Ancestors include: David Evans (fl. 1717-1764) of Prince George County, Maryland, and Virginia -- Rev. Hawte Wyatt (1594-1638) of Boxley, Kent, England, and Jamestown, Virginia -- John Heard (fl. 1702-1708) of King William County, Virginia -- William Hammock (fl. 1672) of old Rappahannock County, Virginia -- Joseph Fitzpatrick (ca. 1720-1777) of Ireland and Albermarle County, Virginia -- Thomas Blassingame (d. ca. 1770) of Virginia and Craven County, South Carolina.
The experience of the Fernandeño Tataviam Band of Mission Indians is an instructive model for scholars and provides a model for multicultural tribal development that may be of interest to recognized and nonrecognized Indian nations in the United States and elsewhere.
The Fernandeño Tataviam Band of California Mission Indians have lived in Southern California in the area now known as Los Angeles and Ventura Counties from time immemorial. Throughout history, these Indigenous Californians faced major challenges as colonizers moved in to harvest the resources of the California lands. Through meticulous archival research, authors Duane Champagne and Carole Goldberg trace the history of the Fernandeño Tataviam Band from the time before the Spanish arrived in the Americas to the present day. The history of Southern California’s Indigenous communities is mapped through the story of family and their descendants, or lineages. The authors explain how politically and culturally independent lineages merged and strengthened via marriage, creating complex and enduring coalitions among Indigenous communities. The Indigenous people of Southern California faced waves of colonizers—the Spanish, then the Mexicans, followed by Americans—and their coalitions allowed them to endure to today. Champagne and Goldberg are leading experts in Native sovereignty policies and histories. They worked in collaboration with members of the Fernandeño Tataviam Band of Mission Indians to illustrate how the community formed and persisted. A Coalition of Lineages is not only the story of a Native Southern California community, it is also a model for multicultural tribal development for recognized and nonrecognized Indian nations in the United States and elsewhere.
A profound offering and call to action—collective stories, testimonials, and incantations for renewing political and spiritual liberation grounded in Black, Indigenous, People of Color, and Queer and Trans healing justice lineages We reclaim the power, resilience, and innovation of our ancestors through this book. To embody their wisdom across centuries and generations is to continue their legacy of liberation and healing. In this anthology, Black Queer Feminist editors Cara Page and Erica Woodland guide readers through the history, legacies, and liberatory practices of healing justice—a political strategy of collective care and safety that intervenes on generational trauma from systemic violence and oppression. They call forth the ancestral medicines and healing practices that have sustained communities who have survived genocide and oppression, while radically imagining what comes next. Anti-capitalist, Black feminist, and abolitionist, Healing Justice Lineages is a profound and urgent call to embrace community and survivor-led care strategies as models that push beyond commodified self-care, the policing of the medical industrial complex, and the surveillance of the public health system. Centering disability, reproductive, environmental, and transformative justice and harm reduction, this collection elevates and archives an ongoing tradition of liberation and survival—one that has been largely left out of our history books, but continues to this day. In the first section, “Past: Reckoning with Roots and Lineage,” Page and Woodland remember and reclaim generations-long healing justice and community care work, asking critical questions like: How did our ancestors transform trauma and violence in their liberation work? What were our ancestors reckoning with—and what did they imagine? The next sections, “Origins of Healing Justice” and “Alchemy: Theory + Praxis,” explore regional stories of healing justice in response to the current political and cultural landscape. The last section, “Political + Spiritual Imperatives for the Future,” imagines a future rooted in lessons of the past; addresses the ways healing justice is being co-opted and commodified; and uplifts emergent work that’s building infrastructure for care, safety, healing, and political liberation.
Using local studies to answer global questions, this compilation from eight scholars takes on traditional notions concerning historical Chinese population trends. Provoking rather than defining, these studies challenge some of the prevailing theories on demographic rates and family structure in late imperial China; they challenge the ideas that the Chinese were a low-fertility population and that population growth in the late imperial period was interrupted by severe mortality crises. Using local and primary materials - genealogies, epitaphs, and household registers - this collection examines and explores the important issues of fertility, mortality, family structure, and migration patterns. With the family-level data from those unique sources, this book investigates and illuminates the demographic processes behind late imperial China's population growth.
Lineages Embedded in Temple Networks explores the key role played by elite Daoists in social and cultural life in Ming China, notably by mediating between local networks—biological lineages, territorial communities, temples, and festivals—and the state. They did this through their organization in clerical lineages—their own empire-wide networks for channeling knowledge, patronage, and resources—and by controlling central temples that were nodes of local social structures. In this book, the only comprehensive social history of local Daoism during the Ming largely based on literary sources and fieldwork, Richard G. Wang delineates the interface between local organizations (such as lineages and temple networks) and central state institutions. The first part provides the framework for viewing Daoism as a social institution in regard to both its religious lineages and its service to the state in the bureaucratic apparatus to implement state orthodoxy. The second part follows four cases to reveal the connections between clerical lineages and local networks. Wang illustrates how Daoism claimed a universal ideology and civilizing force that mediated between local organizations and central state institutions, which in turn brought meaning and legitimacy to both local society and the state.
