The concept of the Anthropocene confounds Eurocentric distinctions of natural and human history, as Dipesh Chakrabarty observes. But who are ‘we’ in the Anthropocene, how do notions of our shared humanity contend with the cascading global inequalities of place, race, class and gender. Oceania is often said to have contributed the least and suffered the most from climate change. Pacific women, and especially those living on low lying atolls, have been portrayed as the most vulnerable to the disastrous consequences of climate change. This focuses on sea level rise and the toxic mixing, the elemental confusion of salt and fresh water caused by atmospheric changes and global warming. While not negating the gravity of present and future scenarios, how can we move beyond the pervasive fatalism of foreign framings and seemingly opposed cliched evocations of ‘resilience’? The moniker of the Pacific Climate Warriors 350.org ‘We are not drowning, we are fighting’ evokes a contrary trope of resistance and resonates with Oceanic activism in politics and the creative arts.[i] Tracing such a genealogy of resistance might start with a greater respect for Indigenous knowledges and embodied practices in contemporary understandings of ‘climate cultures’ in Oceania which do not routinely distinguish between natural and human history.[ii]

中文翻译：

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在大洋洲开展人类世：宿命论，韧性，抵抗力

正如Dipesh Chakrabarty所观察到的那样，人类始新世的概念混淆了自然和人类历史上以欧洲为中心的区别。但是谁是人类世界中的“我们”，我们共同人类的观念如何与地方，种族，阶级和性别等一系列全球不平等现象相抗衡。人们通常说大洋洲受气候变化的影响最小，遭受的影响最大。太平洋地区的妇女，尤其是生活在低环礁地区的妇女被描绘成最容易遭受气候变化灾难性后果的妇女。重点关注海平面上升和有毒混合，由大气变化和全球变暖引起的盐和淡水的元素混淆。在不忽略当前和未来情况的严重性的同时，我们如何才能摆脱普遍存在的外国框架宿命论和看似对立的“韧性”唤起？太平洋气候勇士队350.org的绰号“我们没有淹没，我们在战斗”唤起了反抗的反作用，并引起了政治和创意艺术中的海洋积极主义。在当代对大洋洲“气候文化”的理解中，更加尊重土著知识和具体实践，这些知识通常不会区分自然历史和人类历史。[ii]