Several scholarly works have opened discourse around the complicity of non-White settlers in continuing the oppression of Indigenous Peoples through their ideological adoption of and material participation in White supremacist neoliberal capitalist structures, structures set in place through settler-colonial possibility (Chen, 2021; Pulido, 2018; Saranillio, 2013; Tuck & Yang, 2012; Upadhyay, 2016). This anti-colonial autoethnography (Laurendeau, 2023) attempts to add to this existing body of scholarship, by further considering the nuances and specificities of settler identities. More specifically, it is an exploration—without territorialization—of this author’s struggles as a racialized settler, scholar, and outdoor enthusiast involved in social justice work. In holding the twin rope tensions of being the subject of oppressive forces, while reinscribing oppression through these same forces, I attempt to engage in the on-going process of unsettling a settler self, as a means to support decolonization (Steinman, 2020).

With an acknowledgment of her unexamined role within the settler-Indigenous paradigm, heavily influenced by personal and familial histories of colonization in Korea, the author embarks on a journey of discovery. Drawing parallels between intergenerational traumas endured by Koreans during Japanese occupation and those experienced by Indigenous Peoples in Canada, this essay uncovers a sense of solidarity and prompts a critical re-evaluation of her position as a settler by challenging prevailing representations that often overlook non-European immigrants. A crucial moment in the author's transformation arises from encountering the work of Indigenous Scholar Dr. Baker (2021), shedding light on environmental and epistemic injustices that intersect with the author's familial ties to the Canadian oil industry. This recognition of complicity within settler colonial structures sparks an ethical and professional crisis, catalyzing a profound reassessment of her role within these dynamics. Central to the narrative is the concept of "unlearning" from Taoist philosophy, which advocates the dissolution of preconceived notions to attain an authentic understanding of reality. This philosophical journey intertwines with Foucauldian reflections on power and knowledge, framing the author's evolution toward a more ethically aware and culturally safe nursing practice. This essay calls for a decolonized approach to nursing. The author contributes to discourses on Asian settler colonialism within the settler-Indigenous dichotomy. Via this introspection, the author offers insights into how non-European immigrant nurses can engage in decolonization by promoting a model of inclusive practice particularly for those marginalized by historical injustices.

Southern Africa has been inhabited by hunter-gatherers for at least 20,000 years and has received diverse immigration flows in the last 2000 years. The original inhabitants have interacted with the pastoralist migrants from Eastern Africa (∼2000 ybp), followed by the southern Bantu migration arriving some 1000 ybp, and more recently with the European and Asian settlers after the 17th century. Many of the original Khoekhoe and San inhabitants have either become extinct or have disappeared through admixture in South Africa (SA), in a sex-biased manner involving KhoeSan women. In this study, we generated mitochondrial DNA (mtDNA) control region (CR) sequences for 247 South African individuals. The sampling effort was concentrated in regions and populations with historical links to the KhoeSan population groups: admixed (Coloured, Griqua), Nama (Khoekhoe) and Bantu in three provinces. Here we evaluate the composition and extent of connectivity between population groups and regions, and to assess the distribution of haplotypes for the practical application of mtDNA CR data in forensic identifications. The analysis of the newly generated sequences revealed 142 distinct haplotypes, of which 122 were unique. Haplogroup L0 was predominant (overall 71.7%). A high-frequency L0d2a haplotype dominated the pool of the admixed groups with 10%-12.5% incidence overall or per region. Comparative analysis with 545 extant mtDNA CR sequences from South African KhoeSan and admixed descendants revealed extensive population structure and high within-group haplotype sharing. The observed population and regional variations, combined with the prevalence of high-frequency haplotypes, align with patterns of matrilocality. These findings highlight the limitations of using mtDNA control region analysis for forensic applications in South Africa.

ABSTRACT The term “Asian settler” refers to a dynamic positionality that can help us to imagine and grow worlds beyond the settler racial capitalist state. Asian settler ally “being” and “becoming” enacts simultaneously the work of bringing solidarity into being even as we can locate relationships of solidarity in the past and transformative relationalities in the here and now. As Asian settlers, we are constantly learning how to be our best and highest selves, pressing against the limits of our imaginations as we deepen our capacities to stand with Indigenous peoples, land-based communities, and the earth to flourish in abundant futures.

ABSTRACT This essay contemplates my (re)settlement to Winnipeg, Manitoba, in the form of a personal narrative, mapped out through four lessons in border-crossing, safety, orientation, and unlandedness. Each lesson reflects on the fraught complexities of “belonging” for Asian settlers as well as the liberatory potential of a relationship to place for Asian settlers that takes sacred connection, a love for community, and devotion to land as its lodestar.

ABSTRACT This is a conversation between several co-founders of Filipinos for Guåhan to discuss academic and community work on the specific articulations that Filpino colonial setter colonialism plays in Guåhan/Guam. We consider the ways that Asian settler colonialism enables us to deconstruct dehumanizing social, political, epistemic, and linguistic hierarchies and instead build in and through inafa’maolek as a value and practice.

ABSTRACT This article examines the history of racialized labor in pre-World War II primary resource industries along British Columbia’s Fraser River. I argue that settler colonial policies and practices that restricted the activities of Indigenous peoples and Asian Canadians – while often meant to divide them – were productive of dynamic relationships and solidarities. At the same time, I articulate a historiographical method for Asian settler colonial critique that brings together the wealth of records of Asian immigrant and Indigenous relationships.

ABSTRACT In this conversation, three scholars of Critical Kashmir Studies – Mona Bhan, Hafsa Kanjwal, and Goldie Osuri – reflect on how Asian settler colonial critique might usefully be mobilized toward understanding the Indian occupation of Kashmir. Asian settler colonial critique not only disrupts India’s postcolonial narrative, but also shifts the conversation on Kashmir away from discourses of geopolitical security or bi-lateral relations between India and Pakistan.

ABSTRACT In this special issue introduction, co-editors Katherine Achacoso, Josephine Faith Ong, Beenash Jafri, and Candace Fujikane consider the multiple place-based genealogies of Asian settler colonial critique, amplifying its transnational, place-based dimensions while also identifying new directions for study. Rather than laying claim to Asian settler colonialism as a field ripe for institutional reproduction, they name Asian settler colonial analytics as an assemblage of multiple approaches, methods and points of departure, signaling their investments in forging ethical relationships and connections with Indigenous peoples, communities, and struggles inside and outside the university.

ABSTRACT This essay is a reflection on my ongoing book project, Island Under the Sun: Filipino American Detours in Okinawa, which is a travelogue informed by Asian settler colonial critique. This project considers how histories of Japanese and American colonialisms shape the relationship that Filipinos have to this place, especially given how the U.S. bases have historically brought, and continue to bring, Filipinos to these islands. In this essay, I suggest that the genre of travel writing can be used in decolonial ways, to express forms of relationality that disrupt the tourist image of Okinawa as “Japan’s Hawai‘i

ABSTRACT This roundtable documents emerging conversations on Indigenous politics and settler colonialism in Asia. It brings together a diverse group of emerging diasporic/Indigenous scholars from the Cordilleras, Surigao, Okinawa, and the Champa Kingdom to examine contemporary issues in Indigenous politics in Asia and their implications for broader conversations on Asian/American Studies and Global Indigenous Studies. This roundtable asks: how might the place-based and regional specificity of Indigenous politics in Asia expand global conversations on Indigenous movements for self-determination and decolonization? How might settler colonialism in Asia inform more transnational and global theorizations of Asian settler colonialism?

ABSTRACT In this paper we introduce the Moshiri Model, a framework to guide the process of de-imperialization that is rooted in Ainu in Diaspora spirituality and experience. Using reconstructed dialogues as a storytelling method, we illustrate what it can look like to engage in de-imperializing work within ourselves and our communities. Doing so requires confronting how internalized Japanese imperialism, Christian supremacy, and Zionism (and their historical interconnections) have shaped, and continue to shape, Asian settler colonialism. Ultimately, the de-imperialization work we describe aims to guide critical reflection about our individual and collective relationships with and responsibilities toward Indigenous communities.

Abstract: "Asian settler colonialism" calls attention to the simultaneous denial of Kanaka 'Ōiwi dispossession and the celebration of descendants of Asian immigrants as industrious members of Hawai'i's multicultural middle class. While we acknowledge the importance of confronting settler colonialism, we argue that Asian settler colonialism reinscribes an inaccurate understanding of Hawai'i Asians today and over time. Tracing Hawai'i history from the Kingdom era to the present, we show that Hawai'i Asians are not inherently settlers by virtue of being non-natives living and working on Indigenous land; rather, many Hawai'i Asians hold a generational responsibility and political affinity within the nation of Hawai'i. Further, as Hawai'i's hierarchies have evolved amid economic restructuring, the privilege and power held by some Asians have been incorrectly attributed to the native-settler binary of settler colonialism while overlooking the interplay of race, class, global economic shifts, and political dynamics reinforced by military action.

The expanding footprint of urban Asian settlements and increasing living standards have put pressure on cemetery sites. Public health narratives and the sanctity associated with death matters in Asian urban landscapes have fed into the rhetoric of cemeteries as undesirable heritage spaces. Often lacking protection, many cemeteries have been exhumed, cleared, and relocated to allow room for new developments and infrastructure, risking the survival of this quiet element of the urban cultural patrimony. Within an Asian context, synergies between nature and cultural heritage preservation are not prevalent in major cities like Singapore, Hong Kong, Tokyo, Manila, Kuala Lumpur, and Bangkok. In light of increasing recognition of urban cemeteries as multi-valued sites with both natural and cultural heritage values, this paper turns to deconstructing the nature–cultural binary and the concept of entanglement to frame an investigation of collaborative interactions. A focused study on Asian urban cemeteries follows, examining existing trends and adapted mix uses and highlighting the region’s unique conservation challenges. The analysis reveals three major typologies encapsulating the region’s current nature–cultural heritage entangled preservation approaches: sustainable compromises, memories, and everyday sustainability. To conclude, the paper distils respectful alternative futures for these spaces to be better integrated into the modern textures of the cities, unlocking functional recourses to destruction or oblivion.

Abstract This article explores the emergence of a modern Asian settler drama in Hawai‘i as seen in the early dramatic works of student writers at the University of Hawai‘i. Ling-Ai Li, Wai Chee Chun Yee, Charlotte Lum, Bessie Toishigawa Inouye, and Edward Sakamoto offered a fresh and revelatory perspective on island life. Though diverse in their ethnic, immigrant, and socioeconomic backgrounds, these young writers explored Hawai‘i’s unique multicultural heritage, postcolonial legacy, and changing national identity. Underscoring these dramatic explorations is a vision of the complex interplay between the specific tensions of living on an island—for instance, claustrophobia, transitoriness—and the evolving challenges of the Asian settler identity, from immigrant to local to American.

ABSTRACT This essay discusses the Subaru Telescope on Mauna Kea within a tradition of Japanese militarism and contextualizes the settler colonial dynamics of its construction in Hawaiʻi. The first half analyzes the telescope as a symbol of US-Japanese interimperial partnership and Asian settler colonialism through Japanese astronomers’ claim to “nostalgia” in Hawaiʻi. The second half analyzes Nicole Naone’s film “Mauna Fuji,” which counters Japanese temporalities of nostalgia by critically juxtaposing Mauna Kea and Mt. Fuji. Through a relational reading of Mauna Kea and Mt. Fuji’s shared conditions of militourism, this essay attends to the uneven atmospheric relations between both mountains.

changing article on "Settlers of Color and Immigrant Hegemony." 1 Intervening into previous literature on local culture and Asian diasporic experiences in Hawaii, Trask's essay trenchantly provides theoretical language to understand both the politics of Indigeneity and the role of Asian settlers in participating in settler colonial processes of Native dispossession. 2 Tracing her mook'auhau (genealogy) to Papahnaumoku and Kanaka's first ancestor Hloa, Trask provides language to specify Knaka Maoli 's genealogical relationship to ka pae ina o Hawaii. 3 In doing so, Trask clearly speaks back against the conflations made in literature on Hawaii Asian im/migrants/ Locals highlighting the legal, genealogical, and political differences between Asian immigrant movements to gain minority rights and global movements to reassert Native sovereignty. 4 Written in response to the rise of Asian settlers in American settler statecraft and in the aftermath of statehood, Trask provides us the language to critique local Asian settler politics of liberal inclusion as well as Asian settler desires to claim Hawaii through everyday habits that normalize American settler presence in the archipelago. 5 In her work, Trask uses the term "settler," and more particularly "settlers of color," as a call for more intersectional methodologies in thinking about interlapping structures of power between Kanaka and Asian settlers. 6 Subsequent publications like those of Candace Fujikane, Dean Saranillio, Eiko Kosasa, and Jonathan Okamura's work build from Trask's trenchant scholarship expanding Asian settler colonialism as a methodology to consider the anti-colonial possibilities of remapping Knaka Maoli histories with transnational Asian diasporic histories of colonization and racialization. Particularly relevant to

This essay argues that Laura Kina’s art series Holding On (2019) makes visible an “oceanic Okinawa”—that is, a discourse in the Okinawan diaspora that draws from Indigenous critiques in the Pacific to challenge the marginalization of Okinawa within the United States–Japan relationship. The methodological approach I use is one that examines Holding On in relation to the larger oceanic context that this series embraces. Yet to analyze Kina’s work this way requires an engagement with Asian American studies’ discussions of Asian settler colonialism given its influence in framing Indigenous and Asian relations in recent years. Holding On affiliates itself with the Pacific to express the collective agency of Okinawans and Indigenous peoples everywhere and disrupt the colonial processes that marginalize Okinawans from their lands.

Asian-Indigenous Relations across Hemispheres, Oceans, and Islands Evyn Lê Espiritu Gandhi (bio) Unsettled Solidarities: Asian and Indigenous Cross-Representations in the Américas. By Quynh Nhu Le. Philadelphia: Temple University Press, 2019. 250 pages. $99.50 (cloth). $39.95 (paper). Space-Time Colonialism: Alaska's Indigenous and Asian Entanglements. By Juliana Hu Pegues. Chapel Hill: University of North Carolina Press, 2021. 232 pages. $95.00 (cloth). $32.95 (paper). Ocean Passages: Navigating Pacific Islander and Asian American Literatures. By Erin Suzuki. Philadelphia: Temple University Press, 2021. 268 pages. $110.50 (cloth). $39.95 (paper). How do we make sense of Asian-Indigenous relations across settler colonial states? In what ways have Asian-Indigenous entanglements been structured by militarism, settler colonialism, and liberal empire? In 2000, the Kanaka Maoli scholar-activist Haunani-Kay Trask coined the term "settlers of color" to describe nonwhite, non-Indigenous communities in Hawai'i who, even as they bear the brunt of labor exploitation and racial exclusion, are structurally implicated in the ongoing dispossession of Native Hawaiians.1 In particular, Trask pinpointed East Asian Americans' rise to key positions of power in the Democratic Party following statehood, marking their direct responsibility for policies that uphold the occupation of the illegally overthrown Hawaiian Kingdom. In response, Asian American scholar-activists in and from Hawai'i such as Candace Fujikane, Jonathan Okamura, and Dean Itsuji Saranillio have developed the field of Asian settler colonialism studies, which seeks to grapple with Asian American attachments to the settler state even as it demands forms of ethical accountability and Asian-Indigenous solidarity, as theorized by Fujikane's term "settler ally."2 Moving beyond the context of Hawai'i, other American studies scholars have offered different key terms and concepts for attending to Asian-Indigenous relations in the wake of war, settler colonialism, and migration. The Chickasaw [End Page 1067] scholar Jodi Byrd's concept of the "transit of empire" illuminates how the imperial United States "made Indian" those lands and peoples it sought to conquer, replicating the so-called Indian Wars across Turtle Island with the wars of military occupation and empire building across Oceania and Asia.3 "Settler imperialism"—Byrd's term for the concomitant processes of settler colonialism and imperialism—displaced Asian subjects onto Indigenous lands and waters, necessitating the terms "arrivant," which Byrd borrows from the Caribbean writer Kamau Brathwaite, and "arrivant colonialism" to index the distinct contours of nonwhite migrants' implication in the ongoing displacement and dispossession of Native peoples.4 As such, Byrd insists that we attend to the "cacophonies" of colonialism: the chaotic, often contradictory ways that settler imperialism positions racialized and Indigenous communities in relation.5 Engaging Marxist theory and homing in on the racialization of Asian laborers in the North American context, Iyko Day proposes that the position of "arrivant" can be more precisely articulated as the "alien"—a migrant positionality marked for exploitation and exclusion that is nonetheless complicit in Indigenous displacement and dispossession via a logic of settler colonial capitalism.6 Gesturing more expansively, Lisa Lowe's Intimacies of Four Continents takes late eighteenth- and early nineteenth-century European liberalism as a point of departure for thinking about how British imperialism, settler colonialism across the Américas, the transatlantic slave trade, and Asian labor migration are entangled, both historically and in the contemporary moment.7 Her book offers "intimacy" as a reading practice, heuristic, and methodology for relational ethnic studies projects. The three books discussed here build on these relational studies of Asian-Indigenous entanglements in new and exciting ways. They engage literature, photography, history, and law to think through Asian and Indigenous proximities and affinities across multiple geographies of mutual encounter: the Américas, Alaska, and Oceania. Although sharply attentive to how settler colonialism, liberal empire, and racial capitalism shape Asian-Indigenous relations, collectively these books engage aesthetic cross-representations, shared intimacies, and imaginative possibilities that move us beyond binary oppositions and political impasses. In this way, the books are deeply feminist and hopeful in their orientations and commitments. All three theorize space in relation to time, offering conceptual tools that emerge from specific sociohistorical contexts yet can travel and be taken up in new directions. Although anchored in...

Reviewed by: Ocean Passages: Navigating Pacific Islander and Asian American Literatures by Erin Suzuki Hi'ilei Julia Hobart (bio) Ocean Passages: Navigating Pacific Islander and Asian American Literatures by Erin Suzuki Temple University Press, 2021 AT ITS HEART, Erin Suzuki's Ocean Passages: Navigating Pacific Islander and Asian American Literatures asks us to read the Pacific through an ethics of relationality by bringing Asian, Asian American, and Pacific Islander works into conversation. Suzuki marshals this broad corpus of literature in order to offer a necessary and overdue centering of the Pacific in the transpacific. She productively urges scholars away from a world of transpacific imaginaries toward, instead, a vast universe of Pacific knowledges. Across the course of the book, Suzuki wends her way through the promises and limits of the transpacific as a project, an idea, and a conceptual framework. This exploration unfolds temporally and thematically across the chapters, beginning with Cold War militarism and its attendant colonial violences. Next, she turns to experiences of fugitivity in the wake of war and the ongoing, multiple dispossessions wrought by nuclearization. Capitalism is an animating concern across the book as a whole but receives especially close treatment in a chapter on labor and migration movements through the Pacific, followed by a chapter on gesture and embodiments of local identity in Hawai'i. The book, at last, concludes with a provocative meditation on virtual space and Oceanic concepts of time. The metaphors of passage, then, that Suzuki weaves throughout her book, linger with the fraught and often tender intimacies produced as people, objects, and stories move through, in addition to traveling across, the Pacific. Suzuki makes a compelling case for Asian American studies to take seriously the political and institutional concerns of Pacific Island(er) studies. Suzuki's interest in seeking out what Asian Americans and Pacific Islanders have in common, as peoples who come from histories of ocean passage, refuses to equivocate commonality with sameness. She particularly draws attention to how our understandings and politics might shift when we tarry-in-places of encounter. Asian American literature's purchase on oceanic crossings, often used to plumb the conceptual depths of diaspora and belonging, capitalism and empire, is expanded and enriched by careful and tender dialogue with works from Hawai'i, Aolepān Aorōkin Ṃajeḷ [End Page 160] (Republic of the Marshall Islands), Samoa, Guåhan (Guam), Aotearoa, and others—not to conflate them as at all equivalent, but at the very least, entangled. And why should they be treated as anything less? We are in relation—frequently—when we travel along, or get in the way, of empire's pathways. To this day, scholarly efforts to account for the Pacific in the transpacific tend to be overdetermined by Hawai'i-centric paradigms. In part, this is because of the relative institutional heft of University of Hawai'i as an intellectual hub of Oceania. This context also birthed the analytic of Asian settler colonialism, which is useful for interrogating the capacity of the American state to disrupt coalition building between Asian Americans and Pacific Islanders. Suzuki's focus, too, skews toward Hawai'i, though she makes a sincere effort to extend readings beyond that frame. While a potential limitation of the work, I name this not necessarily as a critique—I am myself a Hawai'i-focused scholar—but as a way of expressing how much more there is to understand and say about relationality across and through the Pacific. As she rightly shows, Hawai'i is not the only place in and from which we can envision relations, and settler colonialism is not the only form of colonialism operating within Oceania. Ocean Passages is a timely book that will be of interest to scholars and students of Indigeneity, race, and diaspora across the fields of ethnic, Native, Asian American, and Pacific studies. It is, in particular, essential reading for Asian Americanists. In addition to Suzuki's superb literary analyses, her book asks pointed questions about a field's relationship—or perhaps its obligations—to Oceanic peoples and places. This reckoning has been a long time coming (calls for the disaggregation of the AAPI acronym are now decades old and still unresolved...