Indigenous Oceanic Futures

Goodyear-Ka‘ōpua, Noelani

doi:10.4324/9780429505010-6

Cited by 16 publications

(15 citation statements)

References 1 publication

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“…Indeed, Chamoru, Hawaiian, Māori, and other Indigenous orientations theorize ocean spaces as vibrant and interconnected areas of inquiry (Hokowhitu et al, 2021). In Hawaiian contexts, Ka Moana Nui (the great, expansive ocean) conceptualizes all the Pacific to be connected: oceanscapes, landscapes, and heavenscapes (Goodyear-Ka‘ōpua, 2018: 93). From the Mariana Archipelago and ‘for the Chamorro and Carolinian people’, the sea ‘shapes Indigenous cultural understandings over time and perpetuates life’ (McKinnon et al, 2014: 62).…”

Section: Indigenous Perspectives Of Oceanic Spaces: Connecting Pathwa...mentioning

confidence: 99%

Indigenous environmental perspectives: Challenging the oceanic security state

Na’puti

Frain

2023

Security Dialogue

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This article centers Indigenous epistemologies to critique the United States oceanic security state, a modality of militarization and blue-washing conservation that extends beyond land borders to encompass federal conceptualizations of national security throughout the Pacific Ocean. Beginning with Indigenous perspectives from Oceania, it provides examples of Indigenous peoples’ continuing connections to ocean spaces and challenges to United States colonial geographic imaginaries and militarized destruction. Then, advancing the concept of the oceanic security state, it examines how United States assertions of sovereignty over Oceania are used to justify hyper-militarization while simultaneously destroying the environment and contributing to the climate crisis. These phenomena occur while the USA remains exempt from federal environmental conservation laws through ‘blue-washing’, and the United States government benefits from the exclusion of military emission data within international climate targets. The findings reveal how militarizing all ocean space in the name of United States national security operates within delineated borders of Exclusive Economic Zones, Marine National Monuments, and Marine Protected Areas. Guided by Indigenous epistemologies, the article concludes with alternative ways of understanding ocean spaces and constructing futures of genuine security.

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Section: Indigenous Perspectives Of Oceanic Spaces: Connecting Pathwa...mentioning

confidence: 99%

Indigenous environmental perspectives: Challenging the oceanic security state

Na’puti

Frain

2023

Security Dialogue

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“…This returns us to Goodyear-Ka‘ōpua’s (2018) call in ‘Indigenous Oceanic futures’ to take advantage of the pukas (the gaps or holes) in the ‘settler apparatuses’ and attend to styles, practices and logics of Indigenous futurity. If Babcock’s practice, oriented from a settler position, helps create some space by literally clearing the ‘āina and training new generations to practise care ethics, Kānaka Maoli artist Kaili Chun offers mo‘olelo (stories) as a thread of recreating relation to the ‘āina .…”

Section: Mo‘o Through the Pukasmentioning

confidence: 99%

“…176–178) analysis—which not only describes the ways in which women and those of gender and sexual fluidity are more at risk in the context of climate disaster, and the ways in which Pacific Islanders are represented as feminised victims in need of outside salvation (Farbotko and Lazrus, 2012), but also the ways in which the ocean itself is instrumentalised as a feminine chaos agent to justify the extractivist, development logic of climate mitigation and adaptation policy in Oceania. These logics are part of longer histories of patriarchal colonial-capitalism’s ongoing processes of land appropriation, development, resource extraction and militarisation (Cilano and DeLoughrey, 2007; Kim, 2020) that have made coasts and watersheds vulnerable to sea-level rise, while also stripping Pacific Islanders of agency, land, ocean and culture (Goodyear-Ka‘ōpua, 2018). Even the major climate policies put into place at the UN level do not seriously shift these forces.…”

Section: From Water As a Figure Of Climate Crisis To Water As A Confi...mentioning

confidence: 99%

Ocean Weaves: Reconfigurations of Climate Justice in Oceania

Faris¹

2022

Feminist Review

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This article engages weaving as a model of feminist decolonial climate justice methodology in Oceania. In particular, it looks to three weaver-activists who use their practices to reclaim the matrixial power of the ocean (as maternal womb and network of relation) in the face of ongoing US occupation in the Pacific: Marshallese poet and climate activist Kathy Jetn̄il-Kijiner; Hawai‘i-based settler-ally weaver and installation artist Mary Babcock; and Kānaka Maoli sculptor Kaili Chun, also based in Hawai‘i. Each artist begins from a particular positionality in the ongoing open weave of the ocean and uses specific cultural ontologies of weaving and netting to address knots and gaps in climate change imaginaries. These weavers help to articulate important nuances in recent calls for working in solidarity networks at the cultural interface of climate justice activism. Their processes directly address the need for greater emotional and relational capacity across cultural and national divides, across Indigenous and non-Indigenous feminist critiques of colonial-capitalist systems and through inter-connected waters.

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“…39 In "Indigenous Oceanic Futures," Noelani Goodyear-Kaʻōpua (also building on Vincente Diaz's studies of etak navigation techniques from Micronesia) offers specific ontological lessons learned from the ocean, especially that of "directionality in relation to other bodies-on-themove." 40 The lessons of this dynamic positionality and directionality help to "negotiate the complexities of restoring Indigenous land/water-based relationships." 41 In short, Somerville and Goodyear-Kaʻōpua emphasize that Oceanic decolonial practices are strengthened when aligned with and within the forces of ocean water.…”

Section: Hydrochoreographymentioning

confidence: 99%

“…40 The lessons of this dynamic positionality and directionality help to "negotiate the complexities of restoring Indigenous land/water-based relationships." 41 In short, Somerville and Goodyear-Kaʻōpua emphasize that Oceanic decolonial practices are strengthened when aligned with and within the forces of ocean water.…”

Section: Hydrochoreographymentioning

confidence: 99%

Gestures of Survivance: Angela Tiatia’s Lick and Feminist Environmental Performance Art in Oceania

Faris¹

2021

Pacific Arts

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This article describes Sāmoan-Australian artist Angela Tiatia's performance video Lick (2015) as an act of Pacific Islander survivance. Recorded in and with the coastal waters of Tuvalu, the work emphasizes a direct and responsive encounter with the Pacific Ocean. The video's intentional emphasis on Tiatia's malu, a tattoo specific to Sāmoan women, and her choregraphed leg and hand gestures of balance represent a powerful visual proclamation of Tiatia's Oceanic feminist relationship with the ocean. Her performance is an important challenge to the exotifying impulses of environmental documentaries and mainstream media that often represent Pacific Islanders as passive victims of sea level rise. In the context of current decolonizing performance literature and practices in Oceania, Lick is read as a strategic hydrochoreography-an embodied art practice that expresses the lively interconnection of body-ocean rhythms needed to sustain Indigenous futures.

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Indigenous Oceanic Futures

Cited by 16 publications

References 1 publication

Indigenous environmental perspectives: Challenging the oceanic security state

Indigenous environmental perspectives: Challenging the oceanic security state

Ocean Weaves: Reconfigurations of Climate Justice in Oceania

Gestures of Survivance: Angela Tiatia’s Lick and Feminist Environmental Performance Art in Oceania

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