The "American imperial photography complex" is an archive that "shaped events and ideas" associated with U.S. empire in the Philippines. — Nerissa Balce19 works
As the ambiguity of “carework” suggests, Filipinos care for the physical well-being of their employers and also those employers’ emotional and psychic lives.19 works
“Citizenship is not just a matter of formal legal status; it is a matter of belonging...” ---Evelyn Nakano Glenn42 works
At a nexus of colonialism and neocolonialism for five centuries, Filipinos confront the legacies of colonial and imperial engagement in their daily lives.75 works
"Filipinos ... did not necessarily move through borders, but rather, borders continually enfolded them.” --- Allan Punzalan Isaac65 works
How have digital and new media technologies created new social and creative possibilities that have transformed the lives of Filipinos and others around the world?32 works
"[Slow violence] is neither spectacular nor instantaneous [but plays out in] a host of other slowly unfolding environmental catastrophes." --- Rob Nixon89 works
“The bare brown bosoms ... were markers of savagery, colonial desire, and a justification for Western imperial rule.” --- Nerissa Balce86 works
"We had to find some way not only of retaining, but rediscovering, our culture." -- Joel Jacinto, Kayamanan ng Lahi performing arts group7 works
A “labor brokerage state ... actively prepares, mobilizes, and regulates its citizens for migrant work abroad.” --- Robyn Magalit Rodriguez67 works
"All foreign influences were not adopted outright, but adapted ... just as they were transformed in other areas of culture ..." - Doreen Fernandez, "Why Sinigang?"22 works
"Remembering and telling the truth about terrible events are prerequisites both for the restoration of the social order and for the healing of individual victims." --- Judith...19 works
"Queerness is that thing that lets us feel that this world is not enough, that indeed something is missing." --- José Esteban Muñoz63 works
"The white man is very clever. He came quietly and peaceably with his religion. We were amused at his foolishness and allowed him to stay." --- Chinua Achebe2 works
Filipinos transform, deliberately and accidentally, the spaces that they enter and leave, unsettling national imaginaries and material spaces.24 works
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Teresia Teaiwa has lived in Wellington, New Zealand since 2000, and she went there to take up a job teaching Pacific Studies at Victoria University of Wellington. She also writes poetry and, while teaching in the History/Politics Department at the University of the South Pacific, was a founding member of the Niu Waves Writers’ Collective based in Suva, Fiji. Some of her poetry may be found on-line at the following sites: http://www.othervoicespoetry.org/vol3/teaiwa/index.html, http://www.southbankcentre.co.uk/poetry-parnassus/poets/teaiwa-teresia, http://interactive.qagoma.qld.gov.au/20yeararchive/, and http://4thfloorjournal.co.nz/teresia-teaiwa-dyed-in-paru/. Her path to becoming a poet was paved by growing up in the Fiji islands and, in particular, by one teacher, Sister Francis Kelly, at St. Joseph’s Secondary School. She credits her love of learning and eventual career as an academic to the encouragement of all the great teachers she had in Fiji and then at Trinity College, Washington, DC; Oxford University, England; the University of Hawai‘i at Mānoa; and the University of California, Santa Cruz (UCSC).
Teaiwa’s Ph.D. is in History of Consciousness from UCSC, and her dissertation research was titled “Militarism, Tourism and the Native: Articulations in Oceania.” Her doctorate theorized the ways that militarism and tourism as cultural forces have shaped and been shaped by both indigenous and colonial notions of gender, discipline, and hospitality, and had a special focus on Fiji. She has continued her interest in militarism with research on Fiji women serving in the Fiji Military Forces and the British Army, and is currently working on a book manuscript on the topic. While she is of African American, Banaban and I-Kiribati descent she identifies most with Fiji and has focused much of her academic work on Fiji.
I approached this dialogue as a learning opportunity, and was pleased to gain more exposure to Filipino and Filipina analyses of historical and contemporary conditions in their country of origin. As someone who is of Kiribati descent but who did not grow up in her ancestral homeland, I still have a lot to learn about my heritage, and it can feel somewhat artificial doing so in the urgent contemporary context of climate change campaigning and awareness raising. By most accounts, the climate change situation in Kiribati is dire, and, as a member of the country’s diaspora, I have felt somewhat paralyzed by the enormity of both the analytical and practical challenges. Participating in this dialogue has helped galvanize my commitment to critical education in Pacific. I am grateful for the invitation.