Podcasts about micronesians

A weekly magazine-style radio show featuring the voices and stories of Asians and Pacific Islanders from all corners of our community. The show is produced by a collective of media makers, deejays, and activists. In this vintage APEX episode, Host editor Swati Rayasam continues to highlight the podcast Continental Shifts created by bi-coastal educators Gabriel Anthony Tanglao and Estella Owoimaha- Church. They embark on a voyage in search of self, culture and the ancestors. Last time we featured the ConShifts podcast, Gabriel and Estella gave a quick introduction and talked about wayfinding in the context of their work. Tonight on the podcast they're talking about anti-blackness in the PI community with Courtney Savali Andrews and Jason Fennel. Just a quick note that both Courtney and Jason's audio quality isn't the best on this podcast. So it might get a little bumpy. Enjoy the show. Episode Transcripts – Anti-blackness in the PI Community with Courtney-Savali Andrews and Jason Finau Opening: [00:00:00] Apex Express Asian Pacific expression. Community and cultural coverage, music and calendar, new visions and voices, coming to you with an Asian Pacific Islander point of view. It's time to get on board the Apex Express.   Swati Rayasam: [00:00:35] Good evening everyone. You're listening to APEX express Thursday nights at 7:00 PM. My name is Swati Rayasam and I'm the special editor for this episode. Tonight, we're going to continue to highlight the podcast continental shifts created by bi-coastal educators Gabriel Anthony Tanglao and Estella Owemma Church who embark on a voyage in search of self, culture and the ancestors. Last time we featured the ConShifts podcast, Gabriel and Estella gave a quick introduction and talked about wayfinding in the context of their work. Tonight on the podcast they're talking about anti-blackness in the PI community with Courtney Savali Andrews and Jason Fennel. Just a quick note that both Courtney and Jason's audio quality isn't the best on this podcast. So it might get a little bumpy. Enjoy the show.   Courtney-Savali Andrews & intro music: [00:01:32] These issues are fluid, these questions are fluid. So I mean, I had to go and try get a PHD just to expand conversation with my family .   Gabriel A. Tanglao: [00:01:51] How do we uproot anti-blackness in API spaces? On today's episode, we explore this critical question with two incredible guests. Courtney and Jason share their stories, experiences, and reflections on ways our API communities can be more affirming of black identity and black humanity.   Estella Owoimaha-Church: [00:02:13] What up, what up? Tālofa lava, o lo'u igoa o Estella. My pronouns are she/her/hers, sis, and uso.   Gabriel A. Tanglao: [00:02:23] What's good, family? This is Gabriel, kumusta? Pronouns he/him.   Estella Owoimaha-Church: [00:02:29] I have the great pleasure tonight of introducing our guest today, Jason Finau and Courtney-Savali Andrews. Jason is a social worker with a focus on mental health and substance abuse based in San Francisco. Courtney is an assistant professor of musicology at Oberlin College in Ohio. But I also want to be very intentional about not centering professions above who we are and who we come from. So I'm going to go to Jason first. Jason, please share with us who you are, how you identify and who are your people.   Jason Finau: [00:02:58] Hi everyone. Estella, Gabriel, again, thank you so much for hosting us in this space. My name is Jason. I identify as black and Samoan. My father is a black American from Mississippi and my mother is from American Samoa, specifically in the village of Nua and Sektonga. As a military, brat kind of grew up back and forth between Hawaii and Southern California. So I have a very strong love for the ocean and where my peoples come from. So, very excited to be on your podcast.   Courtney-Savali Andrews: [00:03:27] [Speaking Samoan] Tālofa lava I am Courtney-Savali Andrews from Seattle, Washington. I identify as an African American Samoan. My father is from Seattle, born and raised in Seattle, from Opelika, Alabama. That's where his roots are, and my mother is from American Samoa from the villages of Nwoma Sitsona and Aminawe. And Jason and I are maternal cousins.   Estella Owoimaha-Church: [00:03:59] I did not know that. [Laughs] Good to know. Actually, just for some context, Jason and Courtney, you were one of my blessings in 2020. I received an email message about a space called Black + Blue in the Pacific, and it was a flier for a Zoom gathering with other black Pacifica peoples and I jumped on the call, not knowing what to expect, but it was only one of two times I can remember in my entire life feeling truly seen as black Samoan, and not having to separate those two or shrink any part of myself or who I am. So Jason, can you please share what the space is about and how it came to be?   Jason Finau: [00:04:42] Sure. That warms my heart that that was your reaction to participating in that space. So this was kind of born out of all of the protests against racial injustices across the country, especially with George Floyd and the other countless, unfortunately, countless deaths of black men and women at the hands of police brutality. And EPIC, which is the Empowering Pacific Island Communities, a nonprofit organization out in Long Beach reached out to me to kind of talk about how we can address anti-blackness within the Pacific Island communities in speaking with Tavae Samuelu, who is the executive director of EPIC and Teresa Siagatonu who is an amazing creative poet, artist, everything. We got together, started talking about like, well what was the real purpose for this group? Why are they reaching out to me specifically in the work that I do? And I think that part of that came from the fact that I am a licensed clinical social worker and that I do have a background in mental health and working in trauma, generational trauma and looking at how we as human beings look to take care of ourselves in a community that we as black human beings look to take care of ourselves in a community that doesn't value who we are and what that looks like for those of us who belongs to two different communities, one being the black and then the other being the Pacific Island community. And then even, you know, bringing that down even further to the, within the Pacific Island community, being in the Polynesian community and then being specifically in the Samoan community.   So in talking with that, the first person I thought about when they asked me to facilitate a group where we can gather other individuals who identified as being black and Pacific Islander, the first person I thought about co-facilitating this group with was my cousin Courtney-Savali Andrews. Just given the fact that she has done so much in research and education and understanding about PI cultures, with the work that she's done here in the States, as well as out in the Pacific, out in New Zealand and Samoa, and I'll let her talk more about that, but this is another part of the reasons why I thought about her instantly, and also because she and I have had these conversations about what it means to be black and Samoan, and to identify as both, and to sometimes have to navigate being one over the other in spaces, and even in spaces where It's a white space and having to figure out like which one are we like code switching between. So in thinking about this group and in thinking about this space, you know, one of the larger conversations that came out of those who engage in this group, that we have every second Tuesday of the month is that representation of seeing other folks who are also black and Pacific Islander who aren't related to us. And so these are the conversations that Courtney and I have had. I've had the same conversations with other first cousins who also happened to be black and Samoan, but I've never actually have met like one hand I can count on how many times I've met another person who identified as black and Pacific Islander. And so being able to host this space and to focus it, to start off that focus on anti-blackness and to talk about how we're all working to deal with what it means to say Black Lives Matter when someone who visually presents as Samoan or someone who visually presents as Tongan or any other of the Pacific Islands. Like, what does it mean for them to say Black Lives Matter, when those of us who identify as both black and Pacific Islanders aren't really feeling how that message is as substantial as they may be trying to, to come across.   Being able to gather in a space where we see other folks who look like us, who shared experiences that were so similar to what we have shared and what we have gone but also very different. And looking at how, you know, some folks grew up identifying primarily with the Samoan culture, whereas other folks grew up primarily identifying with the black culture and not being able to reconcile either one. So seeing that spectrum of experiences was able to provide us with an opportunity to grow for each other, to support each other, and to learn from each other. I was very thankful and grateful for having, for EPIC being able to step in and seeing that as an organization that does focus on empowering Pacific Island communities that they understood that when we look at the micro communities within that larger macro level of a PI community, looking at that individual black and PI cohort and understanding that that experience is different than the general experience. And so they wanted to make sure that we're facilitating those conversations, that we're holding safe spaces for those conversations, and that we're encouraging those conversations. So I really do appreciate them so much for that, and not taking it upon themselves to tell us how we should be engaging in these conversations, how we should be feeling, and asking us what we should be doing to get PIs to understand the impact of anti-blackness, within the, in the PI community for us personally.   Estella Owoimaha-Church: [00:09:29] And as you were talking, I was laughing at myself thinking, yeah, I can count on one hand too, aside from my brothers, the other black Samoans or Polys I know, and I had an experience in college as a freshman, Cal State Northridge, in my EOP cohort. I met another Leilani, Leilani is my middle name, I met another Leilani who happened to be half black, half Samoan, also from South LA. And we saw each other and ran to each other like we were long lost siblings or something [laughs] and we just knew, and it was the first time I had seen someone who looked like me that was not The Rock. [Jason laughs] Like, the only person to look to, that was yeah. I don't know, it wasn't enough to have, you know, The Rock as my only representation. I appreciate him, but definitely wasn't enough. And shout out to EPIC and Tavae, because I think I mentioned earlier, being in Black + Blue was, it was like the second time in my life. I can say that I felt seen and one of the first times I felt seen as Samoan was at 30. I happen to be in a workshop led by Tavae on organizing PI communities. That was the first time I met her, but I left her session like in tears because I felt a whole part of whatever was happening in the conversation, the festivities, I could be like my full self.   Gabriel A. Tanglao: [00:11:00] And those spaces are so important for us, right? To have that community, to be able to connect. So Jason, I appreciate you sharing that origin story of Black + Blue. And my question for Courtney actually, to bring in some of your experience into the space. Why was it important to create or forge a space such as this one with Black + Blue?   Courtney-Savali Andrews: [00:11:22] Well, I will say that I've had the privilege of a different experience having met several African American and African Pacific Islanders in Seattle through my experience in the US. And I mean, this goes all the way back to my childhood. I went to a predominantly, and this is going to sound pretty interesting, but in the 70s, I went to a predominantly Filipino-Italian parish that was budding a Samoan congregation and that particular congregation was connected to the Samoan congregational church that my mother was affiliated with. So, of course, this is family based, right? But growing up in that particular setting, I was affiliated with many cultural dance groups, particularly Polynesian dance troupes and such, and through those various communities I would run into many particularly Samoan and African American children. So that was something that was pretty normalized in my upbringing. On the other side of that, my father's family was very instrumental in various liberation movements, affiliations with the Black Panthers. And so I also grew up in a very black nationalist leaning family. So, I mean, I couldn't run away from just anything that had to do with considering identity politics and what it meant to be “both and” so the wrestle started really early with me. I also want to say that because I was indoctrinated in so many questions of what it meant to be whatever it is that I was at the time. Cause you know these issues are fluid and the questions are fluid. So that extended all the way throughout even my educational journey having pursued not just a musical degree, but also degrees in cultural studies. It was the only place that I could really wrestle and engage with literature that I was already introduced to as a child, but to, you know, have opportunities to deep dive into that literature, highlighting certain figures, engaging with the writers of these literature. So by the time I got to college, it was piano performance and Africana studies for me. In the arts, through my music through musical theater performance, my Polynesian dance background, it all just kind of jumbled up into this journey of always seeking spaces that allow for that type of inquiry.   So, after undergrad, this turns into a Fullbright study and then eventually a PHD in Music and Pacific and Samoan studies. In that journey, I did not think that the outcome would be as rich as it became. I did seek out one of my supervisors, who was Teresia Teaiwa. A very prominent poet, spoken word artist and scholar, and she was the founder of the Pacific Studies program at Victoria University in Wellington, New Zealand. So I went to study underneath her. She actually is African American Banaban so from the Kiribati islands and amongst her like astounding output of work, she reached out to me and four other African American Pacific women historian artists, like we all share the same general identities to start an organization, or at least an affinity conversationalist group, called Black Atlantic, Blue Pacific. This was back in 2014 when she started the conversation with us again, I had an opportunity to now, across the world, connect with other African American Pacific peoples that were rooted in other spaces. So I was the one who was, you know, born and raised in the US But then we had Joy Enomoto an African American Hawaiian who's based in Hawaii. Ojeya Cruz, African American [?] and LV McKay, who is African American Maori based in Aotearoa. So we got together and started having very specific conversations around our responses to Black Lives Matter as it was gaining much momentum in 2015. And it was my supervisor Teresia, that said, “You have to open up about how you feel,” and particularly because I was so far away from what home was for me, she offered up a space for me to not only explore further what my response to the movement was, but also just my identity in tandem with the rest of them. So we actually began to create performance pieces along with scholarly writing about that particular moment and went to this festival of Pacific arts in 2016 which was in Guam and pretty much had a very ritualistic talk. It wasn'tinteractive, it was our space to share what our experience and stories were with an audience who did not have a chance to engage with us on it. It was us just claiming our space to say that we exist in the first place. And that was a very powerful moment for me and for the others. So to connect this back to four years later, when Jason reaches out about Black + Blue in the Pacific, the name of this group actually came from the publication that we put together for that 2016 FESPAC presentation. It really was a moment that I actually didn't think would extend out in the ways that it has, but it also felt like a duty to extend that conversation and Teresia Teaiwa has since passed, but it felt like, you know, this is what, this is the work that, that I've given you to do. So it just felt very natural to join with my cousin in this work and realize what this conversation could be across the water again, back home in the US.   Estella Owoimaha-Church: [00:18:09] Listening to you I was I don't want to say envious, but I didn't have that same experience growing up. And, you know, oftentimes I wonder where I would be in my identity crisis, which seems like it has lasted for so long, if I had shared in similar experience as a child. I grew up in predominantly black communities and all black apostolic school and I just, I didn't have other, I mean I ran up to the one girl I saw as a college freshman and squeezed her. So that tells you a lot, but I shared similar experiences as an undergrad or in college in majoring in black studies, majoring in theater, musical theater and that being the space where I got to at least express some of who I am or who I want it to be, but definitely trying to create what you experienced or had for my daughter now, trying to make sure that she gets to be as pro black and black and proud as she wants to be rocking her Angela Davis fro while also wearing her Puletasi, trying really hard to make sure that she has all of that. Growing up, I never felt like I was welcomed in Samoan or Poly spaces or fully in black spaces either. I felt like folks had to make a point to other me or erase part of my identity for their convenience. And it's only now that I am learning who my Samoan relatives are, what are our namesake or the villages that my family comes from and reconnecting with aunts and uncles and my grandparents through the powers of Facebook. But over the years, it's been a long like push and pull. And it's because our last names are, our names are very distinctive. And so when you put that name in there suddenly like, “Oh, I found all these relatives.” Like I didn't have to do the ancestry thing because you put the name in on Facebook and all of a sudden you find all your cousins and you're seeing childhood pictures where like your own kid can't tell who's who so I know we're related. You know what I mean? But anyway, like over the years it's been this like back and forth of me deleting relatives and then, you know, letting them come back because I don't know how to broach the conversation about their anti-blackness. I don't know what to tell them when they post something that is very racist and absolutely not okay. And I don't know what to do other than, you know, I'm just going to delete you and then maybe 2 years from now, I'll, as you as a friend, again, we could try this one more time. And I have one aunt in particular, a great aunt who there was just a misunderstanding. I didn't respond to a message right away after not seeing her since I was maybe 5 or 6. I can't remember. But in my 20s, I'm getting married, she's sending me messages and I didn't respond right away. And the response I got included her calling me the N word. And so then I'm like, “Oh, okay.” I was like, trying to open up and let you all back into my life. And here we are again. So I'm done. And so I spent a lot of time, like picking and choosing who I was going to let in or not and so I've started this journey at 30. I want to learn my language. I want to figure out who is in my family tree. Who are my people? Where do I come from? And be selective about who I choose to actually grow relationships with. Like I can still know who they are, where they come from, where I come from, what my roots are, and also make choices about who gets to be in my life. And I'm only just now realizing that at 32, as I try to learn my language and reclaim what is mine, what belongs to me. All of that aside, can you relate to any of that? And if so, is there an experience that you feel comfortable sharing?   Courtney-Savali Andrews: [00:22:00] I absolutely relate to that, to the extent, I mean, I had to go and try to get a PhD just to expand conversation with my family and I had to do it across the water. I got to a point where, just asking questions, about, you know, cultural matters, or even trying to navigate my way through a family event, while I've had many wonderful experiences, just trying to, again dig deep to understand why are we who we are, why are our family issues what they are those kinds of things, I would always hit a particular wall that was met with either like, “Why do you even care?” Or “Oh, that's not important.” But it was, this is not important for you. And I, you know, took that with a lot of like, “Well, what's that mean? I can learn anything.” And then again, that, that comes from this, like I said, black nationalist attitude of I am wholly wonderful, just in my skin as I am. Therefore, I'm smart. I'm, you know, all of those kinds of things. So it became a learning quest for me to say, not only am I going to go after learning as much as I can. I'm going to get the highest degree you could possibly get in it only to now reach a point. I mean, I'm 10 years into this program and it's been the one-two punch all the way through. And now I'm on the other side of this journey, realizing that even in that quest, this really doesn't change many of my conversations if I go back into my family, nor is it really looked upon as a notable achievement, which is to be questioned because it's like, I've done everything that I possibly can. But at the same time, it really does feel like this is the black experience as it connects to respectability politics. On another side of thing I suppose, try to aspire to be a race woman for the Pacific and specifically the Samoan identity. And that's just a really, really tall order. Right. All that to say, yes, I absolutely identify and realize that my conversation can only be had with those who are open to have it. I think that right now in this particular moment, we have more Pacific peoples and more people in our families that are willing to at least sit at the table and have conversation because they have new language around what they are wanting to know and what they would like to see for their own community. So that's really, really refreshing and inspiring.   Jason Finau: [00:24:46] I agree. I definitely [have] a lot of experience and feeling in feeling othered and feeling that my black identity was conveniently left out in a lot of conversations and a lot of learning lessons, I think, growing up. In contrast to Courtney's upbringing, I was born and raised on the Samoan side. It was everything Samoan related. My first language was Samoan. My mom stopped speaking Samoan to me at home because she recognized that I was struggling in school early on like in pre- k, kindergarten, first grade, because I couldn't keep up with the other students and they didn't have ESL for Samoan speaking kids. So, I think as a protective factor, my mother just started to distance me from the Samoan language in order to excel in school. And I think that a lot of having been able to grow up in a very large Samoan family and engaging in a lot of the traditional activities and cultural practices and doing the dances and going to a local [?] church. Having that has always been great but I think that seeing the way or listening to the way that other Samoans would refer to their own family members who were black and Pacific Islander or black and Samoan in those families, a lot of the times the language is just so derogatory, but they, that language never used to, or was never directed at me. And I think that part of that was because that people knew who my mother was and they knew who my grandparents were and I think I was insulated from a lot of that negative talk, negative behaviors against those who identified as black and then like the children that were products of those Samoan and black relationships. I reflect on that quite often because I think that when listening to a lot of the stories that I've been able to bear witness to in our black and PI group. You know, like I mentioned before that we are seeing like two different, two different upbringings, two different ways that people experience their lives as being black and Samoan. And for me, it was like, because I was wrapped in that Samoan culture, that black identity of mine was never really addressed or talked about. That then it made me feel like I just, I'm a Samoan boy. I don't identify as someone who was black. I didn't identify as someone who was black or was comfortable with identifying as someone who was black until my 20s. Late 20s, early 30s, you know when I introduced myself, it was always Samoan first black second, everything that I did, instead of joining the Black Student Union group, I joined all the Asian and Pacific Island groups at any school that I went to again, as I said, being a military brat, I went to a lot of schools growing up before college. And then in college a lot of different universities. And when I went to those programs, like in high school and junior high, I'd always be, I would always join the Asian Pacific Island groups because I didn't feel comfortable being a part of the black, any of the Black Student Unions or any black affinity groups, because again like I said my for me internally, I was Samoan and that's where I wanted to be. I didn't recognize for myself because I could see it in the mirror that I presented as someone like a black male and I think that part of the reason why I also steered more towards Asian and Pacific Island groups was because I wanted people to see me as this black guy walking into your Asian and Pacific Island group, who also is Samoan but you don't know that until I tell you. And that was for me to share and for me to just sit there for them to stare at me until I made that truth known. And that was my way of addressing that issue within the PI community. But it was also a way for me to run away from that black identity to hide from that black identity because I wasn't, I didn't want to be identified that way when I was in the API group. It's because I wanted to be identified as Samoan and not black, even though I presented. So in thinking about how a lot of those conversations went, I think one situation in particular really stuck out for me. And that's when I did a study abroad in New Zealand during undergrad and, you know, there's this whole thing about the term mea uli in Samoan to describe someone who is black and Samoan and that was the term that I remember using and being told. As a kid, growing up, my mom used it, didn't seem like there was an issue. All family members, everyone in the community is using it. So I just assumed that is exactly how it was. I never had the wherewithal to think about how to break down that word, mea uli, and think of it as like a black thing. So I was in New Zealand studying abroad and I met some students, some Samoan students in one of my classes. They invited me to their church, the local [?] church. I was like, oh great, I'll go to church while I'm here. Satisfy my mom. She's back home in Oceanside, California, telling me that I need to go to church, that I need to focus on my studies. So I do this. I go with them. And as they're introducing me to folks at their church, when I describe myself as mea uli I mean, you can hear a pin drop. It was like, these people were I don't know, embarrassed for me, embarrassed for themselves to hear me use that word to describe myself. It was just, I was, I don't think I've ever been more embarrassed about my identity than I was in that one moment, because then my friend had to pull me off to the side, just like “Oh, we don't use that word here.” Like she's like, schooling me on how derogatory that term was for those Samoans in New Zealand who identify as black and Samoan. And mind you, the friends that I was with, they were, they're both sides of the family are Samoan, and so this is a conversation that they're having with me as people who aren't, who don't identify as black and Samoan. And so then when I, I brought that back to my mom and I was just like, “Did you know this? Like, how could you let me go through life thinking this, saying this, using this word, only to come to this point in my adult life where now I'm being told that it's something derogatory.” That was a conversation that my mom and I had that we were forced to have. And I think for her, very apologetic on her end, I think she understood where I was coming from as far as like the embarrassment piece. But from her, from her perspective and her side of it, she didn't speak English when she first got to the United States either. She graduated from nursing school in American Samoa, had been in American Samoa that whole time, born and raised, came to the United States, California, didn't speak a lick of English, and was just trying to figure out her way through the whole navigating a prominently white society and trying to figure out English. And so I think language was one of the least of her worries, as far as that might have been because it's just like coupled on with a bunch of things. I mean, this is a Samoan woman who doesn't speak very much English, who is now in the military, in the Navy. So, in an occupation that is predominantly male, predominantly white and predominantly English speaking. And so, for her, there was a lot of things going on for herself that she had to protect herself from. And I think she tried to use some of those same tactics to protect me. But not understanding that there is now this added piece of blackness, this black identity that her child has to navigate along with that Samoan identity. And so, we've had some really great conversations around the choices that she had to make that she felt like in the moment were the right choices to keep me safe, to get me what I needed in order to graduate high school on time unlike a lot of our other family members, to go to college, you know, again, being the first one to have a bachelor's degree and the first one to have a master's degree, within our family tree. And so, a lot of the successes that I've had in life to be able to get to this point and have these conversations and to facilitate a group like black and PI, Black + Blue in the Pacific and to be on a podcast with all of you, were the sacrifices and choices that my mom had to make back.   I say all that because those, the choices that she had to make, she wasn't able to make them in an informed way that would have promoted my black identity along with my Samoan identity. And so having to navigate that on my own. I didn't grow up with my dad, so I don't have any connection. I didn't have any connection to the black side of my family. And so I didn't have, and then growing up in Hawaii and in Southern California, primary like San Diego, in the education piece, like the majority of my teachers were white, or in San Diego, a lot of them were Latin, Latinx, and then in Hawaii, a lot of them, they were either white or they were some type of Asian background like a lot of Chinese, a lot of Japanese teachers, but I didn't have any, I never had a Polynesian teacher, Pacific Islander teacher, and I never had a black teacher until I got to college, and then seeing that representation also had an impact on me. I think one of my most favorite sociology professors at California State University in San Marcos. Dr. Sharon Elise was just this most phenomenal, eye opening, unapologetically black woman. And it was just like the first time I was ever able to like be in the company of that type of presence and it was glorious. And I think it was part of the reason why I switched from pre med to social work. In thinking about, and going back to your original question about an experience of being othered or feeling like your black identity is erased in that company. Like I said, I walk confidently amongst and within Samoan communities, but not nearly as confidently as I do in black spaces. And even when I'm in those Samoan spaces, I'll walk into it, but then the first thing I'll do is share my last name. And then the moment I say my last name, then it's like, okay, now we can all breathe. I've been accepted. They know who I am because of who my family is based on the name that I provide. When I go into a black space, I don't have that. I don't have that convenience. I don't have that luxury. And so I think that's another reason why I was okay with allowing that black identity, my black identity to be ignored, to be silenced, to be othered because it was just easier. I think I had a lot more luxuries being on the Samoan side, than being on the black side. And now where I am today, both personally and professionally, a much, much more confident conversation can be had for myself, with myself about my identity. And then having those same conversations with my family and with my friends and in thinking about hard conversations with family members around anti-blackness, around the use of derogatory language, or around just the fact like, because we are half Samoan that we could never fully appreciate the Samoan culture and tradition. But I look at my cousins who are full Samoan, who barely speak the language, who barely graduated from high school or like are in situations where they aren't able to fully utilize an identity that can bring them the fullness or richness of their background. I'm like, all right, well, if you want to have conversations about someone who was half versus full, and then looking at those folks who are back on the island and what their perception of full Samoans are on the continental US and all of those things, like, there's so many layers between the thought processes of those who consider themselves Samoan or even just Pacific Islander, and what does that mean to them based on where they're from. And then you add that biological piece, then it's like, okay, well those who are on the continental US or outside of American Samoa or the independent nation of Samoa, what does that mean for them to be Samoan [unintelligible].   Gabriel A. Tanglao: [00:35:15] One of the things that you said that really resonated with me was when you were sharing the story of how your mother had, as you said, tactics to protect you as she navigated in these predominantly white spaces. That reminds me of a quote by Dr. Cornel West, who talked about having our cultural armor on. And when Courtney was sharing her story, I was thinking about how there's also educational armor and linguistic armor, and we put on layers of armor to protect ourselves in these white supremacist institutions and spaces. So both of you sharing your story and journey really was powerful for me, and also grounding it in the formative years of your educational journey and your race consciousness journey. One of the pivotal factors in my evolution and my race consciousness was being a part of the Black Student Union in my undergraduate school. And I'm Filipino, my mother's from Manila, my father's from Pampanga province. And it was actually the black community that embraced and raised my consciousness around my own liberation as an Asian person, as a Filipino person. So I'm a student in many ways, and my intellectual and spiritual evolution was really informed by the black liberation movement.   Swati Rayasam: [00:36:43] You are tuned in to APEX Express on 94.1 KPFA, 89.3 KPFB in Berkeley, 88.1 KFCF in Fresno and online at kpfa.org. Coming up is “March 4 Education” on the Anakbayan Long Beach May Day mixtape.   SONG   Swati Rayasam: [00:37:03] That was “Find my Way” by Rocky Rivera on her Nom de Guerre album. And before that was “March 4 Education” on the Anakbayan Long Beach May Day mixtape. And now back to the ConShifts podcast.   Gabriel A. Tanglao: [00:44:12] So this is all very powerful and grounds us back in the topic that we're trying to unpack. So I have a question for both of you on how do we begin to interrogate anti-blackness in Asian and Pacific Island communities, specifically among Polynesians, Asians, Micronesians. How might we uproot anti-blackness in the spaces that we find ourselves?   Courtney-Savali Andrews: [00:44:36] I think we need to start with identifying what blackness is in these conversations before we get to the anti part. Are we talking about skin? Are we talking about, you know, cultural expression? Are we talking about communities, black communities within our own respective nations? So one of the things that in thinking through this, today's conversation, you know, I was thinking that, you know, starting with identifying our indigenous black communities at home, you know, in pre-colonial times. And even as we have the development of the nation state, just seeing where people are in their understandings of those communities would be a wonderful place to start before we even get to the drama that is white supremacy in the US and how that monster manifests here and then spreads like a rash to the the rest of the colonial world. I would really start with like, what are we talking about in terms of black and blackness before we go into how people are responding in a way to be against it.   Jason Finau: [00:45:52] Yeah, that was solid Court. Definitely providing that definition of what blackness is in order to figure out exactly what anti-blackness is. Kind of adding to that is looking around at the various organizations that are out there. When we go back to the earlier examples of being in API spaces, but primarily seeing more Asian faces or Asian presenting faces, thinking about, and I'm just thinking about like our Black + Blue group, like, there are so many of us who identify as black and Pacific Islander or black and Asian. And yet the representation of those folks in spaces where nonprofit organizations, community organizations are trying to do more to advance the API agenda items to make sure that we get more access to resources for our specific communities, whether that's education, healthcare, employment resources, all of that. When we look at those organizations who are pushing that for our community, you just see such a lack of black and brown faces who are part of those conversations. And I would have to say that for those organizations and for the people who will participate in any of those activities that they promote. To look around and not see one person who presents as black and may identify as black and PI seems kind of problematic to me because, you know, I used to think that growing up in the 80s and 90s that outside of my cousins, there were no other black and PI people. I'm learning now as I get older and again with our Black + Blue group, that there are so many of us, I mean, there are folks who are older than I am. There are a number of people around the same age. And then there's so many young kids. And so for none of those folks to feel, and that is another, that was a common theme, from our group was that a lot of the folks just didn't feel comfortable in PI spaces to be if they were black in and Hawaiians might be comfortable in the Hawaiian space to speak up and say anything or in whatever Pacific Island space that they also belong to is that they just didn't feel comfortable or seen enough to be a part of those. I think you know, once we identify what blackness is within our within the broader API community, we can also look at well, you know, why aren't there more people like us, those of us who do identify as black and PI, why aren't more of us involved in these conversations, being asked to be a part of these conversations, and helping to drive a lot of the messages and a lot of the agendas around garnering resources for our community.   Gabriel A. Tanglao: [00:48:18] One of the pieces that's really present for me, when you started asking the question on how we define blackness before we begin the conversation around anti-blackness reminded me of Steve Biko learning about the black consciousness movement in South Africa and the anti apartheid movement. I had the opportunity to travel to South Africa for global learning fellowship and started to learn more about the anti apartheid movement. But when Steve Biko discussed black consciousness as an attitude of mind and a way of life, it got me thinking in one direction while at the same time in this conversation that we're having here, when we talk about colorism with post colonial society, the Philippines being one of them, how does colorism show up? I'm wrestling that. So I just appreciate you bringing that question into the space.   Estella Owoimaha-Church: [00:49:05] So Black + Blue, it's an affinity space for black Polys and I need to just say thank you for providing the space. It has been therapeutic and healing and again, everything I knew I needed and had no idea where to find. So I appreciate it so much. So I'm wondering, I guess, how do we create similar spaces for other folks? Or is there a need to like, does Black + Blue just exist for us? And is that enough? Or do we need to start thinking about doing more to create similar spaces for other folks? And I'll leave that to whoever wants to respond before my final question.   Courtney-Savali Andrews: [00:49:45] I'll just jump in and say that I think that, you know, any opportunity for folks to gather to create and wrestle through dialogue is absolutely necessary at this particular point in time with social media and a fairly new cancel culture that exists. It's really a detriment to having people understand how to connect and even connect through disagreement. So I think that there should always be space made for people to have tough conversations, along with the celebratory ones. So I'm always all for it.   Jason Finau: [00:50:23] Yeah, I would agree. I think if I've learned anything out of being able to facilitate the Black + Blue group that there is just such a desire for it and unknown and even an unknown desire. I think people, you know, didn't realize they needed it until they had it. And I think it feels unique now it being a black and Blue space, Black + Blue Pacific space. But I can see that need kind of going outside of us. How do we take the conversations that we're having with each other, the learning and the unlearning, the unpacking of experiences, the unpacking of feelings and emotions and thoughts about what we've all been through to share that with the broader Pacific Island community in a way that can steer some people away from some of the negative, behaviors that we find that can be associated in speaking of people who identify as black or African American? But I can see that as not just for those who identify as black and Pacific Islander, but also for parents of children who are black and Pacific Islander, and for the youth. So like right now our Black + Blue group is geared towards the adult population of those who identify as black and PI. But then also thinking about like the younger generation, those who are in high school or in middle school or junior high school, who are also maybe going through the same things that we all went through at that point and needing a safe space to have those conversations and kind of process those things. Because they may have a parent who may not understand, you know, if they only have their Pacific Island parent, or they're primarily identifying with their black side because they don't feel comfortable with the Pacific Island side, whatever their journey is being able to provide that for them, but then also providing a space for parents to understand where their kids may be coming from, to hear from experiences and learn and potentially provide their kids with the resources to navigate very complex ideas. One's identity journey is not simple. It is not easy. It is not quick. And so it's hard. And that is not something, I mean, and I don't expect every parent, regardless of what their children's ethnic background is, to understand what that means like for their kids. But to be able to have a space where they can talk it out with other parents. But I also see that for our Latinx and PI community. I see that for our Asian and PI community, those who identify as both being Asian and Pacific Islander. For me, that just comes from a personal experience because my mom is one of nine. And I think out of the nine, three of the kids had children with other Samoan partners, and the rest had either a black partner, has a Mexican partner, has a partner who identifies as Chinese and Japanese, and has another partner who is white. But I have cousins who are in this space, and so we can all share in the fact that, although we may not all physically identify or people may not be able to physically recognize us as Samoans, that is what we all share in common. So having that for them as well. And then, you know, right now we're in COVID. So it's been a blessing and a curse to be in this pandemic, but I think the blessing part was that we were able to connect with so many people in our group who are from across the states and even across the waters. Once we're able to move past this pandemic and go back to congregating in person, being able to have groups within your respective cities to be able to go and talk in person, whether it's in Seattle, Los Angeles, New York, you know, folks out in Hawaii and like in Aotearoa. Who wants to continue engaging with other folks that they feel comfortable identifying or who they also identify with. Do I think that there is a need? Absolutely. And I can see it just across the board whether people know it or not, I think once we put it in front of them, that is where they'll see like, “Yeah, we need that.”   Courtney-Savali Andrews: [00:53:57] I just wanted to also highlight, you know, a point of significance for me with this group and hopefully one that would serve as a model for other organizations and groups that may develop after this, is modeled off of cultural studies, which is the process of actually remembering and relearning things that we've things and peoples that we've forgotten and with Black + Blue in the Pacific, it's really important to me to also include, and keep the Melanesian, the black Pacific voice in that conversation to model for other peoples of color to reach out to black peoples at home, or regionally to understand and again, remember those particular cultural networks that existed in pre colonial times and even sometimes well into colonial times, as current as you know, the 1970s black liberation movements to highlight Asian and Pacific and, and, and, and other peoples that were non black, but very instrumental in that fight for liberation as a whole, but starting with black liberation first. So, I think this is a really good time in an effort towards uprooting anti-blackness to highlight just how old our relationships with black peoples and black peoples in relationship with Asians and Pacific peoples, South Asians, Southeast Asians, it just goes on and on, to say that we've been in community positively before, so we can do it again.   Estella Owoimaha-Church: [00:55:52] That is the most perfect way to wrap up the episode in reminding us to remember, and reminding us that all of our liberation is definitely tied to black liberation that they're inextricably linked together. Thank you, Courtney. Thank you, Jason. Fa'a fatai te le lava thank you for listening.   Gabriel A. Tanglao: [00:56:13] Salamat thank you for listening.   Estella Owoimaha-Church: [00:56:14] We want to thank our special guests, Jason and Courtney, one more time for rapping with us tonight. We appreciate you both for being here and really helping us continue to build the groundwork for Continental Shifts Podcast.   Gabriel A. Tanglao: [00:56:24] Continental Shift Podcast can be found on Podbean, Apple, Spotify, Google, and Stitcher.   Estella Owoimaha-Church: [00:56:30] Be sure to like and subscribe on YouTube for archive footage and grab some merch on our website.   Gabriel A. Tanglao: [00:56:36] Join our mailing list for updates at conshiftspodcast.com. That's C-O-N-S-H-I-F-T-S podcast dot com and follow us at con underscore shifts on all social media platforms.   Estella Owoimaha-Church: [00:56:52] Dope educators wayfinding the past, present, and future.   Gabriel A. Tanglao: [00:56:56] Keep rocking with us fam, we're gonna make continental shifts through dialogue, with love, all together.   Estella Owoimaha-Church: [00:57:02] Fa'fetai, thanks again. Tōfā, deuces.   Gabriel A. Tanglao: [00:57:04] Peace, one love.   Swati Rayasam: [00:57:07] Please check out our website, kpfa.org backslash program backslash apex express. To find out more about the show tonight and to find out how you can take direct action. We thank all of you listeners out there. Keep resisting, keep organizing, keep creating and sharing your visions with the world. Your voices are important. Apex Axpress is produced by Miko Lee, along with Paige Chung, Jalena Keene-Lee, Preeti Mangala Shekar, Anuj Vaida, Kiki Rivera, Nate Tan, Hien Ngyuen, Cheryl Truong, and me Swati Rayasam. Thank you so much to the team at KPFA for their support and have a great night. The post APEX Express – 1.30.25 Continental Shifts: Anti Blackness in the PI Community appeared first on KPFA.

Tuesdays and Fridays are special days for a small group of students from Lac qui Parle Valley Schools near Milan. That's when the Milan Kids Club is in session at the former Milan Public School building.Rosalia Iowanes and Justleen Ponun, two teens employed by the program, have set up the volleyball net in the gym. Some students play barefoot. The sport is immensely popular in the Micronesian community.Justleen explained the volleyball connection.“Most of us would say it's our favorite sport because some of us grew up playing volleyball and yeah, volleyball is also like a favorite sport back in Micronesia,” she said. Justleen's family moved from Micronesia to Milan. However, Justleen was born in Willmar, 43 miles east of town.Her family is not alone. From Micronesia to MilanFamilies have been relocating from the Federated States of Micronesia in the Pacific Ocean to this southwest Minnesota town for more than 20 years. The small but steady stream of Micronesians arriving in this rural town, founded in the 19th Century by Norwegian immigrants, is a big change, explained program director Ann Thompson.The Micronesian community has boosted Milan's once declining population and brought a new energy to town, she added. Their presence has boosted the economy and infused youth into an aging populace. Charthttps://public.flourish.studio/visualisation/18102929/?utm_source=embed&utm_campaign=visualisation/18102929“Milan went from the oldest community in Chippewa County, oldest average age … a little bit of diversity, but not much to being the youngest community, growing population and really diverse,” Thompson said. “It's a big change.”Thompson said longtime residents have realized over time there are benefits to having an immigrant community in Milan: More kids in schools and more kids to clothe and feed.According to data from the 2020 U.S. Census, Micronesians made up 57 percent of Milan's population of 428. The town's numbers peaked in the 1940 census with 624 residents and trended downward until it hit its lowest number, 326, in 2000.Datahttps://public.flourish.studio/visualisation/18102809/?utm_source=embed&utm_campaign=visualisation/18102809Between 2000 and 2020, Milan's population grew by 31 percent, according to census data. Micronesia is a region of about 2,000 islands in the Pacific Ocean. The region also includes the island nation of the Federated States of Micronesia, which is nearly 7,000 miles away from Minneapolis-St. Paul International Airport. Chuuk is one of the country's four states. Romanum is an island in Chuuk. And almost every person of Micronesian descent living in Milan, is from Romanum.How did Micronesians know about Milan, whose motto is “Norwegian Capital U.S.A.”? The connection begins with former Milan area resident, Erik Thompson, who served in the Peace Corps in Chuuk.  Thompson continued his Micronesian friendships after he left service. One of them visited Thompson in Milan. Thompson's friend later decided to settle in Milan with his family. Milan is roughly the same size as their island, Romanum, Erik Thompson told MPR News in 2010.“He thought he wouldn't be overwhelmed by the size of the place, and that I could speak his language so I could help him make a transition,” Thompson said of one of his friends from Romanum. “But he said he also wanted to bring his family over so kids could get a good education.”Afterward, others from Romanum moved to Milan as well.An agreement between Micronesia and the U.S. allows for citizens from both countries to work and travel freely between the two nations. Community cohesion can be noisyAnn Thompson says there were challenges for residents and newcomers.For example, Micronesians play music in the town park which might be too loud for some residents. They, in turn, may decline to directly ask for the music to be lowered, Thompson said, because of what she calls ‘Minnesota passive aggressiveness.'“There's angst,” Thompson said.Erika Raymond, the co-owner of E and J Micronesian Mart on Main street, says the park is packed every day with Micronesians.She says community members like to meet up at the park to play volleyball or basketball and they bring speakers to play music.“Some people just want peace and quiet but we're there every day making noises, but that's just how we are,” Raymond said. “We're a community that loves to hang around everyday. We're just very family-oriented. Not all of us are related. But if you're from somewhere and you come in and look, you'd think we're all related.”‘That's what I love about Milan'In 2007, Ann Thompson said a group of concerned citizens formed a nonprofit called the Greater Milan Initiative. The nonprofit paid $1 to the Lac qui Parle Valley School District for the former K-12 school which had been closed since 1990.The initiative manages the building and offers programs such as the kids club and a 4-H club. The WIC Clinic and other social service providers come by regularly to serve residents. The school district provides the funding for the kids club, Thompson said.  “They see this as a kind of an extra support group for the kids, kind of reinforcing what they're learning at school,” she said. “They have choices. They can play in the gym, or they can do art. We've been doing a lot of art exploration. We're working on this movie. That was their idea.”Nelisa Raymond is from Romanum. She's married and has a daughter in high school. She also works for the Appleton Milan Elementary School. Raymond remembers the day she arrived at the Minneapolis-St. Paul International Airport.“I came in April. And it's still cold over here. But there's no snow on the ground. So I open the door from the airport. It's like, whoa, it's cold and it's sunny,” Raymond said. “So I went back inside and I was like, ‘Oh my goodness.'”Erika Raymond said she is torn about returning to Romanum. She wants to return, but she has four children, ages 8 to 15, to think about.“As I'm getting older and older, I prefer back home. But then I have my kids so that's why we're here. I want them to get a good education,” she said. Raymond hopes they finish college and secure good jobs.Still, there's something about Milan.“It's a peaceful town. It's not crowded. And you feel safe with your kids roaming around town, and we feel safe,” Raymond said. “Yeah, that's what I love about Milan.”Correction (May 29, 2024): An earlier version of this story incorrectly stated who paid Lac qui Parle Valley School District for the school building. The story has been updated.

A weekly magazine-style radio show featuring the voices and stories of Asians and Pacific Islanders from all corners of our community. The show is produced by a collective of media makers, deejays, and activists. Host editor Swati Rayasam continues to highlight the podcast Continental Shifts created by bi-coastal educators Gabriel Anthony Tanglao and Estella Owemma Church. They embark on a voyage in search of self, culture and the ancestors. Last time we featured the ConShifts podcast, Gabriel and Estella gave a quick introduction and talked about wayfinding in the context of their work. Tonight on the podcast they're talking about anti-blackness in the PI community with Courtney Savali Andrews and Jason Fennel. Just a quick note that both Courtney and Jason's audio quality isn't the best on this podcast. So it might get a little bumpy. Enjoy the show. Episode Transcripts – Anti-blackness in the PI Community with Courtney-Savali Andrews and Jason Finau Opening: [00:00:00] Apex Express Asian Pacific expression. Community and cultural coverage, music and calendar, new visions and voices, coming to you with an Asian Pacific Islander point of view. It's time to get on board the Apex Express.   Swati Rayasam: [00:00:35] Good evening everyone. You're listening to APEX express Thursday nights at 7:00 PM. My name is Swati Rayasam and I'm the special editor for this episode. Tonight, we're going to continue to highlight the podcast continental shifts created by bi-coastal educators Gabriel Anthony Tanglao and Estella Owemma Church who embark on a voyage in search of self, culture and the ancestors. Last time we featured the ConShifts podcast, Gabriel and Estella gave a quick introduction and talked about wayfinding in the context of their work. Tonight on the podcast they're talking about anti-blackness in the PI community with Courtney Savali Andrews and Jason Fennel. Just a quick note that both Courtney and Jason's audio quality isn't the best on this podcast. So it might get a little bumpy. Enjoy the show.   Courtney-Savali Andrews & intro music: [00:01:32] These issues are fluid, these questions are fluid. So I mean, I had to go and try get a PHD just to expand conversation with my family .   Gabriel A. Tanglao: [00:01:51] How do we uproot anti-blackness in API spaces? On today's episode, we explore this critical question with two incredible guests. Courtney and Jason share their stories, experiences, and reflections on ways our API communities can be more affirming of black identity and black humanity.   Estella Owoimaha-Church: [00:02:13] What up, what up? Tālofa lava, o lo'u igoa o Estella. My pronouns are she/her/hers, sis, and uso.   Gabriel A. Tanglao: [00:02:23] What's good, family? This is Gabriel, kumusta? Pronouns he/him.   Estella Owoimaha-Church: [00:02:29] I have the great pleasure tonight of introducing our guest today, Jason Finau and Courtney-Savali Andrews. Jason is a social worker with a focus on mental health and substance abuse based in San Francisco. Courtney is an assistant professor of musicology at Oberlin College in Ohio. But I also want to be very intentional about not centering professions above who we are and who we come from. So I'm going to go to Jason first. Jason, please share with us who you are, how you identify and who are your people.   Jason Finau: [00:02:58] Hi everyone. Estella, Gabriel, again, thank you so much for hosting us in this space. My name is Jason. I identify as black and Samoan. My father is a black American from Mississippi and my mother is from American Samoa, specifically in the village of Nua and Sektonga. As a military, brat kind of grew up back and forth between Hawaii and Southern California. So I have a very strong love for the ocean and where my peoples come from. So, very excited to be on your podcast.   Courtney-Savali Andrews: [00:03:27] [Speaking Samoan] Tālofa lava I am Courtney-Savali Andrews from Seattle, Washington. I identify as an African American Samoan. My father is from Seattle, born and raised in Seattle, from Opelika, Alabama. That's where his roots are, and my mother is from American Samoa from the villages of Nwoma Sitsona and Aminawe. And Jason and I are maternal cousins.   Estella Owoimaha-Church: [00:03:59] I did not know that. [Laughs] Good to know. Actually, just for some context, Jason and Courtney, you were one of my blessings in 2020. I received an email message about a space called Black + Blue in the Pacific, and it was a flier for a Zoom gathering with other black Pacifica peoples and I jumped on the call, not knowing what to expect, but it was only one of two times I can remember in my entire life feeling truly seen as black Samoan, and not having to separate those two or shrink any part of myself or who I am. So Jason, can you please share what the space is about and how it came to be?   Jason Finau: [00:04:42] Sure. That warms my heart that that was your reaction to participating in that space. So this was kind of born out of all of the protests against racial injustices across the country, especially with George Floyd and the other countless, unfortunately, countless deaths of black men and women at the hands of police brutality. And EPIC, which is the Empowering Pacific Island Communities, a nonprofit organization out in Long Beach reached out to me to kind of talk about how we can address anti-blackness within the Pacific Island communities in speaking with Tavae Samuelu, who is the executive director of EPIC and Teresa Siagatonu who is an amazing creative poet, artist, everything. We got together, started talking about like, well what was the real purpose for this group? Why are they reaching out to me specifically in the work that I do? And I think that part of that came from the fact that I am a licensed clinical social worker and that I do have a background in mental health and working in trauma, generational trauma and looking at how we as human beings look to take care of ourselves in a community that we as black human beings look to take care of ourselves in a community that doesn't value who we are and what that looks like for those of us who belongs to two different communities, one being the black and then the other being the Pacific Island community. And then even, you know, bringing that down even further to the, within the Pacific Island community, being in the Polynesian community and then being specifically in the Samoan community.   So in talking with that, the first person I thought about when they asked me to facilitate a group where we can gather other individuals who identified as being black and Pacific Islander, the first person I thought about co-facilitating this group with was my cousin Courtney-Savali Andrews. Just given the fact that she has done so much in research and education and understanding about PI cultures, with the work that she's done here in the States, as well as out in the Pacific, out in New Zealand and Samoa, and I'll let her talk more about that, but this is another part of the reasons why I thought about her instantly, and also because she and I have had these conversations about what it means to be black and Samoan, and to identify as both, and to sometimes have to navigate being one over the other in spaces, and even in spaces where It's a white space and having to figure out like which one are we like code switching between. So in thinking about this group and in thinking about this space, you know, one of the larger conversations that came out of those who engage in this group, that we have every second Tuesday of the month is that representation of seeing other folks who are also black and Pacific Islander who aren't related to us. And so these are the conversations that Courtney and I have had. I've had the same conversations with other first cousins who also happened to be black and Samoan, but I've never actually have met like one hand I can count on how many times I've met another person who identified as black and Pacific Islander. And so being able to host this space and to focus it, to start off that focus on anti-blackness and to talk about how we're all working to deal with what it means to say Black Lives Matter when someone who visually presents as Samoan or someone who visually presents as Tongan or any other of the Pacific Islands. Like, what does it mean for them to say Black Lives Matter, when those of us who identify as both black and Pacific Islanders aren't really feeling how that message is as substantial as they may be trying to, to come across.   Being able to gather in a space where we see other folks who look like us, who shared experiences that were so similar to what we have shared and what we have gone but also very different. And looking at how, you know, some folks grew up identifying primarily with the Samoan culture, whereas other folks grew up primarily identifying with the black culture and not being able to reconcile either one. So seeing that spectrum of experiences was able to provide us with an opportunity to grow for each other, to support each other, and to learn from each other. I was very thankful and grateful for having, for EPIC being able to step in and seeing that as an organization that does focus on empowering Pacific Island communities that they understood that when we look at the micro communities within that larger macro level of a PI community, looking at that individual black and PI cohort and understanding that that experience is different than the general experience. And so they wanted to make sure that we're facilitating those conversations, that we're holding safe spaces for those conversations, and that we're encouraging those conversations. So I really do appreciate them so much for that, and not taking it upon themselves to tell us how we should be engaging in these conversations, how we should be feeling, and asking us what we should be doing to get PIs to understand the impact of anti-blackness, within the, in the PI community for us personally.   Estella Owoimaha-Church: [00:09:29] And as you were talking, I was laughing at myself thinking, yeah, I can count on one hand too, aside from my brothers, the other black Samoans or Polys I know, and I had an experience in college as a freshman, Cal State Northridge, in my EOP cohort. I met another Leilani, Leilani is my middle name, I met another Leilani who happened to be half black, half Samoan, also from South LA. And we saw each other and ran to each other like we were long lost siblings or something [laughs] and we just knew, and it was the first time I had seen someone who looked like me that was not The Rock. [Jason laughs] Like, the only person to look to, that was yeah. I don't know, it wasn't enough to have, you know, The Rock as my only representation. I appreciate him, but definitely wasn't enough. And shout out to EPIC and Tavae, because I think I mentioned earlier, being in Black + Blue was, it was like the second time in my life. I can say that I felt seen and one of the first times I felt seen as Samoan was at 30. I happen to be in a workshop led by Tavae on organizing PI communities. That was the first time I met her, but I left her session like in tears because I felt a whole part of whatever was happening in the conversation, the festivities, I could be like my full self.   Gabriel A. Tanglao: [00:11:00] And those spaces are so important for us, right? To have that community, to be able to connect. So Jason, I appreciate you sharing that origin story of Black + Blue. And my question for Courtney actually, to bring in some of your experience into the space. Why was it important to create or forge a space such as this one with Black + Blue?   Courtney-Savali Andrews: [00:11:22] Well, I will say that I've had the privilege of a different experience having met several African American and African Pacific Islanders in Seattle through my experience in the US. And I mean, this goes all the way back to my childhood. I went to a predominantly, and this is going to sound pretty interesting, but in the 70s, I went to a predominantly Filipino-Italian parish that was budding a Samoan congregation and that particular congregation was connected to the Samoan congregational church that my mother was affiliated with. So, of course, this is family based, right? But growing up in that particular setting, I was affiliated with many cultural dance groups, particularly Polynesian dance troupes and such, and through those various communities I would run into many particularly Samoan and African American children. So that was something that was pretty normalized in my upbringing. On the other side of that, my father's family was very instrumental in various liberation movements, affiliations with the Black Panthers. And so I also grew up in a very black nationalist leaning family. So, I mean, I couldn't run away from just anything that had to do with considering identity politics and what it meant to be “both and” so the wrestle started really early with me. I also want to say that because I was indoctrinated in so many questions of what it meant to be whatever it is that I was at the time. Cause you know these issues are fluid and the questions are fluid. So that extended all the way throughout even my educational journey having pursued not just a musical degree, but also degrees in cultural studies. It was the only place that I could really wrestle and engage with literature that I was already introduced to as a child, but to, you know, have opportunities to deep dive into that literature, highlighting certain figures, engaging with the writers of these literature. So by the time I got to college, it was piano performance and Africana studies for me. In the arts, through my music through musical theater performance, my Polynesian dance background, it all just kind of jumbled up into this journey of always seeking spaces that allow for that type of inquiry.   So, after undergrad, this turns into a Fullbright study and then eventually a PHD in Music and Pacific and Samoan studies. In that journey, I did not think that the outcome would be as rich as it became. I did seek out one of my supervisors, who was Teresia Teaiwa. A very prominent poet, spoken word artist and scholar, and she was the founder of the Pacific Studies program at Victoria University in Wellington, New Zealand. So I went to study underneath her. She actually is African American Banaban so from the Kiribati islands and amongst her like astounding output of work, she reached out to me and four other African American Pacific women historian artists, like we all share the same general identities to start an organization, or at least an affinity conversationalist group, called Black Atlantic, Blue Pacific. This was back in 2014 when she started the conversation with us again, I had an opportunity to now, across the world, connect with other African American Pacific peoples that were rooted in other spaces. So I was the one who was, you know, born and raised in the US But then we had Joy Enomoto an African American Hawaiian who's based in Hawaii. Ojeya Cruz, African American [?] and LV McKay, who is African American Maori based in Aotearoa. So we got together and started having very specific conversations around our responses to Black Lives Matter as it was gaining much momentum in 2015. And it was my supervisor Teresia, that said, “You have to open up about how you feel,” and particularly because I was so far away from what home was for me, she offered up a space for me to not only explore further what my response to the movement was, but also just my identity in tandem with the rest of them. So we actually began to create performance pieces along with scholarly writing about that particular moment and went to this festival of Pacific arts in 2016 which was in Guam and pretty much had a very ritualistic talk. It wasn'tinteractive, it was our space to share what our experience and stories were with an audience who did not have a chance to engage with us on it. It was us just claiming our space to say that we exist in the first place. And that was a very powerful moment for me and for the others. So to connect this back to four years later, when Jason reaches out about Black + Blue in the Pacific, the name of this group actually came from the publication that we put together for that 2016 FESPAC presentation. It really was a moment that I actually didn't think would extend out in the ways that it has, but it also felt like a duty to extend that conversation and Teresia Teaiwa has since passed, but it felt like, you know, this is what, this is the work that, that I've given you to do. So it just felt very natural to join with my cousin in this work and realize what this conversation could be across the water again, back home in the US.   Estella Owoimaha-Church: [00:18:09] Listening to you I was I don't want to say envious, but I didn't have that same experience growing up. And, you know, oftentimes I wonder where I would be in my identity crisis, which seems like it has lasted for so long, if I had shared in similar experience as a child. I grew up in predominantly black communities and all black apostolic school and I just, I didn't have other, I mean I ran up to the one girl I saw as a college freshman and squeezed her. So that tells you a lot, but I shared similar experiences as an undergrad or in college in majoring in black studies, majoring in theater, musical theater and that being the space where I got to at least express some of who I am or who I want it to be, but definitely trying to create what you experienced or had for my daughter now, trying to make sure that she gets to be as pro black and black and proud as she wants to be rocking her Angela Davis fro while also wearing her Puletasi, trying really hard to make sure that she has all of that. Growing up, I never felt like I was welcomed in Samoan or Poly spaces or fully in black spaces either. I felt like folks had to make a point to other me or erase part of my identity for their convenience. And it's only now that I am learning who my Samoan relatives are, what are our namesake or the villages that my family comes from and reconnecting with aunts and uncles and my grandparents through the powers of Facebook. But over the years, it's been a long like push and pull. And it's because our last names are, our names are very distinctive. And so when you put that name in there suddenly like, “Oh, I found all these relatives.” Like I didn't have to do the ancestry thing because you put the name in on Facebook and all of a sudden you find all your cousins and you're seeing childhood pictures where like your own kid can't tell who's who so I know we're related. You know what I mean? But anyway, like over the years it's been this like back and forth of me deleting relatives and then, you know, letting them come back because I don't know how to broach the conversation about their anti-blackness. I don't know what to tell them when they post something that is very racist and absolutely not okay. And I don't know what to do other than, you know, I'm just going to delete you and then maybe 2 years from now, I'll, as you as a friend, again, we could try this one more time. And I have one aunt in particular, a great aunt who there was just a misunderstanding. I didn't respond to a message right away after not seeing her since I was maybe 5 or 6. I can't remember. But in my 20s, I'm getting married, she's sending me messages and I didn't respond right away. And the response I got included her calling me the N word. And so then I'm like, “Oh, okay.” I was like, trying to open up and let you all back into my life. And here we are again. So I'm done. And so I spent a lot of time, like picking and choosing who I was going to let in or not and so I've started this journey at 30. I want to learn my language. I want to figure out who is in my family tree. Who are my people? Where do I come from? And be selective about who I choose to actually grow relationships with. Like I can still know who they are, where they come from, where I come from, what my roots are, and also make choices about who gets to be in my life. And I'm only just now realizing that at 32, as I try to learn my language and reclaim what is mine, what belongs to me. All of that aside, can you relate to any of that? And if so, is there an experience that you feel comfortable sharing?   Courtney-Savali Andrews: [00:22:00] I absolutely relate to that, to the extent, I mean, I had to go and try to get a PhD just to expand conversation with my family and I had to do it across the water. I got to a point where, just asking questions, about, you know, cultural matters, or even trying to navigate my way through a family event, while I've had many wonderful experiences, just trying to, again dig deep to understand why are we who we are, why are our family issues what they are those kinds of things, I would always hit a particular wall that was met with either like, “Why do you even care?” Or “Oh, that's not important.” But it was, this is not important for you. And I, you know, took that with a lot of like, “Well, what's that mean? I can learn anything.” And then again, that, that comes from this, like I said, black nationalist attitude of I am wholly wonderful, just in my skin as I am. Therefore, I'm smart. I'm, you know, all of those kinds of things. So it became a learning quest for me to say, not only am I going to go after learning as much as I can. I'm going to get the highest degree you could possibly get in it only to now reach a point. I mean, I'm 10 years into this program and it's been the one-two punch all the way through. And now I'm on the other side of this journey, realizing that even in that quest, this really doesn't change many of my conversations if I go back into my family, nor is it really looked upon as a notable achievement, which is to be questioned because it's like, I've done everything that I possibly can. But at the same time, it really does feel like this is the black experience as it connects to respectability politics. On another side of thing I suppose, try to aspire to be a race woman for the Pacific and specifically the Samoan identity. And that's just a really, really tall order. Right. All that to say, yes, I absolutely identify and realize that my conversation can only be had with those who are open to have it. I think that right now in this particular moment, we have more Pacific peoples and more people in our families that are willing to at least sit at the table and have conversation because they have new language around what they are wanting to know and what they would like to see for their own community. So that's really, really refreshing and inspiring.   Jason Finau: [00:24:46] I agree. I definitely [have] a lot of experience and feeling in feeling othered and feeling that my black identity was conveniently left out in a lot of conversations and a lot of learning lessons, I think, growing up. In contrast to Courtney's upbringing, I was born and raised on the Samoan side. It was everything Samoan related. My first language was Samoan. My mom stopped speaking Samoan to me at home because she recognized that I was struggling in school early on like in pre- k, kindergarten, first grade, because I couldn't keep up with the other students and they didn't have ESL for Samoan speaking kids. So, I think as a protective factor, my mother just started to distance me from the Samoan language in order to excel in school. And I think that a lot of having been able to grow up in a very large Samoan family and engaging in a lot of the traditional activities and cultural practices and doing the dances and going to a local [?] church. Having that has always been great but I think that seeing the way or listening to the way that other Samoans would refer to their own family members who were black and Pacific Islander or black and Samoan in those families, a lot of the times the language is just so derogatory, but they, that language never used to, or was never directed at me. And I think that part of that was because that people knew who my mother was and they knew who my grandparents were and I think I was insulated from a lot of that negative talk, negative behaviors against those who identified as black and then like the children that were products of those Samoan and black relationships. I reflect on that quite often because I think that when listening to a lot of the stories that I've been able to bear witness to in our black and PI group. You know, like I mentioned before that we are seeing like two different, two different upbringings, two different ways that people experience their lives as being black and Samoan. And for me, it was like, because I was wrapped in that Samoan culture, that black identity of mine was never really addressed or talked about. That then it made me feel like I just, I'm a Samoan boy. I don't identify as someone who was black. I didn't identify as someone who was black or was comfortable with identifying as someone who was black until my 20s. Late 20s, early 30s, you know when I introduced myself, it was always Samoan first black second, everything that I did, instead of joining the Black Student Union group, I joined all the Asian and Pacific Island groups at any school that I went to again, as I said, being a military brat, I went to a lot of schools growing up before college. And then in college a lot of different universities. And when I went to those programs, like in high school and junior high, I'd always be, I would always join the Asian Pacific Island groups because I didn't feel comfortable being a part of the black, any of the Black Student Unions or any black affinity groups, because again like I said my for me internally, I was Samoan and that's where I wanted to be. I didn't recognize for myself because I could see it in the mirror that I presented as someone like a black male and I think that part of the reason why I also steered more towards Asian and Pacific Island groups was because I wanted people to see me as this black guy walking into your Asian and Pacific Island group, who also is Samoan but you don't know that until I tell you. And that was for me to share and for me to just sit there for them to stare at me until I made that truth known. And that was my way of addressing that issue within the PI community. But it was also a way for me to run away from that black identity to hide from that black identity because I wasn't, I didn't want to be identified that way when I was in the API group. It's because I wanted to be identified as Samoan and not black, even though I presented. So in thinking about how a lot of those conversations went, I think one situation in particular really stuck out for me. And that's when I did a study abroad in New Zealand during undergrad and, you know, there's this whole thing about the term mea uli in Samoan to describe someone who is black and Samoan and that was the term that I remember using and being told. As a kid, growing up, my mom used it, didn't seem like there was an issue. All family members, everyone in the community is using it. So I just assumed that is exactly how it was. I never had the wherewithal to think about how to break down that word, mea uli, and think of it as like a black thing. So I was in New Zealand studying abroad and I met some students, some Samoan students in one of my classes. They invited me to their church, the local [?] church. I was like, oh great, I'll go to church while I'm here. Satisfy my mom. She's back home in Oceanside, California, telling me that I need to go to church, that I need to focus on my studies. So I do this. I go with them. And as they're introducing me to folks at their church, when I describe myself as mea uli I mean, you can hear a pin drop. It was like, these people were I don't know, embarrassed for me, embarrassed for themselves to hear me use that word to describe myself. It was just, I was, I don't think I've ever been more embarrassed about my identity than I was in that one moment, because then my friend had to pull me off to the side, just like “Oh, we don't use that word here.” Like she's like, schooling me on how derogatory that term was for those Samoans in New Zealand who identify as black and Samoan. And mind you, the friends that I was with, they were, they're both sides of the family are Samoan, and so this is a conversation that they're having with me as people who aren't, who don't identify as black and Samoan. And so then when I, I brought that back to my mom and I was just like, “Did you know this? Like, how could you let me go through life thinking this, saying this, using this word, only to come to this point in my adult life where now I'm being told that it's something derogatory.” That was a conversation that my mom and I had that we were forced to have. And I think for her, very apologetic on her end, I think she understood where I was coming from as far as like the embarrassment piece. But from her, from her perspective and her side of it, she didn't speak English when she first got to the United States either. She graduated from nursing school in American Samoa, had been in American Samoa that whole time, born and raised, came to the United States, California, didn't speak a lick of English, and was just trying to figure out her way through the whole navigating a prominently white society and trying to figure out English. And so I think language was one of the least of her worries, as far as that might have been because it's just like coupled on with a bunch of things. I mean, this is a Samoan woman who doesn't speak very much English, who is now in the military, in the Navy. So, in an occupation that is predominantly male, predominantly white and predominantly English speaking. And so, for her, there was a lot of things going on for herself that she had to protect herself from. And I think she tried to use some of those same tactics to protect me. But not understanding that there is now this added piece of blackness, this black identity that her child has to navigate along with that Samoan identity. And so, we've had some really great conversations around the choices that she had to make that she felt like in the moment were the right choices to keep me safe, to get me what I needed in order to graduate high school on time unlike a lot of our other family members, to go to college, you know, again, being the first one to have a bachelor's degree and the first one to have a master's degree, within our family tree. And so, a lot of the successes that I've had in life to be able to get to this point and have these conversations and to facilitate a group like black and PI, Black + Blue in the Pacific and to be on a podcast with all of you, were the sacrifices and choices that my mom had to make back.   I say all that because those, the choices that she had to make, she wasn't able to make them in an informed way that would have promoted my black identity along with my Samoan identity. And so having to navigate that on my own. I didn't grow up with my dad, so I don't have any connection. I didn't have any connection to the black side of my family. And so I didn't have, and then growing up in Hawaii and in Southern California, primary like San Diego, in the education piece, like the majority of my teachers were white, or in San Diego, a lot of them were Latin, Latinx, and then in Hawaii, a lot of them, they were either white or they were some type of Asian background like a lot of Chinese, a lot of Japanese teachers, but I didn't have any, I never had a Polynesian teacher, Pacific Islander teacher, and I never had a black teacher until I got to college, and then seeing that representation also had an impact on me. I think one of my most favorite sociology professors at California State University in San Marcos. Dr. Sharon Elise was just this most phenomenal, eye opening, unapologetically black woman. And it was just like the first time I was ever able to like be in the company of that type of presence and it was glorious. And I think it was part of the reason why I switched from pre med to social work. In thinking about, and going back to your original question about an experience of being othered or feeling like your black identity is erased in that company. Like I said, I walk confidently amongst and within Samoan communities, but not nearly as confidently as I do in black spaces. And even when I'm in those Samoan spaces, I'll walk into it, but then the first thing I'll do is share my last name. And then the moment I say my last name, then it's like, okay, now we can all breathe. I've been accepted. They know who I am because of who my family is based on the name that I provide. When I go into a black space, I don't have that. I don't have that convenience. I don't have that luxury. And so I think that's another reason why I was okay with allowing that black identity, my black identity to be ignored, to be silenced, to be othered because it was just easier. I think I had a lot more luxuries being on the Samoan side, than being on the black side. And now where I am today, both personally and professionally, a much, much more confident conversation can be had for myself, with myself about my identity. And then having those same conversations with my family and with my friends and in thinking about hard conversations with family members around anti-blackness, around the use of derogatory language, or around just the fact like, because we are half Samoan that we could never fully appreciate the Samoan culture and tradition. But I look at my cousins who are full Samoan, who barely speak the language, who barely graduated from high school or like are in situations where they aren't able to fully utilize an identity that can bring them the fullness or richness of their background. I'm like, all right, well, if you want to have conversations about someone who was half versus full, and then looking at those folks who are back on the island and what their perception of full Samoans are on the continental US and all of those things, like, there's so many layers between the thought processes of those who consider themselves Samoan or even just Pacific Islander, and what does that mean to them based on where they're from. And then you add that biological piece, then it's like, okay, well those who are on the continental US or outside of American Samoa or the independent nation of Samoa, what does that mean for them to be Samoan [unintelligible].   Gabriel A. Tanglao: [00:35:15] One of the things that you said that really resonated with me was when you were sharing the story of how your mother had, as you said, tactics to protect you as she navigated in these predominantly white spaces. That reminds me of a quote by Dr. Cornel West, who talked about having our cultural armor on. And when Courtney was sharing her story, I was thinking about how there's also educational armor and linguistic armor, and we put on layers of armor to protect ourselves in these white supremacist institutions and spaces. So both of you sharing your story and journey really was powerful for me, and also grounding it in the formative years of your educational journey and your race consciousness journey. One of the pivotal factors in my evolution and my race consciousness was being a part of the Black Student Union in my undergraduate school. And I'm Filipino, my mother's from Manila, my father's from Pampanga province. And it was actually the black community that embraced and raised my consciousness around my own liberation as an Asian person, as a Filipino person. So I'm a student in many ways, and my intellectual and spiritual evolution was really informed by the black liberation movement.   Swati Rayasam: [00:36:43] You are tuned in to APEX Express on 94.1 KPFA, 89.3 KPFB in Berkeley, 88.1 KFCF in Fresno and online at kpfa.org. Coming up is “March 4 Education” on the Anakbayan Long Beach May Day mixtape.   SONG   Swati Rayasam: [00:37:03] That was “Find my Way” by Rocky Rivera on her Nom de Guerre album. And before that was “March 4 Education” on the Anakbayan Long Beach May Day mixtape. And now back to the ConShifts podcast.   Gabriel A. Tanglao: [00:44:12] So this is all very powerful and grounds us back in the topic that we're trying to unpack. So I have a question for both of you on how do we begin to interrogate anti-blackness in Asian and Pacific Island communities, specifically among Polynesians, Asians, Micronesians. How might we uproot anti-blackness in the spaces that we find ourselves?   Courtney-Savali Andrews: [00:44:36] I think we need to start with identifying what blackness is in these conversations before we get to the anti part. Are we talking about skin? Are we talking about, you know, cultural expression? Are we talking about communities, black communities within our own respective nations? So one of the things that in thinking through this, today's conversation, you know, I was thinking that, you know, starting with identifying our indigenous black communities at home, you know, in pre-colonial times. And even as we have the development of the nation state, just seeing where people are in their understandings of those communities would be a wonderful place to start before we even get to the drama that is white supremacy in the US and how that monster manifests here and then spreads like a rash to the the rest of the colonial world. I would really start with like, what are we talking about in terms of black and blackness before we go into how people are responding in a way to be against it.   Jason Finau: [00:45:52] Yeah, that was solid Court. Definitely providing that definition of what blackness is in order to figure out exactly what anti-blackness is. Kind of adding to that is looking around at the various organizations that are out there. When we go back to the earlier examples of being in API spaces, but primarily seeing more Asian faces or Asian presenting faces, thinking about, and I'm just thinking about like our Black + Blue group, like, there are so many of us who identify as black and Pacific Islander or black and Asian. And yet the representation of those folks in spaces where nonprofit organizations, community organizations are trying to do more to advance the API agenda items to make sure that we get more access to resources for our specific communities, whether that's education, healthcare, employment resources, all of that. When we look at those organizations who are pushing that for our community, you just see such a lack of black and brown faces who are part of those conversations. And I would have to say that for those organizations and for the people who will participate in any of those activities that they promote. To look around and not see one person who presents as black and may identify as black and PI seems kind of problematic to me because, you know, I used to think that growing up in the 80s and 90s that outside of my cousins, there were no other black and PI people. I'm learning now as I get older and again with our Black + Blue group, that there are so many of us, I mean, there are folks who are older than I am. There are a number of people around the same age. And then there's so many young kids. And so for none of those folks to feel, and that is another, that was a common theme, from our group was that a lot of the folks just didn't feel comfortable in PI spaces to be if they were black in and Hawaiians might be comfortable in the Hawaiian space to speak up and say anything or in whatever Pacific Island space that they also belong to is that they just didn't feel comfortable or seen enough to be a part of those. I think you know, once we identify what blackness is within our within the broader API community, we can also look at well, you know, why aren't there more people like us, those of us who do identify as black and PI, why aren't more of us involved in these conversations, being asked to be a part of these conversations, and helping to drive a lot of the messages and a lot of the agendas around garnering resources for our community.   Gabriel A. Tanglao: [00:48:18] One of the pieces that's really present for me, when you started asking the question on how we define blackness before we begin the conversation around anti-blackness reminded me of Steve Biko learning about the black consciousness movement in South Africa and the anti apartheid movement. I had the opportunity to travel to South Africa for global learning fellowship and started to learn more about the anti apartheid movement. But when Steve Biko discussed black consciousness as an attitude of mind and a way of life, it got me thinking in one direction while at the same time in this conversation that we're having here, when we talk about colorism with post colonial society, the Philippines being one of them, how does colorism show up? I'm wrestling that. So I just appreciate you bringing that question into the space.   Estella Owoimaha-Church: [00:49:05] So Black + Blue, it's an affinity space for black Polys and I need to just say thank you for providing the space. It has been therapeutic and healing and again, everything I knew I needed and had no idea where to find. So I appreciate it so much. So I'm wondering, I guess, how do we create similar spaces for other folks? Or is there a need to like, does Black + Blue just exist for us? And is that enough? Or do we need to start thinking about doing more to create similar spaces for other folks? And I'll leave that to whoever wants to respond before my final question.   Courtney-Savali Andrews: [00:49:45] I'll just jump in and say that I think that, you know, any opportunity for folks to gather to create and wrestle through dialogue is absolutely necessary at this particular point in time with social media and a fairly new cancel culture that exists. It's really a detriment to having people understand how to connect and even connect through disagreement. So I think that there should always be space made for people to have tough conversations, along with the celebratory ones. So I'm always all for it.   Jason Finau: [00:50:23] Yeah, I would agree. I think if I've learned anything out of being able to facilitate the Black + Blue group that there is just such a desire for it and unknown and even an unknown desire. I think people, you know, didn't realize they needed it until they had it. And I think it feels unique now it being a black and Blue space, Black + Blue Pacific space. But I can see that need kind of going outside of us. How do we take the conversations that we're having with each other, the learning and the unlearning, the unpacking of experiences, the unpacking of feelings and emotions and thoughts about what we've all been through to share that with the broader Pacific Island community in a way that can steer some people away from some of the negative, behaviors that we find that can be associated in speaking of people who identify as black or African American? But I can see that as not just for those who identify as black and Pacific Islander, but also for parents of children who are black and Pacific Islander, and for the youth. So like right now our Black + Blue group is geared towards the adult population of those who identify as black and PI. But then also thinking about like the younger generation, those who are in high school or in middle school or junior high school, who are also maybe going through the same things that we all went through at that point and needing a safe space to have those conversations and kind of process those things. Because they may have a parent who may not understand, you know, if they only have their Pacific Island parent, or they're primarily identifying with their black side because they don't feel comfortable with the Pacific Island side, whatever their journey is being able to provide that for them, but then also providing a space for parents to understand where their kids may be coming from, to hear from experiences and learn and potentially provide their kids with the resources to navigate very complex ideas. One's identity journey is not simple. It is not easy. It is not quick. And so it's hard. And that is not something, I mean, and I don't expect every parent, regardless of what their children's ethnic background is, to understand what that means like for their kids. But to be able to have a space where they can talk it out with other parents. But I also see that for our Latinx and PI community. I see that for our Asian and PI community, those who identify as both being Asian and Pacific Islander. For me, that just comes from a personal experience because my mom is one of nine. And I think out of the nine, three of the kids had children with other Samoan partners, and the rest had either a black partner, has a Mexican partner, has a partner who identifies as Chinese and Japanese, and has another partner who is white. But I have cousins who are in this space, and so we can all share in the fact that, although we may not all physically identify or people may not be able to physically recognize us as Samoans, that is what we all share in common. So having that for them as well. And then, you know, right now we're in COVID. So it's been a blessing and a curse to be in this pandemic, but I think the blessing part was that we were able to connect with so many people in our group who are from across the states and even across the waters. Once we're able to move past this pandemic and go back to congregating in person, being able to have groups within your respective cities to be able to go and talk in person, whether it's in Seattle, Los Angeles, New York, you know, folks out in Hawaii and like in Aotearoa. Who wants to continue engaging with other folks that they feel comfortable identifying or who they also identify with. Do I think that there is a need? Absolutely. And I can see it just across the board whether people know it or not, I think once we put it in front of them, that is where they'll see like, “Yeah, we need that.”   Courtney-Savali Andrews: [00:53:57] I just wanted to also highlight, you know, a point of significance for me with this group and hopefully one that would serve as a model for other organizations and groups that may develop after this, is modeled off of cultural studies, which is the process of actually remembering and relearning things that we've things and peoples that we've forgotten and with Black + Blue in the Pacific, it's really important to me to also include, and keep the Melanesian, the black Pacific voice in that conversation to model for other peoples of color to reach out to black peoples at home, or regionally to understand and again, remember those particular cultural networks that existed in pre colonial times and even sometimes well into colonial times, as current as you know, the 1970s black liberation movements to highlight Asian and Pacific and, and, and, and other peoples that were non black, but very instrumental in that fight for liberation as a whole, but starting with black liberation first. So, I think this is a really good time in an effort towards uprooting anti-blackness to highlight just how old our relationships with black peoples and black peoples in relationship with Asians and Pacific peoples, South Asians, Southeast Asians, it just goes on and on, to say that we've been in community positively before, so we can do it again.   Estella Owoimaha-Church: [00:55:52] That is the most perfect way to wrap up the episode in reminding us to remember, and reminding us that all of our liberation is definitely tied to black liberation that they're inextricably linked together. Thank you, Courtney. Thank you, Jason. Fa'a fatai te le lava thank you for listening.   Gabriel A. Tanglao: [00:56:13] Salamat thank you for listening.   Estella Owoimaha-Church: [00:56:14] We want to thank our special guests, Jason and Courtney, one more time for rapping with us tonight. We appreciate you both for being here and really helping us continue to build the groundwork for Continental Shifts Podcast.   Gabriel A. Tanglao: [00:56:24] Continental Shift Podcast can be found on Podbean, Apple, Spotify, Google, and Stitcher.   Estella Owoimaha-Church: [00:56:30] Be sure to like and subscribe on YouTube for archive footage and grab some merch on our website.   Gabriel A. Tanglao: [00:56:36] Join our mailing list for updates at conshiftspodcast.com. That's C-O-N-S-H-I-F-T-S podcast dot com and follow us at con underscore shifts on all social media platforms.   Estella Owoimaha-Church: [00:56:52] Dope educators wayfinding the past, present, and future.   Gabriel A. Tanglao: [00:56:56] Keep rocking with us fam, we're gonna make continental shifts through dialogue, with love, all together.   Estella Owoimaha-Church: [00:57:02] Fa'fetai, thanks again. Tōfā, deuces.   Gabriel A. Tanglao: [00:57:04] Peace, one love.   Swati Rayasam: [00:57:07] Please check out our website, kpfa.org backslash program backslash apex express. To find out more about the show tonight and to find out how you can take direct action. We thank all of you listeners out there. Keep resisting, keep organizing, keep creating and sharing your visions with the world. Your voices are important. Apex Axpress is produced by Miko Lee, along with Paige Chung, Jalena Keene-Lee, Preeti Mangala Shekar, Anuj Vaida, Kiki Rivera, Nate Tan, Hien Ngyuen, Cheryl Truong, and me Swati Rayasam. Thank you so much to the team at KPFA for their support and have a great night. The post APEX Express – 4.11.24 – ConShifts Anti-blackness in the PI Community appeared first on KPFA.

What are Micronesians?

UH researchers discuss using sail drones to collect information from nearshore waters off Lahaina; Project Dana shares its connection with former First Lady Rosalynn Carter; we explore dual citizenship for Micronesians; and ʻElepaio Social Services discusses efforts to improve the health of Waiʻanae residents

Am I dead? You would know if you were dead right? How would you know? How would we know if we were dead? Would we shift into a dreamlike state without full awareness of where we truly are. Those of you who have been with the channel for a long time may know my story.  This thought continually enters my mind. I had a near death experience which I have talked about. After this experience I have often question if I really died. Neville Goddard spoke about death as an eternal recurrence. We moved into a place in which we still think we are alive and still fear death. If we are in this state can we awaken from it. I tell my story and what I have found from different sources like the Tibetan and American Books of The Dead. EJ Gold stated that we exist within a labyrinth and we are continuously on a voyage of death, and we simply exist in dimensional domains never knowing we are truly dead. The sheer ordinariness of an unprepared experience of the macro dimensional domains of the labyrinth deceives us into complacent acceptance of events; the unsuspecting voyager is unaware of any transition, and so the Tibetans, Navajo, Micronesians, Benin, and other cultural primitives—but multidimensional sophisticates—have trained themselves through visualization to view all dimensions of the labyrinth, including the human dimension, in a supernormal way. Something very little known in the East and definitely unknown in the West is that the voyage in the labyrinth continues all the time; the labyrinth underlies the organic world; the vibrations of the macrodimensions of the labyrinth are dominated by the organic vibrations which are heavier and easier to sense through biological machine and human awareness than the direct but subtle perceptions of the dimensional domains. Understanding these perspectives will broaden your perspective of our place in this spiritual existence. Here we try to answer this question. Buy My Art - Unique Sigil Magic and Energy Activation Through Flow Art and Voyages Through Space and Imagination. https://www.newearth.art/ BUY MY BOOK! https://www.amazon.com/Reality-Revolution-Mind-Blowing-Movement-Hack/dp/154450618X/Listen to my book on audible https://www.audible.com/pd/The-Reality-Revolution-Audiobook/B087LV1R5V The New Earth Activation trainings - Immerse yourself in 12 hours of content focused on the new earth with channeling, meditations, advanced training and access to the new earth https://realityrevolutioncon.com/newearth Alternate Universe Reality Activation  get full access to new meditations, new lectures, recordings from the reality con and the 90 day AURA meditation schedulehttps://realityrevolutionlive.com/aura45338118 Join our Facebook group The Reality Revolution https://www.facebook.com/groups/523814491927119 For all episodes of the Reality Revolution – https://www.therealityrevolution.com Follow Us on Reddit https://www.reddit.com/r/TheRealityRevolution/ Follow me on Instagram https://www.instagram.com/the_reality_revolution/ Follow me on Twitter https://twitter.com/mediaprime Follow me on MeWe https://mewe.com/i/brianscott71 Music by Mettaverse and Epidemic Sound 

An interview with Dr. Wilfred Alik from the One Stop Center for Micronesians on Hawai‘i Island. The One Stop Center was originally formed after the restoration of Medicaid access to citizens of the Compact of Free Association (COFA) nations to help Micronesians in Hawai‘i sign up for Medicaid coverage. The organization's goal is to empower the diverse Micronesian communities on Hawai‘i island to become their own advocates. In this interview, Dr. Alik shares not only how One Stop Center supports Micronesians in Hawai'i but also the history behind why people from the Marshall Islands, Palau, and the Federated States of Micronesia are coming to Hawai'i and the rights they have through the COFA. Tags: Hawai‘i, Hawai'i, Hawaii

Today, I talk to Nathan Samayo who is receiving his Master of Divinity from Harvard. We touch on his testimony, his interests and a little extra too. Enjoy! Show notes: You can follow Nathan on instagram at: @nksamayoo During this discussion, Nathan recommended: -listening to Guahan ChaCha Music including https://www.youtube.com/watch?v=RODp0ftQ6Io and https://www.youtube.com/watch?v=gOGtj4Z5GwU Nathan & Angela also discussed meddos (seafaring maps) and recommended books by Kanaka Maoli scholars & activists. Another good read recommended was Our Sea of Islands by Epeli Hau'Ofa: https://savageminds.org/wp-content/image-upload/our-sea-of-islands-epeli-hauofa.pdf

Keep being excellent, Micronesians!

Listen in for more on Faraulap Atoll and customs!

Just wanted to keep you all in the loop!

Loving the exploration of this book! The book is Some Things of Value: Micronesia Customs as Seen by Micronesians. It is written by students and former students of the Community College of Micronesia in Saipan, NMI in 1975.

I am part Ngatukese and had to do a little something-something on it!

Today's episodes goes over arranged marriages on Satawal. I give a bit of my own two cents and make a call for discussion. Listen in!

Let me tell ya about the GAO Report. Listen in!

Ova Saopeng is a theater artist and one of the creators of Masters of the Currents, a collaborative production from TeAda Productions and the Micronesian Health Advisory Coalition. Masters of the Currents addresses the tension and strife that has arisen around the arrival of Micronesians to Hawai'i. As the newest wave of immigrants, many fleeing their island nations due to environmental and economic pressures, Micronesian communities are subject to misconceptions, discrimination, racial profiling, and educational disparities. Micronesian Health Advisory Coalition and TeAda Productions' intention is that their performances and activities will bring greater insight to the issues behind the story, setting in motion a process of understanding, healing, reconciliation and creating dialogue that results in real solutions. Website: www.teada.org/masters-of-the-current-1 Tags: Hawaiʻi, Hawai'i, Hawaii

A vast range of islands and islets make up the country of The Marshall Islands. From way-finding Micronesians, to explorers from around the world, all the way to nuclear testing; This country has a vast history that ranges far and wide and only tells a few things about these wonderful people. This is The Marshall Islands.

The Covid-19 pandemic has underscored the importance of caregiving work — and the ways that this work is overlooked, under-resourced, or placed as a burden on families without a sense of fairness or compassion. In this episode we're sharing two stories that show people taking on the role of caregiver, and asking: Who gets to be healthy in a world that leaves so many people with family as their only lifeline?   “My Heartbeats”: When Indian American filmmaker Tanmaya Shekhar moved his life from Kanpur to New York City, he was running away from family and dreaming of standing on his own two feet. But when the first wave of Covid in India put both of his parents in the hospital, he found himself in a race against time to reunite with them — and then a slow process of rethinking his life's path, as an immigrant and as a son. “Delma and Delvin”: Guest contributor Angela Edward shares a day in the life of her aunt Delma, a middle-aged Micronesian mom whose full time job is taking care of Delvin — her 30-year old son who has always lived with cerebral palsy. After being hospitalized for Covid, Delma invites Angela over to spend time with Delvin and share how it feels to be senselessly locked out of the American healthcare system. Resources LISTEN: For Micronesians by Micronesians podcast READ: “How Decades of Advocacy Helped Restore Medicaid Access to Micronesian Migrants” and “Hirono Seeks to Restore federal Benefits for Pacific Islanders from COFA Nations,” by Anita Hofschneider for Honolulu Civil Beat READ: “A Historical and Contemporary Review of the Contextualization and Social Determinants of Health of Micronesian Migrants in the United States” by Davis Rehuher, Earl S. Hishinuma, Deborah A. Goebert,and Neal A. Palafox for the Hawai'i Journal of Health & Social Welfare READ: The Husk, a newsletter covering Micronesian people and happenings WATCH: “Reflections at 29,” a documentary short by Tanmaya Shekhar about the costs and regret of living as an immigrant filmmaker in the U.S. SUPPORT: Donate to the Hemkunt Foundation, which has been helping Indians survive, recover from, and weather the impact of Covid-19 Credits Produced by James Boo, Emily Cardinali, and Angela Edward Edited by Julia Shu Fact checked by Tiffany Bui and Harsha Nahata Sound mix by Timothy Lou Ly Self Evident theme music by Dorian Love Our Executive Producer is Ken Ikeda About Self Evident is a Studio to Be production. Our show is made with support from PRX and the Google Podcasts creator program — and our listener community.

Today, I have guest, Diliaur and we talk about fat-phobia and how it impacts Micronesians due to colonized thinking. Listen in for more! Once you listen feel free to follow Diliaur on Twitter: @diliaur Also, feel free to follow her recommended link on Twitter: @yrfatfriend She also recommended episodes of Maintenance Phase that can be heard here: http://maintenancephase.com/ Episodes recommended were the episodes titled: - The Obesity Epidemic & - The Body Mass Index As I mentioned, I recommend the following podcasts starring Nicole Byer: - Why Won't You Date Me? at: https://podcasts.apple.com/us/podcast/why-wont-you-date-me-with-nicole-byer/id1314759544 & - Best Friends at: https://www.earwolf.com/show/best-friends-with-nicole-byer-and-sasheer-zamata/ I mentioned it in the episode, but.... This is the season finale. I thank everyone who listened this season and I look forward to talking, seeing and listening to everyone again next time!

I wanted to put out an episode on anti-Micronesian hate. I say it in the pod and will again, I did NOT do the subject justice. I do not know that there is a right way to unload all that is hateful towards our people. Either way, I felt compelled to at least address it and start the discussion.

Vietnam War, Micronesia, Full Professor of Anthropology and International Affairs   **Link to Glenn's new book at the bottom of the page** Glenn Petersen has been a professor at the City University of New York's Baruch College and Graduate Center since 1977; he teaches anthropology, international affairs, and geography. He's worked as an ethnographer in the Pacific Ocean's remote Micronesian islands, studying Micronesians' traditional forms of chieftainship, their struggles to achieve independence, and the ways they've adapted their own political theories to constitutional forms of government. He served as a member of the Federated States of Micronesia's Permanent Mission to the United Nations after they achieved independence. War and the Arc of Human Experience, which Rowman & Littlefield/Hamilton just published, is his sixth book. He lives in New York City, is an avid Yankees fan (it's just a short walk from his home to the stadium), and recently became a grandfather for the first time. He was in the US Navy 1964-68, and as 19-year-old second class petty officer flew 70 combat missions in 1966-67 as a radar intercept controller/flight technician on E-1Bs off the USS Bennington on Yankee Station.​   Available now!  War and the Arc of Human Experience - 9780761872351 (rowman.com)​  

On this episode, I talk books, books, books, & literacy with Mara Mahoney. Mara is a Micronesian/Fijan daughter who pioneers an Instagram page that not only fosters reading for Micronesians, Melanesians, & Polynesians, but also empowers with her content. Mara can be found on her IG page at @thisislanderreads -- listen in to hear more!

On today's episode, we bring back our Marshallese brother, Treston and his work partners who are allies. They talk about what's in store for their business future and how we, as Micronesians, are the first to find out!

On today's episode, I talk with Kim Ada Koci who works as a Culture & Engagement Professional. Kim was raised in Saipan and now lives in Kentucky. She is mixed race, representing both Micronesian & Asian identities. We discuss the epidemic of racism on the Asian population and how Micronesians can be better allies!

On today's episode, I talk with Michelle Pedro who works with A-COM in Northwest Arkansas. Michelle talks more with me about the journey for Medicaid Restoration and the long fight to get there. We also discuss the complexity of not knowing exactly where to go next. Listen in for more info!

Tropics of Savagery: The Culture of Japanese Empire in Comparative Frame (U California Press, 2010) is an incisive and provocative study of the figures and tropes of “savagery” in Japanese colonial culture. Through a rigorous analysis of literary works, ethnographic studies, and a variety of other discourses, Robert Thomas Tierney demonstrates how imperial Japan constructed its own identity in relation both to the West and to the people it colonized. By examining the representations of Taiwanese aborigines and indigenous Micronesians in the works of prominent writers, he shows that the trope of the savage underwent several metamorphoses over the course of Japan's colonial period--violent headhunter to be subjugated, ethnographic other to be studied, happy primitive to be exoticized, and hybrid colonial subject to be assimilated. Dr. Robert Tierney is professor of Japanese literature in the Departments of East Asian Languages and Cultures and Comparative and World Literatures in the University of Illinois at Urbana-Champaign. Samee Siddiqui is a former journalist who is currently a PhD Candidate at the Department of History, University of North Carolina at Chapel Hill. His dissertation explores discussions relating to religion, race, and empire between South Asian and Japanese figures in Tokyo from 1905 until 1945. You can find him on twitter @ssiddiqui83 Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Tropics of Savagery: The Culture of Japanese Empire in Comparative Frame (U California Press, 2010) is an incisive and provocative study of the figures and tropes of “savagery” in Japanese colonial culture. Through a rigorous analysis of literary works, ethnographic studies, and a variety of other discourses, Robert Thomas Tierney demonstrates how imperial Japan constructed its own identity in relation both to the West and to the people it colonized. By examining the representations of Taiwanese aborigines and indigenous Micronesians in the works of prominent writers, he shows that the trope of the savage underwent several metamorphoses over the course of Japan's colonial period--violent headhunter to be subjugated, ethnographic other to be studied, happy primitive to be exoticized, and hybrid colonial subject to be assimilated. Dr. Robert Tierney is professor of Japanese literature in the Departments of East Asian Languages and Cultures and Comparative and World Literatures in the University of Illinois at Urbana-Champaign. Samee Siddiqui is a former journalist who is currently a PhD Candidate at the Department of History, University of North Carolina at Chapel Hill. His dissertation explores discussions relating to religion, race, and empire between South Asian and Japanese figures in Tokyo from 1905 until 1945. You can find him on twitter @ssiddiqui83 Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies

Tropics of Savagery: The Culture of Japanese Empire in Comparative Frame (U California Press, 2010) is an incisive and provocative study of the figures and tropes of “savagery” in Japanese colonial culture. Through a rigorous analysis of literary works, ethnographic studies, and a variety of other discourses, Robert Thomas Tierney demonstrates how imperial Japan constructed its own identity in relation both to the West and to the people it colonized. By examining the representations of Taiwanese aborigines and indigenous Micronesians in the works of prominent writers, he shows that the trope of the savage underwent several metamorphoses over the course of Japan's colonial period--violent headhunter to be subjugated, ethnographic other to be studied, happy primitive to be exoticized, and hybrid colonial subject to be assimilated. Dr. Robert Tierney is professor of Japanese literature in the Departments of East Asian Languages and Cultures and Comparative and World Literatures in the University of Illinois at Urbana-Champaign. Samee Siddiqui is a former journalist who is currently a PhD Candidate at the Department of History, University of North Carolina at Chapel Hill. His dissertation explores discussions relating to religion, race, and empire between South Asian and Japanese figures in Tokyo from 1905 until 1945. You can find him on twitter @ssiddiqui83 Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Tropics of Savagery: The Culture of Japanese Empire in Comparative Frame (U California Press, 2010) is an incisive and provocative study of the figures and tropes of “savagery” in Japanese colonial culture. Through a rigorous analysis of literary works, ethnographic studies, and a variety of other discourses, Robert Thomas Tierney demonstrates how imperial Japan constructed its own identity in relation both to the West and to the people it colonized. By examining the representations of Taiwanese aborigines and indigenous Micronesians in the works of prominent writers, he shows that the trope of the savage underwent several metamorphoses over the course of Japan's colonial period--violent headhunter to be subjugated, ethnographic other to be studied, happy primitive to be exoticized, and hybrid colonial subject to be assimilated. Dr. Robert Tierney is professor of Japanese literature in the Departments of East Asian Languages and Cultures and Comparative and World Literatures in the University of Illinois at Urbana-Champaign. Samee Siddiqui is a former journalist who is currently a PhD Candidate at the Department of History, University of North Carolina at Chapel Hill. His dissertation explores discussions relating to religion, race, and empire between South Asian and Japanese figures in Tokyo from 1905 until 1945. You can find him on twitter @ssiddiqui83 Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/japanese-studies

Tropics of Savagery: The Culture of Japanese Empire in Comparative Frame (U California Press, 2010) is an incisive and provocative study of the figures and tropes of “savagery” in Japanese colonial culture. Through a rigorous analysis of literary works, ethnographic studies, and a variety of other discourses, Robert Thomas Tierney demonstrates how imperial Japan constructed its own identity in relation both to the West and to the people it colonized. By examining the representations of Taiwanese aborigines and indigenous Micronesians in the works of prominent writers, he shows that the trope of the savage underwent several metamorphoses over the course of Japan's colonial period--violent headhunter to be subjugated, ethnographic other to be studied, happy primitive to be exoticized, and hybrid colonial subject to be assimilated. Dr. Robert Tierney is professor of Japanese literature in the Departments of East Asian Languages and Cultures and Comparative and World Literatures in the University of Illinois at Urbana-Champaign. Samee Siddiqui is a former journalist who is currently a PhD Candidate at the Department of History, University of North Carolina at Chapel Hill. His dissertation explores discussions relating to religion, race, and empire between South Asian and Japanese figures in Tokyo from 1905 until 1945. You can find him on twitter @ssiddiqui83 Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

Tropics of Savagery: The Culture of Japanese Empire in Comparative Frame (U California Press, 2010) is an incisive and provocative study of the figures and tropes of “savagery” in Japanese colonial culture. Through a rigorous analysis of literary works, ethnographic studies, and a variety of other discourses, Robert Thomas Tierney demonstrates how imperial Japan constructed its own identity in relation both to the West and to the people it colonized. By examining the representations of Taiwanese aborigines and indigenous Micronesians in the works of prominent writers, he shows that the trope of the savage underwent several metamorphoses over the course of Japan's colonial period--violent headhunter to be subjugated, ethnographic other to be studied, happy primitive to be exoticized, and hybrid colonial subject to be assimilated. Dr. Robert Tierney is professor of Japanese literature in the Departments of East Asian Languages and Cultures and Comparative and World Literatures in the University of Illinois at Urbana-Champaign. Samee Siddiqui is a former journalist who is currently a PhD Candidate at the Department of History, University of North Carolina at Chapel Hill. His dissertation explores discussions relating to religion, race, and empire between South Asian and Japanese figures in Tokyo from 1905 until 1945. You can find him on twitter @ssiddiqui83 Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/science-technology-and-society

Tropics of Savagery: The Culture of Japanese Empire in Comparative Frame (U California Press, 2010) is an incisive and provocative study of the figures and tropes of “savagery” in Japanese colonial culture. Through a rigorous analysis of literary works, ethnographic studies, and a variety of other discourses, Robert Thomas Tierney demonstrates how imperial Japan constructed its own identity in relation both to the West and to the people it colonized. By examining the representations of Taiwanese aborigines and indigenous Micronesians in the works of prominent writers, he shows that the trope of the savage underwent several metamorphoses over the course of Japan's colonial period--violent headhunter to be subjugated, ethnographic other to be studied, happy primitive to be exoticized, and hybrid colonial subject to be assimilated. Dr. Robert Tierney is professor of Japanese literature in the Departments of East Asian Languages and Cultures and Comparative and World Literatures in the University of Illinois at Urbana-Champaign. Samee Siddiqui is a former journalist who is currently a PhD Candidate at the Department of History, University of North Carolina at Chapel Hill. His dissertation explores discussions relating to religion, race, and empire between South Asian and Japanese figures in Tokyo from 1905 until 1945. You can find him on twitter @ssiddiqui83 Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

I spoke to my friend Lahaina, a storyteller and writer from the islands of Chuuk in the Federated States of Micronesia. Lahaina is a friend of Chellette Mina ( Episode 254). She proudly acknowledges her roots reviving from Tunnuk, the village of the notorious Chuukese musicians, and Uman Fonuweisomw, island of the legendary Chuukese warriors. Lahaina is currently expanding her ventures in storytelling through various projects, one of which is a cookbook of indigenous and traditional Micronesian recipes that come with blurbs of stories told to her from her elders. Other avenues where she tells stories are her travel blog and her Instagram. In our conversation Lahaina shares her experiences with the value of cultural preservation and her experiences with cultural adversity and growing up as a Chuukese woman. Lahaina speaks, reads and writes Chuukese - her native language, in which she also serves as a professional global interpreter and translator. Through her translation work, Lahaina helps her community breaks down barriers in the healthcare and justice systems, and emphasize her community member’s voices. She has been in the language field for almost 10 years. Her goal is to eventually be able to start an afterschool program that teaches the diaspora of Micronesians their culture and native language. Lahaina also pioneered the Chuukese Women Ambassadors, a group consisting of Chuukese women, with the main goal to build an avenue for Chuukese and Micronesian women to tell their stories. They successfully collected and presented a photovoice project and a birth story collection of Chuukese women to the Nation Historical Society. Through the organization of this project, The Chuukese Women Ambassadors were initiators of the revival of community gardening in the diaspora of Micronesian communities. Lahaina is a storyteller and a writer. She is currently writing a cookbook of collective Micronesian indigenous recipes to help promote healthy eating in her community through a decolonized diet. She also has a blog that tells her stories and experiences as she navigates her way, as a small island person in the big world. When her circumstances allows, Lahaina enjoys traveling to learn about other indigenous communities and culture. Above all, she is looking forward to connecting and working together with other individuals at the 3rd Indigenous Global Workshop in Sarayaku’s Territory. Learn more on Dreams Not Memes. PS: When I mentioned Wu Tang I meant to say Outkast, in reference to the song by Outkast, "The Art of Storytelling" Socials IG: @chuukesegoddess Website: www.sweetstuffpdx.com --- Support this podcast: https://anchor.fm/dreamsnotmemes/support

In this edition: We take a look at the fall out, after the Micronesians turned their backs on the Pacific Islands Forum. Fiji and Vanuatu dodge a bullet after their tsunami warning systems fail. Embarrassment for Solomon Islands police over the whereabouts of 300 thousand dollars stolen from an evidence store. And the PNG Hunters go the extra mile on COVID-19 protocols as they look to set up camp in Australia at last.

In this edition: We take a look at the fall out, after the Micronesians turned their backs on the Pacific Islands Forum. Fiji and Vanuatu dodge a bullet after their tsunami warning systems fail. Embarrassment for Solomon Islands police over the whereabouts of 300 thousand dollars stolen from an evidence store. And the PNG Hunters go the extra mile on COVID-19 protocols as they look to set up camp in Australia at last.

Join us for a listen to the latest bonus episode feature Dr. Joanne Rondilla, Professor of Sociology and Asian Pacific Studies at San Jose State University. She was born and raised in Guam and has studied Colorism in her community (the Filipino community). Today, we discussed the parallels of her studies and colorism in the Micronesians community.  If you are interested in studying colorism in the Micronesian community and feel compelled to reach out to Dr. Rondilla, you may email her at: joanne.rondilla@sjsu.edu or message her at her IG or Twitter handles: @professorjro

The people who would become Polynesians and Micronesians probably began their migrations some 3500 years ago· originating somewhere in East Asia. Developing amazing sailing skills, they made their way across the Pacific, passing through the islands of the Melanesians and, in the case of the Polynesians, gradually settling in Fiji, Tonga, Samoa, Tahiti, New Zealand (Maori), and, finally, Easter island and Hawaii, completing the process in about 1000 AD. Many Polynesians believe that in the beginning there was Rangi and Papa (Heaven and Earth) coupled in a tight embrace in the primeval darkness. It is a tale that is very similar to that of the Maori of New Zealand - bringing us to the first tale of the episode, the creation myth of the Maori. The Maori are a Polynesian people who have inhabited New Zealand since long before the arrival of Europeans. The Maori religious and mythological system concerns itself with profound spiritual matters and the nature of Being itself. The Maori cosmogony usually begins with the union of Rangi (Heaven) and Papa (Earth). In many parts of New Zealand the creation myth does not say much, if anything, about the supreme being, Io (Iho). There are several versions of this myth. Our tale begins with Io, the primordial deity who created the universe. The next two stories is of the Samoans. Samoa, in the South Pacific, was settled as early as 1000 B.C.E. by Polynesian peoples. By 200B.C.E., Samoans were the center of a trading relationship and cultural exchange with the islands of Tonga and Fiji. As widely scattered as their islands are, there are many similarities between the mythologies of the various Polynesian groups. The final story is of the inhabitants of the islands of Hawaii. The indigenous people of Hawaii were a part of the large Polynesian people who, beginning in about 1200 B.C., gradually populated over a thousand islands in the south and central Pacific ocean. Their civilization comprised of the so-called Polynesian triangle. The people who inhabited these many islands eventually formed stories, mythologies, and cultures of their own, but were connected by a common ancestral thread. This becomes apparent in the creation myths of the episode. Now the original inhabitants of Hawaii came to the island between 300 and 700 A.D. Their culture, as was the case with many Polynesian Islands, maintained its own religion and way of life, before it was dominated by Christian and European and American ways in the 19th Century A.D. The Hawaiian creation myth is the part of a 2,000-line poem called the Kumulipo. It delineates a fascinating story of the creation of the world from a time when darkness and chaos reigned supreme. The tale celebrates nature, and the lush fertility of the islands by recognizing the many animals and fish that inhabit the surroundings. In fact, much like the Maoris of New Zealand, the creation story was once chanted at the birth of the children. It signified a new beginning and the relationship between the child and the flora and fauna of the first creation. The myth itself celebrates the islands and everything that grows on them, and the relationship between the people and their environment. The stories have been inspired by David A Leeming's amazing book, "Creation Myths of the World: An Encyclopedia." I hope you enjoy the stories. If you do, please leave a rating and feedback. Share and subscribe! Your patronage would help us immensely! Get in touch with us: Twitter: @storiesthtmdeus Instagram: @storiesthtmdeus Facebook: https://www.facebook.com/storiesthatmdeus e-mail: info.storiesthatmadeus@gmail.com The music used for the episodes are either free to use, or under creative commons license. Below are their links and attributions: Danse Macabre by Kevin MacLeod is licensed under a Creative Commons Attribution 4.0 license. https://creativecommons.org/licenses/by/4.0/ Source: http://incompetech.com/music/royalty-free/index.html?collection=005 Artist: http://incompetech.com/ Pendulum Waltz by Audionautix is licensed under a Creative Commons Attribution 4.0 license. https://creativecommons.org/licenses/by/4.0/ Artist: http://audionautix.com/ Prelude No. 6 by Chris Zabriskie is licensed under a Creative Commons Attribution 4.0 license. https://creativecommons.org/licenses/by/4.0/ Source: http://chriszabriskie.com/preludes/ Artist: http://chriszabriskie.com/

On this episode, Brittany and Angela discuss reparations and compensation for Micronesians. Brittany is an ally to the Micronesian community and is a PhD candidate. Brittany is currently researching the discussed topic. Email her to assist her with her current, ongoing research.

This episode features Victorious Falan. Victorious is a humble and hard working Micronesian son who lives and works for KUAM News in Guam. Victorious is the host of ONE Micronesia. New episodes will drop each week featuring a new Micronesian voice, person and/or topic. Follow the Instagram: For Micronesians by Micronesians for more content.

On this episode, I interviewed Dania Rescue. She is a dynamic Micronesian-American daughter who empowers our community through translation services. Listen to her and feel empowered! Support her businesses at: pivs4u.com and www.pwipwishop.com Feel free to listen weekly to more episodes and meet more dynamic Micronesians.

This episode features Sharon Andon Solomon who is a vibrant Micronesian living in Ohio and working to highlight the Micronesians in her community. Although today's episode does not directly discuss the occurrences of May 25, 2020 which was the day that George Floyd was killed by the Minneapolis Police Department; it is important to state here that this podcast does support the #BlackLivesMatter Movement. In future episodes, this podcast will continue to shine light on issues, interviews and topics of, and relating to the Micronesian community, but will be mindful about discussing topics of relevance including issues of other marginalized groups as silence is violence. If you would like to hear more on the #BlackLivesMatter movement and related content, please feel free to listen to the episode with Maria Kind which discusses some content on the matter. Listen weekly for new episodes, highlighting more dynamic Micronesians!

How tempting does a Bula Bubble sound? Fiji's government opens the door to travellers from Australia and New Zealand, but only slightly; Staff and students break out into song at the news the University of the South Pacific's vice-chancellor will be reinstated, but the battle goes on; And, Micronesians say it's their turn to lead the Pacific Islands Forum.

On this episode, I interviewed Billma Peter. Billma is a Micronesian daughter and Miss Marshall Islands. Disclaimer: The views and opinions expressed on this episode of For Micronesians by Micronesians are those of Billima Peter and do not necessarily reflect the official policy or position of any organizations that she is affiliated with. Additionally, today's episode was recorded before May 25, 2020 which was the day that George Floyd was killed by the Minneapolis Police Department. For that reason, none of the protests or current activism is mentioned in this episode. In future episodes, this podcast will continue to shine light on issues, interviews and topics of, and relating to the Micronesian community, but will be mindful about discussing topics of relevance including issues of other marginalized groups as silence is violence. If you would like to hear more on the #BlackLivesMatter movement and related content, please feel free to listen to the episode with Maria Kind which discusses some content on the matter. Check back every week to meet a new, dynamic Micronesian!

On this episode I talk to my sister, Anderea Edward! Anderea is a Micronesian wife, daughter, and farmer who claims she's not a farmer. Listen all month for more episodes with dynamic Micronesians!

On this episode, I interviewed Cassidy Matthew! Cassidy is a Micronesian husband, father, and son. For more episodes, listen all through May for more dynamic Micronesians.

On this episode, I talked with Luan Gilmete. Luan is a Micronesian daughter, mother, and a finalist for the 2020-2021 Community Solutions Program in the United States! Keep listening all through May to meet more dynamic Micronesians!

On this episode, I interviewed Mik Pangelinan. Mike is a Micronesian organizer and sports enthusiast! Listen to hear more! Also, listen all month to hear from more Micronesians!

On today's episode, I interview Rihna Mak who is a college student, daughter, and avid reader. Feel free to follow her on twitter and IG at: @booksandmak (on both platforms!) Also, feel free to continue to listen during the month of May to listen to more Micronesians in celebration of AAPI Heritage Month! I apologize for the clicking in the audio; I'm not sure what happened with the sound, but I will work to improve it for future episodes.

On today's episode, I interviewed Isamo Manuel, Jr. Follow him on IG and FB at: @dudeitsjun and @pacificpandaco! He is a delight and an inspiration! Continue to listen as I provide future episodes to listen to more dynamic Micronesians.

On this episode, I interview Alexie Soaz who is a Micronesian-American wife, mother, daughter, entrepreneur, and IVF Warrior! Support her by purchasing from the facebook or ig pages: @WhilanderForge / Whilander_Forge (IG) or subscribing to her YouTube: https://www.youtube.com/channel/UCUjIECE6u0Lq-789Mq0JTJw Stay tuned each day in May to hear more Micronesians' stories!

On this episode, I interview Andrew Edward who is a creative mind with both a lot and a little to share. Follow him on IG at: @edwardayy ... Continue to listen all month to hear more dynamic Micronesians in support of Asian American Pacific Islander Heritage Month!

Using diverse sources well beyond the colonial archive such as photographs, postcards, and even headstones, Dr. Kirsten L. Ziomek reveals the stories of colonial subjects in the Japanese empire in Lost Histories: Recovering the Lives of Japan’s Colonial Peoples (Harvard Asia Center, 2019). The book focuses on four groups of colonial subjects in the Japanese empire from the early 1900s to the 1970s, namely, the indigenous people of Taiwan, Micronesians, the Ainu of Hokkaido, and Okinawans. Challenging conventional narratives of Japan’s colonial history that often centered on sites of dominance and oppression, Lost Histories “reverse engineers” these narratives to focuses on the experiences of Japan’s colonial subjects, which reflected local power structures and provide different understandings of the empire. Through these varied perspectives of the colonial experiences reconstructed from materials within and beyond the colonial archives, Dr. Ziomek argues that Japan actually depended on its colonial subjects to enact its rule, and ethnoracial differences among colonial subjects were used to the advantage of both colonial administrations and colonial subjects. Daigengna Duoer is a PhD student at the Religious Studies Department, University of California, Santa Barbara. Her dissertation researches on transnational/transregional networks of Buddhism centered in twentieth-century Inner Mongolia and Manchuria that connected to Republican China, Tibet, and imperial Japan. Learn more about your ad choices. Visit megaphone.fm/adchoices

Using diverse sources well beyond the colonial archive such as photographs, postcards, and even headstones, Dr. Kirsten L. Ziomek reveals the stories of colonial subjects in the Japanese empire in Lost Histories: Recovering the Lives of Japan’s Colonial Peoples (Harvard Asia Center, 2019). The book focuses on four groups of colonial subjects in the Japanese empire from the early 1900s to the 1970s, namely, the indigenous people of Taiwan, Micronesians, the Ainu of Hokkaido, and Okinawans. Challenging conventional narratives of Japan’s colonial history that often centered on sites of dominance and oppression, Lost Histories “reverse engineers” these narratives to focuses on the experiences of Japan’s colonial subjects, which reflected local power structures and provide different understandings of the empire. Through these varied perspectives of the colonial experiences reconstructed from materials within and beyond the colonial archives, Dr. Ziomek argues that Japan actually depended on its colonial subjects to enact its rule, and ethnoracial differences among colonial subjects were used to the advantage of both colonial administrations and colonial subjects. Daigengna Duoer is a PhD student at the Religious Studies Department, University of California, Santa Barbara. Her dissertation researches on transnational/transregional networks of Buddhism centered in twentieth-century Inner Mongolia and Manchuria that connected to Republican China, Tibet, and imperial Japan. Learn more about your ad choices. Visit megaphone.fm/adchoices

Using diverse sources well beyond the colonial archive such as photographs, postcards, and even headstones, Dr. Kirsten L. Ziomek reveals the stories of colonial subjects in the Japanese empire in Lost Histories: Recovering the Lives of Japan’s Colonial Peoples (Harvard Asia Center, 2019). The book focuses on four groups of colonial subjects in the Japanese empire from the early 1900s to the 1970s, namely, the indigenous people of Taiwan, Micronesians, the Ainu of Hokkaido, and Okinawans. Challenging conventional narratives of Japan’s colonial history that often centered on sites of dominance and oppression, Lost Histories “reverse engineers” these narratives to focuses on the experiences of Japan’s colonial subjects, which reflected local power structures and provide different understandings of the empire. Through these varied perspectives of the colonial experiences reconstructed from materials within and beyond the colonial archives, Dr. Ziomek argues that Japan actually depended on its colonial subjects to enact its rule, and ethnoracial differences among colonial subjects were used to the advantage of both colonial administrations and colonial subjects. Daigengna Duoer is a PhD student at the Religious Studies Department, University of California, Santa Barbara. Her dissertation researches on transnational/transregional networks of Buddhism centered in twentieth-century Inner Mongolia and Manchuria that connected to Republican China, Tibet, and imperial Japan. Learn more about your ad choices. Visit megaphone.fm/adchoices

The Enterprise experts in local news looked back at some of their most important stories for 2019.Noah Zweifel, who reports on the Helderberg Hilltowns, focuses on the Multi-Use Residential District proposed by Knox Supervisor Vasilios Lefkaditis to encourage business in the rural town. The two Democrats on the town board voted against the MRD because many of the people in the proposed district didn’t want it and because of environmental and safety concerns. A supermajority vote was needed because the Albany County Planning Board had recommended against it. Lefkaditis’s slate was elected in November so it looks like Knox will eventually have the new MRD. Zweifel also talks about highway safety issues raised by a Berne councilman who, come Jan. 1, will be the sole Democrat on a town board where all of the members have been backed by the GOP chairman, who is also the highway superintendent.Sean Mulkerrin, who covers the town of New Scotland and the villages of Altamont and Voorheesville, discusses two long-running legal challenges that had an effect on the ballot box. The Voorheesville School Board president was ousted in the spring after a popular girls’ basketball coach claimed in court papers that he was fraudulently forced to resign from his coaching post. He sued to get his job back. In Altamont, a group of citizens challenged the village board’s rezoning of property from residential to commercial to allow the Altamont Stewart’s to expand. In the March village elections, two incumbent trustees who had voted in favor of the rezone narrowly kept their seats. The village board then voted again in favor of the rezone. Elizabeth Floyd Mair, the Enterprise Guilderland reporter, talks about the evolution of a story on a Lynnwood teacher, Tod Mell, accused of inappropriately touching one of his students. Floyd Mair changed the narrative when, after quoting from glowing letters in a story on Mell’s sentencing, the victim came forward and told her side of the story to Floyd Mair. In the podcast, Floyd Mair also talks about how a sad story on the closing of Christ Lutheran Church in Guilderland led to a happy story about the Micronesians who joyously worship at the church. See acast.com/privacy for privacy and opt-out information.

Hey Podcast, I start with gratitude for over 10K plays on the podcast! Thanks to all who have listened to this man with a microphone from Micronesia. I share news about Nauru Airline's departure, pending cabinet positions and the power of Micronesians on social media to gain the attention of their leaders. Thanks for listening folks, and see you on the next one.

Hey Podcast, on this episode I talk with my kids about some Micronesian history. We also read some excerpts from the book 'Edge of Paradise' by P.F. Kluge, one of my favorite books about Micronesians. Check it out on Better World Books: http://www.dpbolvw.net/click-9168431-13423012?url=https%3A%2F%2Fwww.BetterWorldBooks.com%2Fproduct%2Fdetail%2FKluge-9780824815677%3Futm_source%3DCJ_feed&cjsku=9780824815677 See you on the next podcast, and thank you for listening :)

Recently the US Secretary of State came to Micronesia. He met with the leaders of FSM, RMI and Palau. He brought great news about renegotiations of our compact of free association with the USA. It is great news. Over in Guam, our neighbors and a US colony, the news was not so great. We talk about that and what this visit means to Micronesians.

Thanks for joining us on the Micronesian Podcast. We are talking about our partners and how we (Micronesians) can be influenced for greater good.

Are there any updates in the bribery story? Plus, we talk about the homeless and assimilation challenges for Micronesians abroad.

Season 3 is rolling!!! We are back and we have a more sensitive subject at hand. Pacific Islander racism amongst Pacific Islanders. The subject stems from an incident in Hawaii with the robbing of an old man in the China Market in Honolulu. Remik Ungeni who by social media is believed to be Micronesian robbed Lupo Fernandez stealing his wallet. **At the Parbar we condemn disrespectful people, but especially disrespect to our elders.** The topic, though, is the response from people on social media generalizing people of Micronesian with the actions of one or few. We talk a brief history of how Micronesians got to Hawaii in abundance and start with our own opinions on the situation. This show will continue into next week because it was a hot topic for us. Also Check us out on January 31st, 2019 at 9:00pm now with Island Block Radio Powered by Dash. You can download the app on: Itunes & Google Store Also take a listen at our break to Na Drua – Precious Love (Feat. Fiji) Follow us at : Souncloud.com/parbarcast www.facebook.com/ParBarCast/ Instagram – @ParbarCast Take a listen, share, comment… Shootz

With all the hate in Guam and Hawaii against Micronesians, I have to ask why? And ask if you know why? We are All Humans, we have the capacity to love and hate. Choose wisely, please.

Social media is powerful. People are required to make it powerful. Show your power by being a positive impact and example for others, on social media and in real life.

I wrote a blog about the almost daily portrayal of Micronesians committing crimes in Guam. Is it true? Sure there Micronesian criminals, but there also a lot of Micronesians who don't commit crime... Where are their stories?

This podcast is in response to an article in the Pacific Island Times that asked the question, what do Micronesians really want? Here is what these Micronesians want...

Heard a podcast from Guam about my people's plight in their colony. I enjoyed it very much

There not that many famous Micronesians, but here is one that helped to show the legendary skills of our ancestors.

Being ruled by another country can never be a good thing for those being ruled... Right?!

Pacific Islanders are the latest arrivals to the Micronesian experience. Some, like Micronesians, were former territories of the US. We are finding our way slowly but surely.

These ancient ruins were built hundreds of years ago by the ancestors of the Micronesians. The mystery is how these structures were made of boulders weighing many tons and why?

Shows the dependence of Micronesians on the sea and this sequence shows two traditional methods of fishing in the turquoise waters of a lagoon. Edited video is from film footage shot by Scott Williams on Ifalik and Woleai Atolls, Micronesia, in 1975 in collaboration with the Smithsonian's National Human Studies Film Center. Film is narrated by Jesse Maluwetig. (This clip is drawn from HSFA film, accession number 2004.19.1. More information is available in SIRIS, the Smithsonian’s online catalog—see sidebar for URL.)