Abstract
Migration was no big deal for our ancestors, as evident in Paula Tau moepeau’s recollect ion: “Manatu ki he talanoa ‘emau kui ki he‘ene fanga kui. ‘Ohovale kuo nau puli ‘o lau uike, a‘u ‘o lau māhina. Nau foki ange ‘o talanoa e ‘otu motu ne nau ō ki ai, ‘o a‘u ki Fisi mo Ha‘amoa. Na‘e ‘ikai ko ha me’a lahi ia kiate kinautolu” (I recall my grandfather telling about the generation of his grandparents. Some would disappear for weeks, even months. They return to tell of the islands that they visited, as far as Fiji and Samoa. That was not a big deal to them).1 It is appropriate to open this reflection with the recollection by a native of Oceania who is named Taumoepeau (Tau-mo e-peau) in part because his name suggests someone who has “been (tau) upon waves” or who has “fought (tau) with waves.” Tau-mo e-peau is what happens when the people of Oceania migrate. Back then, migration involved getting sprayed, salted, lost, then rereading the winds, currents, and stars to find one’s path in the sea. Migration used to involve getting wet in the sea. Nowadays, people fly over the routes of migration with ease and confidence.
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Notes
Taumoepeau remembered this during a conversation outside the meeting hall where the first gathering of Oceania Biblical Studies Association met in Auckland, Aotearoa/New Zealand (July 10, 2010). Taumoepeau is a descendant of the people whom the Australian teacher and missionary A. Harold Wood called “The Vikings of the Pacific.” For Wood, “The Tongans’ daring voyages and far-ranging conquests made them ‘The Vikings of the Pacific.’ They acquired a reputation for arrogance that has not left them in modern times.” See A. Harold Wood, Overseas Missions of the Australian Methodist Church. Volume I: Tonga and Samoa (Melbourne: Aldersgate, 1975), 2.
See Jione Havea, ed., Talanoa Ripples: Across Borders, Culture s, Disciplines... (Auckland: Masilamea Press and Massey University, 2010).
Ualetenese Papalii Taimalelagi, Migration: The Study of Western Samoan Migration and the Roles of the Congregational Christian Church of Samoa (BD thesis, Pacific Theological College, Suva, 1980), 1.
Indentured workers to Fiji included Solomon islanders, Ni-Vanuatu, and Indians. Cf. Winston Halapua, Living on the Fringe: Melanesians of Fiji (Suva: Institute of Pacific Studies, 2001), and
Rajendra Prasad, Tears in Paradise: A Personal and Historical Journey, 1879–2004 (Auckland: Glade, 2004).
Patrick Vinton Kirch, On the Road of the Winds: An Archaeological History of the Pacific Islands before European Contact (Berkeley: University of California Press, 2000), 3.
See also Jione Havea, “The Politics of Climate Change, a Talanoa from Oceania,” International Journal of Public Theology 4 (2010): 345–355.
Kalafi Moala, In Search of the Friendly Islands (Auckland: Pacific Media Centre, Auckland University of Technology; and Honolulu: Pasifika Foundation Press, 2009), 131.
On the characterization of natives as wanting the colonizers to enter and dispossess them, see also Uriah Y. Kim, “Where Is the Home for the Man of Luz?” Interpretation 65 (2001): 250–262 (esp. 258).
See Mikaele Paunga, “The Clash of Cultures. French, English, Catholic and Oceanic Cultures Yesterday, Today and Tomorrow,” in Catholic Beginnings in Oceania: Marist Missionary Perspectives, ed. Alois Greiler, 157–182 (Hindmarsh: ATF, 2009).
See, for example, Maretu, Cannibals and Converts: Radical Change in the Cook Islands, trans, ann. and ed. Marjorie Tuainekore Crocombe (Suva: Institute of Pacific Studies, 1983).
Cited in Kalafi Moala, In Search of the Friendly Islands (Auckland: Pacific Media Centre, Auckland University of Technology; and Honolulu: Pasifika Foundation Press, 2009), 19.
See also Jione Havea, “Who Is Strange(r)? A Pacific Native Muses over Mission,” JTCA: The Journal of Theologies and Cultures in Asia 7 &; 8 (2008): 121–137; and
Jione Havea, “From Reconciliation to Adoption: A Talanoa from Oceania,” in Mission as Ministry of Reconciliation, ed. Robert Schreiter and Knud Jørgensen, 294–300 (Oxford: Regnum, 2013).
John Garrett, To Live among the Stars: Christian Origins in Oceania (Geneva and Suva: WCC and Institute of Pacific Studies, 1982), 102.
In the British army, subalterns were soldiers who were subordinates placed in the front line because they were seen as expendable. For a discussion of subaltern subjects in theology, see Sathiananthan Clarke, Dalits and Christianity: Subaltern Religion and Liberation Theology in India (Delhi: Oxford University Press, 1999).
Cf. Courtney Handman, “Mediating Denominational Disputes: Land Claims and the Sound of Christian Critique in the Waria Valley, Papua New Guinea,” in Christian Politics in Oceania, ed. Matt Tomlinson and Debra McDougall, 22–48 (New York: Berghahn, 2013).
More divisions split my home church. Queen Salote helped merge the Methodist church with her great-grandfather Taufa’ahau’s church in 1924, forming the Free Wesleyan Church of Tonga (FWCT). That did not last. Out of the FWCT emerged the Free Church of Tonga in 1928 and Tokaikolo in 1978. And from the Free Church of Tonga, the Free Constitutional Church of Tonga broke in 1984. See Manfred Ernst, Winds of Change: Rapidly Growing Religious Groups in the Pacific Islands (Suva: Pacific Conference of Churches, 1994), 82–85, 150–152.
Lamin Sanneh, Whose Religion Is Christianity? The Gospel beyond the West (Grand Rapids, MI: Eerdmans, 2003), 99.
See Pio Manoa, “Redeeming Hinderland,” Pacific Journal of Theology 43 (2010): 65–86.
Gayatri Chakravorty Spivak, Other Asias (Malden, Oxford, and Carlton: Blackwell, 2008), 9–10, 248. 41. See
Jione Havea, “Kautaha in Island Hermeneutics, Governance and Leadership,” The Pacific Journal of Theology Ser II, no. 47 (2012): 3–13.
See, for example, Sione ‘A. Havea et al., South Pacific Theology: Papers from the Consultation on Pacific Theology, Papua New Guinea, 1986 (Oxford: Regnum, 1987);
Garry R. Trompf, ed., The Gospel Is Not Western: Black Theologies from the Southwest Pacific (Maryknoll, NY: Orbis, 1987);
Russell Chandran, ed., The Cross and the Tanoa: Gospel and Culture in the Pacific (Suva: SPATS, 1988);
Lydia Johnson and Joan H. Filimoni-Tofaeono, eds., Weavings: Women Doing Theology in Oceania (Suva: Weavers, SPATS, 2003);
Charles W. Forman, “Finding Our Own Voice: The Reinterpreting of Christianity by Oceanian Theologians,” International Bulletin of Missionary Research 29, no. 3 (2005): 115–122; and the various developments in journals like Pacific Journal of Theology, Journal de la Société des Océanistes, and Melanesian Journal of Theology.
See also Jione Havea, “Diaspora Contexted: Talanoa, Reading, and Theologizing, as Migrants,” Black Theology 11, no. 2 (2013): 185–200.
Jione Havea, “Cons of contextuality... Kontextuality,” in Contextual Theology for the Twenty-First Century, ed. Stephen Bevans and Katalina Tahaafe-Williams, 38–52 (Eugene, OR: Pickwick, 2011).
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Havea, J. (2016). Migration and Mission Routes/Roots in Oceania. In: Padilla, E., Phan, P.C. (eds) Christianities in Migration. Palgrave Macmillan’s Christianities of the World. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137031648_7
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