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Journal articles on the topic 'Ancestors'

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Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Davy, Barbara Jane. "Inclusive Heathens Practice Ancestor Veneration, But Not Pride in Ancestry." Nova Religio 26, no. 3 (February 1, 2023): 30–51. http://dx.doi.org/10.1525/nr.2023.26.3.30.

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Ancestor veneration need not entail a focus on biological ancestry, but inclusive Heathens are troubled that white supremacists are attracted to Heathenry because of a perceived connection between ancestor veneration and pride in ancestry. The Canadian Heathens of Raven’s Knoll identify themselves as inclusive, and endeavor to exclude racists from their groups and events. Previous research has often distinguished between folkish (often racist) versus universalist (not racist) practitioners of Heathenry or Ásatrú. Inclusive Heathens welcome people of all backgrounds so long as they do not discriminate against others on the basis of spurious categories such as race, gender, or sexual orientation. Inclusive Heathens venerate a variety of ancestors, not just ancestors of blood or biological ancestors, but also ancestors of affinity or imagination, and ancestors of place. This contributes to a sense of relatedness and moral community beyond the intrahuman, and the development of ecological conscience at Raven’s Knoll.

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2

de Bonis, Louis, and George D. Koufos. "Our ancestors' ancestor: Ouranopithecus is a greek link in human ancestry." Evolutionary Anthropology: Issues, News, and Reviews 3, no. 3 (June 2, 2005): 75–83. http://dx.doi.org/10.1002/evan.1360030303.

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3

Oravcová, M. "Pedigree analysis in White Shorthaired goat: First results." Archives Animal Breeding 56, no. 1 (October 10, 2013): 547–54. http://dx.doi.org/10.7482/0003-9438-56-053.

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Abstract. Pedigree records of 1 682 animals of the White Shorthaired goat in Slovakia were investigated. The reference population was defined as the animals born from 2008 to 2011 with at least one ancestor known in the second ancestral generation (670 animals kept in eight flocks). The numbers of founders (286), ancestors (256), effective founders (73), effective ancestors (45) and founder genome equivalents (32) were assessed. Fifteen ancestors were needed to explain 50 % of genetic variability. Marginal contributions of the ten most influential ancestors varied between 5.45 % and 2.47 % and accounted for 39.8 % of genetic variability. The mean values of inbreeding and co-ancestry were 0.69 % and 1.55 %, respectively. The effective population size was assessed to consist of 182 and 142 individuals, depending whether it was calculated from the individual increase in inbreeding or the individual increase in co-ancestry. The number of maximum generations traced, fully traced generations and equivalent complete generations traced were 5.62, 1.97 and 3.04, respectively. The first, second and third ancestral generation were 100 %, 83 % and 71 % complete, respectively. The completeness decreased to as low as 35 % and 11 % in the fourth and fifth generation. To be able to keep genetic links across generations in touch, the amount of pedigree information needs to be increased. This is a serious requirement for appropriate monitoring and management of genetic relations within the population.

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4

Triebel, Johannes. "Living Together with the Ancestors: Ancestor Veneration in Africa as a Challenge for Missiology." Missiology: An International Review 30, no. 2 (April 2002): 187–97. http://dx.doi.org/10.1177/009182960203000205.

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The phrase “living together with the ancestors” summarizes the religious identity of Africans and opens the discussion about how far ancestor veneration may be regarded as the center of African traditional religions. Some stress only the social relevance of these rites, others the religious implications. This article describes the rites of ancestor veneration that were understood by the missionaries as a contradiction to the first commandment. The author looks for ways to integrate ancestor veneration into the Christian faith, finally focusing on Holy Communion where the ancestors may be integrated in the worshiping community and where the gifts that have been expected from the ancestors now are granted by Christ: the fullness of life.

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5

Halo, M., E. Mlyneková, M. Horná, M. Ivančíková, and A. Hrdá. "Evaluation of genetic variability of the breed Norik of Muran according to pedigree information." Czech Journal of Animal Science 63, No. 5 (April 26, 2018): 195–200. http://dx.doi.org/10.17221/20/2017-cjas.

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The Norik of Muran, a unique draught horse bred in Slovakia, belongs to country’s biodiversity treasures. The genetic diversity of this horse type was evaluated on the basis of indicators derived from the common ancestry and the probability of gene origin. The pedigree file of the analyzed horses involved 115 individuals (15 stallions and 100 mares). The number of complete generations was 4.49 on average. The maximum number of ancestor generations at the examined population of living horses was 5.38 and the equivalent number in the generation of ancestors was 5.14. The highest average length of the generation interval was 10.97 years in the father–son direction compared to father–daughter (9.74), mother–son (10.87), and mother–daughter (8.99 years – the lowest average length). The generation interval overall average length was 10.14 years. The total coefficient of relatedness was 1.72% on average. The efficient number of core ancestors evenly used in breeding in comparison with the core ancestors mildly decreased to 198. Therefore the Austrian Norik incorporation in the breeding program is the opportunity how to maintain genetic diversity.

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6

Chang, Joseph T. "Recent common ancestors of all present-day individuals." Advances in Applied Probability 31, no. 4 (December 1999): 1002–26. http://dx.doi.org/10.1239/aap/1029955256.

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Previous study of the time to a common ancestor of all present-day individuals has focused on models in which each individual has just one parent in the previous generation. For example, ‘mitochondrial Eve’ is the most recent common ancestor (MRCA) when ancestry is defined only through maternal lines. In the standard Wright-Fisher model with population size n, the expected number of generations to the MRCA is about 2n, and the standard deviation of this time is also of order n. Here we study a two-parent analog of the Wright-Fisher model that defines ancestry using both parents. In this model, if the population size n is large, the number of generations, 𝒯n, back to a MRCA has a distribution that is concentrated around lgn (where lg denotes base-2 logarithm), in the sense that the ratio 𝒯n(lgn) converges in probability to 1 as n→∞. Also, continuing to trace back further into the past, at about 1.77 lgn generations before the present, all partial ancestry of the current population ends, in the following sense: with high probability for large n, in each generation at least 1.77lgn generations before the present, all individuals who have any descendants among the present-day individuals are actually ancestors of all present-day individuals.

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7

Chang, Joseph T. "Recent common ancestors of all present-day individuals." Advances in Applied Probability 31, no. 04 (December 1999): 1002–26. http://dx.doi.org/10.1017/s0001867800009587.

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Previous study of the time to a common ancestor of all present-day individuals has focused on models in which each individual has just one parent in the previous generation. For example, ‘mitochondrial Eve’ is the most recent common ancestor (MRCA) when ancestry is defined only through maternal lines. In the standard Wright-Fisher model with population size n, the expected number of generations to the MRCA is about 2n, and the standard deviation of this time is also of order n. Here we study a two-parent analog of the Wright-Fisher model that defines ancestry using both parents. In this model, if the population size n is large, the number of generations, 𝒯 n , back to a MRCA has a distribution that is concentrated around lgn (where lg denotes base-2 logarithm), in the sense that the ratio 𝒯 n (lgn) converges in probability to 1 as n→∞. Also, continuing to trace back further into the past, at about 1.77 lgn generations before the present, all partial ancestry of the current population ends, in the following sense: with high probability for large n, in each generation at least 1.77lgn generations before the present, all individuals who have any descendants among the present-day individuals are actually ancestors of all present-day individuals.

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8

Thurston, Naomi. "Relating to the Whole Community in Akan and East Asian Ancestral Traditions." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11, no. 1 (March 9, 2022): 159–72. http://dx.doi.org/10.4314/ft.v11i1.12.

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Ancestors play crucial roles in the cultural consciousness of diverse traditions, many maintaining ritualistic practices related to commemorating the dead. Ancestor commemoration reinforces cohesion within traditional as well as modern societies, directing a group’s focus to past accomplishments of its cultural heritage whilst providing a unifying narrative of the values that bring and hold a community together. The West African Akan tradition values those who honor their ancestors and, by leading a moral life, seek to become ancestors themselves: persons whose lives enjoy standing in the community beyond their own death. This short paper explores ideas about the role of ancestors as (symbolic) constituents of enduring moral communities by comparing traditional Akan belief to traditional East Asian conceptions of ancestors. The aim is to consider the metaphysical, social, and moral dimensions related to ancestors, highlighting continuity and communal concerns.

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9

Et al., Thanakorn Choosukhserm. "Ritual of ancestor Sacrifice and Social Function in the Veda and Thai People." Psychology and Education Journal 58, no. 1 (January 29, 2021): 1744–50. http://dx.doi.org/10.17762/pae.v58i1.977.

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The objectives of this academic article aimed to 1) to study the ritual of ancestor sacrifice in the Veda and Thai society and 2) to study the theories of folklore influenced toward the way of life of Vedic people and Thai society. The results indicated that the ritual or ceremony is a kind of activity and function in all human beings’ society which related to and arranged by a doctrine, religion, or belief of tradition and culture for alchemy, supernaturalism or good fortune, etc. Ritual of ancestor sacrifice is a kind of belief in the Vedic period which is worshiped, performed, and continued from that time until the present. Vedic people believed in their ancestors’ spirits and so did Thai people. Both people in the two nations believed that the ancestors’ spirits could punish their relatives who had bad behaviors but help those who had good behaviors. Both nations have still believed that ancestors’ spirits can provide them goodness and badness so they usually have to perform the sacrifices to the ancestors. Then, the ritual of ancestor sacrifice has become the deep belief of two cultures, unify, and create people to be a unique and happy society under their belief.

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10

YANG, Xue. "Ancestors or Ghosts: the Cult of the Dead in a Bai Village in Southwest China." International Journal of Sino-Western Studies 20 (July 14, 2021): 175–86. http://dx.doi.org/10.37819/ijsws.20.115.

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When it comes to ancestor worship> the basic belief is that the spirit of the dead would affect their living family. However> the cult of the dead in a Bai village in southwest China shows deconstruction and moral reflection of ancestors. From the perspective of social relationships? people separate their ancestors from other families' ancestors who arc also recognised as ghosts or uninvited guests. Besides?they divided their deceased relatives into ancestors and ghosts through cultural definition of a good death and bad death>thus they need a bridge rite to help the spirit of the dead in a bad death to be an ancestor. In regard to the netherworld, people wish their deceased relatives go to western heaven at the same time they regard them as suffering ghosts in hell because of their guilty during their lifetime. Moreover>the living family have an obligation to provide and help their dead release from suffering. By examining the attitudes and acts of distinguishing? transforming, and equating between ancestors and ghosts>this article further argues that the cult of the dead in Bai is not only an ethical act of obeisance but also an expression of ideal person hood and a belief in living family as the salvation of the dead.

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11

Lebaka, Morakeng Edward Kenneth. "A Theological Understanding of Ancestor Veneration in the Bapedi Society as an Expression of Transcendence and Anticipation of Comfort and Hope." DIALOGO 8, no. 1 (November 2021): 110–18. http://dx.doi.org/10.51917/dialogo.2021.8.1.10.

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In the Bapedi society, ancestor veneration is one area that requires scholarly attention. Historically, in the indigenous Bapedi religion there is far greater acceptance that ancestors are in existence, and ancestor veneration and culture are related. A significant dimension in the role played by the ancestors in the Bapedi culture is how they are believed to transmit and safeguard life. Therefore, an investigation of ancestor veneration as a source of comfort and hope, in the context of Bapedi people’s religious and cultural rituals is inevitable. The present study investigated the Bapedi conception of death, its meaning, the significance of the rituals performed during and after death, and how Bapedi people conceive and deal with ancestor veneration. To achieve this, the study employed direct observations, video recordings, and informal interviews. Three interrelated research questions, therefore, guided this study: 1) Do Bapedi people believe in the resurrection of the dead and eternal life for the individual after death?; 2) Does the continuing relationship of ancestors with their families have medical, financial, moral, biological, and social implications for the living?; and 3) Do Bapedi people believe in reincarnation of a dead individual in the form of another individual still living, and particularly in the powerful spirit or soul of a dead person which still has a potent functional role which affects the still living? Findings of this study have shown that ancestor veneration seems to offer Bapedi people an opportunity to express their faith and confidence in their ancestors. It has become evident from a thorough analysis of the data that music is a societal need and appears to be an expression of the most basic values and feelings of the Bapedi people. It was concluded that ancestors have unlimited powers over the lives of the living, and there are no restrictions to either the chastisement or the blessings that they can confer on their descendants.

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12

Họp, Nguyen Thi, and Nguyen Thi Minh Ngoc. "How are Vietnamese people devout? A case study of burning votive paper for the dead in Hanoi." Multidisciplinary Science Journal 6, no. 11 (May 23, 2024): 2024128. http://dx.doi.org/10.31893/multiscience.2024128.

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This study explores the Vietnamese people's deep devotion to their ancestors and the deep spiritual beliefs in their culture and traditions. The multivariate linear regression model is applied to test the research hypotheses with a sample size of 200 based on the random sampling method. Research results found that the religious practice of burning joss paper for the dead is common in many different regions of Vietnam, including Hanoi. Ancestor worship is a fundamental aspect of Vietnamese spirituality, where deceased ancestors are believed to continue influencing the lives of living descendants with good and bad luck. Therefore, Vietnamese people maintain a deep connection with their ancestors and perform rituals, especially burning votive paper, to pay respect and appease their ancestors.

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13

Bae, Choon Sup. "Ancestor worship in Korea and Africa: Social function or religious phenomenon?" Verbum et Ecclesia 25, no. 2 (October 6, 2004): 338–56. http://dx.doi.org/10.4102/ve.v25i2.273.

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Ancestor worship is a dilemma for Christian communities in Korea and Africa, who have difficulty adapting Western theology to their Third World cultures. Allan Culpepper calls ancestor worship a cultural phenomenon, not a hindrance to the Gospel message, which this article refutes. Ancestor worship is religious rather than social in function. Common features of ancestor worship in Africa and Korea are 1) conventional superstition (shamanism in Korea, animism in Africa), 2) belief in immortality, and 3) ancestor veneration/filial piety. Theological assessment reveals the incompatibility of ancestor worship with Christianity. 1) Fear of ancestors is replaced by liberation in Christ. 2) The dead exist in a mode completely different to earthly existence and have no power in the world. 3) Ancestors cannot fulfil the intermediary role reserved for the Holy Spirit. Ancestor worship should be viewed as idol worship. Contextualisation of kerygma becomes distorted when religious pluralism is tolerated.

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14

Clark, Kyle, and Riki Rikando. "The Role of Ancestors in Iban Traditional Religion." Journal of Borneo-Kalimantan 9, no. 2 (December 28, 2023): 66–76. http://dx.doi.org/10.33736/jbk.6147.2023.

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Cross-cultural studies of religion have consistently treated ancestor worship as a specific, narrow practice that is found in many traditional societies but far from all of them. In contrast, Steadman, Palmer, and Tilley (1996) have proclaimed that ancestor worship was a universal behavior in traditional, small-scale societies and that the practice is found in societies where it was previously thought to be absent. In this paper, we describe one such society, the Iban, whose religious practices are often claimed to not include the worship of ancestors, despite ancestors being central to their religion. We demonstrate that many of the gods and spirits of the Iban supernatural pantheon are most clearly understood as ancestors. Furthermore, we argue that the Iban example may not be an outlier, and that ancestor worship may be prevalent in many more societies than previously claimed. We end by describing the weaknesses of some of the common reasons used to downplay the ubiquity of the practice in previous ethnographic treatments and cross-cultural studies.

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15

Liu, Li. "Who were the ancestors? The origins of Chinese ancestral cult and racial myths." Antiquity 73, no. 281 (September 1999): 602–13. http://dx.doi.org/10.1017/s0003598x00065170.

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Ancestor worship has been a dominant religious form in ancient as well as modern China. It has shaped thought and behaviour for millennia, and has been used by élites as propaganda legitimizing their political positions. Ancestors can be created and modified, so the nature of the ancestral cult has changed through time. Using archaeological data from China, this article first enables an exploration of the earliest manifestations and the development of ancestor-worship ritual in the Neolithic period; secondly, demonstrates that lineage/tribal ancestors became state deities in the Shang dynasty (c. 1600-1100 BC); and, thirdly, investigates the process in modern history by which a legendary sage, the Yellow Emperor, was first transformed into the progenitor of the Han Chinese, and then into the common ancestor of all Chinese people.

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16

G, Dilip Kumar. "Sleep: Our Ancestors View." Journal of Natural & Ayurvedic Medicine 3, no. 2 (April 16, 2019): 1–3. http://dx.doi.org/10.23880/jonam-16000191.

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Sleep is one of the important components of Tripod of life (three pillars that hold the health, life and longevity). They person, in general situation sleeps during night hours. Under certain circumstances there may be need of day sleep also. Violation of the rules of sleep may lead to some untoward effects. Therefore every individual should learn and follow the rules of sleep. The Ayurvedic scholars, in there valuable classics write elaborately about sleep with special reference to pathophysiology, types, rules to be followed to gain benefit of sleep etc. which can be considered as valuable source of knowledge with scope of extensive research.

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17

Gibbs, James, and Chenjerai Hove. "Ancestors." World Literature Today 71, no. 4 (1997): 856. http://dx.doi.org/10.2307/40153475.

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18

Grassi, Carolyn. "Ancestors." Psychological Perspectives 34, no. 1 (September 1996): 92–93. http://dx.doi.org/10.1080/00332929608405755.

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19

Huskinson, Janet. "ANCESTORS." Classical Review 54, no. 2 (October 2004): 482–83. http://dx.doi.org/10.1093/cr/54.2.482.

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20

Halberstadt, Carol Snyder. "Ancestors." JAMA 320, no. 22 (December 11, 2018): 2382. http://dx.doi.org/10.1001/jama.2018.11167.

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21

Kudryavtseva, M. E. "Studying Genealogy as a Factor of Cultural Self-Identification of the Person." Discourse 6, no. 1 (March 5, 2020): 62–71. http://dx.doi.org/10.32603/2412-8562-2020-6-1-62-71.

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Introduction. The paper considers the problem of cultural identity influenced by the study of ancestry. The scientific novelty of this paper is due to the attention to the psychological aspects of self-identity under the influence of the study of person, her or his ancestry, and, above all, in a situation of detection of undesirable information about his or her family's past. It is hypothesized that motifs associated with the need to rethink its social role in terms of responsibility for the acts of their ancestors, do not play a significant role in the study of family history.Methodology and sources. The paper analyzes the results of the pilot Internet study conducted to determine the motives and methods of the study of person's ancestry, as well as the stability of interest in this activity. The target audience of this study were all who are interested in learning their ancestors, regardless of age or occupational category. The questionnaire used was semi-closed. A total of 154 people were interviewed.Results and discussion. The results showed that 46.8 % of respondents interest in their ancestry has a playful nature; 37.0 % desire through your family history to better understand the history of their country; 33.0 % of respondents are interested in their ancestry in order to better understand the reasons for their behavior (which is a necessary component of self identification); 32.0 % would like to find ancestors, who could be proud of. Nevertheless, in the case of unsolicited information about the life of their ancestors, are ready to make conclusions about his or her own life less than four percent of the respondents.Conclusion. The author believes that the paper put forward the hypothesis that motifs associated with the need to rethink its social role in terms of responsibility for the acts of their ancestors, do not play a significant role in the study of family history is confirmed by the results of the study. In case of detection of unwanted results, mainly protective mechanisms are becoming actual, ensuring the preservation of psychological comfort.

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22

Brady, Peggy L., and Mark S. Springer. "The effects of fossil taxa, hypothetical predicted ancestors, and a molecular scaffold on pseudoextinction analyses of extant placental orders." PLOS ONE 16, no. 9 (September 17, 2021): e0257338. http://dx.doi.org/10.1371/journal.pone.0257338.

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Pseudoextinction analyses, which simulate extinction in extant taxa, use molecular phylogenetics to assess the accuracy of morphological phylogenetics. Previous pseudoextinction analyses have shown a failure of morphological phylogenetics to place some individual placental orders in the correct superordinal clade. Recent work suggests that the inclusion of hypothetical ancestors of extant placental clades, estimated by ancestral state reconstructions of morphological characters, may increase the accuracy of morphological phylogenetic analyses. However, these studies reconstructed direct hypothetical ancestors for each extant taxon based on a well-corroborated molecular phylogeny, which is not possible for extinct taxa that lack molecular data. It remains to be determined if pseudoextinct taxa, and by proxy extinct taxa, can be accurately placed when their immediate hypothetical ancestors are unknown. To investigate this, we employed molecular scaffolds with the largest available morphological data set for placental mammals. Each placental order was sequentially treated as pseudoextinct by exempting it from the molecular scaffold and recoding soft morphological characters as missing for all its constituent species. For each pseudoextinct data set, we omitted the pseudoextinct taxon and performed a parsimony ancestral state reconstruction to obtain hypothetical predicted ancestors. Each pseudoextinct order was then evaluated in seven parsimony analyses that employed combinations of fossil taxa, hypothetical predicted ancestors, and a molecular scaffold. In treatments that included fossils, hypothetical predicted ancestors, and a molecular scaffold, only 8 of 19 pseudoextinct placental orders (42%) retained the same interordinal placement as on the molecular scaffold. In treatments that included hypothetical predicted ancestors but not fossils or a scaffold, only four placental orders (21%) were recovered in positions that are congruent with the scaffold. These results indicate that hypothetical predicted ancestors do not increase the accuracy of pseudoextinct taxon placement when the immediate hypothetical ancestor of the taxon is unknown. Hypothetical predicted ancestors are not a panacea for morphological phylogenetics.

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23

Vasileva, E. "Probability of manifestation of fertility haplotype AH1 in tested ayrshire bulls." Genetics and breeding of animals, no. 3 (December 1, 2021): 5–14. http://dx.doi.org/10.31043/2410-2733-2021-3-5-14.

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The aim of the research is to study the probability of manifestation of the haplotype of fertility AH1 in Ayrshire sires with different variants of the presence of AH1C in male ancestors in the first four rows of their pedigree.Materials and methods. The material of the study was the data of the electronic database created at RRIFAGB on the presence of the haplotype AH1 in 74 sire of the Ayrshire breed of Russia, of which 22 are carriers of the genetic defect - AH1C, and the rest are free - AH1F. To find patterns in the manifestation of the haplotype in the tested bulls, we analyzed different variants of the presence of AH1C in male ancestors in four rows of the paternal and maternal sides of their pedigree with the calculation of the probability of its manifestation. The study used data from the electronic databases “Card file of Ayrshire bulls” and “Card file of mothers of Ayrshire bulls” prepared for selection and genetic analysis using the computer program “SGS-VNIIGRZH“ and data from the Canadian website www.cdn.ca. The strength of the influence of the factors "distance of the nearest carrier ancestor" and "number of carrier ancestors" in all ranks of the proband's pedigrees on the manifestation of the haplotype AH1 in bulls of the Ayrshire breed was calculated using ANOVA in Data Analysis of Microsoft Office Excel.Results. Among the tested livestock, 42.3% of bulls AH1F did not have male ancestors of AH1C in the pedigree, while AH1C bulls had 27.3% of them. It was found that with the nearest ancestor AH1C in the 4th row of the pedigree, the haplotype was manifested in only 8.3% of the tested sires, in the 3rd and 2nd rows - in 16.7%, and in the 1st - in 75.0%. The strength of the factor “distance of the nearest carrier ancestor” is 22.0%, while the factor “number of carrier ancestors” in all ranks of the proband's pedigrees is 21.0%. Ancestors of AH1С in the first two rows of the pedigree is a reliable indicator for identifying the fertility haplotype in a proband. The highest probability of manifestation of the AH1 in a proband is observed in the presence of carrier ancestors on both sides of the pedigree, including the father.Conclusion. To reduce the likelihood of manifestation of AH1 in a proband, it is necessary to prevent the presence of bulls carrying the fertility haplotype closer to the fourth row in his pedigree, and also to avoid in all ranks of the pedigree more than three AH1C males.

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24

Khun Eng, Kuah-Pearce. "Moralising Ancestors as Socio-moral Capital: A Study of a Transnational Chinese Lineage." Asian Journal of Social Science 34, no. 2 (2006): 243–63. http://dx.doi.org/10.1163/156853106777371256.

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AbstractWithin the Chinese Diaspora, ancestor worship is an important cultural element that binds a group of people together and provides them with a sense of comfort, kinship and communal identity as they sink their cultural roots in a new country, luodi shenggen. Thus, ancestor worship is widely reproduced and practised by the Chinese in the Diaspora, as it is central to the Chinese understanding of the continuation of family and lineage. However, in Mainland Chinese villages, the practice of ancestor worship, which is still considered important by the villagers, was not allowed until the Open Door Policy in 1978. With this policy, emigrant villages, (qiaoxiang) embarked on an aggressive campaign to woo the Chinese in overseas communities to return to their native villages to help with economic development through various strategies. One of the strategies is to allow for the revival and practice of ancestor worship in the rural villages. This paper explores how ancestors continued to be regarded as important members of a transnational lineage in the Fujian Province in South China, and also in Singapore. Because of the central focus on ancestors and ancestor worship in the Chinese society, ancestors are moralised as a significant social capital by the Chinese State, local government and rural villagers, in an attempt to establish transnational guanxi linkages between the ancestral villages in rural China and their Diaspora members in Singapore. The Chinese State, with instrumental consideration, sees this transnational guanxi networks and the revival of ancestor worship as a strategy to encourage the Chinese Diaspora to visit their ancestral home and help with village development.

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25

Foley, Gabriel, Ariane Mora, Connie M. Ross, Scott Bottoms, Leander Sützl, Marnie L. Lamprecht, Julian Zaugg, et al. "Engineering indel and substitution variants of diverse and ancient enzymes using Graphical Representation of Ancestral Sequence Predictions (GRASP)." PLOS Computational Biology 18, no. 10 (October 24, 2022): e1010633. http://dx.doi.org/10.1371/journal.pcbi.1010633.

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Ancestral sequence reconstruction is a technique that is gaining widespread use in molecular evolution studies and protein engineering. Accurate reconstruction requires the ability to handle appropriately large numbers of sequences, as well as insertion and deletion (indel) events, but available approaches exhibit limitations. To address these limitations, we developed Graphical Representation of Ancestral Sequence Predictions (GRASP), which efficiently implements maximum likelihood methods to enable the inference of ancestors of families with more than 10,000 members. GRASP implements partial order graphs (POGs) to represent and infer insertion and deletion events across ancestors, enabling the identification of building blocks for protein engineering. To validate the capacity to engineer novel proteins from realistic data, we predicted ancestor sequences across three distinct enzyme families: glucose-methanol-choline (GMC) oxidoreductases, cytochromes P450, and dihydroxy/sugar acid dehydratases (DHAD). All tested ancestors demonstrated enzymatic activity. Our study demonstrates the ability of GRASP (1) to support large data sets over 10,000 sequences and (2) to employ insertions and deletions to identify building blocks for engineering biologically active ancestors, by exploring variation over evolutionary time.

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26

Alkadi, Hisham, and Mohammad Almoaily. "How do Saudi Females Contextualize Male Ancestors? A Corpus-based Investigation." Advances in Language and Literary Studies 10, no. 2 (April 30, 2019): 11. http://dx.doi.org/10.7575/aiac.alls.v.10n.2p.11.

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The current study attempts to explore the representation of male ancestors in Arabic texts written by Saudi female journalists. These texts appeared in Saudi daily newspapers as daily/weekly columns, which were subsequently put together in a one-million-word corpus. Sketch Engine was used to extract the contexts of eleven Arabic entries for male ancestors, that is, father(s) and grandfather(s), in different linguistic forms (e.g., definite, indefinite, singular, and plural). The total number of tokens for these targeted entries within the corpus was 361, and in each context of these tokens, we determined whether the context was positive, neutral, or negative. Additionally, the contexts were categorized into six groups: upbringing, family relations, guardianship, politics, daily issues, or other. The data show that both the categories of the context and the type of ancestor (father vs. grandfather) can be a determiner for the positive or negative representation of male ancestors within Arabic texts. Overall, there seems to be a negativity towards fathers and positivity towards grandfathers within the corpus. One implication of the study is that the contextualization process employed by female writers tends to be practice-specific instead of portraying a stereotypical picture of male ancestors. A second implication is that the discourse topic seems to be a determiner of the positivity and negativity towards male ancestors. Future research is needed to compare these outcomes with the representation of female ancestors within the same corpus.

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McCall, John C. "Rethinking ancestors in Africa." Africa 65, no. 2 (April 1995): 256–70. http://dx.doi.org/10.2307/1161193.

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Analyses of ancestor-related practices were a crucial component of structural-functional models of social organisations in Africa. In the 1970s the theories of lineage and segmentary social organisation upon which these studies depended were called into question. Ethnographic and historical research indicated a preponderance of migratory activities and a high degree of discontinuity and reorganisation in kin relations. As a result most anthropologists turned from lineage-based functional theory to historical models of social organisation. With the waning of lineage theory, studies of ancestors in Africa became a marginal issue for most scholars of African societies. Ancestor-related practices, however, continued to be important in the lives of many African people. On the basis of data from Ohafia, Nigeria, the article suggests that the structural-functional model of social structure and the historical model of social dynamics both have parallels in indigenous representations of the ancestral past. In academic discourse these two models are taken as 'schools of thought' which pro-pound incompatible explanatory arguments. However, these apparently contradic-tory representations unite as an irreducible whole in the lived experience of the people of Ohafia. It is suggested that this indigenous paradigm of knowledge about the past provides valuable insights, not only into how we might productively theorise the social, but also for how we evaluate the contributions of our own intellectual ancestors.

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Gable, Eric. "Women, Ancestors, and Alterity Among the Manjaco of Guinea-Bissau." Journal of Religion in Africa 26, no. 2 (1996): 104–21. http://dx.doi.org/10.1163/157006696x00028.

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AbstractI explore a classic topic in anthropological studies of African religion-ancestor worship-by interpreting the rituals associated with the installation of a new ancestor figure into Manjaco household shrines. Women-pecifically out-marrying father's sisters-do most of the talking at the image's installation ceremony. And they generally characterize ancestors as selfish, capricious juniors. By exploring the way fathers' sisters assert their version of moral authority by denigrating or scolding the ancestors, I suggest that the cult does not objectify particular personae (i.e. elder males). Rather, the ritual and the orations that occur at the ritual contextualize particular relationships and processes (i.e. the enforced transformation of male junior to male elder) which privilege the agency of women in maintaining a precarious community of interest in the Manjaco house-a seemingly andro-centric corporate group.

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Aijmer, Göran. "Ancestors and Ancestry in Southwestern China. Transforms in Tradition." Anthropos 113, no. 2 (2018): 437–52. http://dx.doi.org/10.5771/0257-9774-2018-2-437.

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30

Rabelo, Hudson de Oliveira, João Filipi Rodrigues Guimarães, José Baldin Pinheiro, and Edson Ferreira da Silva. "Genetic base of Brazilian irrigated rice cultivars." Crop Breeding and Applied Biotechnology 15, no. 3 (September 2015): 146–53. http://dx.doi.org/10.1590/1984-70332015v15n3a26.

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The aim of this study was to estimate the genetic base of Brazilian irrigated rice cultivars released in the period from 1965 to 2012. The genealogies of the cultivars were obtained based on information from marketing folders, websites, crossings records, and scientific articles. The following factors were calculated: relative genetic contribution (RGC), accumulated genetic contribution (AGC), frequency (in percentage) of each ancestor in the genealogy (FAG), number of ancestors that constitute each cultivar (NAC), number of ancestors responsible for 60%, 70%, 80% and 90% of the genetic base (NAGB), and average number of ancestor per cultivar (ANAC). The cultivars were also grouped based on the period of release (1965-1980, 1981-1990, 1991-2000 and 2001-2012). For each grouping, the previously described factors were also estimated. A total of 110 cultivars were studied and it was concluded that the genetic base of Brazilian irrigated rice cultivars is narrow.

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Turekeyev, Kuanyshbek Z. "Modern Beliefs of the Karakalpaks Concerning the Tradition of Ancestor Veneration." Вестник антропологии (Herald of Anthropology) 48, no. 4 (December 10, 2019): 149–61. http://dx.doi.org/10.33876/2311-0546/2019-48-4/149-161.

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The ancestor worship is one of the most enduring traditions among the Karakalpaks and is still practiced today in many Karakalpak clans. This phenomenon is an important part of the culture, extending beyond the boundaries of a particular religion or complex of beliefs. The ancestor veneration is based on the notion that the human spirit continues to exist after death and is able to influence lives of the living. In the modern spiritual life of the Karakalpak people, the cult of their ancestors is preserved not only among the older generation, but also among young people who are actively involved in celebratory rituals. However, individual traditions and rituals associated with animistic beliefs, in particular with the veneration of ancestors, have transformed in recent decades. According to the collected information, globalization, urbanization processes and changes in the socio-economic life of the society are responsible for these changes

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Henderson, Zuleka. "Dear Ancestors." Genealogy 5, no. 1 (January 24, 2021): 9. http://dx.doi.org/10.3390/genealogy5010009.

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This poem explores intergenerational wounding and healing from the perspective of a descendant of the African diaspora and of people affected by the trans-Atlantic slave trade. Inspired by intergenerational transmission discourse, the author reflects on the original and inherited injuries of the mass trauma of enslavement and initiates a transtemporal communication of empathy and healing with her ancestors.

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Perkins, Sid. "Amphibious Ancestors." Science News 169, no. 24 (June 17, 2006): 379. http://dx.doi.org/10.2307/4019267.

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34

Bower, Bruce. "Older Ancestors." Science News 161, no. 16 (April 20, 2002): 243. http://dx.doi.org/10.2307/4013343.

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Bower, Bruce. "Retooled Ancestors." Science News 133, no. 22 (May 28, 1988): 344. http://dx.doi.org/10.2307/3972375.

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Malange, Nise. "Discriminated Ancestors." Agenda, no. 13 (1992): 20. http://dx.doi.org/10.2307/4065607.

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37

Haines, John. "The Ancestors." Hudson Review 48, no. 1 (1995): 53. http://dx.doi.org/10.2307/3852050.

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Davies, Bronwyn. "Animating Ancestors." Qualitative Inquiry 23, no. 4 (January 16, 2017): 267–75. http://dx.doi.org/10.1177/1077800416686372.

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Working with a letter written in 1799, the author turns to a post-humanist diffractive methodology to work with both the material specificity of the one who wrote the letter, the letter itself, and the lines of force brought into play in the letter-writer’s account of himself. Arguing the necessity of moving beyond representationalism, the author sets out to animate the letter, and the author of the letter, examining the flows in between human subjects, material objects, and a range of onto-epistemological lines of force.

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VAN VALEN, LEIGH M. "Our ancestors." Nature 338, no. 6213 (March 1989): 304. http://dx.doi.org/10.1038/338304b0.

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40

Weitzman, Jonathan B. "Bacterial ancestors." Genome Biology 3 (2002): spotlight—20020517–01. http://dx.doi.org/10.1186/gb-spotlight-20020517-01.

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Sugg, Clark. "Forgotten Ancestors." Contemporary Psychoanalysis 42, no. 4 (October 2006): 692–94. http://dx.doi.org/10.1080/00107530.2006.10747143.

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Johnquest, Amy. "Adopted Ancestors." Massachusetts Review 59, no. 1 (2018): 97–104. http://dx.doi.org/10.1353/mar.2018.0013.

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Tickell, Alex. "Midnight's Ancestors." Wasafiri 21, no. 3 (November 2006): 10–14. http://dx.doi.org/10.1080/02690050600918250.

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Sanger, Nadia, and Gabrielle Le Roux. "Living Ancestors." Agenda 26, no. 4 (December 2012): 64–72. http://dx.doi.org/10.1080/10130950.2012.776319.

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Verhaegen, M. "Aquarboreal ancestors?" Trends in Ecology & Evolution 17, no. 5 (May 1, 2002): 212–17. http://dx.doi.org/10.1016/s0169-5347(02)02490-4.

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Bower, Bruce. "Faithful Ancestors." Science News 167, no. 24 (June 11, 2005): 379. http://dx.doi.org/10.2307/4016436.

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Animashaun, Abayomi. "Unseen Ancestors." African American Review 43, no. 1 (2009): 147. http://dx.doi.org/10.1353/afa.0.0040.

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Mok, Karen. "The Ancestors." Massachusetts Review 64, no. 2 (June 2023): 142–49. http://dx.doi.org/10.1353/mar.2023.a900417.

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Bowles, David. "Imagining Ancestors." English Journal 111, no. 1 (September 1, 2021): 101–2. http://dx.doi.org/10.58680/ej202131399.

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Gross, Michael. "Archaic ancestors." Current Biology 33, no. 10 (May 2023): R377—R379. http://dx.doi.org/10.1016/j.cub.2023.05.001.

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