By Peter Rudiak-Gould
The electorate of the Marshall Islands were instructed that weather swap will doom their nation, and so they have visible confirmatory omens within the land, air, and sea. This publication investigates how grassroots Marshallese society has interpreted and spoke back to this hazard as intimated by way of neighborhood remark, technological know-how verbal exchange, and Biblical exegesis. With grounds to brush aside or forget about the possibility, Marshall Islanders have as an alternative embraced it; with purposes to forswear guilt and accountability, they've got as a substitute followed in-group blame; and having been recommended that resettlement is important, they've got vowed in its place to hold the place of birth. those dominant neighborhood responses might be understood as bobbing up from a pre-existing, lively constellation of Marshallese principles termed "modernity the trickster": a traditionally encouraged narrative of self-inflicted cultural decline and seduction via Euro-American modernity. This learn illuminates islander employer on the intersection of the neighborhood and the worldwide, and indicates a conception of danger belief according to ideological dedication to narratives of ancient development and decline.
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Extra info for Climate Change and Tradition in a Small Island State: The Rising Tide
But Marshall Islanders themselves rarely speak of it this way. Marshallese tradition is for them deﬁ ned by its fundamental, diametric difference from foreign and modern lifeways. Unsurprisingly, given the country’s postwar history, it is Americans (ripālle) who most often play the conceptual role of the Other. American culture (ṃantin pālle) is spoken of as the polar opposite of ṃantin ṃajeḷ: subsistence is replaced by a cash economy (mour kōn ṃani, “living by money”) and conviviality is replaced with individualism (kwe wōt kwe, ña wōt ña, “you are just you, I am just me”).
When you ﬁ nished the meal, you would never think about the next meal. It was an easy life. All of these troubles are said to have struck the urban centers far more severely than the outer islands, both urbanites and outer islanders agree. In the outer islands, “one smells only the scent of Marshallese culture” (Kwōj āt wōt bwiin ṃantin ṃajeḷ). When students in Majuro were asked to compare rural life with city life, all said they preferred the former (Journal, 2007b). ” A man from Ujae voiced a widespread sentiment when he told me, In Majuro you have to live entirely by money.
In the era of missionization, as we saw previously, the power of foreigners rivaled that of chiefs even as the chiefs attempted to harness that foreign power to entrench their own hegemony. During the German 24 Climate Change and Tradition in a Small Island State administration, the advent of money challenged the precolonial system in the ways suggested above. The conversion of much of the Marshall Islands into copra plantations weakened the subsistence-based unmoneyed lifestyle. More fundamentally, money offered a new and subversive source of sustenance: with cash, one could have no stake in the land and no loyalty to a chief yet still be able to eat.
Climate Change and Tradition in a Small Island State: The Rising Tide by Peter Rudiak-Gould