… they pass through walls, these revenants, day and night, they trick consciousness and skip generations. —Jacques Derrida, Spectres of Marx 1 Like many other countries in the former Eastern bloc, 2 Romania is witnessing continued efforts on the
Intergenerational Remembrance in Post-communist Romania
Codruta Alina Pohrib
Priests, Parishioners, and the Catholic Church in New Spain
clergy. The Inquisition trial of Father María García is a provocative entry point from which to analyze the multiple meanings and possibilities of cross-generational sex in the Spanish colonial world, as the trial gives us a window into age
From Euskara as Counterculture to Euskara as the Classroom Language
-speaking community of Zenbat Gara. They are both active users and even promotors of the language. However, as they represent different generations of New Basques, the paths that led them there are very different. The following descriptions are adaptions from
Z. Hidayat and Debra Hidayat
derived from the informal education of users of livestreaming. It addresses culture, defined as a particular way of life in a given historical period, which produces signs and artifacts that can be transmitted to later generations via information products
An Exploration of European Research Drivers in Central Slovakia
This article presents some findings from the ethnography exploration of priority research in the European Research Area. The title of the priority is ‘Connecting People with Heritage’. The Old Generation and Generation Y are the drivers contained in the document’s strategic research agenda (SRA). The research has been conducted by European experts within the Joint Program Initiative in Cultural Heritage (JPI CH). Revitalisation of local society is related to sustainability of specific local forms of culture. The demographic changes, mobility and new forms of cultural transfer are only some of the phenomena affecting generational transmission in the local culture. Both generations are dissimilar in their attitudes to roles and values in the local culture. Generational interactions in a living form of intangible culture in central Slovakia exemplify its significance for anthropology.
Research into the religious beliefs and behaviors of children, young people, adults, and elderly people prompts questions about the way “generation” is understood in the social scientific study of religion. What seem to the researcher at first to be shared values and beliefs on broad moral issues appear, at least to older people, to be lacking amongst the young. Such a difference in perception could be an example of a “generation” gap where generation is perceived by theorists such as Mannheim to be a shared identity of people who have a social history in common. Extensive literature in both anthropology and sociology is explored to find how such concepts are understood and operationalized. Detailed ethnography amongst elderly Anglican women begins to problematize how such notions as boundaries of “generation” blur with gender.
Lucy D. Curzon
Ann Travers. 2018. The Trans Generation: How Trans Kids (and Their Parents) Are Creating a Gender Revolution. New York: New York University Press.
Ann Travers’s new book, The Trans Generation: How Trans Kids (and Their Parents) Are Creating a Gender Revolution (hereafter The Trans Generation) is a highly persuasive investigation that sheds much-needed scholarly light on a grossly marginalized, precarious community. Travers interviewed 36 transgender children, and many of their parents, to reveal the challenges they face in everyday use of bathrooms, locker rooms, and other rigidly gendered spaces, as well as in interactions with friends, parents, and siblings, as well as schools, and local and state or provincial governments. Apart from the scope of this study, what is remarkable about The Trans Generation is its accessibility. Instead of presenting a quantitative analysis, which can be alienating to readers outside academia, Travers offers an exhaustive qualitative study parsed in highly thoughtful, eloquent, and open terms—one that prizes the individuality, indeed the knowableness, of each child interviewed. And, although The Trans Generation is not explicitly dedicated to discussions of girlhood, the focus of this journal, it nonetheless offers, I argue, valuable new paradigms or strategies for thinking about girls’ lives and identities.
Symbols and Lived Experiences in Caribbean Migration to the UK
Huon Wardle and Laura Obermuller
The Windrush scandal belongs to a much longer arc of Caribbean-British transmigration, forced and free. The genesis of the scandal can be found in the post–World War II period, when Caribbean migration was at first strongly encouraged and then increasingly harshly constrained. This reflection traces the effects of these changes as they were experienced in the lives of individuals and families. In the Caribbean this recent scandal is understood as extending the longer history of colonial relations between Britain and the Caribbean and as a further reason to demand reparations for slavery. Experiences of the Windrush generation recall the limbo dance of the middle passage; the dancer moves under a bar that is gradually lowered until a mere slit remains.
on this incident at the House of Orphans in Konya, this article explores the condemnation of male homoerotic cross-generational sexual practices against the backdrop of the institutionalization of heterosexual sex and the cultivation of “ideal
Accounts of Anxiety and Social Order in Post-Mao Nanjing
In urban China, young people are under increasing pressure to embody the ideal of a financially secure 'match'. At the same time, their parents define marriage as 'a family matter' and provide a large part of the starting fund for their children's new family. This situation often leads to inter-generational tensions, which can be fully appreciated only by looking back at the life experiences of the parents. Many members of this older generation were displaced to the countryside to 'learn from the peasant masses'. In their accounts of those times, marriage was a troubling issue as most of them did not want to marry villagers for fear of getting stuck in the countryside. The anxieties of the old and new generations seem to be underpinned by policies promoted by state and market respectively; however, informants point to the state as the main source of responsibility for both change and continuity.