Political Stigmas and Family Legacies

Author(s):  
Daniela Jara
Keyword(s):  
2009 ◽  
Vol 19 (1) ◽  
pp. 106-134 ◽  
Author(s):  
Blair Thompson ◽  
Jody Koenig Kellas ◽  
Jordan Soliz ◽  
Jason Thompson ◽  
Amber Epp ◽  
...  

The current study focused on discovering the ways in which the intergenerational transmission of family legacy stories both enables and constrains individual family members’ sense of their own identities. Using semi-structured interviews, 17 third generation family members identified a multitude of both positive and negative family legacies. Both positive and negative legacies were influenced by the storytelling context. Positive legacies portrayed families as hardworking, caring, and cohesive while negative legacies were more idiosyncratic. Individual family members typically responded to their family legacies by embracing the positive and rejecting the negative. However, individuals’ responses also pointed to additional complexities in accepting or rejecting family legacies. Specifically, some individuals embraced negative family legacies and rejected positive ones; others only accepted portions of the legacies; and some reported their legacies as unembraceable.


2004 ◽  
Vol 96 (1) ◽  
pp. 1-3 ◽  
Author(s):  
W. D. Stansfield
Keyword(s):  

2020 ◽  
Vol 62 ◽  
pp. 3-25
Author(s):  
Tolga Özata

AbstractThis article investigates Alevi youth subjectivities in a neighborhood of İstanbul, Okmeydanı, in which mainly Alevi people live, through the youth’s self-positionings in revolutionary groups, which has deeply marked the highly politicized history of the district. The grievances of Okmeydanlı Alevi youth have grown increasingly complex, stemming from experiences of violence, family legacies of victimhood, and, in recent years, new forms of exclusion. Coupled with generational ruptures between youth and their families in experiencing Alevi identity, Alevi youth have created a political identity and collectivity in the sphere of revolutionary politics. In this politicization, Okmeydanı becomes a spatialization of resistance which gives the youth a sense of power to achieve solidarity and find intimacy to defend themselves and their rights. Moreover, for the youth, engaging in a revolutionary political identity enables them to define themselves and redefine Alevi identity in contrast with, and sometimes against, the perceptions of their families. I argue that it is through this performativity that Okmeydanlı Alevi youth achieve self-empowerment and identity construction; and through this performativity in street politics that the youth render their agencies and self-representations visible on public space.


2011 ◽  
Vol 4 (1) ◽  
pp. 86-108 ◽  
Author(s):  
Afshan Bokhari

AbstractIslamic jurisprudence and social customs regarding laws of inheritance privilege Muslim males as legitimate successors to family legacies and wealth. Furthermore, these heads of households were and are expected to sustain and uphold family values while representing the noble “face” of their legacies. Though women in pre-modern Islamic societies were awarded property and income to support them, they were neither required nor encouraged like their male counterparts to use their agencies or largesse to make banner representations of their lineage or heritage. This essay challenges androcentric ideas and practices surrounding Islamic laws of inheritance through the example of the Mughal princess Jahānārā Begam (1614-81) and her articulations of ascension. This analysis demonstrates how the princess’s extraordinary relationship with her emperor father, Shah Jahān (r. 1628-59), facilitated her spiritual and imperial achievements and elevated her rank in imperial and Sufi hierarchies.


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