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NA BU: AN EXPLANATORY STUDY OF INDIGENIOUS KNOWLEDGE OF CLIMATE CHANGE EDUCATION IN OVALAU, FIJI Rosiana Kushila Lagi A thesis submitted in fulfilment of the requirements for the degree of Doctor of Philosophy Copyright © 2015 by Rosiana Kushila Lagi School of Education Faculty of Arts, Law and Education The University of the South Pacific August, 2015 Declaration by the Candidate I hereby declare that this thesis is my own work and effort and that it has not been submitted anywhere for any award. Where other sources of information have been used, they have been acknowledged. Name: Rosiana Kushila Lagi Signature: ____________________________ Date: ___________________________ Declaration by the Supervisor In my capacity as supervisor of the candidate’s thesis, I certify that the above statements are true to the best of my knowledge. Name: Professor Konai HeluThaman Signature: ____________________________ Date: ___________________________ Abstract In mainstream Western Sciences, Climate Change (CC) is defined as the long-term alteration of global weather patterns, such as temperature increase/decrease, changes in winds are a subcategory of alteration of global weather patterns. Indigenous Fijians’ understanding of CC, however, is linked to their perception of climate or weather. Consequently, they view CC as an increase in temperature and rainfall that alter planting, harvesting, and fruiting seasons. They believe it contributes to the migration of fish, consequently affecting fisheries, on which the villages depend on as a food source and for financial income. Indigenous Fijians have gained their knowledge about CC mainly from their observations and experiences of their environment over thousands of years. This Traditional Ecological Knowledge (TEK) has enabled Indigenous Fijians to forecast adverse weather. Nowadays TEK is a marginalized knowledge system and Indigenous Fijians are losing this knowledge due to a number of factors including education, modernisation and globalization. The aim of this research was to collect and document indigenous Fijian’s knowledge and perceptions of CC, particularly TEK, and the knowledge transfer processes between generations. This study assumes that the indigenous Fijian knowledge of CC is useful for and relevant to modern day living in Fiji. As such, TEK needs to be considered when teaching about CC in formal educational institutions. Using a mixed–method approach, drawn from Qualitative, Interpretive, Phenomenological and Indigenist Research Methodologies, this study explores the perceptions, knowledge and wisdom of indigenous Fijian elders, parents and children focusing on three villages on the island of Ovalau, Fiji. A mixture of Bula Vakavanua (Ethnography), Talanoa (narrative) and (Vakadidigo) (Observations) were used to gather data which was eventually Talimagimagi (woven together) with the knowledge and wisdom of the Vanua (the land, the sea, the sky, the people, all living things, the spirits, in a specific place and how they are related to each and responsible for each other. It also includes the knowledge, skills, culture, tradition and practices of the people) into the findings of this study. i Initially, a desktop research was undertaken to gather information about the type of CC knowledge taught in Fiji schools. In addition, an analysis of CC policies which had been implemented in the country was undertaken. The first finding of this thesis is that the environment indigenous Fijians live in is the main source for their knowledge about TEK and CC. This is due to their close relationship with land, sea and sky. The elders were and continue to be aware of changes in the agricultural sector which strongly impact the daily lives of many indiginous Fijians. An example of this is the decreasing harvest of Pandanus plants, which are used by many women to weave mats and other items which are used during traditional events or sold for an additional income. Furthermore, changes in sea temperatures have negatively affected the number of fish and shell fish as a food source as well as for sale. The second finding of this research is that while elders were knowledgeable about changes in the climate, younger members of the communities surveyed did not possess the same amount of TEK. Furthermore, it became apparent that such traditional knowledge nowadays is not being transmitted to the younger generations as effectively as in the past. Since the Pacific Region is seen as highly vulnerable to CC it is vital to be aware of and prepared to the consequences of it. Therefore the study recommends that further research must be encouraged in other parts of Fiji and the Pacific Region in order to provide a data bank for curriculum personnel and educational policy officials to draw from. Students can then benefit from the knowledge of their ancestors and elders in relation to environmental knowledge in general and climate change in particular. ii Acknowledgements In a way this study is my attempt to recall, restore and reclaim my own traditional knowledge of my Vanua, much of which I had considered irrelevant for modern educational pursuits. I am therefore indebted to my paternal grandparents and parents for planting my vicovico (umbilical cord) under a coconut tree thus ensuring my connectedness to the Vanua, my source of knowledge, wisdom and means of survival. Throughout my educational journey I have always been troubled by the apparent tension between traditional Fijian knowledge and knowledge from our education system which is under a strong western influence. Growing up in my grandfather’s Koro ni Vasu (where my grandfather’s mother is from) enabled me to learn about my tribes indigenous knowledge, but I used to wonder about its usefulness, especially because it was never mentioned in any of the schools I attended. A special thanks goes to my paternal grandparents Semi Qio and Nanise Ucudra for their gift of story-telling and their frequent reminders about the importance of traditional knowledge. I also wish to acknowledge my maternal grandparents, Ananaiasa Solevu and Akanisi Dau, for the knowledge they passed on to my mother and later to me. I humbly acknowledge receiving such knowledge from her, the knowledge that helped my mother to adapt to living in a different Vanua as well as encouraged her to pass it on to her children. A large part of this knowledge and wisdom has shaped the person that I am today. My mother, Roko Susana Mokoiwaqa, deserves a special thank you: Despite completing only two years of school she became a yalewavuku (mid-wife) and a wise woman with many gifts which have helped and benefitted many people, including her children. Similarly, I wish to thank my late father Semi Lagi, a humble man who taught me the importance of silence as a state behaviour as well as a tool for obtaining important information. Malo a vakadrakai! (Thank you for all your support!) I also would like to acknowledge the guidance of my supervisor, Professor Konai Helu Thaman, whose own traditional knowledge as well as western-derived knowledge and experience of teaching and learning provided me with motivation and inspiration to begin this journey and to complete it. Malo ‘aupito! (Thank you very much!) iii I thank the Dean of the Faculty of Arts, Law and Education, Dr Akanisi Kedrayate, the Associate Dean of the Research and Post Graduate Affairs Faculty of Arts, Law and Education, Dr Mohit Prasad, the Director of the Research Office, Dr Jito Vanualailai, the former Head of School of Education, Dr Akhilanand Sharma, the former Acting Head of School, School of Education, Dr Salanieta Bakalevu, the Director of the Pacific Centre for Environment PACE SD, Professor Elizabeth Holland, the Director of the Climate Change Unit and his team, Mr Esala Nayasi and the former Director of the Curriculum Development Unit in the Fiji Ministry of Education and her team, Ms Alumita Tuisawau, vinaka vakalevu (thank you very much) for all their continuous support during the course of this study. I offer a special thank you to the secretary of the School of Education’s Research and Post Graduate Affairs Committee, Ms Teresa Vakaloloma, for her technical and emotional support throughout my studies. She was always available even for late night calls regarding a broken printer, printing paper, new cartridges and progress reports. Malo a vakadrakai Tee! (Thank you very much Tee!) This study would not have been made possible without the participants in Ovalau. Na vakavinavinaka cecekia vua na Turaga na TuiWailevu kei na vanua o Lovoni, vua na Turaga na Roko Matairua keina na vanua o Rukuruku, vua na Turaga na Roko Takala kei na vanua o Nasinu. Ke sega na nomudou veiciqomi, veisusugi keina veivakayalomatuataki ke sega ni mai rawa vakavinaka na vuli oqo. Vinaka saka vakalevu na loloma! To the Vanua Lovoni, Rukuruku and Nasinu, I convey my gratitude and sincere appreciation for accepting my request and in nurturing and sharing their wisdom and knowledge with me so that I can share it with na kawa kei Viti (the descendants of Fiji) for the survival of all Fijians. iv I offer a special acknowledgement to my colleague and friend, mentor and co-supervisor, Dr. Cresantia Frances Koya-Vakauta, whose experience, knowledge, support, words of wisdom and an eye for detail have inspired me throughout this study. I thank her for the endless support. Whether it was work, study or family – she was always there. Also a special thank you to my older sister Neomai Bale Keresoni and her husband Wilisoni Langi Buadromo for all their support during my educational journey. Since my childhood they have shared with me what little they had, often playing the role of parents in protecting and nurturing me. Mo drau kalougata tiko ena nomudrau qaravi tavi! May your family be blessed! A hearty Vinaka Vakalevu to my baby sister Marily Audrey Daphney Lagi, for holding the fort at home providing Nana, Ratu and Zechariah support during all my years of absence from home for studies and/or work.

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