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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

1. This is a standout organization to unite many underrepresented groups and collectively advocates for solutions to their issues. I believe this is a great strategy to bring about genuine change in policy, laws, and, hopefully, the future lives of Californians.

2. 1. What are some of the biggest challenges facing the environmental justice movement in California today, and how is CEJA addressing these challenges?

   2. How does CEJA approach community engagement and leadership development, and what role do community organizations play in the organization's work?

1. From the sources shared on their website, they seem to be well-regarded by major news outlets and other sources for media. CEJA’s headlines are generally featured as necessary and critical to the context in which they advocate for communities of color disproportionately impacted by higher exposure to pollution. Of course, though, prominent industry leaders for oil and agriculture are opponents of this organization.

1. This organization is a coalition of other organizations; therefore, they work intimately with core members; Asian Pacific Environmental Network (APEN), Communities for a Better Environment (CBE), Center for Community Action and Environmental Justice (CCAEJ), Center on Race, Poverty and the Environment (CRPE), Environmental Health Coalition (EHC), People Organizing to Demand Environmental and Economic Rights (PODER)

2. And community partners; Central Coast Alliance United for a Sustainable Economy (CAUSE), Leadership Counsel for Justice and Accountability, Physicians for Social Responsibility – Los Angeles, and Strategic Concepts in Organizing Policy Education (SCOPE).

1. Environmental Justice issues are increasingly complex, so naturally, this presents challenges for CEJA, among many other organizations centralized around EiJ.

1. CEJA does not necessarily have any claims of it using any unique strategies for addressing the problems they work on. If anything, I would note that the fact it is a coalition of multiple Environmental Justice Organizations from all over California would be characteristic enough to stand out.

1. CEJA produces and shares a wide range of data and research on EiJ issues in California. Their website has a section dedicated solely to the resources produced and circulated among their coalition. This includes the bills and legislation they are reviewing and various sources regarding pollution reports like oil refineries, power plants, and transportation.

1. The principal initiatives of CEJA campaigns are central to Policy Advocacy, Community Organizing, Research and Analysis, and Leadership development. They work to advance local, state, and federal environmental justice policies. A research and analysis team can provide evidence of the harmful effects of various pollutants that affect their communities, educate local stakeholders on these issues, and promote engagement of historically underrepresented groups to champion policy to address these concerns.

• CEJA has physical office spaces in Oakland and Los Angeles, California. They have their website and social media to communicate with their members, supporters, and the general public.

1. The CEJA is funded through a combination of grants, donations, and contracts. Generous donors from various foundations or philanthropic individuals have contributed to the CEJA’s funds.