I ka Piko, To the Summit: Resistance from the Mountain to the Sea

Case, Emalani

doi:10.1080/00223344.2019.1577132

Cited by 18 publications

(8 citation statements)

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“…It is the abrupt and tragic shift from being “at home” one day to quickly being a trespasser the next. (Emphasis in original work, Case, 2019, pp. 176–177)…”

Section: The Dis-ease Of Dispossessionmentioning

confidence: 99%

Decolonization as practice: returning land to Indigenous control

McDonnell

Regenvanu

2022

AlterNative: An International Journal of Indigenous Peoples

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Across Oceania land is the mother. At its core, the practice of decolonial research and activism involves a commitment to the principles of Indigenous self-determination and repatriation of Indigenous land. Beginning with our understanding of decolonial practice and the meanings of land in Vanuatu, in this article we explore decolonization as practice: our collaborative practice of working to reform land laws to end the large-scale leasing of customary land without the consent of Indigenous landowning groups. We are commonly viewed as an Indigenous leader, Ralph Regenvanu, and a non-Indigenous legal advisor, Siobhan McDonnell. While we acknowledge these positions, we also share backgrounds in anthropology, law and a commitment to core principles around returning land to Indigenous control. We conclude this article by discussing our shared commitment to a practice of reciprocity between the researcher and the community engaged in the research.

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“…It is the abrupt and tragic shift from being “at home” one day to quickly being a trespasser the next. (Emphasis in original work, Case, 2019, pp. 176–177)…”

Section: The Dis-ease Of Dispossessionmentioning

confidence: 99%

Decolonization as practice: returning land to Indigenous control

McDonnell

Regenvanu

2022

AlterNative: An International Journal of Indigenous Peoples

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“…While kia‘i (protectors) have been contesting the plans to build the massive Thirty Meter Telescope (TMT) atop Hawai‘i’s highest peak since they were announced in 2009, in the summer of 2019 the State of Hawai‘i declared that construction would begin in earnest. For many of Hawai‘i’s Indigenous Kanaka Maoli population, and other residents as well, the construction of the 56 metre tall (18 storey) building on a mountain deemed to be sacred (and whose summit is visible from large parts of the island), was opposed on religious, cultural, and environmental grounds (Case 2019). More importantly, because the state government was pushing the construction of the TMT over the strenuous objections of many Kanaka Maoli, a large number of people saw the state’s actions as just the most recent in a long line of political exclusions and land dispossessions at the hands of a settler colonist state (Casumbal‐Salazar 2017; Fujikane 2019; Ho‘omanawanui et al.…”

Section: The Circulations That Protect Maunakeamentioning

confidence: 99%

“…This assertion also designates this space—the pu‘uhonua at Maunakea—as a centre of Hawaiian cultural practices, education, and political power. From this mountain centre, these forms of Indigenous governance are meant to radiate to the coasts and across the archipelago, as well as serve as an ethic of how Hawai‘i ought to articulate with other places across the Pacific and the world (Case 2019; Goodyear‐Ka‘ōpua and Kuwada 2018; Hau‘ofa 1994; Kajihiro, 2020; Kauanui, 2018, 2019; Louis 2017; Oliveira 2014; Peralto 2020).…”

Section: The Circulations That Protect Maunakeamentioning

confidence: 99%

Beyond Obstruction: Blockades as Productive Reorientations

Davis

2021

Antipode

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This paper examines blockades not as disruptions in logistical circulations, but as entities which aim to reorient and produce different political and social processes. Inspired by Deleuzean conceptualisations of assemblage, this paper emphasises the ways blockades and occupations arise from globe‐spanning networks of social relations which then attempt to produce alternative regimes of governance through reorienting places and their topologies of interconnection. To make these points, this paper engages with three case studies which highlight different kinds of blockades. One example focuses on the regional scale where US military interests have expressed concern over potential blockades of Sea Lines of Communication due to the rising geopolitical and economic influence of China in the island Pacific. The second example focuses on blockades at the construction site of a US military base on the coast of Henoko, Okinawa. The third example examines blockade protests by Kanaka Maoli kia‘i (protectors) on Maunakea in Hawai‘i.

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“…They are also expressed by everyday community members across the region contributing personal resources to projects large and small from invasive species removals, to fishpond or seaweed restorations, to managed reef and fisheries closures. This activation of community members may give rise to potent social movements assigning rights to ancestral rivers in Aotearoa/New Zealand (Morris and Ruru 2010;Muru-Lanning 2016) or blocking the exploitation of mountainscapes such as the Kia'i and Aloha 'Aina centred movement in Hawai'i (Goodyear-Ka'o ¯pua 2017;Fujikane 2018;Case 2019;Ho'omanawanui et al 2019). Social theorists (e.g.…”

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confidence: 99%

Oceanian Sovereignty: rethinking conservation in a sea of islands

Bambridge

D’Arcy

Mawyer

2021

Pacific Conserv. Biol.

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In an age of dramatic environmental and ecological challenges, the dynamics of sovereignty associated with the conservation of natural resources in Oceania are in flux. This article draws on the transformative work of Tongan anthropologist and political philosopher Epeli Hau‘ofa to articulate characteristics of an Oceanian Sovereignty that illuminate ongoing conceptual shifts around conservation in this region. In the wake of intensifying and accelerating environmental challenges from global warming and other hazard drivers, understanding Indigenous peoples and local communities’ deeply rooted and emerging perceptions and conceptions of rights over, responsibilities towards, and respect for, nature is a critical context for necessary transformations within conservation science, policy and practice. The articulation of sovereignty that we identify in Hau‘ofa sheds light on how Oceania’s peoples are asserting rights to make choices about the environmental futures of ocean and island spaces. Oceanian Sovereignty emphasises past, present and future obligations enacted though sustainable use in partnership with an ancestral ocean deeply embedded in cultural identity as a basis of governance rather than in legal and political arguments grounded in the constitutions of states. The resultant nature politics are exemplified in what we term tidal thinking. Tidal thinking refers to Indigenous and local peoples’ fluid responses to current challenges around conservation and sustainable management of island and ocean futures and the linked wellbeing of human and non-human entities within them. We conclude with a number of conservation practice, governance, and policy implications that tidal thinking around Oceanian Sovereignty entails.

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I ka Piko, To the Summit: Resistance from the Mountain to the Sea

Cited by 18 publications

References 0 publications

Decolonization as practice: returning land to Indigenous control

Decolonization as practice: returning land to Indigenous control

Beyond Obstruction: Blockades as Productive Reorientations

Oceanian Sovereignty: rethinking conservation in a sea of islands

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