Some Indigenous Australians have embraced developmental origins of health and disease (DOHaD) and epigenetic discourses to highlight the legacies of slow violence in a settler colonial context. Despite important differences between Indigenous and scientific knowledges, some Indigenous scholars are positioning DOHaD and epigenetics as a resource to benefit their communities. This article argues that time plays a crucial role of brokering disparate knowledge spaces in Indigenous discourses of postgenomics, with both Indigenous cosmological frames and DOHaD/epigenetics centring a circular temporal model. Drawing on interview data with scientists who work in Indigenous health, and broader ethnographic work in Indigenous Australian contexts where epigenetics is deployed, this article explores how different circularities of space and time become entangled to co-produce narratives of historical trauma. We use the concept of biocircularity to understand the complex ways that Indigenous and postgenomic temporalities are separated and connected, circling each other to produce a postcolonial articulation of postgenomics as a model of collective embodiment and distributed responsibility.
In gestational surrogacy arrangements, the womb is often figured as a holding environment that brings the child of commissioning parents to fruition but does not shape fetal identity. This article probes the racial imaginary of such a figuration—what I term the “nonracializing womb”—where gestation is seen as peripheral to racial transmission. Drawing on feminist science studies frameworks and data from interviews with parents who commissioned surrogates, this article traces the cultural politics of the nonracializing womb, positioning it as an index for broader understandings of race, reproductive labor, and kinship that hinge on nuclear and biogenetic forms. It then problematizes this figure of gestation by engaging emerging research on environmental epigenetics, which offers a lively model of pregnancy as shaping fetal biology, blurring the lines between surrogate and fetus. I argue that epigenetics offers a resource to reimagine gestation as a racializing process, by theorizing race not as solely genetic, but as relational, socio-environmental, and forged through distributed kinship lineages.
After the fall of the Suharto regime in 1988, public debates over the nature of history proliferated. While focusing on a number of key national events, most notably the 1965 coup and the killing of over half-a-million people, these debates have raised critical issues over the role or potential role of public history in contemporary Indonesian society. Questions of historical authority are paramount as Indonesian historians, public intellectuals and politicians struggle with a deeply entrenched historical paradigm and narratives of the old ‘New Order’ which continues to inform history in schools, cultural institutions, the media, literature, personal narratives, public rituals and the academy. This paradigm was based on an unquestioning acceptance of official accounts of the past. The demise of the New Order has left a historiographical vacuum which individuals and groups from a broad range of perspectives are trying to fill. Some, like Professor Azumardi Aza, are seeking to straddle the divide between professional and public history. Memory has emerged as a key issue in public debates, attempts have been made at reconciliation between the left and the right, though these faltered, and turf wars have broken out between historians and novelists such as Pramoedya Anata Toer. Women continue to remain relegated to a 'macabre footnote' in Indonesian public history. History in Indonesia is at a crossroads. One road could lead to a more democratic form of public or people’s history; the other to a modified version of the New Order history.
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