In this three part series I examine the impact of whiteness and research fatigue when considering climate change in the Pacific, and some directions from Pacific Studies on how to address it. Over three posts I will introduce the ways in which I have witnessed and been told about manifestations of whiteness in academic research; how lived experiences and perspectives push against academic inquiry and theorisations of resilience; and some tactics from Pacific Studies and Pacific Research Protocols for building reciprocity and exchange in climate change research.Continue reading →
Kiribati, one of the large ocean states most immediately threatened by the effects of climate change, is as remote as it is expansive. Comprising 33 atolls and reef islands, which have a combined landmass of around 313 square miles, Kiribati spreads over 3.5 million square miles uniquely reaching across all four global hemispheres. The population is estimated at around 118, 000 with over 50, 000 people living in the capital South Tarawa alone (around 9, 500 or so people per square mile) – an urban density to rival London or Hong Kong but clustered into small villages and communities rather than channeled upwards into high rises. Sitting at only 2 meters above sea level and with an average width of under 500 meters, the archipelago is defined by its waters – you are quite literally in eye line of both the ocean and the lagoon at almost all times. This is where myself and University of the South Pacific marine conservation student, Krystelle Lavaki, stayed when we went to speak with I-Kiribati climate justice advocates and educators about the impacts of rising sea levels, inundation and coastal erosion. Along with speaking to activists, we planned to listen to and record the marine and coastal environments. Continue reading →
The use of media, particularly radio, casts a long, popular and expansive legacy across the Pacific; as a means for news reporting, in warning systems, for low fi communication and as a fixture in arts and culture. More recently, attention has been on the possibilities of social media for transmitting stories about climate change, community organizing and resistance. Given this history and connection to broadcasting, and the strong role of storytelling and narrative in Fijian and wider Pasifika cultures, podcasting and audio recording follows a substantial lineage of practices. Podcasting, quite simply, a digital audio recorded file that is placed online, most often made into a series which people can subscribe to, is commonly linked to the move from analogue to digital radio. It is also a cheap and relatively easy means to record and transmit audio even with intermittent or slow Internet, an issue faced across the region. Continue reading →
This is the first blog post in a series dedicated to documenting fieldwork I am undertaking across Fiji and Micronesia in 2018. The blog posts will deal with a range of themes, outlining the project, the importance of anti-racist climate justice work and the ethics of undertaking such work as a white settler academic, using oral testimony, field-recordings and data sonifications for climate witnessing, listening to non-human environments as political geographical practice, how climate justice groups elevate and centre Indigenous experience and knowledge, and how to bring together arts and sciences to more broadly communicate experiences of climate change.
Global Climate March Suva, 2015. Image credit tomvierus.com
Across the Pacific, climate justice organisations have been campaigning for increased awareness and intervention into global environmental change, which sees catastrophic events, such as high intensity cyclones, drought, flooding and ocean inundation already occurring to impact the lives of small-island developing nations. While an international audience might be familiar with the high profile public platforms for this campaigning, such as the yearly United Nations Climate Change conferences, most of the work being done by organisations is on the ground, often invisible, working to build community relations and regional networks, to forge connections and to collaborate on strategies for negotiation between government decrees and community desires.
I have recently moved to Suva, Fiji to amplify the work of community–led environmental groups at the frontlines of climate change. Over the next year I will be travelling across Fiji and Micronesia on invitation to spend time with those engaged in climate justice, particularly women and LGBTQIA people who are most affected by environmental inequality, framing the challenges that they see increasingly intensifying in their region as directly correspondent to larger political and ethical positions, which value capital, resource extraction and infrastructure over human and non-human lives.
I have nervously watched the institutionalised mayhem of Indian traffic for years, ‘safely’ as a passenger: India has the highest number of annual traffic incidents in the world. This year I actively took part – in Pondicherry I rented a Royal Enfield ‘Bullet’. Old style, heavy, single-cylinder 350cc: lovely motorbike design dating from the year I was born.
Joining the traffic in the Bullet taught me many lessons – no helmet is better (improves peripheral vision); check the fuel tank (we pushed it down dusty roads for a kilometre the first day); it’s a delicate balance between assertion and deference in Indian traffic, and almost every Indian out-asserted me. Ananth Gopal was the perfect pillion passenger: balanced, navigating, laughing. Risk is broadened on a motorbike: Ananth, me, the people on the bikes next to me I might bump, pedestrians… It is all about flow: after ten days it was just exhilarating to negotiate insanely crowded intersections and nudge through crowded marketplaces. Continue reading →
Winter in Wollongong is usually a fairly benign affair. Cool dry air, blue skies. But this past week we’ve had an east coast low that has brought severe weather warnings, heavy rain and localised flooding.
On Tuesday I was teaching our big first year human geography class. Five hundred students spread across five campuses – Wollongong, Shoalhaven, Southern Highlands, Batemans Bay and Bega. The theme of the lecture was ‘natural disasters’, and we were considering how they’re not quite as ‘natural’ as they might seem. Continue reading →
“When I decided to make this profession my career I cried because at that point in time [early 1980s] every woman who got pregnant or got married left the profession. Then I had to deal personally with accepting that I also was gay. That was a whole other crying moment because it’s like, okay, I chose a profession over what society says you’ve got to have—family.” Continue reading →
At first thought, many men (and some women) express a belief that gender inequality is an issue of the past that has been overcome by a generational shift within the emergency services. Upon greater reflection this notion usually turns out to be more complex than initially proclaimed. Continue reading →
“Pop-psychology”—this is the term used to define the obsession in public discourse and media with labelling of gender differences as if these differences are biologically set-in-stone. Western society’s captivation by such dichotomy-based definitions has problematic outcomes when, for example, in leadership debates men and women are portrayed as being incapable of getting along because their ways of communicating are too different.
I was witness to this very scenario at a Community Engagement and Fire Awareness Conference hosted by the NSW Rural Fire Service for 400-odd staff and volunteers in 2011. Continue reading →
Gender is a matter of social relations—i.e. social structures with enduring or widespread patterns, rather than an expression of dichotomous biology. Social characteristics, such as gender, cannot be understood in isolation of other social characteristics, such as class, education, disability, age, race and sexuality. As argued by Connell (2010, 6):
‘People construct themselves as masculine or feminine. We claim a place in the gender order – or respond to the place we have been given – by the way we conduct ourselves in everyday life.’
Why is this important in the context of emergency management? It matters for three key reasons. Continue reading →