New PDF release: Creating a Nation with Cloth: Women, Wealth and Tradition in

By Ping-Ann Addo

Tongan ladies residing outdoor in their island fatherland create and use hand-made, occasionally hybridized, textiles to keep up and transform their cultural traditions in diaspora. critical to those traditions is an historical idea of fatherland or state- fonua-which Tongans preserve as an anchor for contemporary nation-building. using the idea that of the "multi-territorial nation," the writer questions the idea that dwelling in diaspora is together specific with genuine cultural construction and identification. The globalized state the ladies construct via gifting their barkcloth and high quality mats, demanding situations the normative concept that international locations are regularly geographically bounded or spatially contiguous. The paintings means that, opposite to commonly used understandings of globalization, international source flows don't consistently basically contain commodities. concentrating on first-generation Tongans in New Zealand and the relationships they forge throughout generations and through the diaspora, the publication examines how those groups centralize the diaspora through innovating and adapting conventional cultural types in remarkable ways.

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Extra resources for Creating a Nation with Cloth: Women, Wealth and Tradition in the Tongan Diaspora

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These objects play an important role in boosting the overall value and visual impact of gifts of other, more traditional forms of koloa. The Place of Koloa Making in Village Life in Tonga Whatever forms its globalized transformations may take, barkcloth making remains closely tied to family life and village activity in Tonga. One can roughly mark the seasons by women’s koloa-making activities. For example, koka‘anga, or ngatu assembly, usually takes place when the weather is dry. One can also mark certain ritual periods: out of respect for the dead, no beating of hiapo, paper mulberry bark, takes place when there is a funeral.

On the contrary, I would argue that diasporans engage in sociopolitical constructions that create multiterritorial nations. My notion of multiterritoriality captures lives that are simultaneously characterized by movement and dwelling—routedness and rootedness, in the words of James Clifford (1997)—in both physical and conceptual terms. The multiterritorial Tongan nation takes into account the fact that communities are often far-flung and physically distant from one another, but are also physically linked by land and sea and conceptually connected to and by the people who comprise them.

See Herda 1999:164; this category includes store-bought bedding such as “fleece blankets” and satin bedding sets. Source: adapted from Young Leslie 2007 (p. 118) gift, bedding kafu satini “satin bedding” shiny bedspread w matching pillows store-bought ‘fleece’ blanket gift, bedding kafu sipi (synthetic ‘fleece’ blankets) fabric sewn with machines colored yarn gift, bedding expressed flesh of dried coconuts; scented shallow basket; alu fibers basket, covered with cloth kafu niti (knitted/cro- gift, bedding cheted blankets) monomono (patchwork quilt) Koloa si‘i (little koloa”)2 gift, skin care, hair care gift kato alu Lolo niu (coconut oil) gift kato teu Kato (baskets) Migration, Tradition, and Barkcloth 35 36 Creating a Nation with Cloth domesticity (Young Leslie 1999), fertility (Veys 2009), sacred potency (James 1988; Rogers 1977), and rank (Kaeppler 1999b).

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