Kruse, Line-Noue Memea

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    American Sāmoan Land Tenure—Apportionment Of Communal Lands And The Road To Individually Owned Land Rights
    (Brigham Young University–Hawaii, 2019-08)
    Prior to 1800, all lands in American Sāmoa were native lands (Crocombe 1987; 14-18). Native (communal) lands were identified not by boundary markers or survey pegs but as specific tracts of large, medium, and small lands collectively owned and controlled by the āiga (family) within a nu'u (village) and demarcated by settlement, cultivation, and virgin bush lands where the natural features of rivers and hills were understood as boundary land markers (Meleisea 1987: 1-6). Family clans, descendants of family lines, and successors to the mātai (chief) title have a direct interest in the communal lands, because they are what would be considered in the Western context “part-owners” of communal lands. The powers and authority vested in mātai leadership over communal lands were (and are still currently) balanced between the state and local governance in the villages and districts. The senior mātai are stewards of the communal lands and serve the families by protecting the assets of the āiga.
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    Teaching Women’s Histories in Oceania: Weaving Indigenous Ways of Knowing and Being within the Relational Mat of Academic Discourse
    (University of Guam, 2021) Kruse, Line-Noue Memea
    This article examines the experiences of a Pacific Islander woman creating and teaching a course on women’s histories in Oceania in a Pacific Islands Studies program at Brigham Young University-Hawaiʻi. Weaving curriculum rooted in the experiences, encounters, and voices of Indigenous Oceanic women into Pacific Islands Studies programs is crucially needed to identify, recognize, and articulate why and how the making and remaking of women’s spaces provides a more inclusive and fuller understanding of relational ontological, epistemological, and harmonious centric worldviews in and of Oceania. The Women in Oceania course is comprised of imagined, created, and expressed voices of Indigenous Oceanic women scrutinizing philosophical and ideological colonial imprints of what is present and what is missing in academic discourse. By opening her students to the legitimacy of Indigenous knowledges, the author shows how they can weave a rich mat of educational discourse that includes both Western and Indigenous methodologies.