Relevant bibliographies by topics / Pacific epistemology

Academic literature on the topic 'Pacific epistemology'

Author: Grafiati
Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Pacific epistemology"

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Kukahiko, Keali‘i Troy. "Staying In: The Study of Pacific Islanders in College Football Using Indigenous Methodologies." Asian Journal of Social Science Studies 2, no. 4 (November 20, 2017): 19. http://dx.doi.org/10.20849/ajsss.v2i4.231.

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This is a qualitative study that investigates how culture and race impact the college experiences of PI football players, how those experiences enhance or inhibit their persistence in higher education, and to introduce Pacific Islander Cultural Racism Theory (PI-CRiT) as a guiding framework for the research. The methodology for this study weaves three Pacific Islander cultural constructs together to ensure that the research process is respectful of each participant, their community, and their gift of mo‘olelo (story). This PI methodology disrupts dominant research paradigms by suggesting that data collection, analysis and interpretation should align with its participants’ ontology, epistemology and axiology. That is, the methods to gain more knowledge about reality (methodology), should align with the participants’ views about reality (ontology), their ways of thinking about reality (epistemology), and their ethics, morals and values that guide their interaction in that reality (axiology).
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Tecun (Daniel Hernandez), Arcia, ‘Inoke Hafoka, Lavinia ‘Ulu‘ave, and Moana ‘Ulu‘ave-Hafoka. "Talanoa: Tongan epistemology and Indigenous research method." AlterNative: An International Journal of Indigenous Peoples 14, no. 2 (April 9, 2018): 156–63. http://dx.doi.org/10.1177/1177180118767436.

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Story dialogue known as talanoa is increasingly finding its place as a Pacific research method. The authors situate talanoa as an Indigenous concept of relationally mindful critical oratory. Approaching talanoa from mostly a Tongan lens, it is argued that it can contribute to broader discussions of Indigenous research methods and epistemology. The authors address the talanoa literature that has defined it as an open or informal discussion, and respond to questions that have emerged from challenges in implementing it practically in academic research. Indigenous Oceanic thought is used to interpret talanoa as a mediation between relations of Mana (potency), Tapu ( sacred/restrictions), and Noa (equilibrium), which is a gap in the talanoa literature. Talanoa is grounded as a continuum of Indigenous knowledge production and wisdom present from the past that is adaptable to research settings. Centring Moana (Oceanic) epistemology in talanoa challenges dominant research methods to adapt to Indigenous paradigms, rather than attempting to Indigenize a Western one.
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Liu, James H. "Commentary on Furnham's Culture Shock, Berry's Acculturation Theory, and Marsella and Yamada's Indigenous Psychopathology: Being a Call to Action for Pacific Rim Psychology." Journal of Pacific Rim Psychology 5, no. 2 (December 2011): 75–80. http://dx.doi.org/10.1017/s183449090000060x.

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The three articles in this special edition of the Journal of Pacific Rim Psychology encompass a range of approaches within cross-cultural psychology. Adrian Furnham's (2011) culture shock shows how academic psychology can be applied to, and helps to inform a popular concept. John Berry's (2011) acculturation theory demonstrates how focused theory and empirical data can align with a national agenda. Anthony J. Marsella and Ann Marie Yamada's (2011) socioconstructionist critique of mainstream clinical psychology and psychiatric practices illustrate how epistemology and indigenous psychology can challenge institutional practices. They are united in rejecting a culture-blind psychology of the mainstream. They differ by referencing largely separate but nonetheless complementary literatures on cultures of relevance to the Pacific Rim region. Taken together, these three articles combine meaningfully to illustrate how Pacific Rim psychology might benefit from having (1) a definition of itself with Hawaii and the Pacific Island Nations as the centre and hub for the broader Pacific Rim that includes East Asia and the Western American seaboard; (2) a focus on action, particularly action research and its cyclical communication process of planning, action, evaluation and feedback; and (3) an interdisciplinary orientation where interconnectedness with such institutions as mass media, government, and clinical and psychiatric practices, as well as within psychology itself, underpin and inform research practice and policy.
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Matapo, Jacoba, and Dion Enari. "Re-imagining the dialogic spaces of talanoa through Samoan onto-epistemology." Waikato Journal of Education 26 (July 5, 2021): 79–88. http://dx.doi.org/10.15663/wje.v26i1.770.

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This article proposes a Samoan indigenous philosophical position to reconceptualise the dialogic spaces of talanoa; particularly how talanoa is applied methodologically to research practice. Talanoa within New Zealand Pacific research scholarship is problematised, raising particular tensions of the universal and humanistic ideologies that are entrenched within institutional ethics and research protocols. The dialogic relational space which is embedded throughout talanoa methodology is called into question, evoking alternative ways of knowing and being within the talanoa research assemblage[1] (including the material-world). Samoan epistemology reveals that nature is constituted within personhood (Vaai & Nabobo-Baba, 2017) and that nature is co-agentic with human in an ecology of knowing. We call for a shift in thinking material-ethics that opens talanoa to a materialist process ontology, where knowledge generation emerges through human and non-human encounters. [1] The concept of assemblage developed by Deleuze and Guattari (1987) refers to a process of temporary arrangements or constellations of objects, expressions, bodies, qualities and territories that create new ways of functioning. The assemblage is a multiplicity shaped by a wide range of flows and emerges from the arranging process of heterogenous elements (Livesey, 2010).
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Yee, Jennifer A. "Ways of Knowing, Feeling, Being, and Doing: Toward an Asian American and Pacific Islander Feminist Epistemology." Amerasia Journal 35, no. 2 (January 2009): 49–64. http://dx.doi.org/10.17953/amer.35.2.u4671681k9351632.

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Chang, Yi-Ting. "Archipelagic Optics in Wu Ming-Yi's The Man with the Compound Eyes." positions: asia critique 30, no. 4 (November 1, 2022): 839–64. http://dx.doi.org/10.1215/10679847-9967383.

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Abstract In transpacific and Asian/American studies, islands often gain decolonial meaning via their explicit ties to US and Japanese military imperialisms. This article inquires how islands express the decolonial beyond US-centric anti-imperial critique, and how they complicate the fields’ geopolitical imagination largely defined by the category of independent nation-states. To that end, the author turns to Taiwanese writer Wu Ming-Yi's The Man with the Compound Eyes and develops “archipelagic optics” as a transpacific interpretive framework—one that includes the decontinental in its decolonial thesis. Archipelagic optics takes liminal islands such as Taiwan and the Great Pacific Garbage Patch as its epistemic grounds; it advances a multicentered epistemology in order to articulate inter- and intra-island contradictions; and it foregrounds “interdependence” rather than “independence” as an ontopolitical premise of archipelagic lives. Archipelagic optics indexes a form of decolonial sensing by refuting the impersonal, monocular eye of military cameras used by multiple empires to surveil Pacific islands. As this article will demonstrate, the decolonial goes beyond the deconstruction of military intercolonialism. It also means tracing noninnocent multiplicity, decontinental seeing, and immanent dependencies emerging from formerly “obscure” sites.
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Halvaksz, Jamon Alex, and Heather E. Young-Leslie. "Thinking Ecographically: Places, Ecographers, and Environmentalism." Nature and Culture 3, no. 2 (September 1, 2008): 183–205. http://dx.doi.org/10.3167/nc.2008.030203.

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The literature on environment-animal-human relations, place, and space, tends to emphasize cultural differences between global interests and local environmental practices. While this literature contributes substantially to our understanding of resource management, traditional ecological knowledge, and environmental protection, the work of key persons imbricated in both global and local positions has been elided. In this article, we propose a theory of “ecographers” as individuals particularly positioned to relate an indigenous epistemology of the local environment with reference to traditional and introduced forms of knowledge, practice, and uses of places, spaces, and inter-species relationships. We ground our analysis in ethnographic research among two Pacific communities, but draw parallels with individuals from varied ethnographic and environmental settings. This new concept offers a powerful cross-cultural approach to ecological strategizing relationships; one grounded by local yet globally and historically inflected agents of the present.
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Rao, Shiwangni, Mary Taylor, and Anjeela Jokhan. "In vivo screening of salinity tolerance in Giant Swamp Taro (Cyrtosperma merkusii)." South Pacific Journal of Natural and Applied Sciences 32, no. 1 (2014): 33. http://dx.doi.org/10.1071/sp14005.

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Giant Swamp Taro (Cyrtosperma merkusii) is a staple food crop in the Pacific, especially in the low lying atoll islands such as Tuvalu and Kiribati. This is owing to its ability to survive under poor soil conditions and harsh environments. However, as a result of the effects of climate change such as sea water inundation and intrusion into the fresh ground water lens, this crop is now under threat. To address this issue an adaption approach was taken whereby, Cyrtosperma merkusii was screened in vivo for salt tolerance. The epistemology followed random selection of two cultivars Ikaraoi and Katutu. These two cultivars were subjected to 0% (0 parts per trillion), 0.5% (5 ppt), 1% (10 ppt), 1.5% (15 ppt) and 2% (20 ppt) of salt in Yates’s advance seedling common potting mix. Both cultivars were able to tolerate salinity levels up-to 5ppt which is significantly more than the salt tolerance in glycophytes of 2.83 ppt. This research provides an insight into the variation of salt tolerance that may exist in C.merkusii gene pool, which can be used to adapt to natural disasters and buffer its impacts.
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Fujimoto, Hiro. "Circulation of Medical Knowledge and Techniques through Film in Japan, 1929–1941." East Asian Science, Technology and Society 14, no. 3 (July 21, 2020): 439–58. http://dx.doi.org/10.1215/18752160-8697737.

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Abstract Several historians have analyzed the various uses of medical films and have examined how cinematography changed the epistemology of medical doctors, or how governments and private companies utilized moving pictures for promoting ideas of hygiene among the general public. But historians have paid little attention to those medical films that were circulated in Japan. Some Japanese surgeons recorded their operations and screened surgical films in academic meetings to convey their techniques effectively. Others used moving pictures to educate medical students, who had limited opportunities to observe professors’ skills in schools. In 1929, this type of medical film began to circulate in Japan: a pharmaceutical company imported German medical films while one film company collaborated with a medical professor to record the first surgical film in the country. The 1930s witnessed the wide dissemination of medical films that followed the introduction of small-gauge film to Japan, and a flourishing medical film production continued until the outbreak of the Pacific War in 1941. This article examines why and how these medical films were domestically circulated in Japan and internationally screened outside Japan by looking at not only how medical practitioners used films but also how they successfully cooperated with a pharmaceutical company, filmmakers, technicians, and government.
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Lim, Bliss Cua. "Fragility, Perseverance, and Survival in State-Run Philippine Archives." Plaridel 15, no. 2 (December 2018): 1–40. http://dx.doi.org/10.52518/2018.15.2-01bclim.

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This article considers the consequences of the 2004 dissolution of the Philippine Information Agency’s Motion Picture Division (PIA-MPD) on three key collections entrusted to it: films from the National Media Production Center; from the Movie and Television Review and Classification Board (themselves remnants of the previous archival collapse of the Film Archives of the Philippines in 1986); and lastly, a number of films produced by LVN Pictures, a studio founded in 1938. Using approaches from cultural policy, archival theory, feminist epistemology, and postcolonial historiography, the essay draws on an array of sources—archival films, legislative records, PIA documents, oral history interviews, and personal papers from members of the Society of Filipino Archivists for Film and the South East Asia Pacific Audio Visual Archives Association. The aftermath of the PIA-MPD’s abolition underscores the drawbacks of a narrowly profit-driven perspective on state film archiving that devalued analog cinema in relation to digital media while also ignoring the unique demands of audiovisual (AV) archiving by conflating it with paper-based librarianship. This study affirms the Filipino AV archive advocacy’s repeated calls for legislation to safeguard the institutional continuity and autonomy of Philippine film archives from the vagaries of political whim. Reflecting on the archivist-activists who endured the decline of various state-run film collections, the article concludes by conceptualizing archival survival as not only involving the material preservation of analog or digital AV carriers but as also entailing exhaustion and persistence on the part of archivists who persevere in institutional conditions they work to change.
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Dissertations / Theses on the topic "Pacific epistemology"

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Ho, Dan. "Fa'nague| A Chamorro Epistemology of Post-Life Communication." Thesis, University of Alaska Fairbanks, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10785651.

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The primary aim of this dissertation is to analyze a spiritual aspect of Chamorro cosmology known as fa’ñague, or visitations from the deceased, to shed light on how and why it exists in Guam, and how it differs among Chamorro Natives who experience it in the island and abroad. A secondary aim of the dissertation is to expand upon the scholarly documentation of Native Chamorro epistemologies concerning life and death, and the role of the spiritual realm in daily life of the people of the Marianas.

The dissertation is structured as follows: Part I offers an in-depth exploration and personification of Guam, the place, the culture, and the people in order to balance longstanding and erroneous conceptions about the Island. Part II includes the rationale for the research, a methodological framework, and a literature review. In addition, a full chapter on Chamorro epistemology is included to reinforce the elements of the Native worldview and way of knowing to provide context for the research findings. In Part III — the fruits of data gathering and analysis — are offered using both quantitative and qualitative methods.

Finally, this dissertation hopes to argue and position a new model of Indigenous research methodology, which I am calling Neo-Indigenous Methodology. Essentially, it is an evolution from the de-colonizing approach borne by founding Indigenous scholars who sought to break from Western scholarly dialect to express and inform Native wisdom. Instead, Neo-Indigenous Methodology proposes that Indigenous scholars embrace the dialect of all Western humanistic discourse to further clarify and magnify pure Indigenous knowledge.

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Lefao, Maya Taliilagi. "Fa'aSamoa: An Afro-Oceanic Understanding of Epistemology through Folktales and Oral History." Master's thesis, Temple University Libraries, 2017. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/462913.

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African American Studies
M.A.
Often disconnected from the African diaspora, the Black South Pacific is constantly laid to the wayside. My research works to shed light on the voices of Afro-Oceanic scholars who are fully capable of articulating their own narratives based on their traditional foundational knowledge that may not align with standard western notions of knowledge but in fact create a system or methods of knowledge unique to the Afro-Oceanic community and traditions. The indigenous Afro-Oceanic agenda of self-determination, indigenous rights and sovereignty, integrity, spiritual healing, reconciliation and humble morality, builds capacity towards a systematic change and re-acknowledgement of indigenous Afro-Oceanic epistemologies. By identifying and analyzing indigenous Oceanic epistemologies, ontologies, and cosmologies, my research seeks to place Afro-Oceanic peoples within the broader African Diaspora. Scholars throughout Afro-Oceania such as Dr. A.M Tupuola, Dr. Vaioleti T.M, and Dr. Helu-Thaman inter
Temple University--Theses
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Soaladaob, Kiblas. "Cultivating Identities: Re-thinking Education in Palau." Thesis, University of Canterbury. Macmillan Brown Centre for Pacific Studies, 2010. http://hdl.handle.net/10092/5889.

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A plethora of cross-cultural research studies has been conducted and published on the conflict or collision between western models of education and indigenous knowledge and learning. Following on the visions of these studies, the research reported in this thesis explores how these tensions between differing bodies of knowledge impact youth identity in non-western societies. More specifically, the study examines the case of how western models of education impacts the Palauan traditional educational models and whether or not the privileging of western systems of learning over Palauan systems does in fact have a negative impact on the development of identity, well-being, and empowerment of Palauan youth today. Theoretical approaches in this study derived from the knowledge of Palauan elders and scholars as well as literature works of Freire, who argues for transformative education as a means of empowering people, and Lave and Wenger‟s theory of legitimate peripheral learning. Methodological approaches include narratives and a Palauan dialogic approach using questionnaires, unstructured and semi-structured interviews. Data were collected from June to September 2009 in Palau. Selected participants were the youth of Ulimang village in Ngaraard and a particular group of Palauan elders and scholars that are involved in Palauan education, knowledge, and research. Data were analyzed in two stages: a questionnaire for Ulimang youth and interviews for the Palauan elders. A range of concepts addressed in the analysis, such as cheldecheduch and relationships, strengthened the belief that Palauan knowledge was important in the lives of the Ulimang youth. The need to maintain Palauan knowledge to empower Palauan identities and to support the quality of life for Palauans was articulated by the Palauan elders. The importance of Palauan knowledge and values was stressed from the participants and emphasized how it informs identity development in Palau.
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Gilkes, Brian Eric, and pharoseditions@bigpond com. "The lion and the frigate bird: visual encounters in Kiribati." RMIT University. Media and Communication, 2010. http://adt.lib.rmit.edu.au/adt/public/adt-VIT20100304.105048.

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In order to explain some of the paradoxes and mysteries of the artist's cross cultural experience in Kiribati, he constructed an Artist's Book depicting through visuality, anecdote and reflection, his research process, engaging with current visual perceptions through negotiation with the past. In Kiribati previous encounters with Europeans and Islanders was dominated by English and I Kiribati with significant contributions by French missionaries. Each viewed the other through cultural filters of identity, which were informed by concepts of myth-historical, often heroic pasts, modified by contemporary purpose such as power, trade, evangelism or personal gain. The method of transmission of beliefs about the past differed fundamentally as the Europeans were predominately informed by writing and the I-Kiribati by orality and performance. The non-literary epistemology of the I Kiribati contributed to a cosmology of non-iconic symbols that defined belief systems and social structures. These symbols connected place and space with time, self and group identities. The research found that the all surrounding visual symbol system of sacred meeting house (maneaba), dwelling (bata) and canoe (waa and baurua)) could be partly understood as an ongoing struggle since Deep Time, between the forces of the Ocea n represented by Bakoa, The Shark, and that of the triumph of the coming onto the Land and its people (aba) represented by Tabakea, The Turtle. The performative outcome of this triumph and the spirit of identity (Te Katai ni Kiribati) it engenders is expressed primarily in the ubiquitous I Kiribati Dance. The Artists Book is inspired by the creative classic I Kiribati form of oratory known as Te Kuna, using a structure analogous to the symbolic forms of narrative of Oceanic Voyaging traditionally employed by the I Kiribati. Differences in visual perceptions across cultural interface are understood not only as having the potential for conflict but also as providing positive dynamic force by the interchange of understood differences. The project contributes specifically to the ethnography of English and I Kiribati, semiotic systems and visual epistemologies, indicating directions towards positive outcomes in cross-cultural encounters.
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Slack, Andrew. "'Doing something' about modern slavery : scenes of responsibility, practices of hospitality." Thesis, University of Manchester, 2016. https://www.research.manchester.ac.uk/portal/en/theses/doing-something-about-modern-slavery-scenes-of-responsibility-practices-of-hospitality(e6934630-941f-45c4-82a5-67501e3b1cdd).html.

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This thesis examines the desire and efforts to 'do something' about what is variously called 'modern slavery' or 'human trafficking'. Neoabolitionist efforts to fight such phenomena are typically wedded to a simplistic and essentialist ontology, unaware of or rejecting their own performativity. The thesis is not about slavery: it is about the ethico-political problem of responsibility and hospitality toward the other in the context of contemporary anti-slavery. What constitutes an ethical response to modern slavery? I explore the often violent effects of particular answers to this question but ultimately argue that the focus on doing something (and knowing it) threatens the very possibility of hospitality - of an ethical response. Through a conceptual vocabulary of 'scenes' I explore the performative interrelation of ontology and ethics. It is intended to help resist the metaphysical seductions of ontology and moral urgency. Scenes bundle specific ontologies, frames, conjured histories and futures, roles and narrative structures, distributions of concern, desire and enjoyment. Response begins with the discursive and affective co-constitution of the self, the one to whom we respond, and the scene in which it takes place. Scene-specific forms of responsibility can operate as a defence against the full force of responsibility to the other. Chapters 1 and 2 develop the notion of scenes and explore how neoabolitionism sets its scenes and locates favoured solutions. The remaining chapters explore those solution areas. Chapter 3 looks at how a US movement against 'sex trafficking' in internet advertising reproduces a Manichean world of simplicity by a game of Whac-A-Mole with websites, ritualistic repetition of baseless 'facts', silencing of sex workers, and aggressive demonization of those who disagree or argue for greater complexity; Chapters 4 and 5 draw on time I spent in San Francisco with two very different organisations. One, Not For Sale, makes a product of experiencing neoabolitionism, joining together charity, capitalism, consumer enjoyment, technology and the excitement of a movement of 'true believers', producing innovative approaches but in the process reinforcing problematic gendered and colonial stereotypes. The other, Anti-trafficking Collaborative of the Bay Area, works quietly and tactically in a messy immigration system, aware of the political and performative nature of their work. They actively take responsibility for their own preconceptions and desires to ground a profoundly hospitable client-centred approach avoiding many pitfalls identified in earlier chapters. The thesis has a performative element woven through it - the ethos of the work is one of unsettling both existing practices and literatures, and the writer and reader. The concluding chapter explores the impossibility of hospitality, its interrelation with juridical subjectivity and the ethics demanding and giving accounts in light of the preceding chapters, suggesting a performative approach toward the other is possible.
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Constantin, Kathia. "Le penser pacifié et l’agir moral de l’après Auschwitz selon T. W. Adorno." Thèse, 2016. http://hdl.handle.net/1866/16193.

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Dans Dialectique de la Raison, Adorno et Horkheimer tentent d’esquisser le pourquoi et le comment de ce retour à la barbarie qu’a connu la civilisation européenne, lors du troisième Reich. Quelles sont ces conditions qui ont rendu possibles les massacres administrés sous le régime nazi? La résolution de cette énigme qui se solde sur l’échec de l’Auflkärung nous dévoile une nécessité, celle d’une transformation radicale à la fois de l’éthique et de la métaphysique dans sa conception de la vérité. Celle-ci se présente à nous sous la forme d’une norme morale : « Dans leur état de non-liberté, Hitler a imposé aux hommes un nouvel impératif catégorique; penser et agir en sorte qu’Auschwitz ne se répète pas ». Quelles modalités de penser et d’agir nous exhortent ce nouvel impératif catégorique? La philosophie d’Adorno, critiqué pour n’avoir été que négative dans son entreprise, est-elle en mesure de nous fournir des prescriptions normatives capables de réorienter le penser théorétique et l’éthique?
In Dialectic of Enlightenment, Adorno and Horkheimer try to explain the reasons for why and how, European civilization committed barbaric crimes during the third Reich. What conditions that made possible the massacres administered under the Nazi regime? The failure of the Enlightenment is the answer to this question and requires a radical transformationof ethics and metaphysics. This necessity takes the form of a new categorical imperative: “A new categorical imperative has been imposed by Hitler upon human beings in the state of their unfreedom: to arrange theirs thoughts and actions so that Auschwitz will not repeat itself, so that nothing similar will happen”. Is Adorno’s philosophy, often accused of being too negative, is it able to provide normative prescriptions able to give a new direction to the theoretical thinking and ethics?
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Books on the topic "Pacific epistemology"

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Bhattarai, Bidur. Dividing Texts. Berlin/Boston: De Gruyter, 2020.

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Epistemologia del dialogo: Una difesa filosofica del confronto pacifico tra culture. Roma: Carocci, 2011.

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E, Early Christian, and Grimsrud Ted 1954-, eds. A pacifist way of knowing: John Howard Yoder's nonviolent epistemology / edited by Christian E. Early and Ted Grimsrud. Eugene, Or: Wipf and Stock Publishers, 2010.

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University of the South Pacific. Pacific Writing Forum., ed. Pacific epistemologies : monograph series one 2003. Suva, Fiji: Pacific Writing Forum, University of the South Pacific, 2003.

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Bhattarai, Bidur. Dividing Texts: Conventions of Visual Text-Organisation in Nepalese and North Indian Manuscripts. de Gruyter GmbH, Walter, 2019.

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Yoder, John Howard, Christian E. Early, and Ted Grimsrud. Pacifist Way of Knowing: John Howard Yoder's Nonviolent Epistemology. Wipf & Stock Publishers, 2010.

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Book chapters on the topic "Pacific epistemology"

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Singh, Amita. "Epistemology and Theoretical Explorations of e-Governance." In A Critical Impulse to e-Governance in the Asia Pacific, 35–62. New Delhi: Springer India, 2013. http://dx.doi.org/10.1007/978-81-322-1632-2_2.

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Varani-Norton, Eta. "Critical Reflection and the Question of Epistemology: Is Fiji “On the Ball”?" In Leadership, Community Partnerships and Schools in the Pacific Islands, 105–18. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-6483-3_9.

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"CHAPTER I Transtopia Epistemology of the Commensurate." In Transtopia in the Sinophone Pacific, 19–63. Columbia University Press, 2020. http://dx.doi.org/10.7312/chia19096-004.

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Giles, Paul. "Metaregionalism: The Global Pacific Northwest." In The Global Remapping of American Literature. Princeton University Press, 2011. http://dx.doi.org/10.23943/princeton/9780691136134.003.0007.

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This chapter examines the metaregional dimensions of the Pacific Northwest and the ways in which its very inscription as a region elucidates the fraught and contested relation between text and place in American literature. Elettra Bedon coined the term “metaregionalism” to describe a self-conscious manipulation of certain forms of dialect. On analogy with metafiction, metaregionalism might be said to foreground the assumptions involved in traditional ascriptions of place. The chapter first considers the epistemology of space before discussing how the Pacific Northwest was tackled in the writings of Gary Snyder, Ursula Le Guin, and Richard Brautigan. It also analyzes the fiction of William Gibson and Douglas Coupland; Gibson deploys Vancouver to achieve critical distance from the behemoths of U.S. capitalism, and Coupland brings his native Pacific Northwest into the wider oceanic orbit of Asia and Australasia in order to chart a generational passage away from domestic security and entitlement.
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