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The use of genealogy by New Zealand Maori is not confined to human descent lines & relationships. It is also used as an epistemological framework for describing the inherent order in nature. Called "whakapapa," these typically contain information concerning an organism's theorized origin from the gods; descent lines; relationships (spiritual & physical), & uses. At one level, they function as all-inclusive "folk taxonomies." But understanding the nature of the relationships is impossible without knowledge of the accompanying narrative(s). These provide explanatory theories of why things came to be the way they are, as well as ethical guidelines for proper conduct. Renewed interest in the whakapapa of plants & animals results from concerns raised by Maori regarding genetic engineering, particularly the transfer of genes between humans & other species. Central to this interest is the nature of the relationships outlined in the whakapapa & what these might mean in terms of modern scientific concepts of taxonomy based on phylogeny & of the nature of a species. In this paper the whakapapa of an important food plant, the sweet potato or kumara, is described & an attempt made to interpret the multiple functions of this particular whakapapa. 2 Figures, 1 Photograph, 14 References. Adapted from the source document.

The use of genealogy by New Zealand Maori is not confined to human descent lines and relationships. It is also used as an epistemological framework for describing the inherent order in nature. Called 'whakapapa,' these typically contain information concerning an organism's theorized origin from the gods; descent lines; relationships (spiritual and physical), and uses. At one level, they function as all-inclusive 'folk taxonomies.' But understanding the nature of the relationships is impossible without knowledge of the accompanying narrative(s). These provide explanatory theories of why things came to be the way they are, as well as ethical guidelines for proper conduct. Renewed interest in the whakapapa of plants and animals results from concerns raised by Maori regarding genetic engineering, particularly the transfer of genes between humans and other species. Central to this interest is the nature of the relationships outlined in the whakapapa and what these might mean in terms of modern scientific concepts of taxonomy based on phylogeny and of the nature of a species. In this paper the whakapapa of an important food plant, the sweet potato or kumara, is described and an attempt made to interpret the multiple functions of this particular whakapapa. 2 Figures, 1 Photograph, 14 References. (Original abstract - amended)

The present paper deals with the use of the term "genealogy" in theory. Markus Winkler first tries to highlight the hidden metaphorical status of this use and the ambiguity that it conveys. In doing so, Winkler tries to outline how this metaphoricity and its inherent ambiguity may be brought to fruition in the philological analysis of texts and in theory itself. The paper is subdivided as follows: 1. The use of the term "genealogy" in theory and the interest of this use to philology. 2. A philological comment on the metaphorical status of this use and its inherent ambiguity inherited from mythical genealogy as a form of founding narrative. 3. The imitation of mythical genealogy and its inherent ambiguity in theory (Nietzsche) and literature (Goethe). 4. Genealogy's ambiguity in theory: an example taken from current political discourse. 5. Conclusion.

Historicising thinking has three properties: a) it takes the past to be
different from the present, b) it takes the past to have been contingent, c)
it holds that the past is relevant to the present. Genealogy, as practiced by
Nietzsche and Foucault, shows itself to be a useful tool for mounting a
historicising critique of certain aspects of our contemporary world. As such
it can contribute to a non-dogmatic form of Enlightenment.

In this paper, I argue that Foucault's theorizing about knowledge, power and the subject of knowledge should be part of epistemology as philosophical discipline. Epistemology is redefined and understood as theorizing about knowledge in general and as inseparable from politics. The paper focuses on genealogy as epistemology starting from the thesis that Foucault in his genealogical works develops a conception of power that has important consequences on epistemological concepts of knowledge and the knower/subject of knowledge who is not a constituting Cartesian subject, but a constituted subject, an effect of power and knowledge constellations. Genealogy (as epistemology) is further understood as 'insurrection of subjugated knowledges', of knowledges and knowers discredited and marginalized by dominant totalizing theories. Subjugated, local knowledges have the potential of creating new epistemological space, because their relation to power could be different than that of dominant knowledges. Therefore, genealogy could be seen as an epistemological method that opens new possibilities for theorizing about knowledge.

If we look at the historical and social presuppositions of Foucault's methodology, we find out that Nietzsche's work cannot be the only root of the shift from archaeology to genealogy. In fact, a whole range of political activist practices after May '68 until the dissolution of the Groupe d'information sur les prisons (GIP) played an important role in inciting a politicization-in-motion that clearly left its traces in Foucault's thought and work.

This article uses Central Asian examples to challenge theories of ethnic nationalism that locate its origins in intellectual activism (Hroch), state modernization processes (Gellner), or the rise of mass media (Anderson). Modern Uyghur cultural politics and traditional Central Asian dynastic genealogies reveal related processes used in constructing modern nationalist symbols and pre-modern ideologies of descent. Modern territorial states with ideals of social unification and bureaucratic organization rely upon nationalist discourses to elaborate and rework cultural forms into evidence for the ethnic nation. The state links citizens to institutions through nationalist content used in political discourse, schooling, and public performances. Because such content is presented as authentic but used instrumentally, its contingency and fabrication have to be concealed from view: the culturally intimate spaces of bureaucratic production of culture and narratives are separated from public performances. The creation of genealogies used to legitimate pre-modern states are similar: compositional processes and goals are kept offstage, and little is disclosed in the public historical narratives and performances.