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We Won’t Go Back: Asian Americans and Racial Justice After Affirmative Action 我们不会倒退:平权法案后的亚裔美国人和种族正义
IF 0.4 4区 社会学 0 HUMANITIES, MULTIDISCIPLINARY Pub Date : 2023-11-28 DOI: 10.1080/00447471.2023.2280123
Janelle Wong, OiYan Poon, Jude Paul Matias Dizon, Kristine Jan Cruz Espinoza
Published in Amerasia Journal (Ahead of Print, 2023)
发表于《美洲月刊》(2023年出版前)
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引用次数: 0
Refugee Lifeworlds: The Afterlife of the Cold War in Cambodia 难民的生活世界:柬埔寨冷战后的生活
IF 0.4 4区 社会学 0 HUMANITIES, MULTIDISCIPLINARY Pub Date : 2023-11-16 DOI: 10.1080/00447471.2023.2274269
Ann Ngoc Tran
Published in Amerasia Journal (Ahead of Print, 2023)
发表于《美洲月刊》(2023年出版前)
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引用次数: 0
Remembering Amy Uyematsu (1947–2023) 追忆Uyematsu (1947-2023)
4区 社会学 0 HUMANITIES, MULTIDISCIPLINARY Pub Date : 2023-11-15 DOI: 10.1080/00447471.2023.2279031
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引用次数: 0
Asian American History and Its Publics: Practitioners and Scholars Chart Diverse Paths 亚裔美国人历史及其公众:实践者和学者开辟了不同的道路
4区 社会学 0 HUMANITIES, MULTIDISCIPLINARY Pub Date : 2023-11-14 DOI: 10.1080/00447471.2023.2277105
Shelley S. Lee, Catherine Ceniza Choy, Amy Sueyoshi, K. Ian Shin, Jason Oliver Chang, Nancy Bulalacao
ABSTRACTIn this forum, a diverse group of scholars and practitioners reflect upon doing work as Asian Americanists with and for non-academic audiences, or various “publics.” Their remarks were originally presented at the Organization of American Historians (OAH) meeting in Los Angeles, California in March 2023. The authors’ experiences were wide-ranging, from curating museum exhibits to advocating for K-12 curricular reform. Though their journeys as public-facing or publicly engaged practitioners and scholars did not begin in 2020 or 2021, these years of intensifying anti-Asian racism were a turning point from which they also emerged with a clarity of purpose and resolve.KEYWORDS: Public scholarshipanti-Asian racismmuseumsK-12 education Disclosure statementNo potential conflict of interest was reported by the author(s).
在这个论坛上,一群不同的学者和实践者反思了作为亚裔美国人与非学术受众或各种“公众”一起或为他们做的工作。他们的言论最初是在2023年3月于加利福尼亚州洛杉矶举行的美国历史学家组织(OAH)会议上发表的。作者的经历涉及面很广,从策划博物馆展览到倡导K-12课程改革。尽管他们作为面向公众或公开参与的实践者和学者的旅程并非始于2020年或2021年,但这几年反亚裔种族主义加剧是一个转折点,他们也带着明确的目标和决心走出了这个转折点。关键词:公共奖学金反亚裔种族主义博物馆中小学教育披露声明作者未报告潜在利益冲突。
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引用次数: 0
Space-Time Colonialism: Alaska’s Indigenous and Asian Entanglements Space-Time Colonialism: Alaska’s Indigenous and Asian Entanglements , by Juliana Hu Pegues, Chapel Hill, NC, University of North Carolina Press, 2021, 212 pp., $95.00 (hardcover), ISBN: 978-1469656175, $32.95 (hardcover), ISBN: 978-1469656182 《时空殖民主义:阿拉斯加原住民与亚洲的纠缠》,朱丽安娜·胡佩格斯著,北卡罗来纳州教堂山,北卡罗来纳大学出版社,2021年,212页,95.00美元(精装版),ISBN: 978-1469656175, 32.95美元(精装版),ISBN: 978-1469656182
4区 社会学 0 HUMANITIES, MULTIDISCIPLINARY Pub Date : 2023-11-06 DOI: 10.1080/00447471.2023.2276027
Rui Liu
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引用次数: 0
Daughters of the Diaspora: Traversing Chamoru Women’s Stories Beyond the Mariana Islands 散居的女儿:穿越马里亚纳群岛以外的查莫罗妇女的故事
4区 社会学 0 HUMANITIES, MULTIDISCIPLINARY Pub Date : 2023-11-06 DOI: 10.1080/00447471.2023.2274268
Jesi Lujan Bennett
ABSTRACTThis essay examines the importance of Chamoru women’s stories in understanding the growth of the Chamoru diaspora. The Mariana Islands, homeland of Chamorus, is a matrilineal society that has dealt with various waves of colonialism, often changing the routes of mobility available to Chamoru families. This essay discusses the outmigration of Chamorus under Spanish and American colonial rule through uncovering the absent accounts of our women’s experiences and the ways they aided in the community building in the diaspora. Their continued role as matriarchal figures push narratives about Chamoru issues to grapple with the lack of engagement with Chamoru women’s stories.KEYWORDS: Pacific Islands studiesChamoru womenIndigenous studiesdiasporamilitarizationAmerican colonization Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. Lehua M. Taitano, “A Love Letter to the Chamoru People in the Twenty-first Century,” in Inside Me an Island (Cincinnati, OH: WordTech Editions, 2018), 15.2. “Chamorro” is often used in general practice, when writing in English, and written according to the Commonwealth of the Northern Mariana Islands’ orthography. “Chamoru” is used when writing in the native language. In 2017, Guam’s Kumision I Fino’ Chamorro (Chamorro Language Commission) adopted “Chamoru” to emphasize that “CH” and “NG” are considered one letter and should be capitalized as such. I choose to use “Chamoru” to reference our Indigenous language and be inclusive of the Mariana Islands as a whole. The Mariana Islands are also referred to as Låguas yan Gåni. Låguas are the southern, populated islands and Gåni refers to the northern islands in the archipelago; Tiara R. Na‘puti, “Speaking of Indigeneity: Navigating Genealogies Against Erasure and #RhetoricSoWhite,” Quarterly Journal of Speech 105, no. 4 (2019): 495–501.3. H. Greensill, M. Taito, J. Pasisi, J.L. Bennett, M. Dean, and M. Monise, 2022. “Tupuna Wahine, Saina, Tupuna Vaine, Matua Tupuna Fifine, Mapiag Hani: Grandmothers in the Archives,” Public History Review 29 (2022): 54–66.4. In the Chamoru language, Guam is called Guåhan.5. Cooperation and mutual respect for Chamoru men and women are demonstrated in our creator gods, Pontan and Fo’na. Together, this brother and sister pair demonstrate the value of cooperation and interdependency in their making of our islands and people.6. Guampedia Team, “Women’s Lives, Women’s Stories,” Famalao’an Guåhan: Women in Guam History (Mangilao, Guam: Guampedia Inc., 2019), 7.7. See Robert Underwood, “Excursions into Inauthenticity: The Chamorros of Guam,” in Mobility and Identity in the Island Pacific, ed. Murray Chapman (Wellington, NZ: Victoria University Press, 1985); and Faye Untalan, “An Exploratory Study of Island Migrations: Chamorros of Guam” (PhD diss., University of California, Los Angeles, 1979).8. See Guam State Data Center, Guam Demographic Profile Summary (Government of Guam: Bureau of Statistics and Plans, 2012
摘要本文探讨了查莫罗妇女的故事对理解查莫罗侨民的成长的重要性。查莫罗人的故乡马里亚纳群岛是一个母系社会,经历了各种殖民主义浪潮,往往改变了查莫罗家庭可用的流动路线。这篇文章讨论了西班牙和美国殖民统治下的查莫罗人的外迁,通过揭示我们妇女的经历和他们在散居的社区建设中帮助的方式。她们作为母系人物的持续角色推动了关于查莫罗问题的叙事,以应对缺乏对查莫罗女性故事的关注。关键词:太平洋岛屿研究;查莫罗妇女;土著研究;移民军事化;Lehua M. Taitano,“给21世纪查莫罗人的情书”,载于《在我的内心一个岛》(辛辛那提,俄亥俄州:WordTech Editions, 2018),第15.2页。“查莫罗”通常用于一般实践,当用英语写作时,根据北马里亚纳群岛联邦的正字法书写。“Chamoru”在用母语写作时使用。2017年,关岛的查莫罗语言委员会(Kumision I Fino’Chamorro)采用了“Chamoru”,以强调“CH”和“NG”被认为是一个字母,应该大写。我选择使用“查莫鲁”来指代我们的土著语言,并将马里亚纳群岛作为一个整体。马里亚纳群岛也被称为拉瓜斯群岛。lamatguas是南部人口稠密的岛屿,gamatni是指群岛北部的岛屿;Tiara R. Na 'puti,“说到土著:导航系谱反对抹除和#修辞太白”,《言语学报》第105期。4(2019): 495-501.3。H. Greensill, M. Taito, J. Pasisi, J. l . Bennett, M. Dean和M. Monise, 2022。“Tupuna Wahine, Saina, Tupuna Vaine, Matua Tupuna finine, Mapiag Hani:档案中的祖母”,公共历史评论29(2022):54-66.4。在查莫罗语中,关岛被称为gu<s:1>汉。查莫罗人男女之间的合作和相互尊重体现在我们的造物主蓬坦和福纳身上。这对兄弟姐妹共同展示了合作和相互依存的价值,他们创造了我们的岛屿和人民。关岛百科全书团队,《妇女的生活,妇女的故事》,Famalao angu<s:1> han:关岛历史上的妇女(关岛曼吉劳:关岛百科全书公司,2019),7.7。见罗伯特·安德伍德,“不真实的旅行:关岛的查莫罗人”,默里·查普曼主编的《太平洋岛屿的流动性和身份》(惠灵顿,新西兰:维多利亚大学出版社,1985年);和Faye Untalan,“岛屿迁徙的探索性研究:关岛的查莫罗人”(博士论文)。(美国加州大学洛杉矶分校,1979)。见关岛国家数据中心,关岛人口概况摘要(关岛政府:统计和计划局,2012年),24;美国人口普查局,“总人口:岛屿地区十年一次的人口普查”,美国人口普查局,2010年,https://data.census.gov/cedsci/map(访问日期为2021年10月25日);关岛国家数据中心,《美国查莫罗人概况》(关岛政府:统计和计划局,2012年),第2.9页。参见Michael Perez,“超越美国种族构成的太平洋身份:查莫罗人的矛盾心理和变化”,《社会身份》2002年第8期;安德伍德,《不真实之旅:关岛的查莫罗人》;和Untalan,“岛屿迁徙的探索性研究”。参见Christine Taitano DeLisle,““出生在关岛的查莫罗人,但选择了美国的爱国主义者”:Agueda Iglesias Johnston生活中的主体性和表现”,《美亚杂志》第37期。3 (2011): 61;迪莱尔,《胎盘政治:关岛美国殖民统治下的查莫罗妇女、白人妇女和土著》(教堂山:北卡罗来纳大学出版社,2022年);劳拉·苏德,《岛上的女儿》(兰哈姆,医学博士:美国大学出版社,1992年);和安妮·佩雷斯·哈托里,《殖民地疾病:美国海军卫生政策和关岛查莫罗人,1898-1941》(檀香山:夏威夷大学夏威夷出版社,2004年)。见杰西·卢扬·班尼特,“超越马廷安的迁移:查莫罗侨民路线,土著身份,和公共展览”(博士论文)。美国夏威夷大学夏威夷分校(Mānoa, 2021);张大卫:《世界及其上的一切:夏威夷土著地理学的探索》(明尼阿波利斯:明尼苏达大学出版社,2016),第6卷第12页。13.《我们是海洋:选集》(檀香山:夏威夷大学夏威夷出版社,2008)。有许多太平洋妇女参与航海并帮助她们的人民跨越整个大洋洲的故事。例如,在马绍尔群岛,Lentaanur为她最小的儿子Jebro织了第一张帆,帮助他在独木舟比赛中战胜了他的哥哥们。 在奥特罗阿,特阿拉瓦人和泰努伊维人的祖先瓦卡奥蒂兰吉从库克群岛来到奥特罗阿。她带来了kumara(甘薯),这仍然是Māori今天的主食。参见Kathy jen - il-Kijiner, Iep Jāltok:《一个马扎尔女儿的诗》(图森:亚利桑那大学出版社,2017),第7页;Diane Gordon-Burns和Rawiri Taonui,“Whakaotirangi: A Canoe Tradition”,He Pukenga Korero 10, no. 1。2(2013 .14点)。麦克·马歇尔,礁外的纳莫鲁克:密克罗尼西亚社区的转变(科罗拉多州博尔德:西景出版社,2004年),6.15。这些群岛的名字是为了纪念欧洲人在该地区的冒险活动,而不是它们的土著名称。除了基里巴斯和瑙鲁之外,所有这些岛屿都经历过西班牙、德国、日本和美国的殖民统治。1902年被英国、德国吞并,1914年又被澳大利亚吞并。维森特·m·迪亚兹,“平原上的大洋洲:在达科他土地、水域和天空的Chuukese航行中跨土著复兴的政治和分析”,《太平洋研究》42期,第1-2期(2019)。维森特·迪亚兹,《没有岛屿是岛屿》,《本土研究关键词》,斯蒂芬妮·诺赫拉尼·特维斯、安德里亚·史密斯和米歇尔·h·拉赫贾主编(图森:亚利桑那大学出版社,2015),第93.18页。David Chappell,《双重幽灵:欧美船只上的大洋洲航海家》(Armonk, NY: M.E. Sharpe, 1997), 4.19。Teresia Teaiwa,“微观女性:美国殖民主义和密克罗尼西亚妇女活动家”,汗水和盐水选词(惠灵顿,新西兰:惠灵顿维多利亚大学出版社,2021),89.20。Francis X. Hezel,从征服到殖民:西班牙在马里亚纳群岛1690年至1740年(塞班岛,北马里亚纳群岛:历史保护部门,2000),14.21。22. Connor Murphy,“麻风病-医院和殖民地”,维基百科,2019年10月11日,https://www.guampedia.com/us-naval-era-leprosy-hospitals-and-colonies/(2019年11月29日访问)。朱利安·阿贡,《八斑蝶无所依:抒情诗》(纽约:阿斯特拉出版社,2022),38-41.23页。多米尼克·托伦蒂诺:《巴托拉·加里多》,《Famalao’an gu<s:1>汉:关岛历史上的女性》(关岛曼吉劳:关岛百科全书公司,2019年),第20.24页。查莫罗学者进行了广泛的研究
{"title":"Daughters of the Diaspora: Traversing Chamoru Women’s Stories Beyond the Mariana Islands","authors":"Jesi Lujan Bennett","doi":"10.1080/00447471.2023.2274268","DOIUrl":"https://doi.org/10.1080/00447471.2023.2274268","url":null,"abstract":"ABSTRACTThis essay examines the importance of Chamoru women’s stories in understanding the growth of the Chamoru diaspora. The Mariana Islands, homeland of Chamorus, is a matrilineal society that has dealt with various waves of colonialism, often changing the routes of mobility available to Chamoru families. This essay discusses the outmigration of Chamorus under Spanish and American colonial rule through uncovering the absent accounts of our women’s experiences and the ways they aided in the community building in the diaspora. Their continued role as matriarchal figures push narratives about Chamoru issues to grapple with the lack of engagement with Chamoru women’s stories.KEYWORDS: Pacific Islands studiesChamoru womenIndigenous studiesdiasporamilitarizationAmerican colonization Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. Lehua M. Taitano, “A Love Letter to the Chamoru People in the Twenty-first Century,” in Inside Me an Island (Cincinnati, OH: WordTech Editions, 2018), 15.2. “Chamorro” is often used in general practice, when writing in English, and written according to the Commonwealth of the Northern Mariana Islands’ orthography. “Chamoru” is used when writing in the native language. In 2017, Guam’s Kumision I Fino’ Chamorro (Chamorro Language Commission) adopted “Chamoru” to emphasize that “CH” and “NG” are considered one letter and should be capitalized as such. I choose to use “Chamoru” to reference our Indigenous language and be inclusive of the Mariana Islands as a whole. The Mariana Islands are also referred to as Låguas yan Gåni. Låguas are the southern, populated islands and Gåni refers to the northern islands in the archipelago; Tiara R. Na‘puti, “Speaking of Indigeneity: Navigating Genealogies Against Erasure and #RhetoricSoWhite,” Quarterly Journal of Speech 105, no. 4 (2019): 495–501.3. H. Greensill, M. Taito, J. Pasisi, J.L. Bennett, M. Dean, and M. Monise, 2022. “Tupuna Wahine, Saina, Tupuna Vaine, Matua Tupuna Fifine, Mapiag Hani: Grandmothers in the Archives,” Public History Review 29 (2022): 54–66.4. In the Chamoru language, Guam is called Guåhan.5. Cooperation and mutual respect for Chamoru men and women are demonstrated in our creator gods, Pontan and Fo’na. Together, this brother and sister pair demonstrate the value of cooperation and interdependency in their making of our islands and people.6. Guampedia Team, “Women’s Lives, Women’s Stories,” Famalao’an Guåhan: Women in Guam History (Mangilao, Guam: Guampedia Inc., 2019), 7.7. See Robert Underwood, “Excursions into Inauthenticity: The Chamorros of Guam,” in Mobility and Identity in the Island Pacific, ed. Murray Chapman (Wellington, NZ: Victoria University Press, 1985); and Faye Untalan, “An Exploratory Study of Island Migrations: Chamorros of Guam” (PhD diss., University of California, Los Angeles, 1979).8. See Guam State Data Center, Guam Demographic Profile Summary (Government of Guam: Bureau of Statistics and Plans, 2012","PeriodicalId":44285,"journal":{"name":"AMERASIA JOURNAL","volume":"36 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-11-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135636918","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
引用次数: 0
To Our Readers 致读者
IF 0.4 4区 社会学 0 HUMANITIES, MULTIDISCIPLINARY Pub Date : 2023-10-26 DOI: 10.1080/00447471.2023.2259861
Judy Tzu-Chun Wu
Published in Amerasia Journal (Vol. 48, No. 2, 2022)
发表于《美洲月刊》(2022年第48卷第2期)
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引用次数: 0
Ocean Feminisms 海洋女权主义
IF 0.4 4区 社会学 0 HUMANITIES, MULTIDISCIPLINARY Pub Date : 2023-10-26 DOI: 10.1080/00447471.2023.2260292
Celia Bardwell-Jones, Joyce Pualani Warren, Stephanie Nohelani Teves
Published in Amerasia Journal (Vol. 48, No. 2, 2022)
发表于《美洲月刊》(2022年第48卷第2期)
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引用次数: 0
Thinking with Suzanne Ounei 与Suzanne Ounei一起思考
4区 社会学 0 HUMANITIES, MULTIDISCIPLINARY Pub Date : 2023-09-28 DOI: 10.1080/00447471.2023.2260507
Anaïs Duong-Pedica
This article is a critical reflection on Kanak feminist activist Suzanne Ounei, one of the co-founders of the Group of Exploited Kanak Women in Struggle in Kanaky/New Caledonia in the 1980s. Through a close reading of her essays, speeches, and interviews, it explores the revolutionary character of her praxis. Specifically, the article looks at Ounei’s contribution to making Kanak women into political subjects, her critique of antiblackness in Oceania and by settlers of color in Kanaky/New Caledonia, and her exploration of Kanak feminist resistance against French civilizational feminism. The article frames Ounei’s struggle as Black Indigenous feminist thinking and doing.
本文是对卡纳克女权主义活动家苏珊娜·乌内(Suzanne Ounei)的批判性反思,她是1980年代卡纳克/新喀里多尼亚受剥削卡纳克妇女斗争小组的联合创始人之一。通过仔细阅读她的文章、演讲和访谈,本书探索了她实践的革命性特征。具体来说,这篇文章着眼于乌内对将卡纳克妇女纳入政治主题的贡献,她对大洋洲和卡纳克/新喀里多尼亚有色人种定居者的反黑人行为的批评,以及她对卡纳克女权主义抵抗法国文明女权主义的探索。文章将Ounei的斗争框定为黑人土著女权主义者的思想和行动。
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引用次数: 0
Saltwater Archives: Transoceanic Feminist Mediations on Embodied Memories and Repertoires of Knowledge 咸水档案:跨洋女性主义对具身记忆和知识储备的调解
4区 社会学 0 HUMANITIES, MULTIDISCIPLINARY Pub Date : 2023-09-25 DOI: 10.1080/00447471.2023.2260294
Katherine Achacoso, Patricia (Trish) Tupou, Halena Kapuni-Reynolds
ABSTRACT“Saltwater Archives: Transoceanic Feminist Mediations on Embodied Memories and Repertoires of Knowledge” is a multimedia exploration into the role of embodied archives, memory, and repertoire in building transoceanic solidarities. As queer Indigenous and diasporic scholars and writers of the Pacific, as well as oceanic feminists, saltwater archives remind us of the importance of theorizing from the flesh.KEYWORDS: Oceanic feminismsdiaspora studiesperformance studiesnative Pacific studiesland based pedagogyIndigenous feminisms Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. Joy Lehuanani Enomoto and Keali’i MacKenzie, “Saltwater Archives: Native knowledge in a time of rising tides,” in Routledge Handbook of Postcolonial Politics, ed. Olivia Rutazibwa and Robbie Shillman (London: Routledge, 2018), 299.2. To view the multimedia submission, please visit: https://rb.gy/6i43i3. Enomoto and MacKenzie, “Saltwater Archives,” 298–301.Additional informationNotes on contributorsKatherine AchacosoKatherine Achacoso is a queer daughter of the Filipinx diaspora, with ancestral ties to Surigao and Bohol. She is a current doctoral candidate in the Department of American Studies at the University of Hawaiʻi at Mānoa and a Pre-to-Post Doctoral Fellow in Asian American Studies at Dartmouth College. She is an avid advocate for public education and place-based curriculum. Recently, she curated #theMaunaKeaSyllabusProject (a special issue on the movement to protect Mauna Kea published in July 2021 by Hawaiʻi Review) and the Filipinx in Hawaiʻi Collective Series on “Why Black Lives Matter in the Filipinx diaspora.”Patricia (Trish) TupouPatricia (Trish) Tupou is of Tongan, Irish and Bohemian descent and was born and raised in Kirikiriroa on Waikato-Tainui land in Aotearoa. She currently lives in Tāmaki Makaurau where she works at Wheke Fortress, an artist-led space for queer Māori and Pacific Islander creatives. She is also a PhD student at the Australian National University.Halena Kapuni-ReynoldsHalena Kapuni-Reynolds (Kanaka ʻŌiwi) was born on Hawaiʻi Island and raised in the Hawaiian homestead community of Keaukaha and the upper rain forest of ‘Ōla‘a. He holds a B.A. in Anthropology and Hawaiian Studies from the University of Hawaiʻi at Hilo and an M.A. in anthropology with a focus in Museum and Heritage Studies from the University of Denver. Halena is also a past participant of numerous museum fellowships, including the Smithsonian Institute of Museum Anthropology (2014), the Peabody Essex Museum Native American Fellowship Program (2015), and the Denver Museum of Nature & Science (DMNS) Native American Sciences Initiative (2016).
“咸水档案:跨洋女性主义对具身记忆和知识库的调解”是对具身档案、记忆和库在建立跨洋团结中的作用的多媒体探索。作为太平洋地区的酷儿土著和散居学者和作家,以及海洋女权主义者,咸水档案提醒我们从肉体出发进行理论建构的重要性。关键词:大洋女性主义、散居研究、绩效研究、本土太平洋研究、本土教学法、本土女性主义披露声明作者未报告潜在的利益冲突。Joy Lehuanani Enomoto和Keali 'i MacKenzie,“咸水档案:涨潮时期的本土知识”,载于《后殖民政治劳特利奇手册》,Olivia Rutazibwa和Robbie Shillman主编(伦敦:劳特利奇出版社,2018),299.2。要查看多媒体提交,请访问:https://rb.gy/6i43i3。Enomoto和MacKenzie,《咸水档案》,298-301页。katherine Achacoso是菲律宾侨民的酷儿女儿,祖上与苏里高和薄荷岛有联系。她目前是夏威夷大学美国研究系的博士候选人(网址:Mānoa),也是达特茅斯学院亚裔美国人研究的博士后研究员。她是公共教育和在地课程的热心倡导者。最近,她策划了# maunakeasyllabusproject(《夏威夷评论》于2021年7月出版的关于保护莫纳克亚山运动的特刊)和夏威夷集体系列中的菲律宾人,主题是“为什么黑人的生命在菲律宾侨民中很重要”。Patricia (Trish) Tupou是汤加人、爱尔兰人和波西米亚人的后裔,出生并成长在奥特罗阿waikto - tainui土地上的Kirikiriroa。她目前住在Tāmaki Makaurau,在Wheke Fortress工作,这是一个由艺术家领导的酷儿空间Māori和太平洋岛民创意。她也是澳大利亚国立大学的博士生。shalena Kapuni-Reynolds (Kanaka夏威夷Ōiwi)出生在夏威夷夏威夷岛,在夏威夷Keaukaha的家园社区和“Ōla”a的上层雨林中长大。他持有夏威夷大学(University of hawaii at Hilo)的人类学和夏威夷研究学士学位,以及丹佛大学(University of Denver)的人类学硕士学位(重点是博物馆和遗产研究)。Halena过去也是许多博物馆奖学金的参与者,包括史密森博物馆人类学研究所(2014年),皮博迪埃塞克斯博物馆美国原住民奖学金计划(2015年)和丹佛自然与科学博物馆(DMNS)美国原住民科学倡议(2016年)。
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