are essential for these bodies, are different, but limited (about ten) and range in various Slavic and Germanic groups. A retinue can be a consolidating factor, but on the supra-tribal level. In Ancient Rus’ it served as a tool during the period of the «early state» consolidation, which transformed local tribal associations — «Sklavinias» — into a new «supra-complex chiefdom» in the second half of the tenth century. The Slavic community of the Middle Ages was unified by the kindred languages and dialects, and by nothing else, except the consciousness of the educated highranked clergymen — the authors of the chronicles and annals. *******  Термин «племя» и «племенное объединение» давно используется археологами, в том числе и автором, для обозначения этнотерриториальных общностей, в наибольшей степени соответствующих той или иной археологической культуре или ее подразделению для разных территорий и эпох, включая славянскую «древность» и раннее Средневековье. В то же время этими понятиями отнюдь не исчерпывается все многообразие этносоциальных и потестарно-политических организмов, в том числе синхростадиальных племенам или их объединениям. Племена славян, вероятно, в наибольшей степени соответствовали сегментным линиджам по материалам прежде всего африканской этнологии. «Вождества» могли иметь разную форму, в том числе и племенных объединений и даже крупных этнопотестарных племен с разными формами правления и организации власти. Механизмы образования племенных и надплеменных потестарных структур (а без них эти организмы существовать не могут) различны, но ограничены по количеству их типов (не более десятка), при этом существенно различаются у разных групп славян и германцев. «Дружина» может быть одним из потестарно-консолидирующих факторов, но уже на надплеменном уровне; на Руси — в качестве инструмента создания
«раннего государства» на базе «суперсложного вождества» во второй половине X в. Славянская общность в раннем Средневековье объединялась схожими языками или диалектами, но более ничем, кроме сознания образованных верхов Церкви — авторов летописей и хроник.

A partir d’une enquête ethnographique en cours dans un ancien village aujourd’hui absorbé dans la ville de Shenzhen, j’examinerai comment s’articulent, à plusieurs échelles temporelles, les rapports entre la communauté lignagère locale, sa diaspora et l’Etat chinois. Fort-les-Pins, village quasi mono-lignager fondé au milieu du XVIIIe siècle par l’ancêtre pionnier venu du nord de la province du Guangdong, a connu une forte émigration à partir des dernières décennies du XIXe siècle qui s’est tarie à partir de la création de la Zone économique spéciale de Shenzhen en 1981. Les participations financières de la diaspora ont assuré la perpétuation du lignage, et contribué au renouveau de ses activités cultuelles après la réouverture de la Chine au début des années 1980. Renversant les perspectives macro-anthropologiques courantes qui assimilent la globalisation contemporaine à une multiplication de flux déterritorialisés, j’avancerai que les reconnexions diasporiques opérées depuis la réouverture de la Chine ont conduit à la reterritorialisation des activités et des ressources lignagères et à leur recentrement sur le village d’origine. Je montrerai également comment les ressources diasporiques, dont la nécessité a désormais diminué, ont posé les conditions d’une autonomie de la communauté villageoise-lignagère locale vis-à-vis de l’Etat, autonomie aujourd’hui battue en brèche par l’insertion de l’ancien village dans les cadres de l’économie socialiste de marché et de l’appareil administratif étatique. Si la communauté villageoise-lignagère affirme toujours et encore, aujourd’hui, sa prétention à agir, non pas contre l’Etat, mais en parallèle à celui-ci, cette ambition doit être resituée au regard de la longue durée historique des conditions dans lesquelles l’Etat chinois s’est appuyé sur les lignages pour assurer sa croissance économique et la stabilité de l’ordre social.

The Zhou family is a family of musicians from Lingbi in Anhui Province, China. They are best known for their suona and percussion playing. The Zhou family traces its suona lineage back for seven generations and it likely goes back way further until the early 17th century, which would make them the family with the longest lineage in China, as other families of which the suona lineage is also known go back only to the 18th century. Suona-and-percussion bands are by no means rare in China. What makes the Zhou Family unique, apart form their long lineage, is the way that over the generations their leaders, "lingban" have been innovating approach, style, and repertoire. The Zhou Family Band have become quite famous in the past decade, doing extensive tours outside China in Europe (2017) and USA (2018, 2019, 2020). In this paper I will go into aspects of lineage, career, and innovations of the Zhou Family. I relate lineage in Chinese suona family bands to lineage in other (musical) cultures, and shortly pay attention to the history of the suona in China.