Metodología experimental

In trying to gain a deep understanding of SD immersed in culture on Mangaia, I sought to engage in an iterative process with Mangaians. The beginnings of a shared framework for SD on Mangaia emerged99_{. I stress the framework is not an attempt to define or}

homogenise SD on Mangaia. However, the framework presented does provide useful scaffolding and reference points upon which future uriuri manako can be held as

conceptualisations of SD evolve. The framework could also serve as a useful starting point to engage Mangaian students in discussion and uriuri manako (debate) about SD on

Mangaia. The framework is illustrated in Figure 4 below.

99 _{People were eager to participate in uriuri manako and provide their perspective on development on}

Mangaia including the importance of culture. In discussing the framework with Mangaians, there was extensive debate about which Mangaian words might be used. Words that were considered Cook Islands Maori were rejected in favour of Mangaian words. Frequently, participants would track me down days later to tell me they had further new ideas and yet another uriuri manako would start. Everybody I spoke to was interested in the framework. There was an openness to discuss and a humbleness to defer to others with specific knowledge. People who made major contributions to the framework are mentioned in the acknowledgments.

122 Figur e 4: Towards a Framework: Mangaian Sus tainabl e Development

The framework is now described in general and then in more detail throughout sections 6.4 to 6.10.

Oraanga Mangaia, sitting at the centre, means life on Mangaia and Mangaian livelihoods bound in cultural practice. Oraanga Mangaia consists of three dimensions that parallel the economic, environmental and social dimensions of SD. These three dimensions, interacting holistically, provide traditional resilience, described more fully in in section 6.5, have

allowed Mangaians to survive successfully on a small, ecologically fragile island for

hundreds of years. They are the essence of Mangaian sustainability and are described briefly below.

x Akonoanga enua, described more fully in 6.4.1, captures Mangaians relationship with the environment through their sustainable utilisation of resources from the land and sea for food and shelter.

x Aroa taeake, described more fully in 6.4.2,captures economic exchange methods through the gifting and sharing of resources amongst family, tapere, puna, and the Mangaian

community. It sits alongside local, national and global economic markets.

x Te ipukarea ia rangarangatu, described more fully in 6.4.3, incorporates societal interactions and values. It isthe essence, pride, knowledge and wisdom of Mangaians in terms of their belief systems, epistemologies, traditions, customs, culture and language.

The maro-itiki, a key art form for Mangaians100_{, is used to delineate the interplay of}

indigenous and western knowledge, ideology and technology in a hopeful post-

development framework. The maro-itiki depicts the strength of two historical Mangaian warrior brothers who fought against their enemies tied back to back with rope. The analogy used is; Mangaians are constantly thinking critically, both internally and externally, to improve their lives. Internally to draw on the strength of their culture. Externally to

evaluate the worthiness of western ideology and technology when put up against Mangaian values and oraanga Mangaia. Decisions on what western knowledge and technology should be assimilated, modified or rejected are then made. A more detailed explanation of the theory behind what Aikenhead (1997) terms “cultural border crossings” (p. 217) are made in 8.5 in the context of an EasSD pedagogy.

100 _{The maro-itiki is used extensively in art works and tattoos and is widely recognised across the Cook}

In the context of Mangaia SD figure 4 illustrates examples of where these border crossings occur at the nexus between indigenous and western culture, across the different dimensions of sustainability. Dimensions that interact holistically to create a unique Mangaian

conceptualisation of SD.

For example, the bottom left side of the diagram illustrates the relationship between akonoanga enua and the environmental dimension of SD. The Te Toki Purepure a Mangaia (Mangaian adze) represents Mangaians grappling with the changing nature of their relationship with the environment through both indigenous and western lenses and at both local ecosystem and global biosphere levels. This relationship between akonoanga enua and the environment is described more fully in section 6.10.

The top of the diagram illustrates the relationship between taeake aroa and the economic dimension of SD. The Te Toki Purepure a Mangaia represents Mangaians, embedded and secure in the resilience of oraanga Mangaia, reaching outwards to explore economic development options that arise via tourism, agriculture, small business, MIRAB, a strong domestic economy, contact with diaspora and export markets. This relationship between aroa taeake and the economy is described more fully in section 6.6, 6.7, 6.8 and 6.9.

The bottom right side of the diagram illustrates the relationship between Te ipukarea ia rangarangatu and the social dimension of SD. The Te Toki Purepure a Mangaia illustrates Mangaians making sense of changing social relationships and patterns the result of

westernisation. Government services now sit alongside traditional societal support

networks. Health and education policy affects Mangaian livelihoods, health and well-being. Gender equity issues challenge societal norms. Mangaian diaspora participate in and influence Te ipukarea ia rangarangatu from a distance, as technology allows a virtual Mangaia to emerge on social media. Threats to Mangaian culture through individualism, hyperreality, materialism, the myths of modernity, income inequality and talk of land titling all challenge existing Mangaian values.

Three of the goals of Mangaian SD, illustrated on the diagram, that contribute to holistic sustainability are:

Oraanga tau ua. The need to ensure economic development initiatives and activities are environmentally sensible.

Oraanga tano. The need to ensure people’s activities enhance, not harm, the environment and lead to a state of liveability.

Oraanga tika. The need to ensure people’s economic activity results in income equity. The various aspects of Mangaian SD are now explained in detail.