Kiribati
Maiana Story
Rotite and Ruta's Family, Maiana Island, Republic of Kiribati
Rotite and Ruta's Family, Maiana Island, Republic of Kiribati
Maing, maing & maing
Buota, maiana nako nakea?
Tabon te kawa
Tarawa,
Kiritimati
Nauru ao
New Zealand
Eaera ko maing?
Te ran
Te amwarake
Te reirei
Te mwakuri
Te tabo n kuakua
Ao kareke maiu
Papa & mama kamma nako
Ia tiku ma
Tarin tinau
Tarin tamau
Tariu
Mwaneu
Nati aine
Nati mwane
Kanoani kainga
Au i taritari
Au toba
Ngaira te utu
Ami tangira ao akoi
E kamarurungira
Bwa tina totokoi
Kanganga man
Bibitakin kanoan
Bong.
Moving, moving, moving
Buota, Maiana Island
To the end of the village
To Tarawa, Kiritimati, Nauru
To New Zealand
Searching for water
Searching for food
Searching for education, employment
Healthcare, sustenance
Searching, searching, searching…
Father and Mother are gone
I am left, with aunties and uncles
Sisters and brothers
Daughters and sons
In-laws, adoptions
Pact relationships, and
You are all family
Your love and care
Give me strength
To face the impacts.
Climate change is not a new issue for me. I (PA) have been actively involved as a climate activist for Kiribati and the Pacific for more than ten years and I continue to advocate for the rights of vulnerable communities in Kiribati and the Pacific. In all my experience, however, I have never undertaken a research project as fulfilling and heartwarming as this. In October 2023, I undertook te maroro/karaki (I-Kiribati research approach) with Rotite and Ruta’s family from the island of Maiana, to understand their experiences with climate resilience, including mobility and immobility. The collection of our stories was done on South Tarawa, at Abarao, Lagoon Breeze and on Maiana.
There were six members of Rotite and Ruta’s family on Tarawa and one on Maiana that consented to share their stories on climate mobilityi and resiliency. Even though Rotite and Ruta have passed, their children, grandchildren, in-laws, sister and adopted brother were present to share their stories. They were excited to share stories of their families that have gone and were remembered for their hard work, care and resiliency. The seven family members were: Rotaake (daughter), Kitabwebwe (daughter), Taboraoi (sister to Ruta), Taoaba (brother-in-law to Ruta and Taboraoi), Baretoka (adopted brother to Rotaake and Kitabwebwe) and Kitinetea (granddaughter to Rotite & Ruta). The aunt, Taboraoi and uncle, Taoaba have their own families but were also elders of Rotite and Ruta’s family. Thus, they also have the cultural responsibility to care and support Rotite and Ruta’s children. Reitite resides on Maiana and is related to both Rotite and Ruta from her paternal side and maternal side respectively.
The case study begins with a description of the geographical context and then introduces the family members. A range of themes generated from this family’s story are discussed, especially as they relate to resilience and wellbeing. Key insights for future action are considered and, finally, the case study approach is outlined.
Kiribati is composed of 33 atolls and reef islands. Most of the atolls in Kiribati are low-lying and do not have significant elevations above sea level. The highest point in Kiribati is on Banaba, with an elevation of about 81 meters (266 feet) above sea level. However, most of the other atolls are just a few meters above sea level, making them vulnerable to the impacts of rising sea levels associated with climate change (Britannica, Kiribati).
The six participants engaged for this case study research have settled on Betio in South Tarawa and some of their families are still on Maiana. All have experienced national migration and two are currently involved in international mobility; an introduction to Betia, Maiana and Kiritimati Island is provided below.
Both Maiana and South Tarawa are in the central part of Kiribati. The main difference between the two islands, apart from its location, is its population density and infrastructure. Maiana is less densely populated, with a population of 7100 in the 2020 census. Betio, being in the capital, has better roads, water and electricity. Yet both islands are experiencing impacts of climate change.
Betio Island is located in the southwestern part of South Tarawa, which is the capital atoll of Kiribati. Betio is relatively small and has a flat, low-lying topography. The island is part of the narrow strip of land that makes up South Tarawa, with the lagoon on one side and the ocean on the other. Betio has a population of 9,450 and like the rest of South Tarawa, it is densely populated. The economy of Betio is characterised by subsistence farming and fishing. Traditional methods of fishing and sustainable practices are often employed by the local population. Betio faces challenges associated with rising sea levels and extreme weather events (Wikipedia, Betio).
Christmas Island or Kiritimati (pronounced Kiri-si-mass) is a coral atoll island in the Northern Line Islands, part of Kiribati. It is the largest island of purely coral formation in the world, having a circumference of about 160 km. Land area is 388 sq km and accounts for half of the country’s total area. Kiritimati had a population of 7380 in the last 2020 census. Kiritimati was used for U.S. and British nuclear weapons testing in the 1960s; it now has a large coconut plantation, fish farms, and bird sanctuary as well as several satellite telemetry stations. The distance between Kiritimati to South Tarawa is 3282 km (Wikipedia, Kiritimati).
The family or kainga engaged in this research is Rotite and Ruta’s family from Buota Village in Maiana Island, Republic of Kiribati. I engaged six members of this family on South Tarawa, where they are currently residing, and one was engaged by Torote Kauongo on Maiana. Historically, all came from outer islands. Rotite and Ruta migrated to South Tarawa to work in the early 1970s. Their children Rootake and Kitabwebwe were born in South Tarawa. The next section introduces the family members and summarises their history of mobility, in Kiribati and internationally.
Kitabwebwe (daughter of Rotite and Ruta) was born in Tarawa. She went to Nauru for a holiday in the 1980s, when she was in Form 5, and stayed to work. She dropped out of school because she enjoyed being on Nauru, life was easy, and the money was easy. She returned to Tarawa and later joined the RSE work scheme in New Zealand.
Rotaake (daughter of Rotite and Ruta) was born in Tarawa. She went to New Zealand on the Recognised Seasonal Employer (RSE) work scheme ten years ago and is working in the programme. She recruited her sisters to the labour scheme.
Taboraoi (youngest sister of Ruta) was born on Maiana but moved to Tarawa to study Theology. She then went to Kiritimati Island (Christmas Island) to work as a Minister for the KUC church and got married there. She was able to lease lands on Kiritimati and her husband also owned lands there. She is very happy to be in Kiritimati because she found her husband there, and they have land security. Because she comes from a big family, she knows her family does not have enough land for everyone. Kiritimati has given her an opportunity to own land.
Taoaba (in-law married to Ruta’s sister) is from Tabiteuea South. He migrated to Tarawa as a child with his parents. He did not complete his studies, so he returned to Tabiteuea South. He got married, but his wife passed away, leaving him with two children. He later migrated to Tarawa and joined a singing group that went to Maiana where he met his second wife, Ruta’s sister. He then returned with his family to Tabiteuea South to be with his parents and finally returned to Tarawa. He lives with his family in Betio but finds that life in Tarawa is difficult because there is not enough land to use for planting food.
Baretoka (adopted brother to Rotaake and Kitabwebwe) came with his mother from Tabiteuea North. His older sister is the adopted sister to Rotaake and Kitabwebwe. The pact relationship is very special and sacred in the Kiribati culture; adopted sisters or brothers are taken seriously. Whoever is involved in this relationship is treated as a family member. Rotite and Ruta’s family have adopted Baretoka’s family as part of their family. Rotaake recruited her adopted sister to work with her in New Zealand and brought her adopted sister’s mother and brother (Baretoka) from Tabiteuea North to Betio to be with her family. Baretoka came to Betio to look after his two mothers (his own mother and his adopted mother, Ruta). He had other siblings in Tabiteuea looking after their home and land. The three sisters working in New Zealand remit funds every month for the upkeep of the family in Betio, including the two mothers. Two years ago, Ruta died and Baretoka was left at home with his mother, adopted brother and adopted niece, Kitineta.
Kitineta (daughter of Rotaake, and granddaughter of Rotite and Ruta) was born and grew up in Betio. She is a student doing Form 5 and had never experienced moving away from home.
Reitita’s story was taken on Maiana Island where she resides. She provided input about the challenge they face with the water system on Bubutei, Maiana.
In summary, this family has travelled and moved over 3,000 km away from home at different times. When the family members decided to move to Tarawa, Kiritimati, Nauru or New Zealand, it was for economic reasons mostly to support and care for their family. Their mobility in the past was not directly driven by climate change. Today, members of the family working in New Zealand moved with the intention that someday they will have a chance to have permanent residence in New Zealand and be able to help their families back in Kiribati to stay or migrate. The desire to work overseas or to find a job anywhere, where they could earn enough to support families, is of utmost importance to them because they have experienced coastal erosion and the lack of clean drinking water. This family will continue to work hard to build stronger seawalls, purchase water tanks and build resilient housing. They fear that time is not on their side! These perspectives and experiences are elaborated further in the following sections.
The cultural dimensions of resilience in Kiribati are deeply rooted in the traditions, values and adaptive strategies developed by local communities to cope with environmental challenges, including the impact of climate change. Kiribati culture places a strong emphasis on community and extended family ties. The community fosters mutual support and cooperation during challenging times. Families share responsibilities and decision-making, which contribute to the resilience of communities. In this instance, Taboraoi and Taoaba are elders in this family. Respect is given to them to lead in decision-making and to support the young people in whatever they need to do culturally.
The adopted brother, Baretoka, took his responsibility seriously to look after his two mothers and his sister on Betio. He does the cooking, house cleaning, fetches water for them, and other chores needed to be done. His adopted niece, Kitineta, usually helps after school hours. Baretoka is the man of the house and makes sure that he provides for every need of the family, using the funds that come from his sisters in New Zealand.
Kiribati has a strong tradition of oral storytelling or karaki. Elders are proud to pass down stories about their ancestors’ resilience and strength. The stories are also told in songs, which are acted out in dances. There are songs and dances about fishing techniques, for example, catching the flying fish, bonito or skipjack. The warring songs of our ancestors, like Nei Manganibuka and Teraka, tell of ancestors who possessed all the necessary livelihood skills.
One of our traditional stories is the story of Nareau, the Creator, who created the heavens and the earth (Thaman & Molinario, 1994). It is very similar to the Bible creation story, where the Creator separates the heavens and the earth. Nareau’s story tells us how to care for and love our land and our people. Kiribati also has navigational stories of how our ancestors travelled from island to island, just using the stars as their compass. These skills are usually passed on to chosen family members who possess the Kiribati values. Families, especially children, will spend time learning their genealogy. Some genealogies go up to the breed of birds and animals, but it is memorised and learnt diligently by children. Today, some families, like Taoaba, practise teaching their children their family genealogy during their family reunions. They play a quiz game to make sure that the children and youth learn the genealogies by heart. Quiz questions such as: “Who is the father of so and so or who is the son of so and so?” Prizes and penalties are provided in this quiz game. This is very important to keep families together, strengthen their bonds and ties and to learn to value family skills. Taoaba expressed his hopes that these family reunions and storytelling will continue for the sake of the younger generation. Stories are not for entertainment only, but for empowering youth to learn values and skills passed down from our forefathers.
Kiribati cultural values also emphasise sustainable fishing and agricultural practices, including the preservation of marine resources. Resilience comes from the deep connection to the Karawa (the heavens), the Tarawa (land) and the Marawa (oceans). Resilience comes from knowing and treasuring our cultural values. Taoaba sadly shared his concern about the coming-of-age ceremony for young girls.
The coming-of-age ceremony is a ceremony that is supposed to make a girl become a strong and resilient woman - her family, her children and her husband come first. She should be able to withstand hunger and thirst amid a famine. This cultural value will disappear when our people move to countries like New Zealand because we will not have the materials to use for the ceremony. From this family’s view, it is important to recognise that the resilience of local communities will continue to evolve as people continue to face challenges posed by climate change. We need to support each family and community to learn their traditional skills and knowledge.
In addition, Kiribati possesses a wealth of traditional knowledge about sustainable resource management, navigation and weather patterns. Taoaba shared that these skills are very important to build the resiliency of Kiribati people. Because he did not complete his education, his parents made him learn most of the traditional skills on Tabiteuea South Island. He learnt women’s and men’s skills: cooking, fetching water, braiding mats, fishing, building houses, making thatch roofing and food preservation. He was so happy that he learnt all these skills when he was young but is sad to see that, today, his children and most of the youth who spend all their lives at school have not learnt these skills. In his own words, Kiribati has a new normal:
Rotaake shared the challenges at their home in Betio. They live beside the sea and the only storm they used to experience were the westerly winds and sometimes they have drought. Today, however, there are rising seas, causing coastal erosion. Rosite and Ruta’s family have learnt to build the bwibwi to protect their house in Betio. The bwibwi (a traditional seawall made of piled rubbish and sticks for coastal protection) is a soft solution seawall and is environmentally friendly.
The bwibwi was able to stop sand erosion. According to Baretoka:
We also have navigational knowledge and skills in adaptive farming and fishing. Taboraoi stated that her father used to tell them to make sure to plant these two plants: the coconut and the pandanus.
With the climate variability and changes in precipitation, this knowledge will help families and communities to make decisions. We believe that this traditional knowledge serves as a reminder of the importance of preserving and passing down such skills to future generations.
In this study, families were moving for economic reasons, to ultimately support their families. They first moved to Tarawa, Kiritimati and Nauru, but today they are working in New Zealand. Families maintain ties across borders, supporting each other emotionally and financially. Family members working abroad often send remittances back to their families in Kiribati. Because of limited resources and the impacts of climate change, they now focus on climate change adaptation. The money saved or sent home is not just for daily living expenses. The money is also used for major capital items such as water tanks and building homes. There are three women from this family working in New Zealand to help support their families on Tarawa. These financial contributions provide crucial support for households, helping them cope with economic challenges, climate change impacts and enhancing their ability to withstand external pressures.
Friends and families are a safety network in Kiribati. The bubuti (request) sharing culture is very strong and in the face of environmental challenges and resource constraints, families often return to their family safety net whether they are in the country or overseas. The sharing of resources like food, water and other essentials with kainga or relatives in different parts of Kiribati continues to be practised today. Rotite’s and Ruta’s safety network are all the aunties, uncles, in-laws and adopted or pact relationships. Everyone knows their role and what to provide for the essential needs of the family.
The other safety net is education. Rotaake and her sisters are working hard to make sure their children complete their education and as stated by Kitineta, she wants to complete her education and to find a job to support her family. “A mwaiti raraou aika nako n reirei i Bitii, Niu Tiran ao Aotiteria bwa e kakai reke te makuri ikekei. Ma ngai na kabanea au reirei ao n karekea au makuri bwan na buoka au utu.” Most of her friends have left for Fiji, Australia or New Zealand to study and have not returned. She shared that her friends believe that studying in these countries will help to provide job security. Kitineta feels that she will complete her study here in Kiribati. She has learnt about climate change issues in school and wants to be successful so she could help her mother and the family.
An interesting question arises whether this family will migrate or stay in place. This is a complex and lifelong decision-making process. I have asked this question many times to my youth and elders, and the answer is always the same. The elders do not want to move, and the youth usually want to move. But when I pose the questions slightly differently like “Do you want to migrate for good and not return to Kiribati?” The response is always an emphatic, “No!”. Everyone wants to return to Kiribati.
In this case study, Rotaake and her sisters do want to have permanent residence in New Zealand and want to help members of their families join them. Taboraoi had stated her migration is to Kiritimati Island because there is more land there. One factor that determines moving within Kiribati is land tenure. Land in most of the Gilberts Group is owned by family clans or individuals, while most land in Kiritimati is state owned. You can buy land from people, or you can lease land on Kiritimati Island. Many have migrated to urban areas (Tarawa and Kiritimati Island) for economic opportunities, education, health and infrastructure. Rosite’s family came to Tarawa for job opportunities and education for his children. Ruta’s sister, Taboraoi, reflects:
The Kiribati government has explored migration options but is leaving the decisions for individuals to make. The New Zealand Pacific Access Category, a lottery system, is currently in operation in Kiribati for those who wish to migrate to New Zealand. Every year, hundreds of people try their luck, and many have migrated to New Zealand. Today, we find there are some who have now returned permanently to Kiribati. New Zealand, Australia and Fiji, have immigration pathways for Kiribati's population but Kiribati does not want to migrate as refugees. The Kiribati government and international partners may initiate relocation programs and provide more secure places to go to, but the I-Kiribati will always call Kiribati home, a place they belong to.
Many communities on Tarawa are implementing adaptive measures to cope with the immediate impacts of climate change while staying in their current locations. Rosite and Ruta’s family have stayed in Betio despite the challenges of coastal erosion. They have attended different training and workshops on climate change adaptation solutions. Some of their neighbours have left after losing their homes, but this family has decided to stay to fix the problem. Only those who could adapt and have land could stay in place, but otherwise, people in Betio are moving and will continue to move if they can not protect their land. Both the environment and socio-economic factors often influence whether people move or stay.
Land in Kiribati holds deep cultural and social significance. It is often associated with ancestral heritage and plays a central role in the identity of communities. The cultural value attached to land can influence decisions related to mobility and relocation in the face of climate change impacts. Uncertain or contested land tenure can hinder community-led initiatives for resilience and mobility. The land serves as the primary resource base for communities in Kiribati, supporting agriculture, fishing, and other livelihood activities. In the face of climate change, sustainable land management practices become essential for preserving these resources and ensuring the long-term viability of communities. Land tenure systems can influence the development and implementation of resilience policies at the national level. Policies that recognise and respect traditional land tenure systems are more likely to gain community acceptance and participation in climate resilience initiatives.
We have stated earlier that Taboraoi had found security in Kiritimati Island by obtaining land lease there. Her decision to remain in Kiritimati is for socio-economic and environmental reasons. She shared, “I was blessed by getting my land and to find a husband who also has lands on Kiritimati. We have two pieces of land which is enough for our four children.” She felt that Kiritimati is larger and geographically higher than the islands in the Gilbert group.
Current and past experiences of mobility, particularly labour mobility, significantly impacts family resilience in Kiribati. Mobility, both internal and international, has become a key coping strategy for many families in Kiribati, offering both opportunities and challenges. In the past, most labourers were engaged as seafarers. Today, we have seafarers, seasonal jobs, age caregivers, hospitality workers, construction and factory employees in Australia, New Zealand and Canada. Family members working abroad often result in remittances sent back to their family to build houses, fishing boats or rental cars, investment in education and business, cultural and church commitments. These financial contributions provide crucial economic support and help families to cope with high cost of living and to improve their overall wellbeing. Labour mobility also helps family members to acquire new skills and experiences that can provide capacity and resilience of the family. These skills are also useful when they return home to Kiribati to their families and community. Further, labour mobility also creates a safety network. We found that those who found jobs overseas often refer to their families back home during recruitment - this is called the bonus for those engaged in seasonal jobs. In this case, Rotaake referred to her sister, Tikabwebwe; and Tikabwebwe referred to her adopted sister from Tabiteuea. All three are in New Zealand today and all contribute to the care of their family in Kiribati. The safety network is very important during times of need. Thus, we find that labour mobility creates safety for families who have members abroad.
Tikabwebwe had worked in Nauru for five years. Because she was young and earning good money, she did not have long term plans. She worked to pay school fees for her younger siblings. Today she is part of the RSE Scheme and is working diligently to support her family on Tarawa. She mentioned that migration can also change your behaviour. While in Nauru, she stopped cooking and was eating at the restaurant almost every day. There was lots of money, and she really enjoyed the fast and easy life.
She mentioned that her father is part Nauruan and she hoped to return to Nauru knowing that it is a geographically higher country, and it would be safe for her and her family in terms of climate change impacts.
The physical separation of family members due to labour mobility can strain relationships. “Families get broken up and sometimes spouses overseas or locally will end up having children out of marriage. Even though remittances are needed, nothing can compare to broken families and the emotional stress and challenge that each family and community faces.” (ILO, 2021) Further, there is a risk of family dependency on remittances. Most of our families in Kiribati depend on remittances from their partners or children working overseas. While labour mobility brings economic opportunities, it also has challenges related to family emotional wellbeing and economic dependency. If somehow there are shocks affecting the host country like New Zealand or Australia, this will have direct impacts and consequences on families in Kiribati. Baretoa shared this:
This family totally depends on the three sisters in New Zealand. Their resiliency depends on these women working for them. The family expressed their hope that in the future, Kitineta will complete her education and can start a business or find employment in government, private sectors or NGOs.
In Kiribati, the understanding of wellbeing is deeply rooted in the cultural, social, and environmental context of the islands or in the three dimensions: Te Mauri (your protection or good health), Te Raoi (peace) and Te Tabomoa (prosperity). This is a holistic and harmonious view of wellbeing for an I-Kiribati and is also on the Government of Kiribati emblem.
Te Mauri (protection/good health): This wellbeing dimension involves a sense of cultural values and spiritual harmony. This is taught at home by grandparents and parents. Home is a school where I-Kiribati are taught respect and obedience at an early age. They are taught to respect elders, their parents and siblings, extended family and people in the community. They are taught the gift of sharing and helping others. They are taught to maintain traditional practices, to participate in cultural events and to go to church. Te Mauri also means good health, which is a fundamental aspect of a physical wellbeing. Access to healthcare, proper nutrition, and a healthy lifestyle are valued for maintaining physical wellbeing. Families often engage in traditional activities, such as fishing and farming, that contribute to a sustainable and healthy lifestyle. Family unity is a cornerstone of wellbeing in Kiribati. Family gatherings, celebrations and the continuation of family traditions are integral to this sense of unity. Formal education is highly valued as a means to enhance wellbeing. Access to education, the acquisition of knowledge, and the transmission of cultural wisdom to younger generations are considered essential components of a well-rounded and fulfilling life. Knowing and acquiring these values and skills from your family is one’s protection when stepping out into their community.
Te Raoi (peace): Any I-Kiribati who has learnt Te Mauri will take peace or Te Raoi into his community. Te Raoi applies to community connections and bonding. This is central to the wellbeing of I-Kiribati families. Social relationships provide support during times of need and create a sense of belonging. Kiribati families have a strong connection to the environment, and wellbeing is closely tied to the health of the land and sea. Sustainable resource management, including practices that ensure the preservation of natural resources, is seen as vital for the wellbeing of current and future generations.
Te Tabomoa (prosperity): When the community has peace, then the community will have Te Tabomoa (prosperity). Economic stability is important in Kiribati families to meet basic needs in community life. Traditional occupations such as fishing and farming contribute to economic wellbeing, so do remittances from overseas families and local jobs. Resilience in the face of challenges, both internal and external, is valued, and families often draw on traditional knowledge and cultural practices to navigate uncertainties. Te Tabomoa is the fruit of having Te Mauri and Te Raoi.
Climate mobility can disrupt the transmission of cultural knowledge and language within Kiribati families. When families relocate, especially leaving ancestral lands, there may be challenges in preserving and passing on traditional practices, language and cultural wisdom to younger generations. Taboraoi commented about the impacts of this climate mobility:
Taoaba stated that they must teach their family genealogy to their children because they are no longer with families in Tabiteuea South. They are based on Tarawa. He wants to teach his sons to cut toddy, but he cannot because he does not own land on Tarawa and does not have a coconut tree. Leaving Tabiteuea South to Tarawa has had a great negative impact on his children because they cannot practice traditional skills he taught them. Also being distanced from their families in Tabiteuea South, makes them lose connection and bonds.
Further, as families move away from ancestral lands and traditional practices there is a risk of adopting new practices, such as the naming of children. Family names stay alive because they are passed on from one generation to another. But today, some families have lost the essence of this custom. Taoaba stated that now it is common in Tarawa to “ka tomatoma or ka kiri ara” [take two names and join them to create a new name]. Family names are our identity, and we are losing this identity with the new practice of katomatoma.
This case study shows that the family moved because of economic reasons and not climate change. Today, however, the family is facing the challenge of climate change at their home in Betio and have decided to work to solve this problem; all, except Taboraoi, who has settled in Kiritimati Island comfortably. The three women working in New Zealand have not gained permanent residency yet in New Zealand, so they cannot bring family members to be with them.
Rotite & Ruta’s family experience points to a range of policies, processes and practices to enhance climate mobility, resilience and overall wellbeing in the face of climate change impacts. These priorities are shaped by the need to adapt to environmental challenges, ensure sustainable livelihoods and maintain cultural identity.
Preservation of cultural heritage: The preservation of cultural heritage is a top priority for families in Kiribati. This includes maintaining traditional practices, rituals and language. Efforts to document and transmit cultural knowledge from elders to younger generations play a crucial role in fostering resilience and cultural continuity.
Education and capacity building: Families prioritise education and capacity building to equip members with the skills needed for adaptation and resilience. This includes formal education, vocational training and the transmission of traditional knowledge to younger generations, ensuring a diverse skill set within the family.
Community-based adaptation: Families actively engage in community-based adaptation initiatives. This involves collaborative efforts to identify and implement adaptive measures, share knowledge and experiences, and collectively address challenges posed by climate change.
Community networks and support: Families prioritise the development and strengthening of community networks and support systems. This involves fostering strong social bonds, cooperation and mutual assistance within the community to enhance overall resilience.
Climate-resilient agriculture: Agriculture is a key focus for families, and there is an emphasis on adopting climate-resilient agricultural practices. This may involve the cultivation of drought-resistant crops, agroforestry techniques and soil conservation to sustain food security.
Disaster preparedness and early warning systems: Families actively participate in disaster preparedness initiatives and contribute to the development of effective early warning systems. This includes community drills, the establishment of evacuation plans and awareness programmes to ensure a swift response to climate-related hazards.
Social and gender inclusivity: Families prioritise social and gender inclusivity in adaptation efforts. This involves ensuring the active involvement of women, youth and marginalised groups in decision-making processes and adaptation initiatives to promote a more equitable and resilient community.
Traditional navigation and seafaring: For families relying on fishing and seafaring, the preservation and promotion of traditional navigation techniques are important. This traditional knowledge is critical for safe navigation and sustainable fishing practices.
Advocacy for climate action: Families actively participate in advocacy efforts for climate action at local, national and international levels. This includes raising awareness about the impacts of climate change, promoting sustainable practices and urging policymakers to address the specific needs of Kiribati communities.
By prioritising these policies, processes and practices, Kiribati families aim to build resilience, sustain cultural heritage and promote overall wellbeing in the context of climate mobility and environmental changes. Collaboration with local authorities, non-governmental organisations and international partners is often crucial for the successful implementation of these priorities.
Kiribati has received various forms of support from international donors, governments, non-governmental organisations (NGOs), churches and family members overseas. Kiribati has been receiving external grants from bilateral donors, especially from Australia, EU, Japan and New Zealand for its infrastructure projects. NGOs play a pivotal role in identifying the impacts of climate change and adaptation policies. They also provide good quality information on the impacts of climate change and economic and social actors on the ground (IMF Library, 2023). In Temakin, Betio where the family lives, the Ministry of Environment, Lands and Agriculture Division (MELAD) and the Disaster Management Unit from the Office of the President have conducted training on Disaster Responses and Preparedness. This explains the processes of reporting if disaster hits the community. The ChildFund had also run programmes on Water and Sanitation, and capacity training programmes on climate change adaptation. The Live and Learn have also reached the community with Food Security Programmes. Elder Taoaba concluded by saying,
It is crucial to have ongoing collaboration between Kiribati government, NGOs, private sectors and churches with international donors. Support could be provided in the form of financial assistance, capacity building or building partnerships.
We recognise climate change challenges and the need to design effective policies, processes and practices to address these challenges. Policies needed at this time include those related to:
Meaningful policies will prioritise local voices, build on traditional knowledge, human dignity and indigenous rights and address the interconnected challenges faced by climate change and mobility.
Our case study is one of 10 multigenerational family or kin group stories across six Pacific nations (Kiribati, Papua New Guinea, Solomon Islands, Tokelau, Tonga, Tuvalu). The case studies collectively sought to examine Pacific understandings and experiences of resilience and wellbeing in the context of climate mobility. The research had three key objectives:
Our research approach with Rotite’s family/kinship group prioritised I-Kiribati values, knowledge, skills and culture. We used te karaki/maroro to engage stories of mobility across time (historical, contemporary, and future aspirations) and space (homelands, diaspora, multidirectional mobility) (Namoori-Sinclair, 2020; Schütz, 2022). Te Karaki is storytelling and Maroro comes from two root words in Kiribati language: the Ma and the Roro. The Ma is a fish trap made of rocks in the lagoon. During the high tide, fish will be caught in this trap when the tide goes down. The trap catches all different types of reef fish; different sizes and colours. The fishermen will collect the fish using the fishing technique called the roro. Roro also means generations. It is customary that they will select the good size fish and leave the rest to escape when the next tide comes up. In this way, there is sustainability of fish for the next generation to come. The maroro/karaki were able to select the important aspects from our storytellers that will benefit us today and the next generations of I-Kiribati.
The karaki/maroro were audio and video recorded on South Tarawa and Buota village on Maiana Island. Reflective thematic analysis was undertaken of each karaki/maroro (Braun and Clarke, 2022). This involved listening to each recording several times for familiarity and undertaking selective transcribing in the language spoken, in this case the I-Kiribati language. Key ideas were identified and then organised into themes and sub-themes, before translation of these themes into English. In addition, analysis included maroro at workshops and team check-ins with other team members and with a nominated family member.
Fieldwork in Tarawa was conducted by Pelenise Alofa. Fieldwork was conducted on Maiana Island at Buota village by Torote Uriam Kauongo. The study was assessed and approved by the Aotearoa New Zealand Ethics Committee (AREC23_07). The research permit was approved by the Office of the President in Kiribati.
We want to acknowledge the support rendered by Reifite Uriam and husband Itamaera during our filming and data collection at Maiana.
New Zealand Ministry of Foreign Affairs and Trade has commissioned this work, funded by New Zealand’s climate finance. The views expressed here are the authors’ alone and do not necessarily reflect the views of the New Zealand government.
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i ‘Climate mobility’ is an umbrella term for situations where climate change and environmental factors are a driver for people moving, and for situations where people decide to stay in place. Some examples include the relocation of a community within a country (e.g. moving a village inland in response to natural hazards such as flooding or sea-level rise), an individual’s temporary move for economic reasons (e.g. via labour mobility schemes), and permanent migration within the Pacific.
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