Dr Anthony Rees: Numbers 1, Masculinity and Ecological Imperialism
The book of Numbers begins with a census, described as being of ‘the whole congregation.’ This description is misleading. Instead, it is a census of a specific group within the congregation: the men fit for battle. This book, then, begins with violent intentions. The census is not taken out of curiosity, but demonstrates a desire for engagement, or better, destruction. Utilising insights from contemporary studies in masculinity and ecological imperialism, this paper examines the way in which the opening chapter of Numbers sets an agenda for the rest of the book, featuring a series of military encounters, other masculine conflicts, and a general disregard for the created order.
Dr Mosese Mailo: An alter-native Biblical pass-age on family waters: Ecumenism in Mark 9:40
This is an alter-native response to Tevita Havea’s article, “An alternative passage on familiar waters.” The alter-native in this paper is a modern type of native that reworks pass-age texts and traditions to help natives move forward in their lives as a Christian/Pacific family. Mark 9: 38-41 places ecumenism in a biblical context, where two types of natives have two types of responses to the problem of faith community in what I term as family waters. This reading points out an alter-native suggestion to a sound and more effective way to be ecumenical today.
Tomasi Tarabe: Vanua Readings of Matthew 6:24: Challenging the Concept of Neoliberalism
This paper uses the cultural exegetical and grammatical analysis of Matthew 6: 24 to challenge the concept of neoliberalism and its impact towards the social, economic, and religious meanings to the Pasifika. It also explores the conceptual that has shaped and the justification of neoliberalism that opposes or in conflict with Jesus’ teaching from the Scriptures. Understanding, the traditional imperative message of the text: “…dou sa sega ni qarava rawa na Kalou kei na i yau…”/ “…you cannot serve two masters…” is the suggested alternative readings and opportune καίρος to breaking the silence theory of neoliberalism.
It is also anticipated that the analysis will provide for an alternative in rethinking the philosophy of secular state as documented in the Fiji’s constitution. The outcome of the analysis will discloses what the term secular means and how and why the present government in Fiji had taken up the concept of neoliberalism to be the strength of existence. Knowingly, that today this concept is so detrimental and very puzzling to our society. In the sense, the concept of neoliberalism is none other than the greed of power and love of money, thus leading one to serving two masters.
It is my intention that after the deliberation of the paper I will reveal fully and very clearly whatever was hidden or obscure regarding the intrusion of what neoliberalism and its aim. Understanding Jesus’ teaching in the Sermon on the Mount, he was culturally and racially inclusive, but he was religious exclusive. For he declared, “worshipped the Lord your God, and serve only him” (2Kng. 17: 33). Indeed, God’s Spirit hoovering over the Pasifika Ocean of biblical interpretation is the ultimate energiser to recharge, rechart, and allowing the rechance for the OBSA’s intension to sail among the western world of biblical criticisms. In doing so, the waqa vakaViti will always transpires interpretation bearing with them the intrinsic “Pacific Ways.” In order to move smoothly and sail closely and confidently with the wind of change in their comprehensive new hermeneutical reading of God’s word.
Prof David Tombs: Church Capacity for Transformative Leadership on Gender-Based Violence in Samoa
Church membership in Samoa is very high, and the moral authority and community leadership of churches in Samoa is widely recognised. However, at present the churches in Samoa have low engagement with GBV prevention policy initiatives in the public square, despite extensive evidence of gender-based violence (GBV) as a severe and widespread social issue. How can churches in Samoa respond better to GBV as a pastoral issue, and become more supportive of national, regional and international GBV prevention policies? This presentation will (1) examine the documentation on GBV in Samoa; (2) review recent policy initiatives to address GBV in Samoa; (3) assess the opportunities, sensitivities and potential barriers for transformative leadership based on contextual bible readings that might support church initiatives to give higher priority to GBV as a pastoral issue, and also take a leadership role in promoting attitudinal and behavioural change in wider society with regard to GBV prevention policies.
Prof Mark Brett: “Theological Engagements at the Intersections of Nations and Empires”
A number of different versions of white nationalism broke the surface again in 2016, especially in Britain and the USA. Interpreting such transnational developments from an Australian point of view, I will reflect on the tensions between national and international visions of the common good in Scripture, and show how these tensions still inform the challenges for the Church’s mission today in the Asia-Pacific region. In the Hebrew Bible, the national vision was shaped in resistance to imperial impositions, but the loss of national territory also gave rise to new kinds of communal living in the context of empire. This paper will discuss the ways in which Christian commitments are, still today, stretched between local concerns and global solidarities.
Dr Vaitusi Nofoaiga: Occupation as blessing – An intertextual reading of Matt 2:1-12 and Num 24:14-19 from Mavaega nai Tulafasa (Farewell covenant in Tulafasa)
This paper offers an intertextual reading of the star of the king of Jews in Matt 2:1-12 and the star of Jacob in Num 24:14-19, from my understanding of farewell covenants in the indigenous Samoan social and cultural world. The understanding is that the farewell covenants as a Samoan world view predicts occupation of a place, space, person, or time as a blessing to tagata o le eleele (people of the land)). For example is the farewell covenant of Mavaega nai Tulafasa used in this paper as a hermeneutic to read the text.
Mavaega nai Tulafasa as a farewell covenant tells the story of the origin of the morning star and the evening star in indigenous Samoa social and cultural world based on the farewell made by Tapuitea to her brother Toivaotoaletufuga (Toiva). Tapuitea was known as a fierce and vicious lady with a distinctive look of possessing two pairs of eyes. The second pair was said to be at the back of her head. She was also known to have a liking for human flesh, especially that of her own kin. One day as Toiva was sitting under the tufaso tree by the river, he saw in the water the reflection of his sister about to attack him. Then he said, “Isa! Ai lava o tuafafine vale nei!” (Isa! It’s the evil/bad sister!) Reminded of the va tapuia between brother and sister, the contrite Tapuitea says to her brother: “I shall become a star in the heavens. When I appear in the west that is the time for your rest and when I stand forth from the east that is the time to fish (or hunt)” (Aiono-Le Tagaloa, 1996).
Thus, the reading sees the words of God through Balaam in Num 24:14-19, as farewell words to Balak, predicting hope and blessings for the people of Moab. For example, mentioned in Num 24 verse 17 the crushing of the borderlands of Moab by a star that should come out of Jacob. This paper will explore that crushing as not occupation to wipe out the people of Moab but as an opportunity to open their borderlands to salvation. Jesus as the star of the Jews witnessed by three Gentile wise men in Matthew’s gospel is explored as the fulfillment of crushing of these borderlands or boundaries.
Siosifa Pole: Tangilaulau on Matthew 2:16-18: Lament for Domestic Violence and Youth Suicide
Rachel Weeping for Her Children in Matthew chapter 2 verse 16, a quote that the author borrows from Jeremiah 31:15 reflects the lament of mothers whose children died of domestic violence and youth suicide. The weeping of these mothers articulates the Tongan saying, “tangilaulau”, which literary meaning, “weeping with murmuring”. It denotes a deep sense of hopelessness during a death of a loved one. Domestic violence and youth suicide are major social problems that affect our children and families in New Zealand. The questions we wrestle with in our individual contexts: Why are not all mothers and fathers assured of their children’s safety? Why are not all children guaranteed their safety? These questions reflect the experience of the most vulnerable children and their families in our society. They are not safe and they are crying for justice and equal treatment. Matthew’s text has it focus on the protection of Jesus from the ruthless and cruel regime of King Herod. The narrative indicates that when Jesus’ parents took Jesus to Egypt, King Herod, “sent and killed all the children and around Bethlehem who were two years old or under…” Then the author inserts into his telling of the narrative a passage from Isaiah, which is to do with the sending of Israel’s children into exile. “A voice was heard in Ramah, wailing and loud lamentation, Rachel weeping for her children; she refused to be consoled, because they are no more.” Here the author uses the experience of the children who were sending into exile to the demise of the children of Bethlehem under the hands King Herod. No one can console their mothers because they are no more. Tangilaulau expresses an internal sorrow and grief that is impossible to comfort or to heal. It also demonstrates an honest outward expression of pain for the loss of loved ones. The text of Matthew seems to focus only on the safety of Jesus but not so much on the safety of all children of Bethlehem. If Jesus came to save the world, why all the children in Bethlehem weren’t saved in this context? Surely, we have different answers to this question but I believe it is a valid question to our striving to protect all children from the brutality of domestic violence and suicide. If all children are not cherished and protected, then tangilaulau will continue to be heard in our communities. This presentation will seek to find justice for the unheard tangilaulau voices of those who experience the death of their loved ones through domestic violence and suicide and the unheard tangilaulau of the victims of domestic violence and suicide.
Dr Mercy Ah Siu-Maliko: Reading Texts of Violence against Women in the Samoan Context: Constraints and Opportunities
Texts of violence against women are seldom read, preached on or referred to in church worship in Samoa. This conveys a clear lack of engagement between the Samoan public and issues affecting the well-being of Samoan women, men and children. Although violence against women is on the rise in Samoa, the church continues to downplay its crucial role or ignore it altogether. How can Samoan churches present a reading of texts of violence against women that would enhance awareness, understanding and concrete actions for change? First, this paper examines the socio-cultural setting of Samoa in terms of the interplay between church and state, and its core Christian and cultural values. Secondly, the constraints and challenges regarding the churches’ response to violence against women are reviewed; and finally, a reading of 2 Samuel 13: 1-22, “The Rape of Tamar,” is offered to illustrate a Samoan contextual way of reading texts of violence against women that may lead to holistic transformation.
Dr Richard A. Davis: A Biblical and Theological Perspective on Managing Common Resources in the Context of Climate Change in the Pacific
In the Pacific region, the management of common resources such as fisheries and forests is a crucial problem. Climate change is one result of the exploitation of common resources, such as the atmosphere. This paper will examine debates over the "tragedy of the commons" from Garret Hardin and others, look at some criticisms of his position, then see how this all might apply to the Pacific. Finally, the paper will offer some thoughts on what theology might contribute to Christian thinking about the commons. In this light, a specific study will be made of John 12 and Acts 2 and 4 to help theological reflection on the commons and how that might help Christians promote climate justice in the public square.
Paulina Sereibua Vuicuvu: The Mua-i-Ra Reading of Numbers 27.1-11, 36.1-13 and Joshua 17.3-6 in Relation to the Concept of Lewe ni Kato
This paper offers the Mua-i-Ra [Western part of Fiji] re-reading of Numbers 27.1-11; 36.1-13 and Joshua 17.3-6 in relation to the concept of lewe-ni-Kato. The Mua-i-Ra is a Fijian word referring to the Western part of Fiji which different Provinces speak their own dialect but they are able to understand each other. What a Vitian [Clunie, 1986] Pentecostal Experience! The many languages does not separate us but unite us and even the concept of lewe-ni-kato does not divide us but unite us.
The purpose of the Mua-i-Ra re-reading is to engage with the narrative study of the three texts featuring the five daughters of Zelophehad (benoth Tselapchad צלפחד twnB) - Mahlah, Noah, Hoglah, Micah and Tirzah in Numbers chapters 27 and 36 as well as Joshua chapter 17. In handling the texts, I will engage a hermeneutic of suspicion to perceive patriarchal preconceptions within the texts, and challenge the judicial powers regarding the question of female inheritance. The daughters emerge as a symbol of the powerless standing up for what is right and the narrative serving as an example of where laws can be challenged and changed by the (divine) authorities in recognition of the needs of the disenfranchised.
This study focuses on the complex hermeneutical issues involved in reading this narrative in the context of lewe-ni-kato in contesting points of view, including issues of gender, power and the right to land ownership. The paper will be presented so that the notion of indigenous dignity may offer some important perspectives on this narrative, as well as the way it is used in contemporary context(s).
Dr Mary Caygill & Rob Ferguson: Streets – a way of Being incarnation: a reciprocal reCharting of city-public square and ‘church’
This presentation is itself an evolving exercise in practical theology in the Wesleyan manner of theological reflection, focusing itself on the unfolding post-earthquake inner city of Christchurch and the critical re-engagement of inner city Methodists responding to the invitation to ‘read’ in a reciprocal way both ‘bible’ and ‘city’ as incarnational ‘church’.
Through the means of a case-study of the inner city congregation of the Christchurch Central Methodist Parish (Durham St Methodist Church) moving from ‘established historic inner city church’, through earthquake destruction – ‘exilic gathered pilgrim ‘church’, to inner city, borrowed housed, sTreets – ‘roving theologian’ the presentation engages in an actual reCharting of both city-public square and ‘church’ for the urban environment.
The case-study will be framed around the gathered witness of selected theologians and writers of the ‘city’; Leonie Sandercock – Urban Planner. (Cosmopolis 11: Mongrel Cities of the 21st Century, 2003, Towards Cosmopolis, 1997); Elaine Graham, (What Makes for a Good City. Between a Rock and a Hard Place Public Theology in a Post Secular Age, 2013.); Sharon Betcher, Spirit and the Obligation of Social Flesh. A Secular Theology for the Global City. (2014); Timothy Gorringe, A Theology of the Built Environment: Justice, Empowerment, Redemption. (2012.)
Latuivai Kioa Latu: Fetausia’i: An i-slander Reading of Genesis 50:15-21 with Mathew 20:24-28, a Response to the Philosophy of ‘Leader-member’ for Samoan Churches.
The focus of this essay is to discuss the impact of a Samoan cultural ideology of ‘E le fa’a’ele’elea ‘Au’auna pa’ia a le Atua’ translate to mean that “pastors are not permitted to perform tasks of lower ranks”. The narratives of Joseph and Jesus offer a different perspective, and anticipate a removal of this caveat which is frequently placed on the leadership of the church. Based on a frequent Samoan cultural practice and the theology of biblical contextualisation, this presentation discusses a more relational, dialogical, inclusive and practical model rooted in the practise of fetausia’i (reciprocal caring).
Ini Foi'akau: The silent voice of yalewa bokala in Numbers 12
An earlier attempt of a marama iTaukei [indigenous Fijian wo-man] reading of biblical text unravelled the intricate layers within the iTaukei [Fijian indigenous] society. Dube in her context not only identifies the struggle from imperial power, but states that patriarchal dominance play a significant role in the subjugation of wo-men. ‘Caught in this tension are Two-Thirds women, for whom imperial oppression remains as real and persistent as the patriarchal one’. [Dube 2000, p11] This double colonisation highlights the challenges encountered by the marama iTaukei.
Further exploring these challenges expose layers and unveils that a marama iTaukei is privileged. Chiefly, marital, financial, education, political or career status and affiliation to name a few qualifies one to a marama iTaukei status. The non-privileged flow into the yalewa bokala construct. The yalewa bokala is the otherness in a iTaukei setting: an illegitimate daughter, yalewa tani [not from local vicinity, may also refer to wo- men married into the family or village], a wo-man of low or no social standing. With some exceptions including the remnants of imperialism that hold yalewa ni valagi [white wo-man] as privileged, a yalewa bokala may include a non iTaukei wo-man.
For a iTaukei diasporic community in foreign shores, the yalewa bokala could refer to undocumented wo-men, morally judged wo-men, member of LGBTQI+ community, victims of abuse and domestic violence, or unknown wo-man in social circles. These add to the imported oppression carried from the islands to the new shores. Just like the waitui [oceans] the definition of yalewa bokala is fluid, a yalewa [wo-man] construct that is deemed lesser than the other.
Naming the constructs in our society help identify the literary constructs in biblical text. The images of power, dominance and blessings [wealth] attributed to patriarchal characters such as Moses serve its purpose in a literary context. It subtly supports the power play of dominance, serving its purpose to subjugate. In Numbers 12 the Cushite wo-man is unidentifiable, unnamed and silent. Miriam, the chosen sister of Moses confronts his marriage. G-d responds unexpectedly to the chosen one, and favourable towards the silent. The yalewa bokala reading attempts an upside down reading of the Cushite wo-man in this text.
Jione Havea: "Islandering biblical scholarship: Charts, chances, charges"
This presentation will review the routes (charts) of islander criticism, the opportunities (chances) in islander criticism, and the hopes (charges) for the future of islander criticism. Looking back, we from Oceania have played a part in imagining, in obliging, in collecting material for, and in binding the rafts of islander criticism. Looking around, it is not time to rest but to ... row, row, row our rafts. Looking ahead, what kind of rafts could we leave for the next generation of islander biblical critics, bearing in mind that not all Pasifika islanders are into islander criticism? I am especially concerned that raiders might grab the rafts of islander criticism and leave the next generation to drown in the main-lines of western island'er biblical scholarship.
The crux of this presentation is a plea, better expressed through two Tongan proverbs. Formal proverb: 'Oua 'e tuku e vaka ka tau kakau; do not [yet] jump off the boat/raft, to swim. Contemporary proverb: 'Oua 'e li'aki 'etau pasikala; do not abandon our bicycle [meaning, partner]. I will unpack my plea by islandly engaging with biblical concepts and traditions like creation, exodus, wilderness, conquest and miracles.
Meripa Toso: O le aiga o le fale ma le fatu: Family is the home and heart of all things
O le aiga o le fale ma le fatu encapsulates a contemporary critical discussion about the current issue of homelessness. With the many global agencies that exist today in trying to solve the concern of children, adults and aiga who are experiencing the homelessness today, this state is increasing and people are doing without their basic human rights. The author contends that the family is the home and heart of new beginnings that offers an answer to the state of homelessness. A reconceptualization of ‘different kinds of spiritual gifts and abilities to perform service with the Spirit’s presence’ (Corinthians 12, 1-7) will be discussed to ascertain an interpretation of the effects of homelessness to public life. Three questions are posed for consideration in this talanoa. How do we read the bible when critically alerting ourselves to the current social and political climate of today? What are some changes to seek in order to serve and contribute to the good of society? Do we really understand the bible and its treasures it holds? A range of literature will be utlised to support a reconceptualization of the importance of aiga as the pivotal mechanism that may answer the heart of the concern of homelessness in Aotearoa New Zealand for the 21st century.
Makesi Neemia: God’s Sovereignty and Land Tenure in Contemporary Samoa
This paper will briefly investigate the sovereignty of God in the Pentateuch. It will also look into how the church and state uses their understanding of God’s sovereignty during their missions and colonial enterprises respectively, especially when dealing with land. From the contemporary Samoan context, some recent land issues will highlight present tensions in land tenure. These issues will be in dialogue with the biblical investigation. It is hopefully, this dialogue could present a postcolonial theology that help the Samoan church and maybe the Samoan Government deal with their contemporary land issues.
Dr Emily Colgan: Let Him Romance You: Rape Culture and Gender Violence in Evangelical Christian Self-Help Literature
Since its publication in 2005, Captivating: Unveiling the Mystery of a Woman’s Soul by John and Stasi Eldredge has dominated the Christian literature markets, selling millions of copies worldwide and rating highly on numerous bestseller charts. Revised and updated in 2010, Captivating continues to sell strongly, and is readily available in most evangelical Christian bookstores. Using scriptural analysis and personal anecdotes, the Eldredges explore what it means to live as a fully alive and feminine woman: a woman who is truly captivating. Although they claim that there is no ‘one size fits all’ pattern for God’s women, the Eldredges list a number of desires ‘every woman longs for’, one of which is the desire to be romanced or pursued. Every woman, these authors claim, longs for romance: ‘to be seen and desired, to be sought after and fought for’. Rather than depicting this romance as being between two human individuals, however, it is (a male) God who is imaged as a Lover and the (female) reader is the one pursued. Using the biblical relationship between Hosea and Gomer as an example, the authors depict the ‘romance’ between God and Lover. The ‘gentle firm hand of God in a woman’s life’ will ‘hem her in’, ‘thwarting her efforts to find life apart from him’ (cf Hos 2:6-7). ‘He does this… in order to wear her out (He loves your vulnerability, as any lover does)… and then he begins to woo [her] (cf. Hosea 2:24)’. It is my contention that both the rhetoric employed in this book at the biblical imagery used to support it contributes to a culture of gender violence. Combining a feminist hermeneutic with a rhetorical methodology, I seek to explore the ideologies at play in the production of imagery surrounding God and women in Captivating, and the demands such images make on readers in each new encounter with this text. Throughout this work gender operates to constitute dynamics of power, and the subtext of the book’s rhetoric is control (by God/men) and subordination (of women), where the masculine/feminine designations are important indicators in the experience of violence. It is only by exposing the violence inherent in this rhetoric that it becomes possible to resist the powerful ideological undercurrents of this strongly misogynistic text.
Dr Irene Ayallo: Understandings of ‘Justice’ and Social Change: A Theological-Philosophical Dilemma
It has been shown that there are a number of socio-political issues facing individuals and communities in society, including homelessness, racism, unemployment, domestic violence, and cultural discrimination. Some of these have disadvantaged and marginalised certain individuals and groups. Generally, one of the concepts which underlie the way people (especially those working with marginalised peoples) address such issues is ‘justice’. However, the concept of justice remains theological, philosophically, and practically problematic. Inherent in this conceptual riddle is a hermeneutical question. There are several and often competing, antagonistic interpretations of and languages of ‘justice’. These in turn impact on approaches to ‘justice’ issues. In this paper, which has mainly theological-philosophical character, I draw on existing literature to highlight this fact and offer an analysis of how some understandings of justice impact on arguments about social change. The main argument is that a relevant understanding of justice should be able to provide a ground-up justification of the role of religion in ‘social issues’ (public sphere). In particular, such an understanding must transcend theological and philosophical speculation in order to address practical social issues and bring about social change.
Makelesi Ngata: Housing is a Right not a Privilege
My heart was deeply moved recently when I saw elderly members of the Glen Innes community having to stand up for their rights of existing state housing tenants who were facing eviction to make way for a new housing development. Existing state housing tenants whom were elderly or had families were discriminated and were left with no choice in the matter but to accept the option to relocate. Should any state housing tenant choose to remain in their existing state housing home, a 90 day eviction notice would be mailed or delivered to their doorstep. Failure to move would then result in the court bailiffs and the police approaching family members and bullying them. The state is colluding in corporate greed justified by the neoliberal agenda.
My hope is to share my journey and some of the struggles I have experienced as I have supported the state housing tenants throughout the monstrous redevelopment process in Glen Innes. I will address the violation and marginalisation of state housing tenant’s rights, and will suggest that there is a growing awareness of this critical issue, not just nationally but globally. My hope is that people will open their eyes and see how cruel and ruthless this current elected Government is towards the marginalised and vulnerable people in Glen Innes.
I will draw upon literature related to the area of social and ethnic cleansing through the gentrification process in order to give a broad overview of the particular situation in Glen Innes. I will explore the notion of people’s rights to housing, as well as looking at economic, environmental, social, and cultural rights. Finally, I will weave into my discussion insights from the area of the Bible and social justice.
Auatama Iese: Shaping a Tama o le va Christology for a Fatherless Child: An Australian-Samoan Perspective
This research paper attempts to construct a Tama o le Va Christology. The Samoan expression Tama o le Va literally means a ‘person who stands in sacred space’. Everything we know and come into contact with is connected to us through this sacred space, therefore space is not what divides us but ultimately connects us to others. Therefore, the expression Tama o le va describes the identity of one who lives in between cultures which is also known as living in the va or the ‘sacred space’. In this ‘sacred space’ lives the oppressed and marginalised – what one does not realise is that Christ is also part of this va (space) and has experienced living in the va. Through his presence in the va - he brings a sense of satisfaction, joy, peace and hope to any situation.
I have used Clive Pearson’s method of ‘telling tales’ to explain my upbringing in Sydney, Australia and the difficulties that I faced growing up as a Samoan-Australian fatherless child. These consisted of racial discrimination in both contexts, because I was a migrant and a re-migrant. It shows how I learn to accept that I live in the va and that I do not live in the norm of society and therefore there is a yearning for Christ. I cannot find my identity in Samoa or Australia because I do not belong solely in one place; therefore this is my quest in finding my identity within the va-sacred space.
Biblical examples have been used, however this paper mainly focuses on John 4:1-42 (Jesus and the Samaritan woman) to support this paper highlighting that this expression and its meaning is symbolic of Jesus Christ identity and his salvific message in particular for a fatherless Australian-Samoan and also others living in the margins.
Blind-spots of Biblical Scholarship
These panels will engage some of the struggles and issues which, insofar as Oceania is concerned, Biblical Scholarship has ignored and avoided. In previous OBSA gatherings we addressed some of these, e.g., gender biases and climate change. At this gathering, we will address two more: Refugees and Youth.
1. Refugees panel
Members of the panel will be confirmed later
2. Youth panel
Members of the panel will be confirmed later
Publication workshops
There will be two workshops (on Thursday) to discuss current and future book projects, with the hope of encouraging members of OBSA to contribute. These workshops are part of the reCharging and reChancing of oceania biblical criticism.
1. Bible and Rape culture (Facilitators: Dr Emily Colgan & Dr Caroline Blyth) - Venue: Wesley Hall
2. Pentateuch (Facilitators: Jione Havea & Nasili Vaka'uta) - Venue: Patteson Centre