“ A successful recovery from the impending if not doomed environmental crisis generally and climate (and by the same token weather) change particularly is inextricably linked to the behaviour of energy (ivi), which physics tells us that it (that is, energy as a spatial-substantial entity) can neither be created nor destroyed but it can only transform from one form to another (where form is a temporal entity, that is, temporal-formal entity).
It generally follows that the problems (of climate and weather change) thus far encountered the world over (our common habitat Global Village, Spaceship, Earth) boil down to the human arrangement of energy, where it is condensed here and rarefied there, thereby causing its condensation or concentration as opposed to its rarefaction or expansion, informed by asymmetry and disharmony.
A successful mediation is called for strictly requiring both theoretical and practical rigour, where the inherent conflicts are transformed from a condition of chaos (felekeu) to a state of order (maau) through sustained symmetry (tatau) and harmony (potupotutatau) to create beauty -- that is -- a balance ecosystem or human-environment partnership.
Our ancient tufunga fonua (material artists of socio-ecological engineering) and faiva tauhifonua (performance artists of society-ecology-keeping) created the concept and practice of fonua (defined by the dialectical yet historical relationships between "person" / "time" and "place" / "space") for this expressed purpose, as in the first fonua (foetus and placenta), second fonua (people and environment / land) and third fonua (dead and burial places), defining birth (fa'ele) through life (mo'ui) to death (mate) as eternal process, cycle and exchange. ”