Localizing Global Climate Change in the Pacific. Knowledge and Response in Chuuk, Federated States of Micronesia (FSM)

Hofmann, Rüdiger

doi:10.3790/soc.68.1.43

Cited by 4 publications

(6 citation statements)

References 17 publications

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“…Thinking with language in a literal sense, some studies have explored what is lost and found in translation when climate change is rendered in different languages. In many cultures and languages, the word climate (change) encompasses much more than atmospheric conditions, including elements of the social, spiritual and moral dimensions of human society (e.g., Friedrich, 2018; Hofmann, 2018). This raises questions of who translates what for whom—“what stories tell stories” (Haraway, 2019)—and draws attention to “more‐than‐human sociality” (Tsing, 2013).…”

Section: What Can We Learn From Reception Studies?mentioning

confidence: 99%

“…Some Chuukese do not believe in climate science because the scientists do not believe in the Bible. Crucially, accepting and engaging with the science of climate change here seems to have more to do with trust in institutions than “faith in correctness” (Haines, 2019b; Hofmann, 2018, p. 54; Rayner et al, 2005; Rosengren, 2018, p. 608).…”

Section: What Can We Learn From Reception Studies?mentioning

confidence: 99%

“…Fair, 2018; Latour, 1993, p. 13). In Chuuk, in the Federal States of Micronesia, Rebecca Hofmann (2018) found that “climate‐change” was largely a “non‐topic”: the word ééréni invokes worries about the way people live rather than changes in the environment or climate (2018, pp. 50–51).…”

Section: What Can We Learn From Reception Studies?mentioning

confidence: 99%

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Climate change reception studies in anthropology

Wit¹,

Haines

2021

WIREs Climate Change

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The past decade has seen increased anthropological attention to understandings of climate change not only as a biophysical phenomenon but also as a discourse that is traveling from international policy making platforms to the rest of the planet. The analysis of the uptake of climate change discourse falls under the emergent subfield of climate change reception studies. A few anthropological investigations identify themselves explicitly as reception studies; others only mention the term with little explanation. Our review discusses a fuller range of anthropological studies and ethnographies from related disciplines that treat climate change as a discursive reality, which is not independent from how it is intimated through close observations of the environment. The following themes emerged: language and expertise; place and vulnerability; modernity, morality, and temporality; alterity and refusal. The review suggests that the interaction of observation and reception is still not well understood, and that there is scope for more systematic methodological and theoretical synthesis, taking lessons into account from geographies of reading and empirical hermeneutics. By exploring the hermeneutical problem of upholding scientific integrity while being open to other ways of knowing, climate change reception studies' emancipatory potential lie in opening up knowledge spaces for multi‐directional and democratic approaches to living (with) climate change. In closing, we propose an interdisciplinary research agenda highlighting the potential generativity of translation as an idiom for theory and praxis relating to how people come to know climate (change)—through both perceptual engagement with the natural world and interpretations of discursive manifestations. This article is categorized under: Social Status of Climate Change Knowledge > Sociology/Anthropology of Climate Knowledge

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Section: What Can We Learn From Reception Studies?mentioning

confidence: 99%

Section: What Can We Learn From Reception Studies?mentioning

confidence: 99%

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Climate change reception studies in anthropology

Wit¹,

Haines

2021

WIREs Climate Change

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“…Anthropologists writing about these issues draw on prior discussion of “traveling models” (Behrends, Park, and Rottenburg 2014; Reyna 2007) to study the response of people living in the Pacific to global climate change as both a scientific discourse and a locally observed and experienced phenomenon (De Wit, Pascht, and Haug 2018b; Hoffman 2018; Klepp 2018; see also Bollig 2018; Weisser et al. 2013).…”

Section: A Critique Of “Traveling Models”mentioning

confidence: 99%

“…Anthropologists writing about these issues draw on prior discussion of "traveling models" (Behrends, Park, and Rottenburg 2014;Reyna 2007) to study the response of people living in the Pacific to global climate change as both a scientific discourse and a locally observed and experienced phenomenon (De Wit, Pascht, and Haug 2018b;Hoffman 2018;Klepp 2018; see also Bollig 2018;Weisser et al 2013). The literature on traveling models and comparable processes of translation examines how ideas and practices associated with conflict resolution (Behrends, Park, and Rottenburg 2014), development (Bierschenk 2014;Olivier de Sardan 2018;Reyna 2007), and human rights (Merry 2006) move from the Global North to locations in the Global South.…”

Section: A Critique Of "Traveling Models"mentioning

confidence: 99%

Why Pacific Islanders Stopped Worrying about the Apocalypse and Started Fighting Climate Change

Kirsch

2020

American Anthropologist

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This article questions the hierarchical assumptions of theories of "traveling models" by examining how politicians and environmental activists from the three major regions of the Pacific have contributed to global climate change policy regimes. The Marshall Islands successfully lobbied the international climate change community to ensure that the signatories to the Paris Agreement are committed to keeping the global temperature rise during the current century to "well below" 2°C, while "pursuing efforts" to limit the average temperature increase to 1.5°C above preindustrial levels. In its role as the host of the twenty-third annual Conference of the Parties to the 1992 UN Framework Convention on Climate Change, Fiji drew on the self-scaling Pacific speech genre of talanoa to facilitate dialogue and cooperation between the signatories of the Paris Agreement. The successful institution of Talanoa

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Indigenous Adaptation – Not Passive Victims

Nursey‐Bray

Palmer

Chischilly

et al. 2022

Old Ways for New Days

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Indigenous peoples, despite being affected by climate change, are responding in diverse ways to implement various forms of adaptation. These adaptations build on ages old cultural knowledge and a historical tradition of responding to change. In this chapter, a range of these adaptations are presented, and we argue that Indigenous adaptation requires tailored and specific actions suitable to culturally identified places and peoples, both old and new. Further, we argue that Indigenous adaptation is not just a response to climate change but is part of wider responses engineered to also address the impacts of colonisation and other threats to Indigenous sovereignty. Far from being passive victims, Indigenous peoples are active in asserting their rights to a voice about how to address climate change, and as such we argue that old ways are the founding step for the cultivation of adaptations to meet socio-ecological and cultural responsibilities in these new days.

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Localizing Global Climate Change in the Pacific. Knowledge and Response in Chuuk, Federated States of Micronesia (FSM)

Cited by 4 publications

References 17 publications

Climate change reception studies in anthropology

Climate change reception studies in anthropology

Why Pacific Islanders Stopped Worrying about the Apocalypse and Started Fighting Climate Change

Indigenous Adaptation – Not Passive Victims

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