76
F. Gelves-Gómez and S. Brincat
as development of infrastructure and new energy networks), notions of sustainable
development, and resilience that, while important, overlook critical variables within
the philosophical and cultural systems of the iTaukei (and other Fijians) that could
otherwise contribute to effective and sustainable climate change adaptation (McNamara et al. 2020). These policies are also framed within a particular metaphysical conception in which humans are disconnected from Nature, a Western view
that contrasts markedly with that of most Fijians. The consequence is that such
climate change policies cannot leverage social institutions and their metaphysical
basis that could potentially allow for more effective climate management and governance interventions (Chandler 2014). Vanua must be leveraged: its interconnection
of Nature, and ancestor spirits, are powerful tools for group action and adaption
to climate change and a more consistent appreciation of this metaphysical system
within policy may help develop more socially relevant adaptation strategies. The
metaphysical dimensions in Vanua, together with the associated everyday practices
it entails, have the potential to redefine climate change responses and adaptation.
These could trigger ethical, political and knowledge practices bearing the onus of a
convivial and relational practice cognisant of the entanglement between the social
and ecological worlds.
Our argument about the importance of metaphysical basis in the creation and
delivery of policies, is relevant elsewhere. Indeed, Fiji’s colonial history, processes
of hybridisation, and metaphysical systems are unique but find parallels in other
communities that could make for future comparative research. Climate change adaptation is spatially mediated, but its consequences will be global, crossing political
and cultural boundaries, straddling belief systems and worldviews. A heightened
attention to metaphysical bases of those outside Western-centric worldviews, should
be hermeneutically understood if successful climate change adaptation is sought for
those who need it most. We believe that these are sufficient grounds to develop a
research agenda that works not only toward the understanding of metaphysical basis
as they relate to spirituality, everyday action and climate change, but also works
towards deciphering how to better apply this knowledge into policy making and
practice.
References
Anantharajah K (2019) Governing climate finance in Fiji: Barriers, complexity and interconnectedness. Sustain 11(3414)
Anderson B (2006) Imagined communities: Reflections on the origin and spread of nationalism.
Verso, London
Aristotle (2018) Physics (trans: Reeve C). Hackett Publishing Company, Inc., Indianapolis and
Cambridge
Berkes F (2018) Sacred ecologies, 4th edn. Routledge, New York
Berry T (1988). The dream of the Earth. Sierra Club Books, San Francisco
Boyd H (1999) Christianity and the environment in the American public. J Sci Study Relig 38:36–44
F. Gelves-Gómez and S. Brincat
as development of infrastructure and new energy networks), notions of sustainable
development, and resilience that, while important, overlook critical variables within
the philosophical and cultural systems of the iTaukei (and other Fijians) that could
otherwise contribute to effective and sustainable climate change adaptation (McNamara et al. 2020). These policies are also framed within a particular metaphysical conception in which humans are disconnected from Nature, a Western view
that contrasts markedly with that of most Fijians. The consequence is that such
climate change policies cannot leverage social institutions and their metaphysical
basis that could potentially allow for more effective climate management and governance interventions (Chandler 2014). Vanua must be leveraged: its interconnection
of Nature, and ancestor spirits, are powerful tools for group action and adaption
to climate change and a more consistent appreciation of this metaphysical system
within policy may help develop more socially relevant adaptation strategies. The
metaphysical dimensions in Vanua, together with the associated everyday practices
it entails, have the potential to redefine climate change responses and adaptation.
These could trigger ethical, political and knowledge practices bearing the onus of a
convivial and relational practice cognisant of the entanglement between the social
and ecological worlds.
Our argument about the importance of metaphysical basis in the creation and
delivery of policies, is relevant elsewhere. Indeed, Fiji’s colonial history, processes
of hybridisation, and metaphysical systems are unique but find parallels in other
communities that could make for future comparative research. Climate change adaptation is spatially mediated, but its consequences will be global, crossing political
and cultural boundaries, straddling belief systems and worldviews. A heightened
attention to metaphysical bases of those outside Western-centric worldviews, should
be hermeneutically understood if successful climate change adaptation is sought for
those who need it most. We believe that these are sufficient grounds to develop a
research agenda that works not only toward the understanding of metaphysical basis
as they relate to spirituality, everyday action and climate change, but also works
towards deciphering how to better apply this knowledge into policy making and
practice.
References
Anantharajah K (2019) Governing climate finance in Fiji: Barriers, complexity and interconnectedness. Sustain 11(3414)
Anderson B (2006) Imagined communities: Reflections on the origin and spread of nationalism.
Verso, London
Aristotle (2018) Physics (trans: Reeve C). Hackett Publishing Company, Inc., Indianapolis and
Cambridge
Berkes F (2018) Sacred ecologies, 4th edn. Routledge, New York
Berry T (1988). The dream of the Earth. Sierra Club Books, San Francisco
Boyd H (1999) Christianity and the environment in the American public. J Sci Study Relig 38:36–44