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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 Q3 Arts and Humanities 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 Q3 Arts and Humanities 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
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引用次数: 0
To Our Readers 致读者
IF 0.4 4区 社会学 Q3 Arts and Humanities 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 Q3 Arts and Humanities 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 Q3 Arts and Humanities 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 Q3 Arts and Humanities 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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引用次数: 0
Cold War, Global Warming, and Transoceanic Feminism: Theorizing the Black Pacific 冷战、全球变暖与跨洋女权主义:黑人太平洋的理论化
4区 社会学 Q3 Arts and Humanities Pub Date : 2023-09-20 DOI: 10.1080/00447471.2023.2255502
Nozomi (Nakaganeku) Saito
ABSTRACTThis essay examines how anti-Blackness and Indigenous erasure subtend Cold War militarisms. By reading the poems of Teresia Teaiwa, Déwé Gorodé, and Grace Mera Molisa within a Black Pacific framework, I argue their poems model a transoceanic feminism to trace the continuities between Cold War militarisms and global warming.KEYWORDS: Black PacificCold Wartransoceanic feminism Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. Joey Tau and Talei Luscia Mangioni, “If It’s Safe, Dump It in Tokyo. We in the Pacific Don’t Want Japan’s Nuclear Wastewater,” The Guardian, April 26, 2021, https://www.theguardian.com/world/2021/apr/26/if-its-safe-dump-it-in-tokyo-we-in-the-pacific-dont-want-japans-nuclear-wastewater (accessed March 24, 2023).2. Since writing this essay, Japan has proceeded with dumping its nuclear wastewater into the Pacific, provoking grassroots protests across South Korea, Fiji, and within Japan itself. Japan’s decision also has incurred condemnation from Pacific leaders, including the Melanesian Spearhead Group (MSG), which noted that Japan proceeded with dumping nuclear wastewater before a scientific team from the Pacific Islands Forum could validate the safety of the wastewater disposal plan approved by the International Atomic Energy Agency (IAEA). On Fiji protests and the MSG’s disapproval, see Ravindra Singh Prasad, “Fiji: Outrage at Japan Dumping Fukushima Waters into the Pacific Ocean,” IDN – InDepth News, August 26, 2023, https://indepthnews.net/fiji-outrage-at-japan-dumping-fukushima-waters-into-the-pacific-ocean/.3. Kathy Jetñil-Kijiner and Aka Niviâna, “Rise: From One Island to Another,” 350.org, https://350.org/rise-from-one-island-to-another/#poem.4. Quito Swan’s work shows how groups such as the Women’s Wing, led by Hilda Lini, aligned Indigenous Pasifik movements with Black Power in the Pacific while insisting on the centering of women’s rights in achieving liberation. See Quito Swan, “Giving Berth: Fiji, Black Women’s Internationalism, and the Pacific Women’s Conference in 1975,” Journal of Civil and Human Rights 4, no. 1 (Spring/Summer 2018): 37–63.5. Tracey Banivanua Mar, Decolonisation and the Pacific: Indigenous Globalisation and the Ends of Empire (New York: Cambridge University Press, 2016), 15.6. Jodi Kim, Ends of Empire: Asian American Critique and the Cold War (Minneapolis: University of Minnesota Press, 2010), 3.7. J. Kehaulani Kauanui, “Asian American Studies and the ‘Pacific Question’,” in Asian American Studies After Critical Mass, ed. Kent A. Ono (Malden, MA: Blackwell Publishing, 2005), 123–43.8. Erin Suzuki, Ocean Passages: Navigating Pacific Islander and Asian American Literature (Philadelphia: Temple University Press, 2021).9. Michelle Keown, “Waves of Destruction: Nuclear Imperialism and Anti-Nuclear Protest in the Indigenous Literatures of the Pacific,” Journal of Postcolonial Writing 54, no. 5 (2018): 585–600.10. Swan, “Giving Berth,” 38.11. Joy Enomoto
Heike Raphael-Hernandez and Shannon Steen(纽约:纽约大学出版社,2006),321.16。Tarcisius kabuttaulaka,“重新呈现美拉尼西亚:卑鄙的野蛮人和美拉尼西亚的替代土著”,《当代太平洋》27期,第2期。1(2015): 121.17。《黑色是团结的颜色》18。同上,第2.19条。Banivanua Mar,非殖民化和太平洋,6.20。参见Robbie Shilliam,《黑人太平洋:反殖民斗争和海洋联系》(伦敦:Bloomsbury学术出版社,2015);基多·斯旺,《给予泊位》;基多·斯旺,《帕西菲卡·布莱克:大洋洲、反殖民主义和非洲世界》(纽约:纽约大学出版社,2022年)。考虑到太平洋地区波利尼西亚人的种族化,对希利亚姆将波利尼西亚黑豹组织视为“黑人”权力运动的批评,见Ponipate Rokolekutu,“精神腹地的多样性、种族和宗谱联系”,载于《黑人太平洋:论坛》,评论,回应,2016年2月7日,robbieshilliam.wordpress.com, https://robbieshilliam.wordpress.com/2016/02/07/the-black-pacific-forum-critiques-responses/(访问日期为2022年1月2日)。见上面说明17。妮塔莎·塔玛尔·夏尔马,《夏威夷是我的避风港:黑人太平洋的种族和土著》(达勒姆,北卡罗来纳州:杜克大学出版社,2021年),5.23页。《亚裔美国人研究与“太平洋问题”》,第24页。Stephanie Nohelani Teves和Maile Arvin,“非殖民化API:以土著太平洋岛民女权主义为中心”,《亚裔美国女权主义和有色政治女性》,Lynn Fujiwara和Shireen Roshanravan主编(西雅图:华盛顿大学出版社,2018),107-137,114.25。卡纳卡毛利学者兼诗人Emalani Case在一篇关于“保护莫纳克亚山”运动的感人文章中写道,“当我听说Ihumātao时,我感到作为一名基亚伊人的责任更大,因为我知道无论我身在何处,我都必须与保护各地土地和水资源的行动和努力保持一致。”我意识到,这些运动不是为了我们个人,而是为了确保我们后代的未来。”参见Emalani Case,《一切古老的东西都曾经是新的:从夏威夷到Kahiki的土著持久性》(檀香山:夏威夷大学,2021),10.26。奥德丽·洛德,《重新审视格林纳达:一份中期报告》,载于《局外人姐妹:奥德丽·洛德的散文和演讲》(加州伯克利:十字出版社,2007年),第189页。强调mine.27。Teaiwa,《寻找Nei Nim 'anoa》序言(苏瓦,斐济:Mana出版社,1995年),第28页。Teaiwa,“旅行者”,《寻找Nei Nim 'Anoa》,第4.29页。《太平洋上的黑与蓝:非洲散居女性艺术家的历史与黑人性》,《美亚月刊》,第43期。1 (2017): 145-193, DOI:10.17953/ aj.43.1.145-192, 177146, 146.30。虽然竹谷的“黑人太平洋”概念是由非洲裔美国人对太平洋的叙述所产生的文学空间,与我自己对“黑人太平洋”的看法不同,但我发现她对黑人太平洋叙事在对抗生物海洋帝国方面的作用有深刻的见解。正如竹谷所指出的那样,1904年巴拿马运河的建设连接了太平洋和大西洋世界,通过加勒比海,带来了“美国世界观的空间重新定位”,通过水路形成了一个“帝国群岛,从而确保了美国作为一个生物海洋帝国的地位”。参见竹谷悦子:《黑人太平洋叙事:两次世界大战之间种族与帝国的地理想象》(黎巴嫩,NH:达特茅斯学院出版社,2014),第8.31页。Teresia Teaiwa,《蓝色太平洋中的黑色(为Mohit和Riyad)》,《社会与经济研究》56期,第2期。1/2(2007年3 / 6月):n.p. https://www.jstor.org/stable/27866493。这些规则都在原文中。Ibid.33。Epeli Hau 'ofa,“我们的岛屿之海”,《一个新的大洋洲:重新发现我们的岛屿之海》,Eric Waddell, Vijay Naidu和Epeli Hau 'ofa编(苏瓦,斐济:南太平洋大学,1993),7.34。正如莫丽莎在她的序言中指出的那样,读者可以通过大声朗读这些单词来读出比斯拉马的发音。出于对她土著语言干预的尊重,我不会将任何引语音译。欢迎读者把单词读出来。莫里萨,《瓦努阿图》,载于《帕西菲克天堂》(维拉港,瓦努阿图:黑石出版社,1995年),8.36。《美拉尼西亚》,《帕西菲克乐园》,9.37页。Banivanua Mar,非殖民化和太平洋,17.38。见上面说明36。maille Arvin, Eve Tuck和Angie Morrill, <去殖民化的女权主义:移民殖民主义和异性父权制之间的挑战联系>,《女权主义形成》,第25期。1(2013年春季):10.40。Teresia Teaiwa,“比基尼和其他南太平洋/北太平洋/海洋”,载于军事化潮流:走向亚洲和太平洋的非殖民化未来,重松Setsu和Keith L. Camacho编(明尼阿波利斯:明尼苏达大学出版社,2010),第15-32.41页。
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引用次数: 0
Grandmother Vaimoana,Tauhi Va, and Healing the Broken Intimacies 祖母瓦伊莫娜,陶希瓦,和愈合破碎的亲密关系
IF 0.4 4区 社会学 Q3 Arts and Humanities Pub Date : 2023-09-08 DOI: 10.1080/00447471.2023.2239140
Fuifuilupe Niumeitolu
ABSTRACT This is a short story about a Tongan woman traditional healer and her granddaughter.
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引用次数: 0
He Pūʻao ke Kai, He Kai ka Pūʻao (Ocean as Womb, Womb as Ocean): Mana Wahine Aloha ʻĀina Activism as Return, Revival, and Remembrance He Púao-ke Kai,He Kai-ka Púao(海洋是女人,女人是海洋):Mana Wahine Alohaï256ina激进主义作为回归、复兴和纪念
IF 0.4 4区 社会学 Q3 Arts and Humanities Pub Date : 2023-08-21 DOI: 10.1080/00447471.2023.2241487
Kuʻualoha Hoʻomanawanui
ABSTRACT In Kumulipo, a Hawaiian cosmogonic chant, all life begins in the sea. Thus, ʻŌiwi (Hawaiians) share kinship connections our flora, fauna, and natural elements that originate in our mother ocean, the womb of Papahānaumoku (earth mother). Contemporary Aloha ʻĀina activism engages with protecting and caring for our environment and peoples. This essay explores examples of contemporary Aloha ʻĀina activism led by Indigenous Pacific women. Such Indigenous feminism is meant to heal the ʻāina (land), empower the lāhui (people), and resist patriarchy as Indigenous Feminist Oceanic practices recognize, celebrate, practice, and thus affirm our kinship connections with our environment.
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引用次数: 0
Notes from Mni Sota Makoce: Native Pacific Feminist Re/search 来自Mni Sota Makoce的笔记:土著太平洋女权主义者的再搜索
IF 0.4 4区 社会学 Q3 Arts and Humanities Pub Date : 2023-07-31 DOI: 10.1080/00447471.2023.2226803
Kirisitina Sailiata
ABSTRACT A short reflection on Native Pacific Feminist research methods and methodologies in higher education institutions and places on Turtle Island. Sailiata weaves her academic and personal genealogies together to ground the connections between her scholarship and teaching in the Midwest and Oceania.
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引用次数: 0
期刊
AMERASIA JOURNAL
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