Being Together in Place explores the landscapes that convene Native and non-Native people into sustained and difficult negotiations over their radically different interests and concerns. Grounded in three sites—the Cheslatta-Carrier traditional territory in British Columbia; the Wakarusa Wetlands in northeastern Kansas; and the Waitangi Treaty Grounds in Aotearoa/New Zealand—this book highlights the challenging, tentative, and provisional work of coexistence around such contested spaces as wetlands, treaty grounds, fishing spots, recreation areas, cemeteries, heritage trails, and traditional village sites. At these sites, activists learn how to articulate and defend their intrinsic and life-supportive ways of being, particularly to those who are intent on damaging or destroying these places. 

Using ethnographic research and a geographic perspective, Soren C. Larsen and Jay T. Johnson show how the communities in these regions challenge the power relations that structure the ongoing (post)colonial encounter in liberal democratic settler-states. Emerging from their conversations with activists was a distinctive sense that the places for which they cared had agency, a “call” that pulled them into dialogue, relationships, and action with human and nonhuman others. This being-together-in-place, they find, speaks in a powerful way to the vitalities of coexistence: where humans and nonhumans are working to decolonize their relationships; where reciprocal guardianship is being stitched back together in new and unanticipated ways; and where a new kind of “place thinking” is emerging on the borders of colonial power.

Native identity is usually associated with a particular place. But what if that place is the ocean? Once Were Pacific explores this question as it considers how Māori and other Pacific peoples frame their connection to the ocean, to New Zealand, and to each other through various creative works. Māori scholar Alice Te Punga Somerville shows how and when Māori and other Pacific peoples articulate their ancestral history as migratory seafarers, drawing their identity not only from land but also from water.

Although Māori are ethnically Polynesian, and Aotearoa New Zealand is clearly a part of the Pacific region, in New Zealand the terms “Māori” and “Pacific” are colloquially applied to two distinct communities: Māori are Indigenous, and “Pacific” refers to migrant communities from elsewhere in the region. Asking how this distinction might blur historical and contemporary connections, Te Punga Somerville interrogates the relationship between indigeneity, migration, and diaspora, focusing on texts: poetry, fiction, theater, film, and music, viewed alongside historical instances of performance, journalism, and scholarship.

In this sustained treatment of the Māori diaspora, Te Punga Somerville provides the first critical analysis of relationships between Indigenous and migrant communities in New Zealand.

“This book is an imagining.” So begins this collection examining critical, Indigenous-centered approaches to understanding gay, lesbian, bisexual, transgender, queer, and Two-Spirit (GLBTQ2) lives and communities and the creative implications of queer theory in Native studies. This book is not so much a manifesto as it is a dialogue—a “writing in conversation”—among a luminous group of scholar-activists revisiting the history of gay and lesbian studies in Indigenous communities while forging a path for Indigenouscentered theories and methodologies.

The bold opening to Queer Indigenous Studies invites new dialogues in Native American and Indigenous studies about the directions and implications of queer Indigenous studies. The collection notably engages Indigenous GLBTQ2 movements as alliances that also call for allies beyond their bounds, which the co-editors and contributors model by crossing their varied identities, including Native, trans, straight, non-Native, feminist, Two-Spirit, mixed blood, and queer, to name just a few.

Rooted in the Indigenous Americas and the Pacific, and drawing on disciplines ranging from literature to anthropology, contributors to Queer Indigenous Studies call Indigenous GLBTQ2 movements and allies to center an analysis that critiques the relationship between colonialism and heteropatriarchy. By answering critical turns in Indigenous scholarship that center Indigenous epistemologies and methodologies, contributors join in reshaping Native studies, queer studies, transgender studies, and Indigenous feminisms.

Based on the reality that queer Indigenous people “experience multilayered oppression that profoundly impacts our safety, health, and survival,” this book is at once an imagining and an invitation to the reader to join in the discussion of decolonizing queer Indigenous research and theory and, by doing so, to partake in allied resistance working toward positive change.

No longer the dreary sheep farm at the end of the world, the New Zealand of the new millennium is a hot global ticket, heralded for its bicultural dynamism, laid-back lifestyle, and scenery extraordinary enough to pass for Tolkien’s Middle Earth. How this image was crafted is the story The Tourist State tells. In a series of narratives that address the embodied dimensions of biopolitics and explore the collision of race, performance, and the cultural poetics of the state, Margaret Werry exposes the real drama behind the new New Zealand, revealing how a nation was sold to the world—and to itself.

The story stretches back to the so-called Liberal Era at the beginning of the twentieth century, in which the young settler colony touted itself as the social laboratory of the world. Focusing on where tourism and liberal governmentality coincide, The Tourist State takes us from military diplomacy at the dawn of the American Pacific to the exotic blandishments of Broadway and Coney Island, from landscape preservation to health reform and town planning, from blockbuster film to knowledge economy policy.

Weaving together interpretive history, performance ethnography, and cultural criticism, Werry offers new ways to think about race and indigeneity—and about the role of human agency in state-making.