AUGUST 2005 - ISSUE 5 - ISSN 1448 - 632

DREAMING THE LAND (OCEAN) RESISTANCE AND HOPE IN PACIFIC ISLANDS PRACTICAL THEOLOGY   MIKAELE PAUNGA SM

 

Introduction

The theme of the Conference seems to contain five important concepts: Dreaming, Land, Resistance, Hope and Practical Theology. As far as the Pacific Islands are concerned, perhaps another concept could be added namely, Ocean. The relatively small islands (land - Fonua) that are scattered around the pacific actually rise out of the ocean. One can almost speak of these islands as floating in the vast Pacific Ocean. Any Practical (contextual) theology developed from the Pacific must take into account the Ocean, the Land and the majestic splendor of nature.

On the other hand, the pacific context is at present riddled with many other issues. In particular, there is the continual challenge of Globalization. This phenomenon has deeply influenced the mind and the spirit of the pacific person. It has largely determined the political and social systems, economy, culture and faith of the people. This context calls for a theology that is more practical in its orientations.

The Mission Statement of the IAPT states: “The purpose of the International Academy of Practical Theology is the study of and critical reflection on practical theological thought and action. This critical reflection should be pursued with the attention to the various historical and cultural contexts in which practical theology is done.” In the Pacific, we speak more familiar with the concepts of Contextual and Pastoral Theologies than that of Practical Theology. However, it seems that the intention and the end product are the same. Brian Kelty describes Practical Theology as a movement from essentialist thought to reflective action. He sees Praxis as the focal point of practical theology.[1] Social analysis has a central place and the model has shifted from theory to practice to practice-theory-practice.[2] There seem to be a close affinity between practical theology and liberation theology (see Gustavo Gutierrez) as well as contextual theology (cf. Steven Bevans).

This short presentation consists of two parts. The first concentrates on the theme of the conference, “Dreaming the Land.” The second part will focus on some issues of practical theology from ‘Our Sea of Islands.’ It is more and exposure to the often unknown world of Oceania.

1. Dreaming

I have dreamed, I have dreamed!  How long? Will the hearts of the prophets ever turn back – those who prophesy lies, and who prophesy the deceit of their own heart? They plan to make my people forget my name by their dreams that they tell one another, just as their ancestors forgot my name for Baal. Let the prophet who has a dream tell the dream, but let the one who has my word speak my word faithfully (Jeremiah 23:25-28).

Perhaps the biggest dream of every Pacific Islander today is to become educated and materially rich. It is to become sadly, like a European, a common word for ‘white people.’ Simply put, it is to have a lot of money. This seems to be a direct consequence of colonization and currently promoted by the news papers, tourism: hotels, airplanes and opportunities to travel, urban development, communication: radio and television. These attractions entice people who live in outer islands, rural and country to drift to the urban areas. They all dream of having a better life in the city. They leave behind their land and close nit families, to chase their dreams. They end up becoming foreigners in their own country. A minute section of these people may be able to partly fulfill their dreams. The vast majority are left to live in squatters for the rest of their lives. Still, they prefer to live this way than to go back to their vanua and ocean where there are more than sufficient to live a dignified life and where everything is sustainable. The urban areas in Fiji are astonishing examples. They are full of people with unfulfilled dreams, waiting for prophets to interpret their dreams and for Practical Theologians to study and critically analyze their situations.[3]

In places like Fiji, Tonga, Samoa, Cook Islands, Niue, those who are fortunate to gain visas, their dreams carry them as far as the USA, Australia, New Zealand and some even go as far as to settle in Europe. They become aliens in those places. Migration has become the safety valve. In many of these islands, this drift tends to become the temporary solution to the economic problems of the country. In a small place like Tonga, the biggest annual income is the remittances from relatives living overseas. The current standard of living and life style in most of these islands cannot be sustained by the local economy. Migration is “Kumi Fonua,” or another expression of searching for new Land.

I have a dream. I wish to liberate Oceania from the negative onslaught of globalization. I hope to develop a practical theology from out contexts, free from the domination by the North, especially Europe and North America. Can theology help find a solution to the modern social, political and cultural issues facing Oceania today?

2. Land (Fonua) and Ocean (Moana)- God’s Magnificent Creation

And God said, “Let the waters under the sky be gathered together into one place, and let the dry land appear.” And it was so. God call the dray land Earth and the waters that were gathered together he called Seas. And God saw that it was good (Gen 1:9-10).

And I will you and to your offspring after you, the land where you are now an alien, all the land of Canaan, for a perpetual holding, and I will be their God (Gen. 17:8)

The sea looked and fled . . . why is it, O sea, that you flee? O Jordan that you turned back (Ps 114).

a) Land:

The notion land for a pacific islander is basically the same. Although there may be some slight differences in nuances, the people relate to the land in more or less the same way. From Melanesia to Polynesia, the word for land is basically the same: Hanua (PNG- Motuan People), Fonua (Tonga), Vanua (Fiji), Fanua (Samoa), Fenua (Wallis et Futuna), Whenua (Maori).

In Tonga where I come from, Fonua has many meanings. 1) It literally means land, soil, turf or place. This significance is used during navigation or sea voyages when searching for land or sighting of a land. This is a very comprehensive understanding of the term Fonua – it means everything in the land. 2) In a cultural ceremonial sense, Fonua refers to the Kava drink. In this sense, Kava represents the Fonua or land. 3) Fonua also refers to the funeral, as well and the grave or sepulcher. 4) Finally, Fonua also means the placenta. Here one does not want to discuss the gender issue as it seems that land is referred to as female. However, when a woman gives birth, it is culturally very important that the Fonua or the placenta is returned to the soil. It is to be buried properly. Here of course originates the very notion of Tangata’i Fonua literally, the original people of the land. In this sense, tangata (people) and fonua (land) are identified as one. Tangata becomes the living flesh of the Fonua. There is therefore a physical, biological and spiritual affiliation between the people and the land. Thus, the land gives the people a sense of belonging, livelihood and identity. Ultimately, Fonua means life.

Along the same life-line, some go even further to define Fonua in terms of health and “well-being” of the whole person. In other words, the well being of a person: spiritual, mental or physical is tied up with the Fonua. This holistic well-being does not refer only to the individuals but also to communities, to the environment in which people live, and the relationships that bind them together. According to Dr. Ana Taufe’ulungaki, “This set of interdependent relationships is what I mean by ‘fonua’ in Tongan, ‘vanua’ in Fijian and ‘whenua’ in Maori. In other words, ‘fonua’ is a Pacific conception of ‘community.’”[4]

For a Fijian, Vanua literally means land, but it has a very broad meaning. It can mean place, one’s country, district or village. Moreover, Vanua also refers to people.  The latter are often described as lewe ni vanua (inner part of the land). Some would even go as far as to describe people as the flesh of the land so much so that “without land, the people are like a body without a soul.[5] Fijians have a very intimate relationship with the land. In fact, their identity is intrinsically tied up to the land. A Fijian without land is a non Fijian. He has no identity. The land is seen also as a mother. Vanua is the means of livelihood. Like a mother, the Vanua nurtures life. Finally, there is a very profound connection between the land as actual turf and land as a religious symbol for Fijians. For a Fijian then, the Vanua reassures his sense of belonging, his Fijian-ness and spiritual identity.[6] Vanua is life. Vanua is everything.[7]

       b) Ocean - Moana (The Mighty Pacific Ocean)

The voice of the Lord is over the waters, the God of glory thunders, the Lord over the mighty waters (Ps 29:3)

For a Pacific Islander, the Ocean or Moana is the second important part of his/her identity. Island people surface from the Ocean. They are people of and from the sea. We are people from the Ocean. We are very much seafaring people. The Ocean is our friend. Unlike the land, which is very small, the Moana is immense and immeasurable. Perhaps it could be best described in the words of Tony Kelly, “c’est un phenomene saturer,” or it is a saturated phenomenon.[8] The Pacific Ocean is enormously filled with resources of all kinds.[9] The sense of smallness and fragility due to the petite and precious amount of land is complemented by the infinite sense of space and water provided by the vast Ocean. The Ocean provides the Pacific Islander with endless possibilities. The Ocean makes a Pacific Islander feels bigger. This sense of greatness and grandeur is aptly described by a Tongan scholar Professor, Epeli Hau’ofa:

Oceania is vast, Oceania is expanding, Oceania is hospitable and generous, Oceania is humanity rising from the depths of brine and regions of fire deeper still, Oceania is us. We are the sea, we are the ocean, we must wake up to this ancient truth and together use it to overturn all hegemonic views that aim ultimately to confine us again, physically and psychologically, in the tiny spaces which we have resisted accepting as our sole appointed place, and from which we have recently liberated ourselves. We must not allow anyone to belittle us again, and take away our freedom.[10]

It seems clear from what has been discussed so far that a Pacific Islander in essence is one that exists in close relationships to the Fonua i.e., Land and the Ocean. They are one entity. After all, the land is that part of the earth that is above the sea water. Closely linked up to these two are the people and their cultural values.

      c) The Noble Cultural Values of the Pacific Peoples

In the fast changing world of the Pacific Islands due to westernization and globalization, the pacific peoples need to revisit, develop, promote and preserve the life giving dimensions of their cultures. Although there are so many different cultures and ethnic groups in the pacific, they all share common features and core values. Pacific people value group and community relationships more than individualism. The sense of belonging to a family, a kin and a community largely determines the meaning of one’s existence, goals and activities in life. I do not exist by my self or for myself. I exist for others and with others. Consequently, I have obligations and duties towards others which must be fulfilled. This principal element is nurtured by other key values such as: affection, respect, co-operation, sharing, consensus, generosity, loyalty, humility, obedience, reciprocity, reconciliation, hospitality, love, care and protection of women and the weak. Decisions are made through consensus and consultation rather than through the majority vote. [11]

In the Tongan culture, all these qualities can be summed up in one phrase “Angai Kainga.”  It expresses a deeply caring relationship.  It begins with the family and on the extended family and beyond to other people.  Angai-Kainga has the readiness to accept people shows itself in ease and smiling hospitality, and often with provision of food and gifts. Angai-Kainga calls for human inter-dependence and sharing. Angai-Kainga attitude is preserved and promoted through various structures that are part and parcel of Island life:

·       Open and ready hospitality at any time;

·       Through cultural pursuits such as Tongan dancing that, begin from early age.

·       Various group works such as women’s group for mat weaving and tapa-cloth making; men and youth groups for plantation works.   These are structures where people freely get to know and relate to each other.

·       Kava making where men spent hours drinking kava and exchange news and just for the sake of being in one another’s friendly company.

·       Church gatherings in the occasions of celebrations and mourning at funerals are so many other regular ways where Angai-Kainga attitudes are given and accepted.

Most pacific islanders are materially poor, by western standard, but because of the Angai-Kainga heart to share, no unexpected visitor or unforeseen event will find people wanting.  We always have many brothers and sisters to help us “walk-tall”.  Angai-Kainga expresses sensitivity of feeling and depth of meaning – fine human qualities of life that we would all be the poorer if we allowed it to disappear.[12] Finally, Island people still have strong spiritual values. Because they are close to the land and ocean, they are naturally close to nature and to God.

A true and authentic Pacific Practical theology or contextual theology must uphold these God given noble qualities. This theology must bear the vision of the Angai-Kainga Pacific community. In the words of Dr. Ana Maui Taufe’ulungaki:

“They are groups of people who are ‘empowered’ by ethical, transformational, reciprocal, evolving and beneficial relationships which in turn governed by values of ‘love,’ ‘respect,’ ‘loyalty,’ humility,’ ‘generosity,’ etc.[13]

3). Resistance to all forms of exploitations to the Vanua (Land) and Moana (Ocean)

This concern is at the forefront of all well-educated pacific islanders today. They are now well aware of what took place during the past 200 years or so of contact with the white man. The memory of the aboriginal in Australia, native people of America, the Maori of New Zealand, and the Kanak people of New Caledonia is a perennial reminder. This history can never ever be tolerated again.

The last sentence of the quotation on the previous page: “we must not allow anyone to belittle us again, and take away our freedom,” already introduce us into the theme of resistance and hope. Any form of resistance is to be understood in relation to the protection and promotion of Vanua and Moana, the lifeblood of the Island people. More importantly, there is to be the preservation and development of the more noble cultural values of the islands.

Conclusion

The people of Oceania look with hope to Practical theology that it might be an instrument of fulfilling their dreams. Practical Theology might become instrumental in telling the Western world and its many dominant plans that people exist in the Pacific Ocean. The times for imposing Western powers on others, be they in politic, economic or military   need to be thoroughly eradicated. Consciously or unconsciously, this structure of domination must not be allowed to dictate Practical theology.

Finally, in the process of developing Practical theology, some fundamental questions need to be posed: who should decide whether the Practical theologies coming out of Oceania are authentically, scientifically, hermeneutically and empirically correct? What sets of criteria should these decisions be based upon?

Appendix

DREAMING THE LAND AND THE OCEAN

1.     A Coconut Theology 

O coconut, you house me under the shadow of your wings

you quench my thirst with the coolness

and sweetness of your life giving water

you satisfy my hunger under the refreshing cushion of your soft white flesh

you clothe my nakedness with the palm of your leaves

O my coconut!

 

       2. My Vanua, My Fonua, My Island

O MY MAJESTIC Vanua, Fonua, my land,

My beautiful island in the sun

You that educates me how to live, to laugh and to cry,

You that is the symbol of my identity and life

You that preserves the wisdom of our ancestors,

You that teaches me from my mother’s womb how

to share, to communicate, to love, and to be hospitable

You that sits quietly within our midst day and night

watching our coming and going our sleeping and waking

You that shows me how to respect and protect life

Through the wise decisions and guidance of our elders

How can I ever forget you?  

 

3) O My Moana! My Oceania, My Sea of Isles

You unite us under your greatness, depth and mystery

You hold us all under the palm of your mighty hands

You are my means of communication

You let me ride on your back to safety

You satisfy my hunger with your infinite resources

You so unite us that we cannot live without you

Your majesty and beauty are beyond compare

O my Moana, we all belong to you . . .

 

4) O My Beautiful Loupua - Frangipani

My Beautiful Pacific Flower

You that rank nowhere in the hierarchy of flowers

Your honor has nowhere near other flowers

Like heilala, langakali, makosoi, senitamole, or senitoa

Yet, your simplicity draws you closer to me.

You are closest to my heart

Therefore, you grow beside my house near me

You defy all concerns for recognition and power

Yet your majestic fragrance in its simplicity

Fills my soul with beauty and peace

You make me beautiful and handsome

Please stay close to me,

O my frangipani

O my coconut, o my majestic Moana,

o my peaceful Vanua, my land, and beautiful Frangipani,

Beauties beyond compare!

If I forget you, let my right hand whither.

Yet, many a times, I have deserted you,

I have abandoned you.

In my confusion, I frantically throw myself on foreign flowers and idols

preferring them to you. Yet, you wait patiently until I am back.

Let me embrace you once more,

Please forgive me, for the times I have strayed.

Let me renew my covenant with you,

For you are my life, you are my identity.

Open my eyes again to see that you are the eternal symbols of God's majesty, care, bountiful mercy and beauty.

Let me speak of you once more,

Let me honor you, let me theologize about you

Let me cherish you once more as my God-given heritage,

as my God-given gold and silver.

Let me love you always, for you are God's wonderful plans for my eternal happiness and salvation. 

 

[1] Brian Kelty, “Practical Theology: a Change of Direction in Theology,” in Foundations of Christian Faith – an Introduction for Students, (ed) Damien Casey, Gerard Hall and Ann Hunt, Southbank: Social Science Press, 2004, p. 126.

[2] See also Gustavo Gutierrez, A Theology of Liberation, “Theology as Reflection on Praxis.” See also Sr. Keiti Anne Kanongata’a, “Why Contextual Theology?” in the Pacific Journal of Theology,

[3] This situation makes people fight for survival. Often, they are exposed to all kinds of exploitation, mal practices, even violence, stealing and all sorts of crimes.

[4] Dr. Ana Maui Taufe’ulungaki, “Fonua: Reclaiming Pacific Communities in Aotearoa,” address given at Pacific Health Symposium, Auckland: New Zealand (no date given), 3.

[5] Ilaitia S. Tuwere, Vanua: Towards a Fijian Theology of Place, Suva: Institute of Pacific Studies, 2003, p. 35.

[6] In Fiji as in Tonga, Vanua refers to the yaqona (kava) drink. It becomes the symbol of acceptance, welcoming and hospitality.

[7] For further information on the meaning of Vanua/Land in Fiji, please refer to the book of Ilaitia S. Tuwere, Vanua: Towards a Fijian Theology of Place, Suva: Institute of Pacific Studies, 2003.

[8] An expression used by him during his presentation on June 25^th, 2005, ACU, Brisbane.

[9] The French have been conducting a lot of studies on the Pacific Sea beds. They have discovered all kinds of minerals.

[10] Eric Waddell, Vijay Naidu & Epeli Hau’ofa (eds), A New Oceania: Rediscovering Our Sea of Islands, Suva: University of the South Pacific, 1993, p. 16.

[11] Dr. Ana Maui Taufe’ulungaki, pp. 5-6.

[12] These ideas are taken from the article of the late Bishop Patelisio Finau, “The Quality of Life,” a paper given at a conference at Wairakei:  New Zealand, October 9-12, 1975, pp. 9-10.

[13] Dr. ‘Ana Maui Taufe’ulungaki, pp. 9-10.

 

Mikaele Paunga, a Tongan Marist priest, is currently Academic Dean at Pacific Regional Seminary, Suva, Fiji. He holds a doctorate from the Gregorian University, Rome. This presentation was given at the International Academy of Practical Theology, Australian Catholic University, Brisbane, 24th-29th June, 2005.

 

© Copyright is retained by the author