Suchergebnisse

Mary Tuti Baker is an Assistant Professor at Western Washington University, where she enjoys joint appointments in Canadian and American Studies, Salish Sea Studies, and at Fairhaven College. A Kanaka Maoli scholar, she earned her PhD in Political Science from the University of Hawaiʻi at Mānoa with specializations in Indigenous Politics and Futures Studies. Her research examines the relationship between Kanaka Maoli values and practice and the politics of decolonization.

This paper examines how a community resists the exploitive power of neoliberal capitalism by practices of self-determination and economic development that are grounded in Indigenous traditions and values. The sources I draw on for this examination are the decolonisation work of Taiaiake Alfred, the work on sustainable self-determination of Jeff Corntassel, the work on earth democracy of Vandana Shiva, and the writings on economic theory of Karl Polanyi and David Harvey. I argue that the Moloka`i community of Hawai`i is able to successfully assert power over a transnational corporation because the community has a strong commitment to a shared value system. This community power, though, is only strong when a critical mass of the community participates in the challenge to corporate power. Moloka`i is the last Hawaiian island. We who live here choose not to be strangers in our own land. The values of aloha `āina and mālama `āina (love and care for the land) guide our stewardship of Moloka`i's natural resources, which nourish our families both physically and spiritually. . We honor our island's Hawaiian cultural heritage, no matter what our ethnicity, and that culture is practiced in our everyday lives. Our true wealth is measured by the extent of our generosity.

This paper examines how a community resists the exploitive power of neoliberal capitalism by practices of self-determination and economic development that are grounded in Indigenous traditions and values. The sources I draw on for this examination are the decolonisation work of Taiaiake Alfred, the work on sustainable self-determination of Jeff Corntassel, the work on earth democracy of Vandana Shiva, and the writings on economic theory of Karl Polanyi and David Harvey. I argue that the Moloka`i community of Hawai`i is able to successfully assert power over a transnational corporation because the community has a strong commitment to a shared value system. This community power, though, is only strong when a critical mass of the community participates in the challenge to corporate power. Moloka`i is the last Hawaiian island. We who live here choose not to be strangers in our own land. The values of aloha `āina and mālama `āina (love and care for the land) guide our stewardship of Moloka`i's natural resources, which nourish our families both physically and spiritually. ... We honor our island's Hawaiian cultural heritage, no matter what our ethnicity, and that culture is practiced in our everyday lives. Our true wealth is measured by the extent of our generosity.

According to political theory, the primary function of the modern state is to protect its citizens--both from each other and from external enemies. Yet it is the states that essentially commit major forms of violence, such as genocides, ethnic cleansings, and large-scale massacres, against their own citizens. In this book Paul Dumouchel argues that this paradoxical reversal of the state's primary function into violence against its own members is not a mere accident but an ever-present possibility that is inscribed in the structure of the modern state. Modern states need enemies to exist and to persist, not because they are essentially evil but because modern politics constitutes a violent means of protecting us against our own violence. If they cannot--if we cannot--find enemies outside the state, they will find them inside. However, this institution is today coming to an end, not in the sense that states are disappearing, but in the sense that they are increasingly failing to protect us from our own violence. That is why the violent sacrifices that they ask from us, in wars and even in times of peace, have now become barren