No abstract

No abstract

This paper explores Indigenous (im)mobilities in the Anthropocene, and their relationship to Pacific Islands climate activism. In a context where Indigenous peoples and perspectives are poorly represented in global climate politics, it is important to understand how Pacific people represent their own interests and imagine their own futures as pressures to move due to climate change take hold. We examine political action outside of formal governance spaces and processes, in order to understand how Indigenous people are challenging state-centric approaches to climate change adaptation. We do so by studying the works of Pacific activists and artists who engage with climate change. We find that *banuaan expansive concept, inclusive of people and their place, attentive to both mobility and immobility, and distributed across the Pacific Islands regionis essential for the existential security of Pacific people and central to contemporary climate activism. We find that Pacific activists/artists are challenging the status quo by invoking *banua. In doing so, they are politicising (im)mobility. These mobilisations are coalescing into an Oceanic cosmopolitanism that confronts two mutually reinforcing features of contemporary global climate politics: the subordination of Indigenous peoples, perspectives and worldviews; and the marginalisation of (im)mobility concerns within the global climate agenda.

Climate change is affecting Pacific life in significant and complex ways. Human mobility is shaped by climate change and is increasingly positioned by international agencies, policymakers, and governments as having an important role in both climate change adaptation and human development. We consider the potential for human mobility to promote adaptation and development among Pacific people in a changing climate. We argue that where Pacific people choose mobility, this should be supported and create opportunities that are responsive to the histories and existing patterns of mobility and place attachment among Pacific Islanders; commence from a position of climate and development justice; and advance human rights and socio-political equity. Transformative mobilities are where mobility, adaptation, and development intersect to achieve the best possible outcomes for cultural identity, human rights, adaptation, and human development goals across scales and in origin and destination sites. This is an open access article under the terms of the Creative Commons Attribution-NonCommercial-NoDerivs License, which permits use and distribution in any medium, provided the original work is properly cited, the use is non-commercial and no modifications or adaptations are made.

The book applies a justice framework to analysis of the actual and potential role of international law with respect to people on the move in the context of anthropogenic climate change. That people are affected by the impacts of climate change is no longer doubted, including with implications for the movement of people (migration, displacement, relocation, etc.). The book tackles unique questions concerning international responsibility for people movement arising from the inequities inherent to climate change. Corrective and distributive justice provide the analytical backbone. They are explored in a substantial theoretical chapter and then applied to subsequent contextual analysis. Corrective justice supports analysis as to whether people movement in the climate change context could be conceived or framed as harm, loss, or damage which is compensable under international law, either through fault-centred regimes or no-fault regimes (i.e., insurance). Distributive justice supports analysis as to whether such movement could be conceived or framed as a disproportionate burden, either for those faced with movement or those faced with sheltering people on the move, from which duties of redistribution may stem. The book contributes to the growing scholarship and analysis concerning international law or governance and people movement in response to climate change by investigating the bounds of the law where the phenomenon is viewed as one of (in)justice.