John Paul Catungal

Aotearoa (New Zealand) is currently up against a global environmental crisis, with hotter days, vanishing glaciers, sea-level rise, and ocean acidification predicted over the coming century. Many of the impacts of climate change will be disproportionately borne by the tangata whenua (Indigenous people/Māori) who call these territories home. While the Pākehā (New Zealander of European descent) environmental paradigm is the dominant lens through which Aotearoa has enacted laws, policies and practices, Māori whānau (extended families), hapū (subtribes) and iwi (tribes) have been at the forefront of climate action, generating their own solutions and lobbying for central and local government to adopt more progressive solutions. This thesis seeks to explore the pursuit of Māori values rangatiratanga (sovereignty, authority, chieftainship) and kaitiakitanga (environmental guardianship) amidst colonialism, capitalism and climate change. To do so, I utilise a literature review and case study approach, including analyses of treaty documents, court settlements, academic literature, and grey literature, much of which were written by Māori authors. Choosing to analyse Ngāi Tahu as my instrumental case, I illustrate the iwi’s pursuit of rangatiratanga and kaitiakitanga amidst colonialism, capitalism and climate change spanning more than 150 years. Despite being constrained by a limited ability to practise rangatiratanga, a need to operate in a capitalist economy, and a corporate structure forced on them at the time of their 1997 Waitangi Tribunal settlement, I argue that Ngāi Tahu has successfully upheld their values of rangatiratanga and kaitiakitanga, establishing themself as a climate actor both in their lobbying toward central and local governments (as evidenced by their 2020 statement of claim in the High Court), and in the climate actions they choose to pursue (as evidenced by their 2023 climate strategy Te Kounga Paparangi).

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This thesis draws upon autotheory and artistic productions by second-generation Vietnamese Canadians—the photovoice project Beyond the Lens and the poetry chapbook translanguaging—to consider the question of collective futurity for subsequent generations of Vietnamese Canadians amidst the longue durée of imperial warfare and refugee resettlement. This project responds to the entanglements between refugeeness and Canadian state futurity, where despite Canada’s complicity in the imperial war in Vietnam, state memory emphasizes Canada’s role as a humanitarian savior that provides refugees and their children with the opportunities for belonging as “good citizens.” I discuss these mechanisms as part of the state’s liberal, settler colonial, and racial capitalist logics of nation-building that mark subsequent generations as abled bodies available for selective rehabilitation; this population is necessary to uphold Canada’s global position as a minor empire. Within these restrictions on futurity, the discipline of critical refugee studies has demonstrated how a broad reading of refugee subjectivity can help re-think futurity, with refugee existence symbolizing fluidity and relations that exceed state citizenship. This thesis examines how second-generation Vietnamese Canadians inherit and negotiate both these legacies of futurity, as those whose subjectivity exists between these modes of belonging. Chapter One's discussion of Beyond the Lens explores various responses about dream futures in Empowered Phụ Nữ’s photovoice project to demonstrates the range of ways through which futurity is imperfectly imagined alongside and within capitalism, the nation-state, refugee lineages, and liberal multicultural community. Chapter Two considers how Winston Le’s translanguaging demonstrates the ongoing effects of war’s debilitation through language. He demonstrates how mistranslation, wordplay, and language ghosts can serve as a connection to refugee knowledges and a tool to refuse alignment with the expectations of the productive citizen. Overall, this project maps out the connection between subsequent generations of Vietnamese Canadians and refugee histories to unpack the limits and possibilities of imagining collective, decolonial futurities within and beyond the nation.

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Beginning in 2013, ARC Foundation collaborated with B.C.’s Ministry of Education, the University of British Columbia’s Faculty of Education, as well as many community organizations and partners in the province to create a program and resource that would endeavour to make schools more inclusive of and safe for students of diverse gender identities and sexual orientations; they named it ‘SOGI 1 2 3.’ Although the program received considerable media and public attention in its initial implementation years (either in the form of right-wing conservatives opposing it or staunch liberals advocating for the protection of 2SLGBTQ+ human rights), the program itself has not been critically analyzed from a queer, feminist, and anti-racist perspective—a dearth in academic research that this thesis hopes to address. Employing a Foucauldian analysis of power relations, this thesis considers what kind of subject SOGI 1 2 3 seeks to produce, through what kinds of discursive practices, and with what effects. Through subjecting the program to critical discourse analysis, two key discursive threads emerge: that of safe spaces and inclusion & diversity. I ultimately argue that, in deploying such discourses SOGI 1 2 3 elevates a white, out, and homonational subject within queer spaces and within the Canadian national imaginary. Consequently, racially and sexually perverse subjects who are deemed illegible within the eyes of the nation and euro-western sexual standards are marginalized, or excluded entirely from queer and national spaces. Drawing upon scholarship from queer, feminist, and critical race theory, my analysis aims to highlight how sexual, racial, and colonial power relations can be, and are, discursively reproduced and reified by 2SLGBTQ+ programs and organizations in Canada, like SOGI 1 2 3—programs that are often left unexamined amidst the rise of transphobic and homophobic hatred and violence within Canada and globally. This analysis aims to encourage or remind scholars and activists not to accept a neoliberal and national politics of inclusion, but to dream more expansively and radically about the possibilities for a queer(er) future.

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This thesis introduces race into the academic conversation around dark tourism, where it has hitherto been overlooked or ignored. It highlights the extent to which phenomenologies of whiteness (following Ahmed, 2007) are supported and facilitated at racialised sites of dark tourism, through methods of ‘phantoming’ (enhancing or falsifying emplaced resonances of memory). Through two case studies I identify two distinct, though related, techniques of site management that accommodate the white body into racialised space - ‘narrative becoming’, and ‘narrative containment’. First, I lay out academic foundations for my fields of study through a discussion of dark tourism literature, highlighting key debates that relate to race - authenticity, morality, commercialisation, ‘otherness’ - but never quite name it. I also discuss psychoanalytical theory on the spectral as an interruption on the present, before outlining my own definition of the phantom as the physical resonances of place-memory. In my case study centred on Prison Escape game in The Netherlands, I theorize ‘narrative becoming’ as a process through which the white tourist self is offered a temporary experience of stereotyped Black criminality. I analyse the branding and marketing of the site to reveal how the prison is abstracted from geographical space, allowing it to become a playground of alternative desire for the white-lensed tourist. In my second case study, the reading of ghosts becomes much more literal. The Myrtles plantation in Louisiana, USA is touted as one of America’s “most haunted homes”. Here I read the site contrapunctually in order to highlight the various ways in which issues of race, white supremacy and anti-Black violence are omitted from the story told through the site’s ghosts. I frame this silencing as ‘narrative containment’, showing how the site’s managers control the narrative in ways that allow them to retain a public image of pure-intentioned, even honourable, heritage preservation. I do not reconceptualise dark tourism away from its association with death and towards racially-charged encounters, but rather argue that tourists, site managers and dark tourism scholars must begin to consider what it means for sites of racialised suffering to be marketed towards a white audience as ‘attraction’.

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Taking a sociological approach grounded in intersectionality and queer theory, this thesis traces and investigates online asexual discourse and identity politics in order to critically investigate the way that asexual culture and Western culture more broadly understands the intersections of friendship, kinship, adulthood, and intimacy. Recognizing the ways that asexual discourse has uncritically taken up problematic nationalist, neoliberal, and racialized understandings of romantic kinship in its identity politics is necessary in order to shift asexual discourse from a respectability and visibility politics with the aim of neoliberal assimilation to a political consciousness that queerly reinterprets the role of sexuality in forming kinship. I begin by tracing the history of online asexual discourse, situating the importance of this specific online culture to asexual worldmaking in a North American context. Here, I situate asexual theory in the context of amatonormativity and compulsory sexuality and find that asexual struggles for public recognition and legitimacy often rely on a problematic respectability politics based on notions of biologized, racialized, and gendered normalcy. Next, I investigate the deep cultural entanglements of the sexual and the romantic, calling into question the ontological underpinnings of the Split Attraction Model by investigating the category of the ‘romantic’ as a culturally mediated, gendered, racialized, and classed historical construction. Here, I draw on philosophical work on the nature of romantic love and on the historical and political role of marriage, and on scholars of queerness from Black, Indigenous and Asian-American contexts to inform a decolonial and racially nuanced understanding of the SAM’s political underpinnings, noting how social control in the form of sexual romantic norms is exerted differently on gendered, sexualized, and racialized bodies. Finally, I ask what it means to practice nonsexual kinship, and how asexual/aromantic identity gets deployed in practice, drawing on the literature of polyamory to think through the difference between identity and practice. By tracing different examples of asexual/aromantic kinship practice that is not necessarily grounded in asexual or aromantic identity, I pose a new paradigm for thinking nonsexual kinship, opening asexual/aromantic kinship rather than identity as the grounds for thinking both asexuality and queerness.

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This thesis looks at how settler-colonialism materializes through the conjoined city-making projects of image-making, tourism and homelessness regulation in Juneau, Alaska. Using the analytic method of haunting, I examine how these urban processes bring historical tactics of violence and erasure from the past into the present. By bringing literatures on settler-colonialism, place-making, and homelessness in conversation, I examine the urban boosterist imagining of Alaska as the Last Frontier as a practice of colonial violence and discuss how this imaginary produces conditions and practices of harm, particularly ones that target Tlingit people and place. I argue that this imaginary is positioned within a logic of elimination that seeks to undermine Indigenous ways of knowing and being on the land and seeks to further construct structures of settler hegemony in Juneau and elsewhere. The purpose of this project is to understand the relationship between settler-colonialism and the settler imaginary of place-making in Southeast Alaska. By specifically tracing these ideas through processes of unsettling in the city through the regulation of homelessness and the project of tourism, I identify how these explicit materializations of settler-colonialism in Juneau, Alaska are tied up in “imagining”. This project is about how settler space-making through the settler-imaginary is a specific tool of settler-colonialism that continues to produce Juneau and dispossess Tlingit people.

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