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"Decolonization Pacific Area."
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Pacific Island Pride: How We Navigate Australia
Pacific Island peoples have a long-standing history in Australia, but throughout that history, their experiences on arrival have unfortunately been marked by racism and prejudice. The racism is extensive, ranging from negative stereotypes to official government statements. In this essay, we explore previous research and our own lived experiences to disrupt and dismantle these narratives. Through this process, we have discovered a shared resilience and pride among Pacific Island peoples in Australia, as evident in their use of cultural imagery, family, and knowledge to guide their individual and collective journeys. In this essay, we provide a strengths-based perspective on Pacific Islanders and their cultures in hopes of informing both local and national government policies. Our voices--as two Pacific Island academics raised in Australia--unite to tell our story.
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Marshallese Women and Oral Traditions: Navigating a Future for Pacific History
First published just over three decades ago, Teresia Teaiwa's \"Microwomen: US Colonialism and Micronesian Women Activists\" calls attention to the absence of Micronesian women in academic histories. The paper came out of a Pacific History Association conference panel aimed at amplifying the voices of women in histories of Micronesia, which, Teaiwa argued, remained \"deafeningly silent on women\" (1992, 126). While progress has been made in the thirty years since, Micronesian women remain underrepresented in academic histories. Using Marshallese oral traditions as a guide, this article argues that re-centering women in histories of Micronesia remains essential to the decolonization of Pacific Islands history, not only for the sake of representation but also as a necessary step in the ongoing development of historical methods more reflective of Indigenous historicities.
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Decolonizing Pacific Studies: Indigenous Perspectives, Knowledge, and Wisdom in Higher Education
As part of a larger effort to reflect critically on the nature, scope, and processes of colonialism in Oceania, decolonizing the field of Pacific studies must focus on the impact of colonialism on people's minds—particularly on their ways of knowing, their views of who and what they are, and what they consider worthwhile to teach and to learn. It is essential to challenge the dominance of western philosophy, content, and pedagogy in the lives and the education of Pacific peoples, and to reclaim indigenous Oceanic perspectives, knowledge, and wisdom that have been devalued or suppressed. Modern scholars and writers must examine the western disciplinary frameworks within which they have been schooled, as well as the ideas and images of the Pacific they have inherited, in order to move beyond them. The curricula of formal education, particularly higher education, should include indigenous Oceanic knowledge, worldviews, and philosophies of teaching and learning, for several reasons: to contribute to and expand the general knowledge base of higher education; to make university study more meaningful for many students; to validate and legitimize academic work, particularly in the eyes of indigenous peoples; and to enhance collaboration between indigenous and nonindigenous peoples.
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Berths and Anchorages: Pacific Cultural Studies from Oceania
The canoe has been a dominant metaphor constituting the discursive growth of Pacific studies in its transformation from a multidisciplinary to interdisciplinary project. In the first half of this essay I grapple with extending the canoe metaphors discussed by Vicente Diaz and J Këkaulani Kauanui in their 2001 article \"Native Pacific Cultural Studies on the Edge,\" and in the latter part I discuss programming at the Oceania Centre for Arts and Culture and Pacific Studies at the University of the South Pacific. Not wholly rejecting the \"seductive metaphor\" of Pacific studies as an interdisciplinary canoe between fields of study, my intention rather is to seek how to expand the metaphor productively toward anchorages and berths to produce homegrown theorizing of our intellectual practices, including creative practices. Practice-based research paradigms are increasingly being utilized in Pacific studies, and this kind of re-engagement with the discourse is productive. For a more holistic and pragmatic as well as intellectual and political Pacific studies, the canoe must make landfall, to complete a hermeneutic circle that began with the theoretical placing of the canoe as the animus of the interdisciplinary project in 2001.
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Pasts, Presents and Possibilities of Pacific History and Pacific Studies: As Seen by a Historian from Canberra
Reflects and comments on 'pasts, presents and possibilities', with specific reference to Pacific history and, more generally, to Pacific studies that are not always historically framed. Source: National Library of New Zealand Te Puna Matauranga o Aotearoa, licensed by the Department of Internal Affairs for re-use under the Creative Commons Attribution 3.0 New Zealand Licence.
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THE MINOR TRANSPACIFIC: A Roundtable Discussion
[...]the \"minor\" names a set of relationships to imperialist imaginaries (i.e., peripheral, junior partner, margin) as well as consciously \"minor\" roles in their global unfolding. Since Singapore's independence from the British, race has been mobilized as an official postcolonial policy tool to implement the social integration program of multiracialism. [...]they are beautiful people because they have basic rights. [...]the critical awareness of settler colonial history in Vancouver, which requires every academic event to begin with an acknowledgment of indebtedness to First Nations communities and land, strikes me as what is remarkable about Canadian culture.
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Greenland and the Pacific Islands: An improbable conjunction of development trajectories
Predictions for the future of small islands and island states are often pessimistic. Multiple discontents have followed decolonization. In Pacific island states poverty and inequality have increased, free trade offers few development possibilities, governance is weak and urban biased, and aid dependence has not declined. Economic niches, including ‘sovereignty sales’, have largely failed to emerge. Populations are contracting from outer islands, resulting in unmanageable urbanization in primate cities. One outcome has been rising international migration, along with remittances, as a safety valve and diversification strategy. Selective out-migration and limited return migration have contributed to a skill drain. Yet migration has enabled the periphery to survive, and brought improved welfare. Diaspora engagement and deterritorialization have ensued. Formal development strategies, more international than national, emphasize ‘modernity’ with culture to be abhorred and ignored, yet hybridity offers possibilities for a more equitable and environmentally sensitive sustainable development, where modernity has inherent disadvantages. Even so a combination of migration, selective economic diversification and cultural hybridity, can only be shaped within the difficult context of globalization. Seemingly very different Greenland shares multiple similarities with post-colonial Pacific states, including urban bias, deterritorialization and the marginalization of culture, but especially where ‘welfare colonialism’ has been prevalent. These parallels point to both uncomfortable similarities and lessons, and difficult future decolonization and development trajectories in the Arctic.
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Indigenous Articulations
Taking its inspiration from the thought and action of Jean-Marie Tjibaou, this essay proposes a comparative analysis of \"articulated sites of indigeneity.\" It explores the advantages and limitations of translating North Atlantic cultural studies approaches into island Pacific contexts. Stuart Hall's articulation theory is proposed as a partial way beyond the stand-offs created by recent debates around the \"invention of tradition.\" The dialectic of indigenous and diasporic histories, roots and routes, is explored with regard to experiences of post- and neocolonial interdependence and pragmatic sovereignty.
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Japan and the Asia-Pacific in the 1970s: From an economic to a ‘heart-to-heart’ relationship
This article deals with the relationships Japan has built in the Asia-Pacific region in the aftermath of decolonization. In post-war historic studies, the emphasis has been on issues such as paying reparations and providing economic assistance as Japan's means of rising to become a world power, at least from an economic point of view. The article explores, from a historical perspective, Japan's efforts with regard to development aid, but focuses on its transition to taking a more active role in Asia. This became more evident from the mid-1970s, when some crucial events related to the Cold War altered the the balance of power in the world. Hence, it investigates how Japan faced and took advantage of the situation in this area, and how it modified its approach to providing foreign assistance to Southeast Asia. Finally, it meditates upon the meaning of the Fukuda Doctrine as an enhancement of Tokyo's regional policy.
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