Culture

Waiti, Jordan; Wheaton, Belinda

doi:10.4324/9781315111643-9

Cited by 7 publications

(3 citation statements)

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“…Kin-centric ecologies include affective relationships as well as ethical and political obligations of “response-ability” with more-than-human worlds, including ocean homes, living species, fossil kin, and ancestral spirits of Sea Country (Lobo et al 2022; Fackler and Schultermandl 2022; Haraway 2016; Todd 2022, 17). These reciprocal relationships and obligations of responsibility are often strengthened through the diversity of Indigenous and Southern laws, intergenerational storytelling, subaltern animal stories, poetry, religious and cultural ceremonies, as well as practices such as swimming, diving, surfing, rowing, and even contemporary Indigenous whaling that provide food security (Lobo et al 2022; Ingersoll 2016; McGarry, Walne and Mthombeni 2021; Sakakibara 2020; Waiti and Wheaton 2022).…”

Section: Ocean Kinship and Intimacy: Embodied Performances Of Saltwat...mentioning

confidence: 99%

Decolonizing ocean spaces: Saltwater co-belonging and responsibilities

Lobo

Parsons

2023

Progress in Environmental Geography

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Oceans in the colonial Anthropocene are haunted by the brutal racial logics of slavery, indenture, plunder, violence, death, and multispecies extinction. This brutality manifested through uneven burdens of climate extremes, global warming, ocean acidification, sea level rise, pollution, and threats from offshore energy extraction, chokes the “life force” of oceans that sustain planetary belongings and futures. Global agreements on climate change, biodiversity conventions, sustainable goals, and laws of the sea increasingly attempt to transform dystopic planetary futures through openness to Indigenous and local knowledges. But these overlooked Indigenous, Black, Brown, and southern intellectual traditions of belonging and responsibility in settler colonial, postcolonial, and post-apartheid societies have always existed alongside white, western Euro-American ontologies of the ocean. As subaltern southern and Indigenous scholars, our privileging of ontologies of the ocean amid the racial, colonial, and capitalist logics that continues to suffocate people and the planet, seeks to do more than enrich white, western, English-speaking Euro-American institutions. We, therefore, face ethical dilemmas as we assemble and prioritize strands of literature in our decolonial, polyphonic place-based ocean storytelling that seeks to advance new directions in Environmental Geography.

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Section: Ocean Kinship and Intimacy: Embodied Performances Of Saltwat...mentioning

confidence: 99%

Decolonizing ocean spaces: Saltwater co-belonging and responsibilities

Lobo

Parsons

2023

Progress in Environmental Geography

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“…Indigenous connections and relationships are particularly important and are understood to be diverse. This is highlighted by Waiti and Wheaton (2022) who explain how Māori have spiritual, genealogical, affective, cognitive, and behavioural connections to a place, stemming from the meanings and history of the place.…”

Section: Knowledge Of and Connections To The Oceanmentioning

confidence: 99%

“…In Aotearoa, cultural approaches to conservation have often been neglected, such as rāhui, a Māori form of marine protection that bans or restricts harvesting of species in an area (Waiti & Wheaton, 2022;Whaanga & Wehi, 2017). This form of protection contains similar protective objectives as a marine reserve, as well as holding spiritual significance, however, is not legally seen as an equivalent form of protection or conservation (Dodson & Palliser, 2016;McCormack, 2011).…”

Section: Public Perceptions Of Marine Reservesmentioning

confidence: 99%

Kāpiti Marine Reserve 30 years on: connections, practices, and management

Brenssell

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<p><strong>Established in 1992, Kāpiti Marine Reserve (KMR), was the fourth marine reserve to be established in Aotearoa New Zealand. Located near the southern end of the North Island’s west coast, this no-take reserve presents a significant addition to marine reserves in Aotearoa. The biological status of the reserve is relatively well studied, however, like many reserves in Aotearoa its social history is poorly understood. Although place attachment is a widely researched concept for people-place relationships, there is a lack of research about place attachment in relation to ocean spaces in general, and marine reserves in particular. As people have a variety of relationships with ocean spaces, it is important to understand these in relation to marine reserves. This research therefore investigates how the existence of KMR over the past 30 years has reinforced or changed people’s attitudes and attachment to the reserve. To trace the social history of the reserve, this research combines analysis of statutory public submissions from the 1990/1991 Department of Conservation KMR proposal with interviews of 12 people who have had a long-standing connection with the reserve. This research reveals the diverse values and connections submitters to the KMR proposal and interview participants have with the marine space around Kāpiti Island. In addition, this research highlights how interviewees experiences and practices with KMR can influence their attitudes and connections to the reserve over time and vice versa. The link between interviewees relationships to, and experiences with, KMR associated with the Department of Conservation’s shift away from managing the reserve, reveals the tensions and different views on management that can arise over time.</strong></p>

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