Suchergebnisse

This publication is part of the regional technical assistance project Enhancing ADB's Engagement in Fragile and Conflict-Affected Situations (TA 8065-REG). Consultant Pauline Muscat prepared this brochure under the guidance of ADB Focal Point for Fragile and Conflict-Affected Situations Patrick Safran and ADB Principal Urban Development Specialist Stephen Blaik, with design and editorial inputs by Research and Knowledge Management Specialist Cyrel San Gabriel. ADB expresses its appreciation to the State of Chuuk for providing valuable inputs

This publication is part of the regional technical assistance project Enhancing ADB's Engagement in Fragile and Conflict-Affected Situations (TA 8065-REG). Consultant Pauline Muscat prepared this brochure under the guidance of ADB Focal Point for Fragile and Conflict-Affected Situations Patrick Safran and ADB Principal Urban Development Specialist Stephen Blaik, with design and editorial inputs by Research and Knowledge Management Specialist Cyrel San Gabriel. ADB expresses its appreciation to the State of Chuuk for providing valuable inputs

This article brings together a life span perspective on emotional attachments and recent anthropological studies of the formation of personal and cultural understandings of kinship. It argues three main points. First, people share idealized cultural models of attachment that associate particular kinds of need fulfillment with particular kinds of kin‐based social relationships. Second, these idealized models are the products of typical relational histories of reciprocated need fulfillment that are significant during various periods of the life span beginning in infancy and continuing into adulthood. Third, these idealized models of attachment shape the ongoing construction and legitimization of kin‐based social relationships in everyday life. After reviewing the relevant literature regarding the formation of emotional attachments in social relationships, I address the main understandings of kinship and emotional attachments for adults who live in Chuuk Lagoon (formerly Truk). This analysis involves two parts. First, a description of an observed ethnographic case offers a real world example of how certain core cultural premises of kinship are brought to bear on actual constructions of kinbased identity, Second, an analysis of data from a survey of perceived social support reveals the basic structure of association between kin‐based social identities and expectations of need fulfillment. The article concludes with a brief discussion of how the idealized cultural models of kinship and attachment are expressed in everyday practice and shape active negotiations of kinship in Chuuk. [Key words: kinship, attachment, Chuuk, Pacific]

AbstractThis discussion reviews the differences between traditional Micronesian principles regarding traditional knowledge, or 'esoteric' knowledge, and Western copyright laws, which have been used in the expropriation and legal alienation of traditional knowledge. We consider this conflict in relation to contemporary Native American intellectual property issues and tribal responses for the protection of such knowledge and to control research activities. This is compared with the recent international and Pacific Islands governments' concerns and actions regarding commodification and misappropriation of traditional knowledge, including the new Pacific Model Law. Finally, we review the nature of traditional knowledge in Chuuk State and its current status and recommend specific steps that the Federated States of Micronesia might take legislatively to protect traditional knowledge as part of its significant cultural heritage.

AbstractThe anthropology of Pacific cultures spotlights social conflict as a proximate cause of suicide. Ethnographic accounts suggest that suicidal behaviors are high‐cost conflict‐resolution strategies. We investigate parent‐child conflicts and the strategies adolescents and young adults use to resolve them, using concepts from human behavioral ecology to interpret results from in‐depth, semi‐structured interviews with 58 Chon Chuuk participants. One strategy for resolving conflicts in one's favor is to impose costs through the threat or use of violence, but an alternative strategy for those who lack social power or formidability involves social withdrawal, or withholding cooperation, until the interdependent parties reach an agreement. The Chuukese termamwunumwunrefers to a spectrum of social withdrawal, including avoidance, running away, and suicide. Strategies involving withholding cooperation were the most reported child behavioral response. As predicted, low‐cost strategies, such as negotiation, were associated with nonsevere conflicts (e.g., playing with friends), whereas high‐cost withholding cooperation, such as running away, was associated with severe conflicts (e.g., labor exploitation). Importantly, withholding cooperation was often, but not always, associated with outcomes favoring the child. We propose that withholding cooperation is a culturally ubiquitous strategy, ranging from avoidance to suicidality, used by the powerless to achieve more favorable outcomes. [adolescence, parent‐offspring conflict, suicide, Micronesia]

Steadfast Movement examines how people from Chuuk State in the Federated States of Micronesia (FSM) move about and their cultural interpretations of movement itself. Special consideration is made of movement on the atoll of Satowan in Chuuk State as intimately associated with clan, lineage, and locality, as well as the influence of a system of local beliefs and attitudes based on combinations of age, marital status, and childbirth.

Intro -- Contents -- Illustrations -- Note on the Spelling of Chuukese Words -- Acknowledgments -- Introduction -- Chapter 1 - Adoption and the Tiip (Psyche) in Chuuk -- Chapter 2 - Themes in Adoption -- Chapter 3 - Adoption between Law, Custom, and Migration -- Conclusion -- References -- Index.

Acknowledgements -- Contents -- List of Contributors -- List of Figures -- Chapter 1: Engaging with Environmental Transformation in Oceania -- Researching Climate Change -- Challenging Cartesian Dichotomies -- Environment(s) -- Structure of the Book -- References -- Chapter 2: Climate Change, Christian Religion and Songs: Revisiting the Noah Story in the Central Pacific -- Introduction -- Social Science Representations of the Noah Story -- The Noah Story in Kiribati´s Political Arena -- Mobilising the Noah Story in Songs -- Conclusion -- Notes -- References -- Chapter 3: Climate Change and Worries over Land: Articulations in the Atoll State of Kiribati -- Introduction -- Kiribati, Land, and Climate Change -- Emotions Relating to the Land -- Articulating Worries about the Land -- Worries and the Will to Protect the Land -- Conclusion: Articulating Worry and the Will for Social Resilience -- Notes -- References -- Chapter 4: Experiencing Environmental Dynamics in Chuuk, Micronesia -- Kúún ennefen: ``The High Tides Come More Often Now´´ -- The chóón Chuuk´s Place in the World -- Chuuk´s Other-than-Human World -- Communicating and Experiencing Environmental Change -- Explaining Environmental Change -- Environmental Change: A ``Dark Future´´? -- Conclusion -- Notes -- References -- Chapter 5: Young ni-Vanuatu Encounter Climate Change: Reception of Knowledge and New Discourses -- Introduction -- Climate Change in Vanuatu -- Knowledge, Environment(s), and Worldviews in Oceania -- Traditional Knowledge in Vanuatu -- Discourses on Climate Change: Actors and Measures -- Young ni-Vanuatu in Port Vila -- The Town of Port Vila -- Experiencing Urban Life -- Meanings and Roles of Scientific Knowledge About Climate Change -- Conclusion: Encounters of Ideas -- Notes -- References

Let me assert from the outset that contemporary politics and governance in Micronesia are influenced to a large extent by the traditional system which underlies the modern system. This traditional system has given a unique Micronesian flavour to contemporary politics and governance, albeit undemocratic in some cases. With careful nurturing through regular briefings and consultation by government leaders, the traditional chiefs can be relied upon to muster the necessary public support for policy implementation. The customary power of the traditional chiefs in Micronesia varied from culture to culture. For instance, on Kosrae the power was centralised in a very powerful ruler, while on Yap, the power of the chiefs was decentralised and subjected to elaborate checks and balances built into the customary political relationship. In Palau, the power was vested in the heads of two alliances of villages. These alliances were involved in constant fighting for domination. In Chuuk, the most powerful traditional leaders were the village chiefs. In the Marshall Islands, the most powerful leaders were the two paramount chiefs, one heading each of the two island chains—the Ratak and Ralik. Surprisingly, for low island chiefs, these two paramount chiefs had absolute power. In Pohnpei, the power of the traditional leaders was exercised by a paramount chief in each of the five kingdoms. However, the exercise of their customary power is checked by the head of a chiefly parallel line whose relationship to the paramount chief is like a father-son relationship, the paramount chief being the father. In the outer islands of Chuuk and Yap, each island had its paramount chief. In spite of the varied power of the traditional chiefs in Micronesia, almost all of them inherit their position through their mother. In Palau, the senior women in the chiefly clan select the paramount chief. Yap is the exception to this general rule. Both the age of the mother and her son were important determining factors for the leadership position in all Micronesian societies. Quite often a young man who had customary claim to a leadership position would be bypassed in favour of an older man. When this happened, usually the older man served in that position until death, then the rightful holder of the title could assert his right. The exercise of customary chiefly power was the domain of men. In a few cases, women would become chiefs, but the effective power would be exercised by men. ; AusAID

Front Cover -- Title Page -- Half Title -- Dedication -- Copyright -- Contents -- List of illustrations -- Acknowledgements -- Part 1: People and Pacific places -- 1. Seeking the heart of mobility. Judith a. Bennett -- 2. Tasimauri sojourns and journeys: Interview with Murray Chapman. David Welchman Gegeo -- Part 2: Pacific people in movement -- 3. Journeyings: Samoan understandings of movement. Sa`Iliemanu Lilomaiava-Doktor -- 4. Emic understandings of mobility: Perspectives from Satowan Atoll, Chuuk. Lola Quan Bautista