Constitution in the Timor-Leste context
It hit me this evening as we again discussed the importance of the CTKDS Constitution that in the Timor context, rules for organisations have a very different existential importance. Regulation. Structure. Systems. Restrictions. Control. We’re used to these things in western democracies because (here’s my take on Foucault’s eloquence or verbosity), we’ve internalized societies’ rules to the point that in some cases we no longer need them because we govern ourselves. I haven’t studied much post-colonial or post-conflict theory but my sense is that the lack of participation in power processes during the occupation of Timor-Leste deprived people of the familiarity necessary to participate in governing and managing organisations. There’s a deep understanding about cultural rules and norms but new ways of being in a democracy are yet to be internalized. But it goes beyond this to the importance of independence and civil societies’ role and what these mean in terms of being. The occupation took away the rights of communities here to slowly, over-time internalize the kinds of rules and systematic deference that western democracies instill in individuals (according to Foucault). So an organisation’s Constitution in the Timor context is critical on a number of levels as it not only helps people understand how to ‘be’ in a democracy but it’s also a hard won right, and in this sense is something precious. Some will argue that this is a sneaky form of colonialism; imposing a certain kind of system on another culture. But I would argue the difference here is that the CTKDS Constitution also embodies cultural values and processes. In fact the cultural values are the highest of values and the very foundation of the Constitution. This has to be unique. Timor-Leste is also a democracy (um… RDTL!).
My theoretical ranting was inspired by an inspirational week. We held our first in-depth meeting with the CTKDS Secretariat on Monday to scrutinize and socialize the Constitution, and quite a few things post this meeting have demonstrated to me the need for this document to be understood from every angle; anticipating every possible scenario where a decision may be necessary and especially for determining boundaries where the broader community and partners are concerned. After all, we’re working with some of the most disempowered people in Timor-Leste, namely rural women. To disempower is to remove the power from someone to do something. So take your pick- poverty, isolation, exclusion, patriarchy, illiteracy; poor health, even bad roads. Conveying the capacity of these women to be in control of their futures is a critical part of empowerment. The Constitution is also very much a part of this. It demonstrates that CTKDS is theirs and that they have the power to make decisions in their own best interests, all within a framework that draws on the positive and empowering aspects of Timorese culture (cooperation, unity, reciprocity, teamwork etc). Without a Constitution, the women feel there is no legitimate basis on which to base their decisions when influencing processes outside of their groups, but beyond this, the document places them in a position of power which defuses their disadvantages due to gender to some small degree. Also, as far as the broader community and partners are concerned, the women will now operate within a respected legal framework, something that many Timorese know is important, but don’t fully understand. Amazing what one document can do really, particularly given that approx 50% of CTKDs members can’t read and write.
This week we took a critical step in along the road to sovereignty for CTKDS. Viva!
Embedded Learning
My understanding about a range of cultural processes is increasing, particularly about the way the Timorese use specific words in specific contexts and which situations – most situations- call for the utmost respect. The use of language is the difference between fostering revere and reducing respect, a value which is held deeply by most Timorese. Respect fosters an open and considerate dialogue. But often using the wrong words creates an atmosphere of apprehension and mistrust, which of course doesn’t foster an open dialogue. So I’m learning to think deeply about what I say before I say it and I’m also learning to identify the issues that may be prickly in this cultural context and which situations call for a particular approach. Often the best thing to do is just say nothing and ask questions later. These concepts are only ‘learnable’ through experience. But this doesn’t only apply to me; it also applies to the’ women I’m working with. Experiential or Embedded Learning is a key to educating me and also for those who haven’t had the luxury of a quality formal education.
In a paper that explores Aboriginal ways of knowing, Hughes and More quote the National Aboriginal Education Committee (NAEC), emphasizing that teachers and schools must develop an education theory and pedagogy that takes into account Indigenous epistemology: ‘Only when this occurs will education for our people be a process that builds on Aboriginal and Torres Strait Islander cultures and identity’[i]. They go on to explore the ways in which Indigenous peoples learn, highlighting that traditionally much ‘learning was unstructured and took place within concrete contexts. Most learning is achieved through real-life performance…’[ii]. Such thinking has played a part in visioning and rationalizing our approach to building the capacity of CTKDS members. ‘Learn by doing’ ignites cultural cognitive processes to ensure new concepts are embedded in approaches people understand and are accustomed to.
Underpinning Methodology
Embedded Learning is a relatively new concept associated with integrating conventional education objectives within specific contexts. It aims to provide learners with the confidence, competence and motivation necessary for them to progress and succeed based on the new information being presented. Approaches to sharing new information are developed in such a way as to link actual work practices with organizational theory and personal aspirations; or in the case of rural Timor, collective aspirations. It offers opportunities to deepen and widen understandings of the materials being presented by embedding necessary skills sets in ‘real life’ experiences. Thus, Embedded Learning goes further than traditional education programs by taking a holistic approach to the personal and social aspects of learning and living.
When Embedded Learning is used within a Community Development framework, learning takes place both in the ‘classroom’ and inside community projects, linked directly to what is being taught. Materials are contextualized to project contexts and aim to increase confidence, imagination and motivation. All aspects of the curriculum are integrated into and connected to actual work/ life situations, allowing learners to relate to and from the material being delivered so the context of ‘work and organisation’ is understood more fully. The benefits to Community Development practice are obvious as learning is immersed in the social aspects of community. Through a planned yet flexible program of learning in community settings, participants also learn about the world of work, the responsibilities to and from an organisation and the application of this new knowledge in their own community contexts.
Thus our approach to building the capacity of CTKDS members to manage their organisation is to embed new information in the practice and application of the organizational model, which was developed specifically to reflect various aspects of the living experiences of CTKDS members. The notion of Fulidai-dai[iii] is a key to the success of this approach as the norms and behaviors associated with the practice of Fulidai-dai align with international Cooperative principles and have been internalized by members in the context of their culture and life in their communities. The practice of Fulidai-dai is understood deeply by the women and when explored in its relation to the formal procedures of CTKDS as an organisation, creates a learning environment which values their traditions, knowledge and practices and strengthens their cultural identity and ability to achieve their full potential. Our approach aims to create a holistic learning environment for CTKDS members in which ‘two-way’ or ‘both-ways’ learning can take place. By utilizing Embedded Learning methodologies, learning is contextualized to the actual operations and policy environment of CTKDS and implemented in collaboration with other members, the CTKDS Coordinator, Elsa de Oliviera and myself.
It’s cool here this morning with a slight breeze and scattered clouds but it’s heating up; I think the dry season might finally arrive. Not many mozzies thank goodness. Elsa is sitting on the verandah learning how to use the computer. Tomorrow I’m off to Dili to get supplies and meet Clint then we’re back here for a big week of meetings and a small festa to celebrate our successes and my birthday!
Elsa never ceases to amaze me. She’s just as obsessed as I am about making CTKDS sustainable. I’m forever in awe of her understanding of cultural paradigms which enable her to use different point-in-time strategies to resolve problems pretty quickly. For instance, a small problem emerged within one of the women’s groups mainly due to lack of leadership. Rather than fostering the expectation that we should help resolve the problem, Elsa built up the Chefe’s confidence, focusing on her strengths and encouraging her to mobilize her members to look for solutions. Within just two days, the group had a very successful meeting, which we were told went for three hours! Elsa’s strategy worked. It may seem an insignificant victory but without this kind of knowledge, we’d be creating more dependence and of course that will not contribute to the long-term sustainability of CTKDS. We make a great team as our skills sets are so different. She‘s prepared to carry the burden of building the capacity of the groups to understand organizational processes; helping the women internalize these processes and transform their perspective about what CTKDS and ETWA symbolize. Our aim is to prepare the women to create a collectively run, independent and Timorese driven organisation that provides a range of tangible and intangible benefits to members.
We often sit on the verandah here and discuss life, history, development and politics for hours; these discussions are often like attending university for me. Elsa tells me about who’s who in Lospalos, how their work reflects their principles and sense of or lack of nationalism and commitment to helping their communities. I also share stories about life in Australia and the problems in our society. This is often important as it gives Elsa and others a sense that citizens in a developed country also face struggles; loneliness, homelessness, poverty, youth suicide and alienation and of course the environmental issues we face due to over-development. We also talk about the new social movements and community organisations that are working to resolve social and environmental problems. Elsa was shocked that domestic violence is a problem in Australia. Just shows how the myths of developed countries are absorbed in a place like Timor. Many people here think life in Australia is easy and trouble-free. I often wonder how these kinds of understandings are developed; probably through what our access to cash and consumer goods symbolises.
[i] Aboriginal Ways of Learning and Learning Styles, http://www.aare.edu.au/97pap/hughp518.htm
[ii] ibid
[iii] Fulidai-dai is a living socio-cultural system specific to the Makalero people of Iliomar, handed down through the ages by village ancestors. It is an important part of community and individual consciousness and is critical to maintaining harmony and unity. Fulidai-dai at its core, fosters greater cooperation, mutual aid and voluntary contributions (in a specific cultural sense). Its primary purpose is to encourage individuals to act and contribute for the greater good of the community, not for the betterment of one individual. Principles include reciprocity, solidarity, collectivity, sharing and mutual aid. Fulidai-dai in practice brings people together to support one another in most tasks necessary to maintain village life; turning the land, planting and harvesting, building a house or preparing for cultural ceremonies and festivals. Community members are givers and receivers, offering assistance when required in exchange for assistance at a later date when required. This cycle of reciprocity increases productivity and decreases the burden of completing the range of diverse tasks necessary to maintain village life.
