The 99th page of my dissertation, “Mediating Micronesian Futures: Potentialities and Precarity in Cultural Production Among Mobile Pacific Islanders,” marks a transition in a chapter introducing how contemporary
people from the Federated States of Micronesia engage diverse media to connect on their home
islands and further afield. The chapter’s first sections follow a ritual sound from the island of
Pohnpei, FSM as it is deployed by Pohnpeians to continue its mediating work of gathering
participants in feast houses, but also to communicate respect during Pohnpeian radio broadcasts
and to engage diverse crowds at international events on Pohnpei and abroad. Page 99 moves
from tracing this enduring Pohnpeian mediator to broadly introducing other indigenous and
incorporated technologies in Micronesians’ media worlds. Faye Ginsburg, Brian Larkin, and Lila
Abu Lughod argue that analyzing ‘media worlds’ “situates media as a social practice within…
shifting political and cultural frames,” (2002: 3). The media worlds shaped by contemporary
Micronesians span islands in the Federated States of Micronesia and places in Guam, Hawai‘i,
and the continental United States where an estimated 1 in 3 FSM citizens and their diaspora-born
children travel, work, and live as legal non-immigrants. These transnational Micronesian media
worlds enlarge the scale of the transmission and transformations of cultural knowledge and
protocol, as well as valued materials. As articulated by Epeli Hau‘ofa, the contemporary
circulation of Pacific people, valued Oceanic foods and substances, and Western materials within
the Pacific and beyond move through long-held cultural patterns of families’ reciprocal
interdependence, but now between kin at home, in motion, and in diaspora (1993; see also Peter
2000; Gershon 2007, 2012).
People on Pohnpei and among the FSM diaspora on Guam narrated how they deploy
multiple communicative modalities in their work to maintain expected kinship roles from
a distance. This section presents types of modalities deployed across contemporary
Micronesians’ networks intertwined with my interlocutors’ narratives about
communication devices’ and media platforms’ roles in facilitating valued socioeconomic
exchanges that underlie practices of interdependent care and support among kin (Hau‘ofa
2008.) Further narratives describe negotiations around connectivity and respect in
communication across social media platforms, and diverse media modalities’
incorporation in processes of documenting and transmitting culturally-significant
knowledge, forms, and performances.

Page 99 then describes hand carried letters and packages on planes, and subsequent pages
discuss Micronesians’ narratives about culturally-inflected engagement with high-frequency, CB,
and satellite radios; families’ communal mobile phones; WhatsApp and Facebook; film and
digital photography; as well as camcorders and cell phone films.

I conducted my dissertation fieldwork with islanders on Pohnpei and with FSM diaspora on
Guam, indigenous home of the Chamoru and an unincorporated U.S. territory, during periods
from 2015 to 2018. Re-reading this page in 2021 — and later chapters about Pohnpeians’
digitized participation in mortuary and other rituals from afar — underscores how highly
diasporic populations have been shaping ways to participate in their families’ life events through
mediating technologies long before many governments’ social distancing mandates in 2020
widely necessitated digitally-mediated gatherings for celebrations and mourning in order to quell
the ongoing coronavirus pandemic.

Jacqueline Hazen. 2020. “Mediating Micronesian Futures: Potentialities and Precarity in Cultural Production Among Mobile Pacific Islanders.” New York University Phd.