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In the reign of Felipe II there were a lot of impostors, people who pretended to be others to thrive or commit whatsoever crimes. Through the relations of causes of faith of the Inquisition of Toledo we have identified several Biscayns in the lands of that archbishopric, a name given to those Basques and Navarrese in the Crown of Castile. Besides, the aura of purity of blood and universal hidalguia that were upon them were used by a Toledan Jewish-converted lineage, the San Pedro, to pass themselves off as natives of northern lands. Microhistory allows us, to be able to glimpse the consideration of this group in the heart of the Spanish Empire, their enrichment strategies or their survival.

Migration and admixture history of populations have always been curious and an interesting theme. The West Coast of India harbours a rich diversity, bestowing various ethno-linguistic groups, with many of them having well-documented history of migrations. The Roman Catholic is one such distinct group, whose origin was much debated. While some historians and anthropologists relating them to ancient group of Gaud Saraswat Brahmins, others relating them for being members of the Jews Lost Tribes in the first Century migration to India. Historical records suggests that this community was later forcibly converted to Christianity by the Portuguese in Goa during the Sixteenth Century. Till date, no genetic study was done on this group to infer their origin and genetic affinity. Hence, we analysed 110 Roman Catholics from three different locations of West Coast of India including Goa, Kumta and Mangalore using both uniparental and autosomal markers to understand their genetic history. We found that the Roman Catholics have close affinity with the Indo-European linguistic groups, particularly Brahmins. Additionally, we detected genetic signal of Jews in the linkage disequilibrium-based admixture analysis, which was absent in other Indo-European populations, who are inhabited in the same geographical regions. Haplotype-based analysis suggests that the Roman Catholics consist of South Asian-specific ancestry and showed high drift. Ancestry-specific historical population size estimation points to a possible bottleneck around the time of Goan inquisition (fifteenth century). Analysis of the Roman Catholics data along with ancient DNA data of Neolithic and bronze age revealed that the Roman Catholics fits well in a basic model of ancient ancestral composition, typical of most of the Indo-European caste groups of India. Mitochondrial DNA (mtDNA) analysis suggests that most of the Roman Catholics have aboriginal Indian maternal genetic ancestry; while the Y chromosomal DNA analysis indicates high frequency of R1a lineage, which is predominant in groups with higher ancestral North Indian (ANI) component. Therefore, we conclude that the Roman Catholics of Goa, Kumta and Mangalore regions are the remnants of very early lineages of Brahmin community of India, having Indo-Europeans genetic affinity along with cryptic Jewish admixture, which needs to be explored further.

One of the signs of happiness and family harmony is the birth of a child. Besides that, a pious child can also be an investment in the afterlife for his parents. However, not all family couples can have offspring, so there are various ways to have them. One of the ways couples have children is by adopting a child. However, not all Indonesian citizens know the correct method of adoption. How the Child Adoption And in the view of the school of shafi'i, the procedure for adoption of children can have legal consequences related to the lineage of the adopted child, the marriage guardian of the adopted child, and the inheritance status of the adopted child.Kata Kunci : Adoption, Indonesia, Madzhab Syafi'i

Protestantism spread and developed in the Hmong community in Northwestern Vietnam has changed many aspects in the socio-cultural life of the Protestant Hmong in particular and some other ethnic minorities in the Northwest in general. Along with the rapid development of Protestantism in the Northwest, a Protestant Hmong community with a culture and lifestyle that is different from the rest of the Hmong community has been formed. Under the influence of Protestantism, family, lineage and village relationships of this Protestant Hmong community have been gradually changed in many aspects as well. This transformation has had a positive impact on the lives of the Hmong people but also poses many challenges for preserving the cultural identity of the Hmong ethnic in Northwestern Vietnam today.

Nicobari pig is reared by Nicobarese, a native tribal population of Andaman and Nicobar Islands. Nicobari pig has maintained its genetic identity due to geographical isolation. This communication is the first report on maternal inheritance of Nicobari pigs. DNA polymorphism data showed seven haplotypes. D-loop sequence information and mitogenome analysis were able to earmark Nicobari pigs to Asian clade. The domestication process of pigs and its expansion pattern help to understand human migration pattern. Based on this hypothesis, this communication elucidates the probable origin of Nicobarese. Earlier studies indicated that Nicobarese had genetic affinities to races distributed in China, Malaysia and Thailand. Our data on maternal inheritance of Nicobari pig correlates with the data on migration of Nicobarese. Moreover, we could establish a novel connection of Nicobarese with people of Northeastern parts of India, Philippines and Vietnam through phylogenetic signal and geographical provenance of Nicobari pig. We further concluded that migration of Nicobarese happened during Western route of migration (WRM) ∼4000 years before present. Therefore, we propose one wave hypothesis of peopling of Nicobar based on our study and existence of Ausrtroasiatic language, Mon-Khmer in these islands.

This qualitative study draws on the ecological theory and the context-informed perspective to explore the experience of being in a situation where there is a contradiction between the societal expe...

Indigenous peoples live their modernity alongside majority populations and global change processes. This is the case with indigenous Saami who descend from a long lineage of nomadic reindeer-herdin...

In general, there are still many people who do not or do not understand the factors that cause marriages with guardian judges to be carried out, which results in marriages that must be repeated because there is an error in determining the guardian of marriage, which should be married to a guardian judge but married to a lineage guardian, as well with the wishes of the family of the prospective bride who wants the marriage that has been carried out with the guardian of the judge to be repeated with the guardian of the lineage for reasons of wanting to cover the disgrace in the case of the prospective bride born out of wedlock. Another problem that occurs in the case of marriage with the guardian of the judge is the occurrence of a disharmonious relationship between the bride and groom and the guardian of their lineage who is adal (reluctant) to act as a marriage guardian so that the guardianship is transferred to the judge. This research is presented to reveal the factors that cause marriage with a judge's guardian, and its resolution at the Office of Religious Affairs, Gerung District, West Lombok Regency. The research method used is a qualitative method. The results showed that the factors that led to the implementation of marriages with guardian judges at the KUA of Gerung District from 2013 to 2020, namely: (a) the lineage guardian was outside the region/country; (b) the bride is born out of wedlock; (c) lineage guardians are/reluctant to marry; (d) the bride is a convert and does not have a Muslim lineage guardian; (e) the bride does not have a guardian; (f) guardian nasab mafqūd / missing; and (g) lineage guardians do not meet the requirements because they are insane/insane.

The concept of marriage guardians in Islamic Law Compilation still seems biased and patriarchal, because women do not have the right to marry themselves or others. Articles on guardian of marriage are still less responsive to women's interests. A gender imbalance regarding the concept of marriage guardians is further strengthened by the provisions of marriage guardians in the Islamic Law Compilation which are strictly aimed at men. This research used literature review method based on the Compilation of Islamic Law and gender theory. This study found that, the information about guardian of marriage which is a man’s right from the father's line is actually in line with the pagan Arab culture, including the contribution of Quraish hegemony in interpreting religious propositions. In this regard, Arab societies like Quraish had great respect for a person based on their lineage, so that everyone who was respected would wholeheartedly keep their honor. The lineage in Arabic culture is in the hands of the male lineage, and women are entered into second-class citizens in front of them.

The then Manipur was a sovereign state ruled by a lineage of many kings. Inspite of being situated in a far, isolated place from other lands and countries and also surrounded by ranges of hills with thick forestation, the inhabitants of this place faced untold hardship in communicating with other external lands and countries. But the state is now recognised by the outside world due to its rich storage of custom, tradition and culture of dance and music. Indeed, it is very surprising and happy when we think of the matter. That we cannot but remember afresh and count the Universal poet Guru Rabindranath Tagore, the descendants of king of Tripura and Miss Luis Lightfoot of Australia and all dedicated and pioneer preceptors in the field of dance.

Western Kazakhstan is populated by three clans totaling 2 million people. Since the clans are patrilineal, the Y-chromosome is the most informative genetic system for tracing their origin. We genotyped 40 Y-SNP and 17 Y-STR markers in 330 Western Kazakhs. High phylogenetic resolution within haplogroup C2a1a2-M48 was achieved by using additional SNPs. Three lines of evidence indicate that the Alimuly and Baiuly clans (but not the Zhetiru clan) have a common founder placed 700 ± 200 years back by the STR data and 500 ± 200 years back by the sequencing data. This supports traditional genealogy claims about the descent of these clans from Emir Alau, who lived 650 years ago and whose lineage might be carried by two-thirds of Western Kazakhs. There is accumulation of specific haplogroups in the subclans representing other lineages, confirming that the clan structure corresponds with the paternal genetic structure of the steppe population.

Highlights • Whilst African countries were relatively spared initially when COVID-19 was first reported from China, the frequent travel links between China, Europe and Africa, meant importation of SARS-CoV-2 into Africa was inescapable. • In preparation, Zambia had applied a multisectoral national epidemic disease surveillance and response system resulting in the identification of the first case within 48 hours of the individual entering the country by air travel from a trip to France. • Phylogenomic analysis showed that the detected SARS-CoV-2 belonged to lineage B.1.1., sharing the last common ancestor with SARS-CoV-2 strains recovered from South Africa. • At the African continental level, our analysis showed that lineage B.1 and B.1.1 lineages appear to be predominant in Africa. • Whole genome sequence analysis should be part of all surveillance activities to monitor the origin and evolution of SARS-CoV-2 lineages across Africa., Since its first discovery in December 2019 in Wuhan, China, COVID-19, caused by the novel coronavirus SARS-CoV-2, has spread rapidly worldwide. Whilst African countries were relatively spared initially, the initial low incidence of COVID-19 cases was not sustained for long due to continuing travel links between China, Europe and Africa.. In preparation, Zambia had applied a multisectoral national epidemic disease surveillance and response system resulting in the identification of the first case within 48 hours of the individual entering the country by air travel from a trip to France. Contact tracing showed that SARS-CoV-2 infection was contained within the patient’s household, with no further spread to attending health care workers or community members. Phylogenomic analysis of the patient’s SARS-CoV-2 strain showed it belonged to lineage B.1.1., sharing the last common ancestor with SARS-CoV-2 strains recovered from South Africa. At the African continental level, our analysis showed that lineage B.1 and B.1.1 lineages appear to be predominant in Africa. Whole genome sequence analysis should be part of all surveillance and case detection activities in order to monitor the origin and evolution of SARS-CoV-2 lineages across Africa.

Research on patronym recently focuses only on the names of European and Russian communities. The patronyms that appear are limited to the names of the boys who use his father’s name. Arab descent in Indonesia has a more complex patronymic tradition used for male and female, featuring not only the father’s name but also the grandfather’s name as a patron. To fill the gap, this study aimed to explore the forms and patterns of patronyms in the personal names of Arab descent, especially viewed from gender differences by utilizing the onomastic framework. The dataset was taken from the Pasar Kliwon Subdistrict population data which was retrieved from the Population and Civil Registration Agency of Surakarta City. The biological father’s name is juxtaposed to find out and validate the existence of a patronym in the child’s name. The results showed that of 4,756 Arab descent names, 1,114 people (637 males and 477 females) were found who have personal names containing the names of fathers. Only 150 people (92 males and 58 females) have the name of grandfathers in their names. The names of the father and/or grandfather are generally present after the first name and before the surname. Besides being used to claim community membership, patronyms are also intended to show the lineage and the expression of emotional ties between family members. Patronym among Arab descent in Indonesia presents evidence of how the naming system influences robust patrilineal systems and endogamous marriages.

This study investigates how family lineage descent groups influence the intergenerational transmission of education for the cohorts of 1940-1989 in the Democratic Republic of Congo (DRC). The study applies both transition matrix and intergenerational persistence (IGP) methods, using the father's years of schooling as a proxy for parental education. The findings suggest a pronounced steady persistence in education for the estimated mean regression coefficient over a period of 49 years. Moreover, results by gender indicate that intergenerational persistence in education has significantly decreased for males in recent cohorts but slightly increased for females. Furthermore, findings suggest that intergenerational persistence has been decreasing in matrilineal descent groups in recent cohorts, while increasing for the patrilineal descent groups. The study gives a good sense of the relationship between family lineage descent and intergenerational transmission of education in DRC. In addition, it indicates that there is both substantial upward and downward intergenerational education mobility in the country.

The Ariobarzanid kings of Cappadocia belonged to a cadet branch of the Mithridatids of Pontus and the Ariarathids of Cappadocia, who merged their bloodlines in an undetermined moment previous to the reign of Ariarathes V. Therefore, these families descended from the ancient satraps of Dascylium, and in particular from a branch of this family installed in Cius which gave rise to the Pontic dynasty. This kinship explains some passages of Appian difficult to interpret. Henceforth, when the Romans settled Ariobarzanes I on the throne, they were supporting a family which was already well known to the Republic. Thus, the Ariobarzanids represented a continuity in the royal house of Cappadocia until it became extinct by the deposition of Ariarathes X. Arcobarzanes, grandson of the Numidian king Syphax, would have also been a member of this Pontic-Cappadocian lineage., Kappadokia’nın Ariobarzanid kralları, V. Araiarathes Dönemi’nden önce bilinmeyen bir dönemde akrabalık bağları kuran Pontus Mithridates Hanedanlığı’nın ve Kappadokia Ariarathes Hanedanlığı’nın bir parçasıydılar. Bu nedenle, bu aileler kökenlerini Daskyleion’un antik satraplarından, özellikle Pontos Hanedanlığı’nın yükselmesini sağlayan ve Kios’a yerleştirilmiş olan bir ailenin kolundan almaktaydılar. Bu akrabalık Appianos’un yorumlaması zor bazı pasajlarını açıklamaktadır. Böylelikle, Romalılar Ariobarzanes’i tahta getirdiklerinde, Cumhuriyet tarafından zaten iyi bilinen bir aileyi desteklemiş oluyorlardı. Bu suretle Numidia kralı Syphaks’ın torunu olan Ariarathes X. Arcobarzanes’in görevden azliyle sona erene kadar, Kappadokia’nın kraliyet hanesinin devamı olarak görünen Arobarzanidler aynı zamanda Pontos-Kappadokia soyunun da bir üyesi olmaktadır.

The Mexican-Mestizo population arose following European contact with the Americas due to the admixture of principally Spaniards, Native Americans, and Africans around 500 years ago. Because the paternal lineage distribution of the Mexican population has been poorly investigated, this study inferred the haplogroups of ten populations based on 1859 haplotypes (Y-STR data) using two haplogroup predictor programs. In the Mexican population sample, we found predominantly European ancestry (50.1%), followed by Native American (32.5%), Eurasian (13.4%), African (2.1%), East African-South Eurasian (1.3%), and Asian (0.6%) ancestries. In general, our results support a contrary north-to-south gradient throughout the Mexican territory of European and Native-American ancestries, respectively. Moreover, the presence of West-European R1b and Sub-Saharan African E1b1a haplogroups agrees with historical and genetic data of gene flow during the European conquest. This study represents the effort to analyze these paternal lineages on a large scale by taking advantage of Y-STR haplotype data to determine the distribution and ancestry proportions in this country.

Natural children epitomize the transgression of Christian marriage, and thus are struck with legal inability as defined by customary law, the Church, and jurisprudence from the 11th century onwards. This aimed at preserving the successional rights of legitimate children. Those born outside lawful marriage found themselves discriminated inside a family group. Through the Bourbon ducal family (14th-16th centuries), the aim is to understand what place was given to natural children inside a family group of the nobility. Even though their successional exclusion did not transpose on a social point of view, they remained and were deliberately kept on the fringe of their family groups and were fated to serve the interests of the lineage.

By portraying Jesus both as a son of David through Joseph and as virginally conceived, Matthew and Luke suggest that Joseph adopted Jesus into the Davidic line. Most modern interpreters assume that Joseph adopted Jesus through some Jewish law or custom. However, Yigal Levin has argued that adoption did not exist in Judaism and therefore the First and Third Evangelists must have appealed to Roman law (implying a gentile provenance for Matthew and Luke). This article reviews and critiques Levin's study and argues that early Jews did have a concept and practice of adoption and therefore an appeal to Roman law is unnecessary.

We test the longstanding hypothesis that ethnic groups organized around “segmentary lineages” are more prone to conflict. Ethnographic accounts suggest that in such societies, which are characterized by strong allegiances to distant relatives, individuals are obligated to come to the aid of fellow lineage members when they become involved in conflicts. As a consequence, small disagreements often escalate into larger‐scale conflicts involving many individuals. We test for a link between segmentary lineage organization and conflict across ethnic groups in sub‐Saharan Africa. Using a number of estimation strategies, including a regression discontinuity design at ethnic boundaries, we find that segmentary lineage societies experience more conflicts, and particularly ones that are retaliatory, long in duration, and large in scale.

Significance Cultural anthropology has revealed kinship structures with certain rules of marriage and descent as the basis of social relationships in indigenous societies. However, it remains unanswered how they have emerged or what determines different structures. Here, we build a simple model of family groups, in which exchange of brides and resultant cooperation and competition are considered, by applying an agent-based model and multilevel evolution. The incest taboo and several kinship structures, consistent with field studies, spontaneously emerge. Different structures appear, depending on the strengths of cooperation and conflict, which can explain the distribution of kinship structures in indigenous societies. The theoretical studies by simple constitutive models, as presented here, will unveil universal features and formulate a general theory in anthropology., The family unit and kinship structures form the basis of social relationships in indigenous societies. Families constitute a cultural group, a so-called clan, within which marriage is prohibited by the incest taboo. The clan attribution governs the mating preference and descent relationships by certain rules. Such rules form various kinship structures, including generalized exchange, an indirect exchange of brides among more than two clans, and restricted exchange, a direct exchange of brides with the flow of children to different clans. These structures are distributed in different areas and show different cultural consequences. However, it is still unknown how they emerge or what conditions determine different structures. Here, we build a model of communities consisting of lineages and family groups and introduce social cooperation among kin and mates and conflict over mating. Each lineage has parameters characterizing the trait and mate preference, which determines the possibility of marriage and the degree of cooperation and conflict among lineages. Lineages can cooperate with those having similar traits to their own or mates’, whereas lineages with similar preferences compete for brides. In addition, we introduce community-level selection by eliminating communities with smaller fitness and follow the so-called hierarchical Moran process. We numerically demonstrate that lineages are clustered in the space of traits and preferences, resulting in the emergence of clans with the incest taboo. Generalized exchange emerges when cooperation is strongly needed, whereas restricted exchange emerges when the mating conflict is strict. This may explain the geographical distribution of kinship structures in indigenous societies.

Historians include the Bāṇas among the important minor dynasties of South India. They are first mentioned as Bṛhadbāṇas in the Tāḷagunda inscription of the fifth century. Rulers with the Bāṇa name existed up to the sixteenth century in the Tamil country. During their history, they also married into major dynasties like the Cōḻas and claimed to be descendants of a lineage starting from Bali. Many historians have noted the semantic similarity between the term Bṛhadbāṇa and the earlier Tamil bardic Perumpāṇaṉ of the Caṅkam literature. The historians, however, have not explicitly addressed the issues of whether the Bāṇas originated from the Tamil Pāṇar and why they chose to claim Purāṇic Bali to be their progenitor. In the present essay, based on an analysis of Caṅkam texts, and epigraphic data, it is shown first that the Bāṇas must have originated from the Tamil bards. Later, the reasons for the Bāṇas choosing to have Bali as the progenitor of their lineage are explored. It looks like Tamil bardic age values might have played a role in this.

While Spanish and Portuguese are typically regarded as the natural tongues of Latin American literature, works by translingual authors tell a more complicated story in which Amerindian and other European languages play multiple roles. In colonial times, for instance, authors forsake their native Quechua for Spanish to reach prominent European readers, while Spanish speakers occasionally write in Nahuatl or fully embrace Latin for its literary lineage. Since the mid-nineteenth century, often as an outcome of migration, writers searching for avant-garde forms or new readerships adopt French or English, even as indigenous authors continue to switch between Spanish and Amerindian languages.

In India, the tribal population constitutes almost 8.6% of the nation’s total population. Despite their large presence, there are only a few reports available on Mycobacterium tuberculosis (M. tb) strain prevalence in Indian tribal communities considering the mobile nature of this population and also the influence of the mainstream populations they coexist within many areas for their livelihood. This study attempts to provide critical information pertaining to the TB strain diversity, its public health implications, and distribution among the tribal population in eleven Indian states and Andaman & Nicobar (A&N) Island. The study employed a population-based molecular approach. Clinical isolates were received from 66 villages (10 states and Island) and these villages were selected by implying situation analysis. A total of 78 M. tb clinical isolates were received from 10 different states and A&N Island. Among these, 16 different strains were observed by spoligotyping technique. The major M. tb strains spoligotype belong to the Beijing, CAS1_DELHI, and EAI5 family of M. tb strains followed by EAI1_SOM, EAI6_BGD1, LAM3, LAM6, LAM9, T1, T2, U strains. Drug-susceptibility testing (DST) results showed almost 15.4% of clinical isolates found to be resistant to isoniazid (INH) or rifampicin (RMP) + INH. Predominant multidrug-resistant (MDR-TB) isolates seem to be Beijing strain. Beijing, CAS1_DELHI, EAI3_IND, and EAI5 were the principal strains infecting mixed tribal populations across India. Despite the small sample size, this study has demonstrated higher diversity among the TB strains with significant MDR-TB findings. Prevalence of Beijing MDR-TB strains in Central, Southern, Eastern India and A&N Island indicates the transmission of the TB strains.

The space accorded women in the genealogy of Jesus Christ glowingly typifies the subordination of women in African communities generally. Appositionally, 42 men against five women are mentioned in the family tree of Jesus in Matthew 1:1–17. The domination of males in the lineage of Christ rebuts the theology of Jesus as “the seed of the woman” (Compton 2018, 1; Hamilton 2006, 30; Luther 1958, 192). The relegation of women to a silhouetted horizon in the ancestral lineage of Jesus typifies the manner in which Shona traditions in Zimbabwe peripheralise women in issues of property and inheritance (Kambarami 2006, 7; Ncube 1996, 9; Riphenburg 1997, 33). In this article, I interrogate the status of women in the Matthean lineage of Jesus in light of patriarchal suppression of women in inheritance and property rights in Zimbabwe.

The ever-increasing prevalence of negative shocks experienced by poor, vulnerable households often induces extreme measures as ways to recover from the negative effects on income. Child marriage is one of the coping mechanisms households may use. This study examines whether young people in households that experience a negative shock are more likely to marry than those not experiencing a shock, and whether this effect differs by lineage system. I show that marrying off daughters is, in fact, a coping mechanism used by patrilineal households after experiencing a shock and that these effects are potentially strongest for young women who are already out of school. Conversely, I find no significant effect for young men. Additionally, I find suggestive evidence of an increased likelihood of young women engaging in transactional sexual relationships after a shock as an individual-level coping mechanism. Understanding the mechanisms leading to the increased incidence of these phenomena provides valuable information that can help combat such practices.

This article tried to find out some questions below, first, the way of martial processions of endogamy marriage at Binamu District of Jeneponto District. Secondly, the social impact of endogamy marriage. Thirdly, what is the sanction of disobeying the rules of endogamy marriage?. This research was qualitative descriptive which means to explore the phenomenon of endogamy marriage at Binamu of Jeneponto District This article was tried to reveal whether or not Sayye' community in the Sidenre Subdistrict still maintained the tradition of endogamy marriage (The marriage between clans or kinship among them). Sayye’ women were named as syarifah or sayyidah who were prohibited marrying with men who were not Sayye’ because they cannot continue their clan. Whereas men are not given clan or kinship restrictions in conducting marital relations (patriarchal system). Sayyid community maintained this tradition as an attempt to maintain their clan which they believe that they had lineage from the Prophet Muhammad Saw. This tradition is certainly faced many problems among mellinea society. Nevertheless, this tradition still existed among Sayye' community. The marriage of this tradition is the impact on the limitation in choosing a marriage partner which effected many syarifah or sayyidah became spinster, it also showed that there are some prohibition and limitation of interacting with other people, especially in establishing interpersonal with other clans. The sanctions for those who do not obey this tradition are isolated from the community or broke down the cognation genetic relationships.

This study explores the influence of endogamous marriage (Arab-Arab family) and exogamous (Arab-Javanese family) on the personal name of Hadrami-Arab who living in the Kampong Arab Pasar Kliwon, Surakarta. Endogamous marriage among Hadrami-Arab resulted in identity retention, especially ethnic identity. In contrast, exogamous marriages play a role in generating a hybrid entity that inherits the characteristics of each ethnic parent, including personal name. Utilizing Net Consolidation Data for the First Semester of 2017 – download as of February 23, 2018– managed by the Data and Statistics Division of the Population and Civil Registration Agency of Surakarta, the names of the residents of Pasar Kliwon Subdistrict were classified according to the ethnicities of both parents. The elements in name construction were then identified to formulize the naming system utilizing the socio-onomastics framework. From the analysis, it can be revealed that the endogamous marriage became the dominant marriage as an effort to maintain the lineage of their ancestors, especially the male line (patrilineal). This effort is followed by giving the newborn baby name by adopting the name of his/her father, grandfather’s, or a combination of both. The attachment of surname after the personal name is also a characteristic of children who born from endogamous family. Meanwhile, families from exogamous marriages (Javanese mother and Arab fathers) prefer to name their child with a hybrid name through a combination of naming systems from their cultural background, Arabic-Javanese words and vise versa. The selection of Arabic names by Hadrami-Arabs is emphasized more highlight their ethnic identity, even though it also displays their religious status, Islam.

Kalmyks, the only Mongolic-speaking population in Europe, live in the southeast of the European Plain, in Russia. They adhere to Buddhism and speak a dialect of the Mongolian language. Historical and linguistic evidence, as well a shared clan names, suggests a common origin with Oirats of western Mongolia; yet, only a limited number of genetic studies have focused on this topic. Here we compare the paternal genetic relationship of Kalmyk clans with ethnographically related groups from Mongolia, Kyrgyzstan and China, within the context of their neighbouring populations. A phylogeny of 37 high-coverage Y-chromosome sequences, together with further genotyping of larger sample sets, reveals that all the Oirat-speaking populations studied here, including Kalmyks, share, as a dominant paternal lineage, Y-chromosomal haplogroup C3c1-M77, which is also present in several geographically distant native Siberian populations. We identify a subset of this clade, C3c1b-F6379, specifically enriched in Kalmyks as well as in Oirat-speaking clans in Inner Asia. This sub-clade coalesces at around 1500 years before present, before the Genghis Khan era, and significantly earlier than the split between Kalmyks and other Oirat speakers about 400 years ago. We also show that split between the dominant hg C variant among Buryats—C3-M407—and that of C3-F6379, took place in the Early Upper Palaeolithic, suggesting an extremely long duration for the dissipation of hg C3-M217 carriers across northern Eurasia, which cuts through today’s major linguistic phyla.

ObjectivesThis investigation examined predictors of monetary transfers made by grandparents for the benefit of their grandchildren in rural China. Predictors included family factors related to financial supply (remittances received from the parents of grandchildren), household demand (living in a skipped-generation household), and patrilineal culture (targeting sons and grandsons).MethodThe 2015 wave of the Longitudinal Study of Older Adults in Anhui Province was used to study financial transfers made by 831 grandparents to grandchildren in the families of 1,633 parents. Two-part random-effects regression was used to predict whether a transfer was made and the value of transfers, given that one occurred.ResultsGrandparents provided higher value transfers to grandchildren whose parents provided greater remittances and with whom they coresided in skipped-generation households. The likelihood of making a transfer fully followed the male lineage, and was greatest to grandson-only families in which parents were first-born sons.DiscussionResults show that economic, household, and cultural factors are independently associated with the largesse of grandparents. We conclude that grandparents’ economic contributions to grandchildren in rural China are shaped by family demands in a highly mobile society, intergenerational interdependence, and a persistent patrilineal gender system that reaches to the level of grandchildren.

After returning to Japan, did the Japanese pilgrim monks think about the monasteries or teachers they had studied with in China? Taking this as a point of entry, the current paper has selected Kūka...

Historical and archaeological records help shed light on the production, ritual practices, and personhood of cult objects characterizing the central Peruvian highlands after ca. AD 200. Colonial accounts indicate that descendant groups made and venerated stone images of esteemed forebears as part of small-scale local funerary cults. Prayers and supplications help illuminate how different artifact forms were seen as honored family members (forebears, elders, parents, siblings). Archaeology, meanwhile, shows the close associations between carved monoliths, tomb repositories, and restricted cult spaces. The converging lines of evidence are consistent with the hypothesis that production of stone images was the purview of family/lineage groups. As the cynosures of cult activity and devotion, the physical forms of ancestor effigies enabled continued physical engagements, which vitalized both the idol and descendant group.

Introduction: Ancestral lineage of many African Americans (AA) includes West African descent. Previous research has shown a higher prevalence of cardiovascular risk factors such as hypertension and diabetes mellitus (DM) in AA compared to other racial groups in the United States (US). Some have attributed these differences in the US population to ancestral lineage of the AA population. We sought to compare the stroke type and stroke risk factors between AA and Ghana, a country in West Africa. Methods: Data from the UFHealth institutional stroke database and the Kumasi, Ghana Stroke Survivors Registry between 01/2014 and 11/2019 provided a dataset of adult patients diagnosed with stroke from both locations. Multivariate regression analysis identified differences between country of origin, race, stroke type and clinical factors. Results: Among the 5519 patients, the median age was 66 (IQR 45 - 87), 49% woman, 16% AA, 19% Ghanaian, and 66% non-Hispanic white. In the total population, 22% had an intracerebral hemorrhage, 69% ischemic stroke, and 9% subarachnoid hemorrhage. Compared to patients in the U.S., patients from Ghana were younger (OR 1.06, 1.05-1.06 95% CI); more likely female (OR 1.66, 1.0-1.97 95% CI), hypertensive (OR 8.87, 6.46-12.17 95%CI), and more likely to consume alcohol (OR 4.25, 3.32-5.44 95% CI). Ghanaians were less likely to have DM (OR 0.81, 0.66-0.99 95% CI), smoke (OR 0.10, 0.07-0.13 95% CI), and live in an urban vs rural setting (OR 0.84, 0.71-0.99 95% CI). Compared to AA specifically, Ghanaians were younger (OR 1.02, 1.01-1.03 95% CI); more likely female (OR 1.45, 1.15-1.81 95% CI), hypertensive (OR 4.66, 3.25-6.68 95%CI), more likely to consume alcohol (OR 3.68, 2.62-5.18 95% CI); less likely to have DM (OR 0.55, 0.43-0.71 95% CI), smoke (OR 0.13, 0.08-0.19 95% CI), and less likely live in an urban vs rural setting (OR 0.66, 0.53-0.82 95% CI). Conclusion: Significant differences were found between stroke risk factors (hypertension, DM, alcohol consumption, and smoking) and race as well as country of origin. Further study of social and environmental differences between groups may elucidate the differences in stroke risk factors between AA’s and West Africans.

China’s best-known sociologist, Fei Xiaotong, is widely credited with providing a general statement of guanxi relations underlying Chinese society. Examination of Fei’s celebrated From the Soil and associated publications, as well as the work of contemporary researchers, reveals Fei’s neglected Confucianism and the derivative nature of his conceptualization of “the differential mode of association.” Additionally, limitations of village-centric perspectives and the importance of nonkin relations in rural society are identified and erstwhile neglected aspects of guanxi highlighted. The article contributes to the study of guanxi and Chinese society in general by developing a sociological account of the variety and nature of social connections.

Using eighteenth-century census data to examine indigenous leadership in the Guarani missions, this chapter shows that cacique succession transitioned from a flexible interpretation of hereditary lineage according to Guarani practices to rigid primogenitor (father to eldest son) lineage according to Spanish ideals. Adherence to primogenitor succession did not consider a candidate’s leadership qualities, and thus, caciques served primarily as placeholders for organizing the mission population into cacicazgos for easier governance. Concurrently, an assortment of new positions provided leadership roles for non-caciques who possessed leadership qualities, but not the proper bloodline, and such positions also opened new opportunities for more capable caciques. By considering leadership qualities and not just descent, these positions provided flexibility and reflected continuity with pre-contact Guarani ideas about leadership.

Gender differences in competitiveness have been hypothesized as a potential explanation for gender differences in education and labor market outcomes. Central to the literature is whether differences in preferences for competition are innate or learned. I study this question in the Nandi society in Kenya. A distinct aspect of this society is the cultural institution of "female husbands." In Nandi custom, the property of a woman's house (the "house property") can only be transmitted to male heirs, and so inheritance flows through mothers to the sons. As not every woman gives birth to a male heir, the Nandi solution to sustain the family lineage is for the heirless woman to become the "female husband" to a younger woman. A woman who marries another woman for this purpose has to undergo an "inversion ceremony" to change into a man. This biological woman, now socially male, becomes a "husband" to a younger female and a "father" to the younger woman's children, whose sons become the heirs of her house. Taking advantage of this unique separation of biological and social roles holding constant the same society, I conduct competitiveness experiments. Similar to the extant evidence from experiments in Western cultures, I find that Nandi men opt to compete at roughly twice the rate as Nandi women. Importantly, however, female husbands (socially males but biologically females) choose to compete at basically the same rate as males, and thus around twice as often as females. These results provide novel support for the argument that social norms, family roles and endogenous preference formation are crucially linked to differences in competitiveness.

This chapter begins with a recognition of an important lineage of North-East film and television texts with a relation to crime. Firstly, the gangster films Get Carter (Hodges, 1971) and Stormy Monday (Figgis, 1988), and then secondly the later police shows Spender (BBC, 1991–1993) and 55 Degrees North (BBC, 2004–2005) are examined in relation to broader developments in the reputation, cityscapes and industries of the region; taken together, they encapsulate the region’s shift towards a post-industrial identity. The chapter then identifies the complex relationship of Vera (ITV, 2011–) to this tradition, and identifies how some non-fictional representations of crime in the North East have been responsive to how the area has been stereotyped in some quarters as a place of deprivation and lawlessness.

In Kapteyn’s time, even more than today, teaching was central to the work of a professor. Research actually came in second place. This also applied to Kapteyn, and he spent a significant part of his time on lectures and other education. Kapteyn must have belonged to the last category of teachers from William Ward’s quote above, as witnessed by the statements of his pupils and students. Kapteyn paid tribute to his descent from a lineage of teachers.

This study investigates how family lineage descent groups influence the intergenerational transmission of education for the cohorts of 1940-1989 in the Democratic Republic of Congo (DRC). The study applies both transition matrix and intergenerational persistence (IGP) methods, using the father's years of schooling as a proxy for parental education. The findings suggest a pronounced steady persistence in education for the estimated mean regression coefficient over a period of 49 years. Moreover, results by gender indicate that intergenerational persistence in education has significantly decreased for males in recent cohorts but slightly increased for females. Furthermore, findings suggest that intergenerational persistence has been decreasing in matrilineal descent groups in recent cohorts, while increasing for the patrilineal descent groups. The study gives a good sense of the relationship between family lineage descent and intergenerational transmission of education in DRC. In addition, it indicates that there is both substantial upward and downward intergenerational education mobility in the country.

The article discusses the emergence of Confucian-style lineages in the seventeenth century against the background of Korea’s transformation from a bilateral to a patrilineal society on the model of ritual prescriptions. It argues that vacant succession was a technical impossibility because the necessity of continued performance of ancestral rites did not allow for vacant heirship. The introduction of primogeniture narrowed the boundaries of the ritual group by first depriving daughters and later sons of inheritance. As a strategy to mitigate conflicts among heirs a group of agnates larger than the ritual lineage (munjung) was created that encompassed all agnates of the lineage or lineage segments. Both succession and inheritance were preferably regulated within the lineage on the basis of ritual norms with only incidental state intervention. Cet article s’intéresse à l’émergence de lignages de type confucéen dans le courant du XVIIe siècle en Corée, en lien avec la transformation de la société locale d’un modèle familial bilatéral à un système patrilinéaire axé sur un corpus de prescriptions rituelles de tradition confucianiste. Dans un tel système, comme le montre l’article, une succession vacante était techniquement impossible : la nécessité absolue de continuité dans l’accomplissement des rituels aux ancêtres rendait impensable une vacance d’héritier. L’adoption du principe de primogéniture a réduit le cercle des héritiers rituels légitimes en bloquant d’abord l’accès des filles, puis celui des fils puinés à l’héritage. Pour atténuer les risques de conflits entre successeurs furent institués des munjung, organisations lignagères qui regroupaient tous les agnats d’un même lignage ou du même segment d’un lignage. La succession rituelle, de même que les modalités pratiques de l’héritage patrimonial, étaient régulées de préférence au sein même du lignage, en conformité avec les normes rituelles d’usage, limitant ainsi au strict minimum les interventions de l’autorité étatique.

The term “inheritance” may not be best suited to describe the traditional Chinese system for transmitting property rights through generations. What was absent was the notion that property was owned by an individual who could unequivocally decide how to use or dispose of the same property. This absence was part and parcel with a system where property (which was nominally held by the household and could be disposed of as the household head) was seen to ultimately belong to the continuity of the male line (zong), and would be transferred through generations in manners not necessarily related to the death (or survival) of the current household head. Through a reconstruction of this system and a description of various strategies, including ancestral property and posthumous marriages, this chapter explains how a very different view of life and death led to the development of a very different system regarding the treatment of property in the absence of living, unequivocally recognised owners. Le terme « héritage » n’est probablement pas le plus adéquat pour décrire la façon dont en Chine les droits de propriété étaient transmis de génération en génération. Dans ce contexte-là en effet, la notion de propriété individuelle était absente, tout comme l’idée selon laquelle le propriétaire d’un bien possédait le droit de l’utiliser ou d’en disposer à sa guise. Cette situation met en lumière un système dans lequel la propriété (qui était nominalement possédée par la famille et dont le chef de famille pouvait disposer) était considérée comme la possession de la lignée de descendance masculine (zong) et était transmise aux générations successives d’une façon qui n’était pas nécessairement corrélée avec la mort (ou la survie) du chef de famille. En reconstruisant les linéaments de ce système de propriété et en en décrivant divers dispositifs, comme la propriété ancestrale et le mariage posthume, cet article cherche à montrer comment les conceptions de la vie et de la mort dans le cadre chinois traditionnel ont conduit au développement d’un système distinct de prise en charge des biens en l’absence de propriétaires vivants, identifiés et reconnus comme tels.

Ecuador is a multiethnic and pluricultural country with a complex history defined by migration and admixture processes. The present study aims to increase our knowledge on the Ecuadorian Native Amerindian groups and the unique South American Y-chromosome haplogroup C3-MPB373 through the analysis of up to 23 Y-chromosome STRs (Y-STRs) and several Y-SNPs in a sample of 527 Ecuadorians from 7 distinct populations and geographic areas, including Kichwa and non-Kichwa Native Amerindians, Mestizos and Afro-Ecuadorians. Our results reveal the presence of C3-MPB373 both in the Amazonian lowland Kichwa with frequencies up to 28 % and, for the first time, in notable proportions in Kichwa populations from the Ecuadorian highlands. The substantially higher frequencies of C3-MPB373 in the Amazonian lowlands found in Kichwa and Waorani individuals suggest a founder effect in that area. Notably, estimates for the time to the most recent common ancestor (TMRCA) in the range of 7.2-9.0 kya point to an ancient origin of the haplogroup and suggest an early Holocene expansion of C3-MPB373 into South America. Finally, the pairwise genetic distances (RST) separate the Kichwa Salasaka from all the other Native Amerindian and Ecuadorian groups, indicating a so far hidden diversity among the Kichwa-speaking populations and suggesting a more southern origin of this population. In sum, our study provides a more in-depth knowledge of the male genetic structure of the multiethnic Ecuadorian population, as well as a valuable reference dataset for forensic use.

Introduction: Hui Communities from the Ming to the Qing Jianxiong Ma The Mosque and Scripture-hall Education Jianxiong Ma and Jide Yao Succession in the Yunnan School (Yunnan xuepai) of Islamic Thought Zhihong Ma Spiritual Genealogies of Gansu: Chains of Transmission in the Jahriya and Khafiya Turuq Jonathan N. Lipman and Thomas Wide Representations of Sufi Genealogy and Their Socio-Cultural Interaction in Modern Northwest China Chung-Fu Chang Social Conflicts between New Teaching and Old Teaching Sufi Orders among the Salar (Xunhua Sub-prefecture, Gansu Province) in the 18th Century Zongbao Ma Hui Lineages in Taozhou and the Acculturation of Islam during the Qing Dynasty Yue Que Ming-Qing Huihui Genealogies and Changing Communal Memory: A Study of Qingzhou (Shandong) Huihui Jiapu Huiqian Ding A Hui Muslim Lineage in Southwest China: A Case Study of the Xiaba Ma Genealogy Jianping Wang Genealogy Compilation and Identity Formation: Southeast China Communities of Muslim Descent Oded Abt

Batak Toba people are formed from kinship patrilineal systems which follow men side in lineage. Therefore, the position of men is more important than women. Traditional marriage of Batak Toba people is honest marriage where men relative has to pay certain amount of money or it usually called as bride-price to women relative. People of Batak Toba explained that honest marriage is a principal, beliefs and an attitude of magis religious (relationship between spiritual thing and their beliefs). The most important requirement for pauseang-field is honest marriage and giving bride-price (sinamot/tuhor). Bride-price must be fully paid by men relatives to women relatives. There is a consequences if men’s relative are not fully paid the money, men’s relative will have customary debt and must be done as traditional duty. Therefore, pauseang-field cannot be given to daughter and her husband. Tanah pauseang-field from parent (father) will be managed by her husband, because in Batak Toba, daughter could not own any inheritance. Las personas Batak Toba se forman a partir de sistemas patrilineales de parentesco que siguen al lado de los hombres en el linaje. Por lo tanto, la posición de los hombres es más importante que la de las mujeres. El matrimonio tradicional de la gente de Batak Toba es un matrimonio honesto en el que un pariente masculino tiene que pagar cierta cantidad de dinero o, por lo general, se llama precio de novia a un pariente femenino. La gente de Batak Toba explicó que el matrimonio honesto es un principio, creencias y una actitud de magis religiosos (relación entre lo espiritual y sus creencias). El requisito más importante para pauseang-field es el matrimonio honesto y dar el precio de la novia (sinamot / tuhor). El precio de la novia debe ser pagado íntegramente por hombres parientes a mujeres parientes. Hay consecuencias si el pariente de los hombres no recibe el dinero por completo, el pariente de los hombres tendrá una deuda habitual y debe hacerse como un deber tradicional. Por lo tanto, el campo pauseang no se puede dar a la hija y a su esposo. Tanah pauseang-field del padre (padre) será administrado por su esposo, porque en Batak Toba, la hija no podía poseer ninguna herencia. O povo Batak Toba é formado a partir de sistemas patrilineares de parentesco, que seguem os homens na linhagem. Portanto, a posição dos homens é mais importante que as mulheres. O casamento tradicional das pessoas de Batak Toba é um casamento honesto, em que os parentes dos homens precisam pagar uma certa quantia de dinheiro ou geralmente são chamados de preço da noiva para os parentes das mulheres. O povo de Batak Toba explicou que o casamento honesto é um princípio, crenças e uma atitude de magis religiosa (relação entre a coisa espiritual e suas crenças). O requisito mais importante para o campo de pausa é o casamento honesto e o preço da noiva (sinamot / tuhor). O preço da noiva deve ser pago integralmente por homens, parentes e mulheres. Há consequências se o parente dos homens não receber o dinheiro integralmente, o parente do homem terá uma dívida costumeira e deve ser cumprido como dever tradicional. Portanto, o campo de pausa não pode ser dado à filha e ao marido. O campo de pausa de Tanah dos pais (pai) será administrado pelo marido, porque em Batak Toba, a filha não pode possuir nenhuma herança.

1. Transgenerational plasticity (TGP) occurs when the environment encountered by one generation (F0) alters the phenotypes of one or more future generations (e.g. F1 and F2). Sex selective TGP, via specific lineages or to only male or female descendants, has been underexplored in natural systems, and may be adaptive if it allows past generations to fine-tune the phenotypes of future generations in response to sex-specific life history strategies. 2. We sought to understand if exposing males to predation risk can influence grandoffspring via sperm in threespined stickleback (Gasterosteus aculeatus). We specifically tested the hypothesis that grandparental effects are transmitted in a sex-specific way down the male lineage, from paternal grandfathers to F2 males. 3. We reared F1 offspring of unexposed and predator-exposed F0 males under ‘control’ conditions and used them to generate F2s with control grandfathers, a predator-exposed maternal grandfather (i.e., predator-exposed F0 males to F1 daughters to F2s), a predator-exposed paternal grandfather (i.e., predator-exposed F0 males to F1 sons to F2s), or two predator-exposed grandfathers. We then assayed male and female F2s for a variety of traits related to antipredator defense. 4. We found little evidence that transgenerational effects were mediated to only male descendants via the paternal lineage. Instead, grandpaternal effects depended on lineage and were mediated largely across sexes, from F1 males to F2 females and from F1 females to F2 males. When their paternal grandfather was exposed to predation risk, female F2s were heavier and showed a reduced change in behavior in response to a simulated predator attack relative to grandoffspring of control, unexposed grandparents. In contrast, male F2s showed reduced antipredator behavior when their maternal grandfather was exposed to predation risk. However, these patterns were only evident when one grandfather, but not both grandfathers, was exposed to predation risk, suggesting the potential for non-additive interactions across lineages. 5. If sex-specific and lineage effects are common, then grandparental effects are likely underestimated in the literature. These results draw attention to the importance of sex-selective inheritance of environmental effects and raise new questions about the proximate and ultimate causes of selective transmission across generations.

The long arm of childhood, with its wide-ranging influence on individuals’ life chances, highlights the importance of understanding the determinants of health in early life. Research has established that parents’ education is a major determinant of childhood health, but children across the globe increasingly experience their parents’ divorce and subsequent remarriage, raising questions of whether union instability alters these intergenerational processes. Does divorce and remarriage interfere with parents’ education benefiting their young children’s health? I explore this question in sub-Saharan Africa, a world region where parents’ education plays a major role in protecting children against severe health risks, and where young children commonly experience parental divorce and remarriage. Moreover, sub-Saharan Africa features distinct family lineage systems, affording an opportunity to explore this question in both majority matrilineal and patrilineal contexts. Analyses of Demographic and Health Survey data on 271,292 children in 30 sub-Saharan African countries offer no evidence that the high levels of union instability in the region will weaken the health benefits of parents’ education for future generations. Following divorce, children benefit from their biological parents’ education to the same degree as children with married parents—a finding that is consistent across lineage contexts. Moreover, stepfathers’ education corresponds with pronounced health benefits for their coresident stepchildren, particularly in patrilineal regions where these children benefit less dramatically from their mothers’ education. Together, the study results offer a renewed sense of the importance of parents’—including stepfathers’—education for early childhood health across diverse family structures.

Tracing descent from common ancestors was extremely important in imperial China. Members of such lineage communities sacrificed to ancestors in periodic ceremonies, maintained written genealogies to demonstrate their descent, and held some properties in common. This book, based on extensive original research, provides evidence that the practice originated much earlier than previously understood. It shows that in the eleventh century, in southern China under the Song dynasty, the method of compiling a genealogy in the form a table, that is, to say a family tree, replaced its statement as a textual paragraph and that this allowed the tracking of multi-line descent in ways that had previously been impossible. The book also reveals that the practice of recording and presenting genealogical information was not originally unique to communities of common surnames, but that the Southern Song government, keen to encourage loyalty to the state and cohesion within communities, favoured the building of common surname lineages, a practice which then had far-reaching consequences for the nature of Chinese society over a very long period.

This paper analyzes how Mexico city merchants used mass chaplaincies as a strategy for social reproduction and to fund their business networks during the last decades of the 18th century. On the one hand, we investigate how such pious establishments allowed prominent members of the Consulado (Merchant›s guild) to sponsor ecclesiastical careers for their descendants and close relatives, and to keep the heritage within the lineage, all of which rendered important benefits. On the other, it is examined how these merchants took advantage of the chaplaincy endowment funds to finance their businesses and to provide credit at moderate rates to business partners of their networks, as well as to favor their own political position in the mercantile corporation and before royal authorities.

Grandparents can play a supportive role when parents are divorced, but we know little about how important they actually are for the well-being of grandchildren. Existing studies do not distinguish between grandparental lineages. But a parental divorce usually has different consequences for relationships with grandparents on each side of the family, especially contacts with paternal grandparents getting hampered. And evolutionary perspectives suggest that maternal grandparents are more beneficial to grandchildren’s well-being than paternal grandparents. Using a sample of grandchildren with divorced parents from the study ‘Divorce in Flanders’, we study whether the quality of relationships with maternal and paternal grandparents associate with grandchildren’s subjective well-being. Our results indicate that, although relationships with maternal grandparents tend to be closer than those with paternal grandparents, the strength of relationships with maternal as well as paternal grandparents is positively associated with the well-being of grandchildren with divorced parents. This suggests that not only maternal grandparents, but also grandparents on the father’s side of the family may play a beneficial role for their grandchildren in the often difficult times after a parental divorce., Journal of Family Research, Vol 32 No 1 (2020)

Over two decades ago, it was observed that the linguistic affinity of the language spoken by a particular population tended to correlate with the predominant paternal, i.e. Y-chromosomal, lineage found in that population. Such correlations were found to be ubiquitous but not universal, and the striking exceptions to such conspicuous patterns of correlation between linguistic and genetic phylogeography elicit particular interest and beg for clarification. Within the Austroasiatic language family, the Munda languages are a clear-cut case of father tongues, whereas Japanese and Korean are manifestly not. In this study, the cases of Munda and Japanese are juxtaposed. A holistic understanding of these contrasting cases of ethnolinguistic prehistory with respect to the father tongue correlation will first necessitate a brief exposition of the phylogeography of the Y chromosomal lineage O. Then triangulation discloses some contours and particulars of both long lost episodes of ethnolinguistic prehistory.