From their earliest encounters with Indigenous Pacific Islanders, white Europeans and Americans asserted an identification with the racial origins of Polynesians, declaring them to be racially almost white and speculating that they were of Mediterranean or Aryan descent. In Possessing Polynesians Maile Arvin analyzes this racializing history within the context of settler colonialism across Polynesia, especially in Hawai‘i. Arvin argues that a logic of possession through whiteness animates settler colonialism, by which both Polynesia (the place) and Polynesians (the people) become exotic, feminized belongings of whiteness. Seeing whiteness as indigenous to Polynesia provided white settlers with the justification needed to claim Polynesian lands and resources. Understood as possessions, Polynesians were and continue to be denied the privileges of whiteness. Yet Polynesians have long contested these classifications, claims, and cultural representations, and Arvin shows how their resistance to and refusal of white settler logic have regenerated Indigenous forms of recognition.

In Word Across the Water, Tom Smith brings the histories of Hawai'i and the Philippines together to argue that US imperial ambitions towards these Pacific archipelagos were deeply intertwined with the work of American Protestant missionaries. As self-styled interpreters of history, missionaries produced narratives to stoke interest in their cause, locating US imperial interventions and their own evangelistic projects within divinely ordained historical trajectories. As missionaries worked in the shadow of their nation's empire, however, their religiously inflected historical narratives came to serve an alternative purpose. They emerged as a way for missionaries to negotiate their own status between the imperial and the local and to come to terms with the diverse spaces, peoples, and traditions of historical narration that they encountered across different island groups. Word Across the Water encourages scholars of empire and religion alike to acknowledge both the pernicious nature of imperial claims over oceanic space underpinned by religious and historical arguments, and the fragility of those claims on the ground.

History has traditionally privileged elites and their accomplishments. World Histories from Below provides an antidote, placing 'ordinary' people and subordinated subjects at the heart of the themes it explores. Arguing that disruption and dissent are overlooked agents of historical change, it takes a global view of topics including political revolution, religious conversion, labour struggles and body politics. This 2nd edition includes two additional chapters on indigenous peoples, migration and environmental histories from below. With an updated preface, this enhanced text also includes additional images and case studies to grapple with themes that have more recently come to the fore, such as populism and the environment. Offering a study of these themes from 1750 to the present day, World Histories from Below refocuses our entire approach to teaching world history.

Bombarded with the equivalent of one Hiroshima bomb a day for half a century, Pacific people have long been subjected to man-made cataclysm. Well before climate change became a global concern, nuclear testing brought about untimely death, widespread diseases, forced migration, and irreparable destruction to the shores of Oceania. In The Ocean on Fire, Anaïs Maurer analyzes the Pacific literature that incriminates the environmental racism behind radioactive skies and rising seas. Maurer identifies strategies of resistance uniting the region by analyzing an extensive multilingual archive of decolonial Pacific art in French, Spanish, English, Tahitian, and Uvean, ranging from literature to songs and paintings. She shows how Pacific nuclear survivors’ stories reveal an alternative vision of the apocalypse: instead of promoting individualism and survivalism, they advocate mutual assistance, cultural resilience, South-South transnational solidarities, and Indigenous women’s leadership. Drawing upon their experience resisting both nuclear colonialism and carbon imperialism, Pacific storytellers offer compelling narratives to nurture the land and each other in times of global environmental collapse.

Beginning in the mid-1800s, Americans hauled frozen pond water, then glacial ice, and then ice machines to Hawaiʻi—all in an effort to reshape the islands in the service of Western pleasure and profit. Marketed as “essential” for white occupants of the nineteenth-century Pacific, ice quickly permeated the foodscape through advancements in freezing and refrigeration technologies. In Cooling the Tropics Hiʻilei Julia Kawehipuaakahaopulani Hobart charts the social history of ice in Hawaiʻi to show how the interlinked concepts of freshness and refreshment mark colonial relationships to the tropics. From chilled drinks and sweets to machinery, she shows how ice and refrigeration underpinned settler colonial ideas about race, environment, and the senses. By outlining how ice shaped Hawaiʻi’s food system in accordance with racial and environmental imaginaries, Hobart demonstrates that thermal technologies can—and must—be attended to in struggles for food sovereignty and political self-determination in Hawaiʻi and beyond. Duke University Press Scholars of Color First Book Award Recipient

In Waiting for the Cool Moon Wendy Matsumura interrogates the erasure of colonial violence at the heart of Japanese nation-state formation. She critiques Japan studies’ role in this effacement and contends that the field must engage with anti-Blackness and anti-Indigeneity as the grounds on which to understand imperialism, colonialism, fascism, and other forces that shape national consciousness. Drawing on Black radical thinkers’ critique of the erasure of the Middle Passage in universalizing theories of modernity’s imbrication with fascism, Matsumura traces the consequences of the Japanese empire’s categorization of people as human and less-than-human as manifested in the 1920s and 1930s, and the struggles of racialized and colonized people against imperialist violence. She treats the archives safeguarded by racialized, colonized women throughout the empire as traces of these struggles, including the work they performed to keep certain stories out of view. Matsumura demonstrates that tracing colonial sensibility and struggle is central to grappling with their enduring consequences for the present.

After World War II, UNESCO launched an ambitious international campaign against race prejudice. Casting racism as a problem of ignorance, it sought to reduce prejudice by spreading the latest scientific knowledge about human diversity to instill “mutual understanding” between groups of people. This campaign has often been understood as a response led by British and U.S. scientists to the extreme ideas that informed Nazi Germany. Yet many of its key figures were social scientists either raised in or closely involved with South America and the South Pacific. The Remnants of Race Science traces the influence of ideas from the Global South on UNESCO’s race campaign, illuminating its relationship to notions of modernization and economic development. Sebastián Gil-Riaño examines the campaign participants’ involvement in some of the most ambitious development projects of the postwar period. In challenging race prejudice, these experts drew on ideas about race that emphasized plasticity and mutability, in contrast to the fixed categories of scientific racism. Gil-Riaño argues that these same ideas legitimated projects of economic development and social integration aimed at bringing ostensibly “backward” indigenous and non-European peoples into the modern world. He also shows how these experts’ promotion of studies of race relations inadvertently spurred a deeper reckoning with the structural and imperial sources of racism as well as the aftermath of the transatlantic slave trade. Shedding new light on the postwar refashioning of ideas about race, this book reveals how internationalist efforts to dismantle racism paved the way for postcolonial modernization projects.

This book offers a reassessment of how "matter" – in the context of art history, criticism, and architecture – pursued a radical definition of "multiplicity", against the dominant and hierarchical tendencies underwriting post-fascist Japan. Through theoretical analysis of works by artists and critics such as Okamoto Taro, Hanada Kiyoteru, Kawara On, Isozaki Arata, Kawaguchi Tatsuo, and Nakahira Takuma, this highly illustrated text identifies formal oppositions frequently evoked in the Japanese avant-garde, between cognition and image, self and other, human and thing, and one and many, in mediums ranging from painting and photography, to sculpture and architecture. In addition to an "aesthetics of separation" which refuses the integrationist implications of the human, the author proposes the "anthropofugal" – meaning fleeing the human – as an original concept through which to understand matter in the epistemic universe of the postwar Japanese avant-garde. Chapters in this publication offer critical insights into how artists and critics grounded their work in active disengagement, to advance an ethics of nondominance. Avant-Garde Art and Nondominant Thought in Postwar Japan will appeal to students and scholars of Japanese studies, art history, and visual cultures more widely.

Throughout the nineteenth and twentieth centuries, teachers, administrators, and policymakers fashioned a system of industrial education that attempted to transform Black and Indigenous peoples and land. This form of teaching—what Bayley J. Marquez names plantation pedagogy—was built on the claim that slavery and land dispossession are fundamentally educational. Plantation pedagogy and the formal institutions that encompassed it were thus integrally tied to enslavement, settlement, and their inherent violence toward land and people. Marquez investigates how proponents developed industrial education domestically and then spread the model abroad as part of US imperialism. A deeply thoughtful and arresting work, Plantation Pedagogy sits where Black and Native studies meet in order to understand our interconnected histories and theorize our collective futures.