The Whispered Memories of Belau's Bais (original) (raw)

Whispered memories of Belau's bais : a cherechar a lokelii

2014

I want to take this opportunity to give thanks to all the people who help me throughout this phase of my educational journey. Without your words of wisdom and guidance, none of this would be a reality. To my family: you are the reason I have been able to take this journey. Your push and love has continuously motivated to reach for the stars. Grandma Julie and Pappy Reg: thank you for your love, buying my books, filling my icebox and tet every time you visit, and not questioning why I chose to get a Master's in Pacific Islands Studies. Your belief that I will make the best decisions push me to work harder and be a better person. To my uncle Johnson Iechad: thank you for funding my research and being my biggest advocate. Without our endless talks about ideas for this thesis and words of encouragement I wouldn't of come this far. Mommy: ke meral mesaul ra ikel rokui el cheldechedui ra blai ma beluu el om milngedek le mera ngak. Kau a chelsakl el melisiich er a ngak. Diak a telkael ra beltik er reng ra ngak el eko ra kau. Illabsis Santos Ngirasechedui ma Rengarairrai: thank you for all your wisdom and support in helping achieve my goals. Your knowledge and determination to guide our community, preservation of our land and culture, and emphasis in holding on to our identity pushes us, the children of Irrai, to contribute in this mission. Mora rechad ra Belias: With out you there would be no reason for this thesis. May this work motivate us to come closer as a community, to uphold our guiding v principles, conserve our land, culture, and natural resources, and motivate us to make use of the strategies our ancestors have left carved in our bai. To my cheʻlu, Lia Barcinas, thank you for your continuous support. You motivate me everyday to continue my pursute to find ways to conserve our land, culture, and cooconut trees. The relationship we have built over the past two years is one i will always cherish, such as the farms we will cultivate in the future. To my husband, Jacob Remoket: thank you for your continuous support, not just in the pursuing of my dreams, but in everything from getting my coffee, cooking, or whatever I needed to get through the long days. To Marciana Telmetang and Belau National Museum staff-Thank you for allowing me the opportunity to use your book BAI and all the resources you provided me with. Your contribution to this work is great and for that I am truly greatly. May this work continue to enhance the conservations you works have already started.

SOVEREIGNTY, RESURGENCE, AND CLIMATE CHANGE: CARVING HEALTHY, SUSTAINABLE, AND RESILIENT BELAUAN COMMUNITIES

2011

In Climate Change and Global Health, authors Hanna and Mclver describe Pacific Island nations as the “canaries in the coal mine of climate change and health.” Mounting threats to food and water security, infrastructure, and public health and safety due to decreasing levels of freshwater supply, increased coastal flooding and erosion, ocean acidification and coral bleaching, indicate multiple concerns for human and environmental communities in the Pacific Islands region. In Belau, an island chain in the Southwestern region of Oceania, research studies have primarily focused on how climate change effects the ocean and fisheries, a male-gendered sphere in Belauan culture. While this research is critical for understanding the broader environmental impacts of climate change very little research has been done to understand the effects of climate change on the land and land-based food sources—which is considered women’s sphere of responsibility and influence. Additionally, the focus on the environment and science fails to account for the impact of rising sea levels on the territorial sovereignty of Island nation-states. My research asks, what are the gendered dimensions of climate change and how do women contribute to mitigation, food security, and sovereignty in the face of environmental change? This dissertation is a qualitative study of how women’s organizations, such as Mechesiil Belau, are working to address the impacts of the climate crisis within the community and on a national level. This research extends the existing discussion of the climate crisis to address both the impacts these changes are having on women’s daily lives and their families as well as the strategies these women are using to address their needs. While this research focuses on how women are responding to changes in their island environment, climate change is also forcing many people to abandon their island homes often taking up residence as refugees or immigrants in other island countries. This study recognizes that migration is as much a survival strategy as is growing food and yet migration raises unique questions related to Indigenous identity in diasporic contexts. Through interviews with women who have experienced environmentally motivated migrations, this project seeks to understand the myriad ways women are working to support their families while also striving to maintain their Indigenous identities. My research approach creates a space for women to discuss issues of climate change and how they are responding to it. By placing Belauan women’s stories and experiences at the center of this project, this research will also deepen our understanding of the gendered impacts climate change has on migration, food security, and sovereignty.

The Djugun Peoples Sustaining Ideals of Land Culture and Identity

Despite the devastation of British invasion and colonisation of Australia which resulted in widespread destruction to Australia's First People and their cultures, the Djugun, Ngumbarl and Jabirr-Jabirr people of the West Kimberley region of Australia have survived and its present day descendants maintain they have a continuing connection to land, family and the cultural, economic and spiritual landscape of their Country. They assert that their responsibilities to their ancestral places remain strong despite continuing disruptions to their cultural and physical landscape. This connection is now being examined and authenticated through the Native Title legal process as Ngumbarl, Jabirr-Jabirr (aka Djabera-Djabera), Nyul-Nyul and Nimanburr face the State’s regime of the ‘onus of proof’. This pre-mentioned native title group also face off against the Goolarabooloo people, who are of Nykina, Yawuru and Bard descent and have been a historical user of Djugun, Ngumbarl and Jabirr-Jabirr people’s lands. This study seeks to examine the following question, ‘What are the Sustaining Ideals of Land, Language, Family, Indigenous Knowledge and Resource Management wisdom found within the Djugun families of the Dampier Peninsular region? This study maintains that complex socio-historical and political processes inform the present-day relationships between government, industry, Australia’s ‘Settler-Society’, recent immigrants and Australia’s First People’s societies and the sharing of wisdom within the natural and cultural resources management (NCRM) field. Recent interest in Aboriginal wisdom found within the traditional ecological knowledge (TEK) field of study has created an opportunity to improve contested relationships within Australian Aboriginal and non-Aboriginal relationships. However, negative attitudes, social, economic and political exclusions still prevail despite Indigenous people’s willingness to share their knowledge and cultural experiences in order to create reconciliation between First Peoples, ‘settler-Australian’ and new immigrants. The following words by Indigenous writer, Ambelin Kwaymullina is self-explanatory, ‘To be Indigenous is to be a traveller of strange worlds and a negotiator of alien spaces that reflect little or nothing of ourselves’. (Kwaymullina, 2015). Therefore, a discussion about the ‘sustaining ideals’ and its wisdom within Djugun Aboriginal society in Australian contexts necessitates an examination of the contested historical relationships and an exposing of the raw detail of contact.

Refiguring presences in Kichwa-Lamista territories: Natural-cultural (re)storying with Indigenous place

Posthumanism and Higher Education: Reimagining Pedagogy, Practice and Research, 2019

In this chapter, we turn to Nxumalo’s (2016) ‘refiguring presences’ to attend to and trouble absent presences (e.g. curriculum of Land as settler property and economic resource) and present absences (e.g. Indigenous resurgence) that shape response-able possibilities of engaging Indigenous and place-based education. From this orientation, we consider a) the Western modernist nature/culture binary and b) Indigenous forms of storying place to generate new analytic questions, types of findings, and possibilities for representing knowledge claims. Next, we provide glances at our place(d) stories of (re)learning to listen to and be taught by human, natural, and spirit worlds in relation with/in a month-long graduate-level summer institute in Lamas, Peru. Lastly, we discuss how Indigenous relational ontologies – with deep roots in living places and spiritual practices – enhanced our understanding of their role in reimagining pedagogy, practice, and research in higher education. We conclude with a call to labour the shared and divergent spaces between Indigenous and new materialist approaches to challenge (neo-)colonial logics and relationships, as well as enhance commensurate commitments and projects.

(with D. Rigney & S. Hemming) 2015, "Negotiating Indigenous Modernity: Kungun Ngarrindjeri Yunnan", AlterNative, 11(4), 334-349.

The objective of this article is to compare Indigenous and Western modernities by examining how contemporary Indigenous polities are fi nding inventive ways to assert their sovereignty. Our discussion presents an innovation in Indigenous governance introduced recently by the Ngarrindjeri people in Southern Australia. We explain the conditions in which Ngarrindjeri initiated their process of political reformation; we link our analysis to critiques of Western modernism and imperialism; and we then outline some key political technologies created by the Ngarrindjeri Nation to enable its successful infl uence in matters affecting their Country and community. We fi nd that these resources remain fi rmly grounded in Ngarrindjeri ways of knowing, being and doing, yet they are expressed in a contemporary hybrid form that is accessible to non- Indigenous negotiation partners. As a consequence, they have established a modern Indigenous framework for intercultural negotiation of interests previously controlled by the South Australian state and other non- Indigenous organizations.

“In the mountains, we are like prisoners”: Kalinggawasan as Indigenous Freedom of the Mamanwa of Basey, Samar

Rupkatha Journal on Interdisciplinary Studies in Humanities, 2020

The Lumad struggle in the Philippines, embodied in its various indigenous peoples (IPs), is still situated and differentiated from modern understandings of their plight. Agamben notes that the notion of 'people' is always political and is inherent in its underlying poverty, disinheritance, and exclusion. As such, the struggle is a struggle that concerns a progression of freedom from these conditions. Going over such conditions means that one shifts the focus from the socio-political and eventually reveals the ontological facet of such knowledge to reveal the epistemic formation of the truth of their experience. It is then the concern of this paper to expose the concept of freedom as a vital indigenous knowledge from the Mamanwa of Basey, Samar. Using philosophical sagacity as a valid indigenous method, we interview Conching Cabadungga, one of the elders of the tribe, to help us understand how the Mamanwa conceive freedom in the various ways it may be specifically and geographically positioned apart from other indigenous studies. The paper contextualizes the diasporic element and the futuristic component of such freedom within the trajectory of liberation. The Mamanwa subverts the conception of freedom as a form of return to old ways and radically informs of a new way of seeing them as a 'people.' It supports recent studies on their literature that recommend the development of their livelihood rather than a formulaic solution of sending them back to where they were. The settlement in Basey changes their identification as a 'forest people' into a more radical identity.