Abstracts

Abstracts of the Talanoa

1. Frank Smith (f.smith@stjohns.auckland.ac.nz), “Theological Education, The Bible and Mission: Health, Healing and Communities”

Abstract is pending

2. Sitaleki ‘A Finau (s.a.finau@massey.ac.nz), “Holomui ki Mu’a: Ko Hai Na’a ne Ngaahi Koe? (Walking backwards to the future: Who created you?)”

We live in the past for the present is but a flicker in time. As we explore the lyrics of God the most incomprehensible question is His multi-dimensionality. We only glimpse at omnipresence, omnipotence and omniscience. Using the blunt sight of linear and cyclical logic we do not begin to fathom the vastness of the depth, breadth, width, height that is the Vā and Tā occupied by the Holy Trinity.

Considering that God was never physically in the Pacific we need to ponder whether our gods were not here on behalf of the Holy Trinity, thus explaining the relative ease with which Christianity established itself and merged with our cultures, almost replacing many of our gods and totems.

Moulton claimed in Himi 449 that Tongans are descendants of Ha’a Tu’i Sapa but there is no evidence we came from Palestine nor a lost tribe from Israel to justify our use of the Xtn God attributes for our own epistemological and ontological views of realities.

However theology of Tangaloa Pantheon and Kau Maui and Hikule’o and in their interactions as gods of the Tongan cosmology of the three decked world: Langi, Fonua, and Lalofonua, which provides the proper context for a multi-dimensional theory of the Va felavai inter- relationships. We as tangata’i/fefine’i fonua (lauvale e fonua) find ourselves within that dimension of the three-decked-world, which is controlled by Tangaloa from Langi, Hikule’o from Pulotu and Maui from Lalofonua, and that is how a multi-dimensional of Va and Ta felavai emanated.

This is a personal exploration of the multi-dimensionality of the Spirit and how “Holomui ki Mu’a” (a multi-dimensional philosophy) reveal the error of our perceptions and reading of the Bible, leading to pragmatism among many truths and the reasons for overemphasis on the lyrics without a tune rather than on the predestined tunes that fits the lyrics. God is fluid poetry in cytoplasmic motion but man is stuck with ectoplasm of lyrics with tunes for many tongues.

This paper will explore the Vā and Tā of the Holy Trinity defining the dimensions to the logic and domains that have behoved us to give God human limits and thus miss the heavenly truths.

We must “Walk Backwards to the Future” to comprehend the Bible and the expansive limitless amorphous chaos in God’s words and unfathomed Immensity. It’s the only way for man/women (lauvale e fonua) to come near to singing the lyrics of the bible to its predestined dimensions.

3. Sesimani Havea (S.Havea@massey.ac.nz), “Lotu & Ako: Inseparable core indigenous values for Pacific Peoples development”

Educational achievement holds the key to a wide door of future opportunities for diasporic Pacific peoples. It has become an important strand in the formulation of development policies for Pacific peoples in NZ. More than 95% of the Pacific students entering the University have strong lotu (spirituality/faith/church) background. How does lotu relate to achievement in ako (formal education) amongst Pacific University students? This presentation discusses the mechanisms by which lotu influences academic achievement of Pacific University students based on a study of a group of NZ Pacific University students. The findings suggest a positive relationship between lotu and educational achievement for Pacific University students. The active practicing of praying, studying the bible, and attending church were described by participants as their spirituality, which emanates from a personal relationship with God (Christ). Hermeneutical application of this relationship emulated their relationships with their kainga and with other people. These relationships were key motivations for their desire to succeed in their academic pursuits. They saw academic achievement as not just attainment of a qualification but gaining ability to reciprocally give back to their kainga and enhance their community’s wellbeing. In the midst of the inevitable trials and tribulations of the respondents’ social and academic journeys, their spirituality gave them hope, wisdom (poto) and courage to persevere in order to complete their studies. The findings suggest a need for continued support of Pacific students using the pastoral care model, as well as better collaborative approaches to policy making among tertiary institutions, key educational policy agencies and the Pasifika community.

4. Apelu Tielu (apelu.tielu@internode.on.net), “A postcolonial reading of Acts 17:16-34”

This paper employed postcolonial analysis to examine whether Luke, the author of Acts, was engaged ina postcolonial critique in Acts 17:16-34. The results of our analysis showed that Luke was doing postcolonial critiques when he wrote Acts 17:16-34. More specifically,we believe he was providing a contrapuntal reading where Paul is dialoguing with Socrates. The intended effect that Luke might have expected was for the Greeks to take Christianity seriously, rather than denigrating it due to its association with Judaism, which they have long dismissed as an odd philosophy. Further, since Luke was writing for the Paul group within the Jesus’ movement, this would have served the purpose of informing the later generations of the group of how the early Church might have won over the Greeks: through Paul’s efforts; something that the younger generations of Paul’s group would find encouraging and to be proud of.

5. Vaitusi Nofoaiga (vainofoaiga@yahoo.co.nz), “Exploring the rhetology and rhetography of Lauga faaSamoa and Pese Samoa”

The Samoan people before the arrival of Christianity lived in a very strong traditional world. This world changed when Christianity arrived where new so-called Samoan traditions and cultures were invented – Samoan Christian tradition/s. The Samoan people found in this Samoan Christian world ways to weave new dimensions into existing modes of Samoan discourse. Oral or written Samoan discourse in the forms of Lauga faaSamoa and Pese Samoa, sung, performed, read and heard in various special occasions in Samoan society reflect these new dimensions. This paper regards this weaving of new dimensions as Samoan reconfiguration, recitation and recontextualization of their understandings of their Samoan myths and life stories, and the Bible. This paper uses the conceptual blending theory as adapted by Vernon K. Robbins to explore how this weaving is communicated in and through the language ofLauga faaSamoa and Pese Samoa.

6. Lief Fungalei (lfungalei@yahoo.com.au), “Lau e Ua ko e Taha: Significance of a Ta’anga from the Tano’a”

This presentation engages with a song favoured by members of the Fofo’anga Kava Club, many of whom find deep meanings in it because of the phrase “Lau pe Ua ko e Taha.” The song was composed by Pita Vi (Fevanga) and was at first titled “Lau Matakali” then retitled as “Kaveinga Folau” in the 80s. The change of title was in part in response to when the song was banned from being broadcasted over Radio Tonga in 1978 (by Ve’ehala, who saw the song advocating democracy). This presentation will show that the song is significant, relevant and scriptural. For many members of Fofo’anga, the song is more meaningful than Christian scripture. Some even treat it as their “national anthem.”

7. Ma’afu Palu (maafu.palu@gmail.com), “Ta’anga ko e Folofola ‘a e ‘Otua: Ko hono ngaue’aki ‘o e lea ‘ta’anga’ ‘ia Nomipa 23-24.”

‘E fai ‘ae pepa ni ‘i he lea faka-Tonga ‘o fakatotolo’i ‘a e tuku’au mai ‘o e ngaue’aki ‘o e lea “ta’anga” ‘i he Tohitapu, tautautefito ki he Fuakava Motu’a, ki hono ‘uhinga pea mo hono kanoloto fakakaukau. ‘E fokotu’u ‘i he pepa ni ‘a e anga fakapalofisai ‘o e ta’anga ‘i he’ene ‘asi ‘i he Tohitapu.

This paper will research the use of the word “ta’anga” in the Bible, especially the Old Testament, focusing on its meaning and content. The paper will argue for the prophetic nature of “ta’anga” as used in the Bible

8. Kevin Salisbury (salisburys@clear.net.nz), “Tānga in Pukapukan Poetry and Scripture”

The poetic chant tradition of Pukapuka (northern Cook Islands) displays complex rhythmic and metrical organisation (tānga). In the intoned chants (e.g. laments and love chants), the rhythm of speech is replicated according to regular line lengths in terms of vowel counts) or alternatively by a metrical procedure. Careful consideration of rhythm and metre when translating Biblical poetry is an important part of the process of contextualizing the Scriptures in the thought forms, idioms and rhythmic structures that are familiar to the Pukapuka people. The essential role played by indigenous translators goes a long way towards ensuring the acceptance of Biblical texts as part of the poetic tradition. Brief observations will be made on the implications for the maintenance of other poetic traditions in Polynesia.

9. Haloti Kailahi (haloti_kailahi@yahoo.com.au), “Lament (Tangilaulau)”

This presentation will explore the “Ta’anga” (composition) of Lament from a Tongan perspective with reference to psalms of Lament and some biblical stories. I will argue that the practice, experience and language of lament has been largely ignored or perhaps misunderstood by those from outside the culture. The lack of understanding about Island ways of lamenting means that worship liturgies will always be starved of such beautiful deep meaningful languages when in conversation with God and each other. It is therefore necessary to reclaim this powerful PI's oral tradition of songs of lament, prayers of lament, its practices and outward emotional expressions with or without tear drops in public worship and public gatherings.

10. Langitoto Helu (s.helu@yahoo.co.nz) & Hufanga `Okusitino Mahina (o.mahina@gmail.com), “Scripture and Literature: Fakatātā and Heliaki as Scriptural and Literary Devices”

The specific formal, substantial and functional relationships between the Tongan concepts and practices fakatata and heliaki as scriptural and literary devices involving the mediation of intersecting meanings will be examined in the broader relationships of fuo [form], uho [content] and `aonga [function] between scripture and literature as investigative, transformative and communicative genres. An exploration of such literal and symbolic meanings of the word ta`anga as ta`anga `akau [tree-cutting] in tufunga langafale [house-building] and ta`anga lea [word-beating] in faiva ta`anga [poetry] will be put in the general thematic context of the conference. As scriptural and literary devices, fakatata and heliaki are commonly concerned with the qualitative and associative, epiphoric and metaphoric, exchange between distinct but closely related things, events or states of affairs, where intersecting meanings are symmetrically transformed by way of mediation from a condition of felekeu [chaos] to a state of maau [order] through sustained potupotutatau [harmony] and malie /faka`ofo`ofa [beauty]. By means of demonstration, examples will be drawn from both the tohi tapu [holy scripture] such as fanau`ifo`ou [rebirth] for liuanga [behavioural changes] and Tongan ta`anga [secular literature] such as mate [death] for `ofa [love].

11. Heneli Vete (tapusolova@live.com), “Felāve’i e maama e folofola mo e fatu ta’anga”

Ko e fakamatala ‘e fai he ma'imoa KO E HALA KUO PAPA. Ko e fekau'aki 'a e ta'anga mo e 'ulungaanga fakafonua 'o hulu'i e maama 'o e Kosipeli mo e Folofola. Ko e 'atalika 'o e Maama Mo'onia 'i hono fakafoki e Langilangi Fakatu'i Ko e Taumafa Kava 'e Kalaniuvalu (Semisi) kia Queen Salote 'i Lapaha. Talu hono liua e Ha'a Tu'i Tonga 'e he Tu'i Kanokupolu 'i he Tau 'i Velata. Ka 'oku kehekehe ia mo e Fakatotolo 'a 'Atenisi ko e Maa'imoa ne fa'u ki e 'uluaki fakatu'uta e Tau Marine 'a USA 'i Tongatapu. He 'oku ne hulu'i e maama 'o e Tolu Taha'i-'Otua.

This presentation focuses on one of the compositions of Tonga’s beloved Kuini Salote titled, Hala kuo papa [well-travelled path], which will be appreciated in light of culture, gospel and scriptures. This presentation will take into account a significant event at Lapaha, when Kalaniuvalu [Semisi] hands-over the honor of the Taumafa Kava ceremony to Kuini Salote, and it will differ from the claims made by scholars of ‘Atenisi University.

12. Tangifetaua Koloamatangi (klocp5telekv@gmail.com), “Ko e punake mo ‘ene ta’anga, pea mo e folofola”

Abstract pending

13. Paula Onoafe Latu (pl_latu@yahoo.co.nz), “Uhu’i - Write them on the tablets of your hearts”: a Tongan Chant Method of writing the Christian Biblical Catechism on hearts of converts”

Wesleyan Tongan preachers of the Words seem to dwell heavily on the interpreted Scripture (theological approach) than on memorized words of the Scripture, and thus therefore alleged to be weak and poor in their knowledge of basic doctrines of the Holy Scripture, because they neglected one basic Biblical, Christian, Methodist way of uhu’i writing the Words of God on the “tablets of [their] hearts”

This work acknowledged the use of various ways of writing Scripture on the hearts of believers, like memorization, singing, etc. This work looks at Methodist Catechism, Fehu’i mo e Tali I &II, as contextual way of teaching the doctrine of the Scripture. It briefly addresses the history of Catechism in the history of Christianity, the purpose of initiating such a method in Catholic and Methodist churches, and how the Wesleyan children of Free Church of Tonga contextualized it in the responsive way of Tongan laulau chanting and ‘upe lullaby worships; the ritualistic melody; and the expected effect of such way of learning methods on the Christian life of the children to account for what the wise says in the Scripture. (Prov.7.1-3)

14. Ma’afu Palu (maafu.palu@gmail.com), “Ko hono faka’uhinga’i ‘o e Fuakava Motu’a ‘i he ngaahi Ta’anga ‘a Dr Molitoni.”

‘E sio ‘a e pepa ko eni ki he ngaahi Himi ‘a Dr Molitoni ‘o fai mei ai hono fokotu’u ‘o e ngaahi founga kehekehe na’e faka’uhinga’i ‘aki ‘e Dr Molitoni ‘a e Tohitapu ‘o ‘asi ‘i he ngaahi Himi na’a ne fa’u. ‘E fokotu’u ‘e he pepa ni, ko e puipuitu’a fakahisitolia ‘o Dr Molitoni na’a ne pule’i ‘a e anga ‘ene faka’uhinga ‘a e Tohitapu ‘o kau ai ‘a e Fuakava Motu’a, ka ‘e tokoni ‘a ‘ene founga ki he faka’uhinga ‘o e Fuakava Motu’a he ‘aho ni.

This paper will examine Dr. Moulton’s Hymns and the different ways he interpreted the Bible. The paper will argue that the historical background of Dr. Moulton determined the way he interpreted the Bible, including the Old Testament, but his way of interpreting the Old Testament is helpful even today.

15. Nasili Vaka’uta (nvakauta@tcol.ac.nz), “Kau’i-Talanoa: Interruptive Reading/Reading Interruption”

This presentation will discuss the Tongan concept of kau’i‐talanoa as a basis for constructing a way of reading or a mode of interpretation that operates on two assumptions: (i) a text (oral, written, drawn, etc.) as a product of culture contains forces of control; (ii) a text (oral, written, drawn, etc.) also contains elements of resistance/interruption. Kau’i‐talanoa as a hermeneutical framework requires that interpretation be interruptive in orientation, and thus seeks to find interruptive elements in stories and ta'anga. Illustrations will be drawn from Tongan and biblical stories and ta’anga.

16. Palatasa Havea (Palatasa.Havea@fonterra.com), “Practical parenting in Pacific households: Application of biblical text”

While there is no example of what good parenting supposes to be in the Old Testament text there are numerous examples of bad ones. The bible scholars who have dedicated their time and effort to studying the influence of parenting on the future wellbeing of children have provided helpful tools on the subject derived from principles of the New Testament text. It is proposed that parenting is the most important God-given role for all who bear children and it demands our utmost attention. While parenting is naturally hard work, it is even harder if it is practised under the influence of a different culture. This presentation describes parenting to be closely associated with building dignity in the lives of children, based on the results of a study of the parenting practices in two newly arrived Tongan families in NZ. Upon arrival the parents were quickly involved in churches or clubs from which they unconsciously bought their sense of belonging with their money, time, and effort at the expense of their children’s development, education and wellbeing. The results are discussed in the context of the biblical text and the influence of cross cultural experiences these families encountered upon migration to NZ. It also provides simple practical and biblical guidelines for parenting in the Pacific.

17. Arthur Wulf (awulf04@yahoo.com), “Gafataulimaina Reading Methodology: A Samoan Ecological Hermeneutics”

The islands of the Pacific (like most countries in the world) are facing serious ecological issues today¹ and Samoa is no exception. In Samoa alone there is evidence of the Greenhouse effect, Climate Changes and ecological degradations. The obvious symptoms outline by the 2006 State of the Environment Report includes prolonged dry seasons, rising average temperatures, a drop in average rainfall, rising sea levels, coastal runoffs, natural disasters, depleted water tables to list but few.² This means that the cries to preserve and conserve the environment and natural resources in Samoa are louder than ever, calling for a reformulation of our morals, ethics, values, beliefs and attitudes towards nature and the environment. Samoa is a Christian nation and the Bible therefore is the foundational document of Samoan Society, (the source of most Samoan morals, ethics, and values). In this case the way Samoans read and interpret Biblical texts needs to be looked at carefully in order to address the environmental issues and at the same time meaningful and relevant in a way to the Samoan context. In other words Samoan interpreters of the Bible therefore need to read Scriptures ecologically with a Samoan mind set.

The aim of my paper therefore is to develop an alternative ecological hermeneutic for reading the Bible from a Samoan perspective. In doing so, I will develop, on the one hand, an 'alternative' ecological approach to biblical interpretation from a Samoan point of view, departing, on the other hand, from ecological theories and methods that have already been introduced to biblical scholarship. In doing so I employ what I call a gafataulimaina reading approach. The term gafataulimaina clearly reflects how Samoans perceive and understand the environment. Samoans relate to the environment in an intimate and reciprocal manner. The environment for Samoans is the source of life. It provides the people with sustenance and resources. In return the people must treat the environment with respect to ensure its continued productivity and future existence. In this manner the Samoans live in harmony with the environment. Reading from a gafataulimaina perspective therefore not only upholds this Samoan worldview of the interconnectedness between humankind and earth but it will utilize this as a basis to critically assess the roles both parties played in sustaining their harmonious relationship. In doing so a gafataulimaina reading therefore exploits the hermeneutics of suspicion in an innovative manner on three different levels. First, the suspicion will be directed to me the interpreter and my context as a Samoan. Second, it will approach texts with the suspicion that texts and their interpretations are full of anthropocentric imprints, elevating humanity’s position and therefore jeopardising the sustainability of the ecological balance. And third, the suspicion is directed to all non human characters in the narratives including God and earth, demanding a critical reassessment of their roles in sustaining the ecological balance. Suspicion towards these sides of the spectrum pushes the gafataulimaina reading to the middle which is an ideal position for a reading perspective aiming at harmonising the tensions between the anthropocentric nature of the text, the interpreter and the suppressed voices of the earth and the earth community.

¹ www.unescap.org Access (21^st June 2012).

² Govt of Samoa, 2006 State of the Environment Report, (Apia: Samoa Commercial Printers, 2006), p 42-44.

18. Martin Mariota, (martinmariota@xtra.co.nz), “A Samoan Palagi Reading of Exodus 2 & 3”

This thesis proposes a Samoan Palagi reading of Exodus 2 and 3. This reading method attempts to speak for myself as a Samoan Palagi and readers that are subject to several different discourses or are positioned in the spaces in between these discourses. My argument is that this space is not a position of marginalization, as other scholars may argue, but instead a place of empowerment. It is where the renegotiation of meaning takes place and boundaries are pushed to create new meaning. Therefore reading Exodus 2 and 3 with the Samoan Palagi lens proposes that Moses' Samoan Palagi character pushes the boundaries of who is included in God's community and renegotiates a more inclusive definition of God’s people.

19. Semisi Jnr Kailahi (semsay08@hotmail.com), “Scriptures: How God and his word shapes our life as art and ta’anga”

The Scriptures I will be referring to are Psalm 139 and Isaiah 64:8, and I will base my presentation on my perspective as an Australian local.

How are we impacted upon by the Scriptures? Both personally and culturally. Are we the products of the scriptures? Are we restrained by them? Is there flexibility? Which scriptures are relevant? The scriptures stay the same, but we change. We grow in the number of years we have lived, in the number of our successes as well as our mistakes.

Are we living today while changing for tomorrow? The scriptures urge us to act. The hyphenation of Ta-’anga and the word ta creates a sense of action. Each of the meanings of the word ta form intersecting dimensions of our lives.

Ta’anga means art. Imagine our lives being pieces of art. We are the artists. Instead of an art gallery, Imagine a life gallery, where our ‘life canvases’ are displayed. Strangers will walk around and have a look. Some of these ‘life canvases’ will be easily understood, for they are simple and relatable. Others may be unusual, complex, even confronting. Ta’anga is associated with composition. Our lives are compositions, we are the composers. The inspiration: the scriptures.

Yet some choose not to call themselves artists, out of humility or the perception that they aren’t talented. Some avoid the artist tag, preferring a scientific approach. Perhaps this categorisation is not necessary, because the scriptures tell us there is one true artist, and that is God.

20. Malutafa Faalili Leaupepe (malufaalili@yahoo.com), “Nafanua: A Prophetess of God”

Prophets and prophetesses in the Bible play very important roles in the lives of the people of God. They were mediators between God and His chosen people. As spokespersons for God, they are believed to be divinely inspired, not only to relay God’s word and will to His people but they also fortolf what the future had in store for the people of God. Furthermore, they were king makers annointing and advising kings regarding the will of God. This presentation compares the Samoan Prophetess Nafanua and her work with the OT prophets with special focus on the Messianic prophecies. Our local understanding of Nafanua and her importance to Christianity and modern Samoa may also assist in the interpretation of OT prophets and scripture.

21. Jione Havea (jhavea@csu.edu.au), “Lōlenga faka-motu, Folofola faka-motu”

‘E taukave ‘e he fakahoha’a ni ‘oku ai e ngaahi tō’onga faka-motu (hangē ko e fa’ahinga ngoue kehekehe), mo e ngaahi fakahinohino faka-motu (hangē ko e fakaongoongo ki he hu’a mo e mamaha ‘a e tahi), ‘e tokoni ki he’etau faka’uhinga folofola. Mahino pē ko e Tohitapu ko e ‘omi mei muli, pea lelei ke ohi mo faka’apa’apa’i, ka ‘oku ai ‘etau me’a. Ko e fakahoha’a ni ko e fakaafe, ‘oua ‘e siokehe mei he’etau me’a he’e omi e kau muli ‘o ‘ave mo ia ka tau toe mo e hala’atā. Ko e fa’ahinga tokanga tatau na’e tu’unga ai hono fatu e Tohitapu: ke ‘oua na’a mole ‘enau me’a!

This presentation will advocate Island ways of doing things (gardening, fishing, cooking, crafts, etc.), which influence the ways islanders think (faaSamoa, VakaViti, etc), as well as Islandish scriptures (talanoa, myths, practices, disciplines). I urge islanders to give attention to those, before foreign researchers and interests claim all of those, leaving us with nothing local. This kind of drive is the central reason why the Hebrew and Christian Bibles came into being, and continue to be respected and used.