Analyze

The project "Researching Kaohsiung Archive: practice and reflection" is a collaborative effort with the UCI team addressing the global environmental injustice record in Kaohsiung, Taiwan, particularly focusing on the slow and accumulative harm caused by petrochemical development. Under the Environmental Injustice Global Record (EIGR) website, the Kaohsiung Archive serves as a trans-disciplinary platform for data archiving and communication. Since joining in 2021, the team has collected and visualized diverse data sources, engaging stakeholders in collaboration. The archive development involves addressing key questions related to environmental justice studies, fostering brainstorming and reflection. The project acts as a boundary object, connecting local and international communities, providing an information infrastructure for social dialogue,and aiming to contribute to a sustainable transformation discourse on the risks of petrochemical developments in Kaohsiung. The long-term impact on academic production method and knowledge dissemination remains to be seen, but the project aspires to inspire co-creation, cross-border cooperation,and innovation to empower civil society and enhance environmental justice governance.

The creation of the Kaohsiung Archive begins with a series of questions, utilizing the Environmental Justice (EJ) study framework applied to Hawaii as a guide. These questions delve into the influence of industries on environmental governance and advocacy, exploring the strategiesemployed. The process involves collaborative efforts to answer these questions, fostering brainstorming, debates, and reflections on characterizing the setting and revealing environmental injustice within the case study.

Following workshops and fieldwork in Kaohsiung, the project evolved to formulate narrative structures for mapping and visualizing environmental injustice in the region. Objectives include outlining Kaohsiung's features, focusing on petrochemical-related air pollution and industrial transformation issues, and designing relays to illustrate the challenges faced by fence-line communities and showcase potential action initiatives.

The project's progression involves tracking the issue, identifying and categorizing stakeholders, as well as gathering information and experiences from various parties. Stakeholder claims are sorted out, and efforts are made to find common action goals. Discursive risk analysis is conducted, examining environmental monitoring issues around petrochemical facilities. For instance, in Dashe, there is a focus on the discursive gaps between local residentsand petrochemical workers, revealing disparities in perceptions of air quality and expectations regarding governmental control.

Source

Tu, Wen Ling. 2023. " Researching Kaohsiung Archive: Practice and Reflection." In 4S Paraconference X EiJ: Building a Global Record, curated by Misria Shaik Ali, Kim Fortun, Phillip Baum and Prerna Srigyan. Annual Meeting of the Society of Social Studies of Science. Honolulu, Hawai'i, Nov 8-11.

The project "Researching Kaohsiung Archive: practice and reflection" is a collaborative effort with the UCI team addressing the global environmental injustice record in Kaohsiung, Taiwan, particularly focusing on the slow and accumulative harm caused by petrochemical development. Under the Environmental Injustice Global Record (EIGR) website, the Kaohsiung Archive serves as a trans-disciplinary platform for data archiving and communication. Since joining in 2021, the team has collected and visualized diverse data sources, engaging stakeholders in collaboration. The archive development involves addressing key questions related to environmental justice studies, fostering brainstorming and reflection. The project acts as a boundary object, connecting local and international communities, providing an information infrastructure for social dialogue,and aiming to contribute to a sustainable transformation discourse on the risks of petrochemical developments in Kaohsiung. The long-term impact on academic production method and knowledge dissemination remains to be seen, but the project aspires to inspire co-creation, cross-border cooperation,and innovation to empower civil society and enhance environmental justice governance.

The creation of the Kaohsiung Archive begins with a series of questions, utilizing the Environmental Justice (EJ) study framework applied to Hawaii as a guide. These questions delve into the influence of industries on environmental governance and advocacy, exploring the strategiesemployed. The process involves collaborative efforts to answer these questions, fostering brainstorming, debates, and reflections on characterizing the setting and revealing environmental injustice within the case study.

Following workshops and fieldwork in Kaohsiung, the project evolved to formulate narrative structures for mapping and visualizing environmental injustice in the region. Objectives include outlining Kaohsiung's features, focusing on petrochemical-related air pollution and industrial transformation issues, and designing relays to illustrate the challenges faced by fence-line communities and showcase potential action initiatives.

The project's progression involves tracking the issue, identifying and categorizing stakeholders, as well as gathering information and experiences from various parties. Stakeholder claims are sorted out, and efforts are made to find common action goals. Discursive risk analysis is conducted, examining environmental monitoring issues around petrochemical facilities. For instance, in Dashe, there is a focus on the discursive gaps between local residentsand petrochemical workers, revealing disparities in perceptions of air quality and expectations regarding governmental control.

Tu, Wen Ling. 2023. " Researching Kaohsiung Archive: Practice and Reflection." In 4S Paraconference X EiJ: Building a Global Record, curated by Misria Shaik Ali, Kim Fortun, Phillip Baum and Prerna Srigyan. Annual Meeting of the Society of Social Studies of Science. Honolulu, Hawai'i, Nov 8-11.

Remember the arrivals of Mā’ohi ancestors who traversed the sea and surged upon the shores. Over generations, many groups explored and peopled te fenua, travelling around the archipelagos by va’a and on bare foot. Te nūna’a Mā’ohi built up the land, and the land built up te nūna’a, with fare, fa’apū, tumu, marae, and stories. Te fenua and te nūna’a shared experiences and developed knowledges, year in, year out, together. 

In other worlds, those we call popa’āwere knowing and being in very different ways. Over time, te popa’ābuilt physical, spiritual, and epistemic walls to imagine a separation between themselves and the land. They dreamed of knowing without relation, and called it “objectivity.” Adrift in the violent nightmares of their mindless fantasies, te popa’ābecame ungrounded. They tried to fill this existential void through stories of supremacism, which they acted out through projects of transoceanic conquest. In their empty confusion, te popa’ācame to te fenua Mā’ohi with greed, envy, arrogance, disease, and weapons of mass destruction. 

Whether through deliberate genocide or oblivious indifference, popa’āarrivals decimated Mā’ohi communities, as local populations fell by 80% to 90%. This formative trauma foreshadowed disasters to come. Te popa’āstole te fenua’s physical wealth on a massive scale, and then imposed a nuclear weapons testing program, bringing radioactive waste, cancer, and other illness. Te popa’ātimed the introduction of mass tourism with atomic testing, to obscure the social, economic, and environmental impacts of the nuclear program. They deceived ta’ata Mā’ohi with empty stories, progressively luring many ta’ata into a modern nuclear-tourism future of individualism, wage labor, cash economies, consumer advertising, broadcast entertainment, artificial scarcity, and nuclear family subdivisions. Te popa’āsought to break the bond between te ta’ata and te fenua. They did not know, this bond cannot be broken. 

The popa’āproject of supremacist colonial modernization is ongoing. But so is the Mā’ohi project of knowing and growing with the land. 

Tahitian language glossary

fare house(s), building(s)

feafea (i) thinking (of, about)

fenua land(s), territory(ies), world(s)

fa’apū garden(s); place(s) for growing crops

nūna’a people, peoples, nation(s)

Mā’ohi Indigenous to French Polynesia

marae ceremonial pavilion(s)

miti salt water; sea(s)

o of

popa’ā the people who think they are white

te the, a, an, some

ta’ata person, people, human(s)

tumu tree(s); root(s)

va’a canoe(s); sailing canoe(s)

Photo: Maupiti lagoon. Text, photo and layout by Teo Akande Wickland. Made with Mā’ohi, Black American, Latinx, queer, feminist and modern/colonial knowledges.

Wickland, Teo Akande. "Feafea i te miti o te fenua ." In 4S Paraconference X EiJ: Building a Global Record, curated by Misria Shaik Ali, Kim Fortun, Phillip Baum and Prerna Srigyan. Annual Meeting of the Society of Social Studies of Science. Honolulu, Hawai'i, Nov 8-11, 2023

Interestingly you point out the linear (seeing from the State) vs nonlinear (seeing from the community) dimension. Comparing to Singapore, where government has more authority and coherent plan on urban planning, the Naluwan's experience seems to suggest a different form of governance between the government and the local society. In your prompts, you mentioned Singaporean government's urban planning to create fair housing, greeneries, as well as ethnic policies on promoting integration. I am curious about how you would describe "the sense of community and place" constructed by the top-down authority, comparing to the disordered, spontanious, bottom-up self-assembly mode we saw in Naluwan