PJT Issue 47 by SPATS

The Pacific Journal of Theology Journal of the South Pacific Association of Theological Schools (SPATS) Editor for this Issue Titilia D. Vakadewavosa, Weavers Coordinator, SPATS Editorial Board Tessa Mackenzie (Chair), Anglican Diocese of Polynesia Rev. Rusiate Tuidrakulu, General Secretary, SPATS Dr. Kafoa Solomone, Pacific Theological College Aisake Casimira, Pacific Conference of Churches Titilia Vakadewavosa, Weavers Desk, SPATS Fr. Donal McIlraith, Pacific Regional Seminary Barbara Hauâ&#x20AC;&#x2122;ofa Graphic Design and Typesetting Kalesi Daunabuna, SPATS Administrative Assistant Cover Design Adrienne Morley, Digital Design, Christchurch, New Zealand Copyright ÂŠ

South Pacific Association of Theological Schools, 2012 First issue, 2012. Except where otherwise stated, the writers of articles alone are responsible for the opinions expressed. No articles in this issue may be reproduced in whole or in part without permission.

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Contents Kautaha in island hermeneutics, governance and leadership…..3 Rev. Dr. Jione Havea Tautai reading of Luke 5:1-11….. 14 Rev. Dr. Mose Mailo Inclusivity in the Oikos of God (genesis 16:1-16)….. 27 Mercy Ah Siu-Maliko The (Rama) or A Float of an Outrigger Canoe—A Symbol of Partnership for Women and Men in Ministry (Reflection on Romans 16:1-16)….. 35 Rev. Arisi Tira Springs of Peace and Well of Salvation ….. 38 Titilia Vakadewavosa Women and Theological Education; its Significance in the 21st Century and Beyond (Opening Address at Weavers Consultation 2012)….. 42 Lisa Meo First Response to the Opening Address by Lisa Meo ….. 52 Akanisi Sobusobu Tarabe Second Response to the Opening Address by Lisa Meo ….. 59 Rev. Dr. Anton Knuth Enhancing Quality Assurance for Women in Non-Academic Education ….. 67 Neini Dikoi Curulala

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The South Pacific Association of Theological Schools is deeply grateful to: i i i i i i i i i

The World Council of Churchesâ&#x20AC;&#x201D;ETE (Geneva); Evangelisches Missionswerk (Germany); Missio (Germany); One World Mission (Bavaria); The United Methdodist Church (USA); The Fellowship of the Least Coin (Geneva); The Methodist Church in Great Britain (UK); Women Inter-Church of Canada (Canada; and Uniting Church in Canada (Canada)

For their grants to the Pacific Journal of Theology and/or the general funds of SPATS that make the publication of this Journal possible.

Editorial Kautaha in Editorial island hermeneutics, governance and leadership

Our Pacific in this 21st century has continued to call Titilia Vakadewavosa forth Pacific for more methods and models of Our in this ways, 21st century has continued to call Titilia Vakadewavosa theological in our very Pacific forth for interpretations more ways, methods and own models of Titilia Vakadewavosa is currently Abstract Jione of Havea context and interpretations perspectives. Even of our theological in ourthough very some own Pacific the Coordinator theisWeavers Titilia Vakadewavosa currently This presentation proposes kautaha for Pacific have contributed towards in Programme of Havea the South Pacificof context theologians and perspectives. Even though some this of our Rev. Dr. Jione isWeavers a native the Coordinator of the consideration among the models for island the past, which we greatly honor and treasure, in reality Association of Theological Pacific theologians have contributed towards this in Tonga and an Ordained Minister Programme of the South Pacificof hermeneutics, and for and there stillwhich needs we to be moreeffective new concepts, insights, and Schools (SPATS). the past, greatly honor andgovernance treasure, in reality the Methodist of Tonga. Association ofChurch Theological responsible leadership in Oceania. models coming out from Pacific theologians and there still needs to be more new concepts, insights, and Schools (SPATS). She also represents Weavers in scholars in is terms of Pacific contextual theological Kautaha Tongan word meaning models coming outa from theologians and He various is Seniorprogramme Lecturer in Biblical the hermeneutics and age. She alsoHebrew represents “cooperation” andday used identify village dayscholars in in this terms of to contextual theological Studies, BibleWeavers and Oldin committees or boards including local Pacific context can be the various programme hermeneutics in this day age. workers.Hermeneutics Kautaha is inand the local unincorporated Testament at the United Theological the Executive and committees orCommittee boards including very interesting the fact wecontext are people of Hermeneutics in local Pacific can to be College Council. and at the School of Theology workforce in given villages. In that calling attention SPATS the Executive Committee and multicultural, multiethnic, multi-traditional societies, very interesting the fact that we are from people of of the Charles Sturt University. kautaha I take given a proverbial step away the SPATS Council. which, out of our diverse contribution, one is expected multicultural, multiethnic, multi-traditional societies, buzzing sophisticated mindsets of island towns, to understand thediverse uniqueness of God through which, out of our contribution, onejust is expected to the setting of village life. Kautaha asas one’s simple daily encounters and just activities to understand the local uniqueness of God through hermeneutical model urges us to interpret “kautaha” by Dr Sione published in this issue like one’s simple daily local encounters and activities as scriptures solidarity with the unincorporated Havea. ‘Kautaha’ in like the Tongan interpretation “kautaha” by Dr Sione published ininthis issue cooperation, ‘become one’ or ‘work meaning, work-force, male and female, whose wellbeing is Havea. ‘Kautaha’ in the Tongan interpretation together, as proposed by Sione, can be considered as necessary for the security of villages, and health meaning, cooperation, ‘become one’ or ‘work an effective hermeneutical model of creation. together, as proposed by Sione, canofbeleadership consideredand as governance Oceania, needoftoleadership be communal, an effective hermeneutical and Based for on kautaha which asmodel hermeneutical model, attentive local workforce, sensitive politics governance for Oceania, which need to to gender be leadership communal, effectivetogovernance and responsible attentive to local sensitive to gender politics in Oceania needworkforce, to be communal, attentive to Series II, Issue 47 2012 1 Series II, Issue 47 2012 31

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Kautaha in island hermeneutics, Kautaha in island governance andhermeneutics, leadership governance and leadership

Abstract This presentation proposes kautaha for Abstract consideration among the modelskautaha for island This presentation proposes for hermeneutics, and for effective governance and consideration among the models for island responsible leadership Oceania.governance and hermeneutics, and for ineffective Kautaha leadership is a Tongan responsible in Oceania.word meaning “cooperation” to identify dayKautaha isanda used Tongan wordvillage meaning workers. Kautaha thetolocal unincorporated “cooperation” and isused identify village dayworkforceKautaha in villages. calling attention to workers. is theInlocal unincorporated kautaha I take a proverbial from the workforce in villages. In step callingaway attention to buzzing sophisticated mindsets of island towns, kautaha I take a proverbial step away from the to the sophisticated setting of mindsets village life. Kautaha as buzzing of island towns, hermeneutical model urges us to interpret to the setting of village life. Kautaha as scriptures in solidarity hermeneutical model with urgestheusunincorporated to interpret work-force, male and female, whose wellbeing is scriptures in solidarity with the unincorporated necessary formale the and security of villages, and health work-force, female, whose wellbeing is of creation.for the security of villages, and health necessary Based on kautaha as hermeneutical model, of creation. effective leadership Basedgovernance on kautahaand as responsible hermeneutical model, in Oceaniagovernance need to be and communal, attentive to effective responsible leadership in Oceania need to be communal, attentive to

Jione Havea Jione Havea Rev. Dr. Jione Havea is a native of

TongaDr. andJione an Ordained Rev. Havea is aMinister native ofof the Methodist of Minister Tonga. of Tonga and an Church Ordained the Methodist Church of Tonga. He is Senior Lecturer in Biblical Studies, Hebrew Bibleinand Old He is Senior Lecturer Biblical Testament at the United Theological Studies, Hebrew Bible and Old College andatatthetheUnited School of Theology Testament Theological of the Charles University. College and at Sturt the School of Theology of the Charles Sturt University.

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of patriarchal societies, as well linkgender between ecology well beingsocieties, of societyasin theour local workforce, sensitive toasthe politics ofand ourthe patriarchal kautaha creation. well as with to the link between ecology and the wellbeing of society in kautaha with creation.In the Samoan tradition the “tautai ” meaning fishermen, man of the sea, or seafarer, as exegete by Dr.Mose Mailo challenges one’s view of Oceania’s indigenous values in this post colonial era. Dr Mose Mailo enlightens readers to see that the experience Keywords and skills of island “tautai” is the hermeneutical tool used to unlock the meaning of the Kautaha, island leadership, ecology, gender, village fishing episode for hermeneutics, Pacific Islanders.governance, The word “tautai” has more meaningful concepts that security for Pacific Islanders are fundamental to subsistance survival, relates them to home, is source of life, and a sacred space that bonds islanders to God. FakatapuMercy Ah Siu Maliko presents the uniqueness of the “fale” the traditional house of I am grateful to theresourceful organizers and theofthree organizations gathered this Samoa as another model hermeneutics. Thethat word “fale” usin toGreek according to Mercy the with openness “fale” interpretation meaning “Oikos” and consultation for the opportunity to share a short reflection you, of andtheI look expresses a deep impact forthfor thewhat depthwill of theology God’s Oikos forward to our theological talanoa in the nextwhich few brings days and eventuateofin the next -fifty thatyears is, it of is an inhabited world which goes beyond denominational, gender and cultural PCC. I apologize for arriving late, and I expect that I will repeat some boundaries. hermeneutics you are ableshared. to discover many more theological of the thingsThrough that other Presenters have already interpretations culminated with Christological meanings of events and things, which This presentation is a personal reflection, and I leave for another time, if powerfully exists in the realm of our beings, as positive models for peace, justice and unity. need be,Together the taskinofthis transforming into a formal paper. Some my views issue are twoit interesting and resourceful BibleofStudies whichare are similar to those of others from outside Oceania, but I will not make the connection both related to the concept of hermeneutics offered by Pacific women theologians with here. challenges My aim as is to spark talanoa among then through come back later to situate our great food for thoughts in our us, journey new discoveries of Pacific conversation with thinkers of our region. My task is not hermeneutics. The first Bible from Study outside by Rev Arisi Tira “The Rama, A Float of to an translate Outrigger [outside] exegetical principles into local customs and practices, to encourage us Canoe, Symbol of Partnership for Women and Men in Ministry” presented but in bullet points relates us the Kiribati model ofinthe Outrigger Canoe; the hull is the main body symbolising the to to rethink hermeneutics Oceania. body of a man and the Rama, which is the part that makes the canoe float symbolises a woman as the completion of the body of the canoe. The second Bible Study is the Looking back, over masks “Samaritan woman’s encounter with Jesus at the Well. The important reflection that To launchour myPacific raft, IIslanders begin with observations by two color, both in persons our dailyof encounters and challenges herethe is how we use ‘time’ from outside of the disciplines of theology and biblical criticism: activities to make it more effective and purposeful like how the woman of Samaria chose to Inaround 1952,that Franz Fanon time. (1925-1961) from the Caribbean island of fetch water very particular Martinique Peau masques was education later translated as Black On published the same note as noire, we search for blancs qualitywhich theological for women in our we were fortunate have some papers Pacific ecumenical community this 21stIncentury, Skin, White Masks (Fanon, in1976). this work, Fanon used topsychoanalysis to which of this publicationand presented duringofthe Weavers Regional Consultative addressarethepart myths of whiteness the feelings inadequacy that suppress Black Workshop held here of in Suva, Fiji. These papers offerBlack many subjects challengesimitate for waysthe forward and people. Because the inferiority complex, cultural improvements in terms of the values of gender equality and justice in our church and codes of the dominant white society, at home and in Diaspora. This is most societies. This is a very important issue as Mrs. Lisa Meo says, allow me to reiterate, gender evident among upwardly mobile and educated Black subjects, who have black skin issues need to be incorporated into theological education curriculum and making gender a but theyin“wear” ideological, concept theological analysis. psychological, political and theological white masks. In 1952 also, Indian M. N. Srivinas (1916-1999) a The Pacific Islands on sociologist the whole, constitute a potentially rich andpublished challenging work that introduced his concept of sanskritization. Sanskritization is when lower setting for hermeneutics and theological reflections, whereby the church is constantly caste people and Dalits emulatewith the one habits and customs of seriously the dominant caste reminded to work in “kautaha,” another, while we consider the groups (e.g., not eating meat, teetotalism, worship of Sanskrit deities, hire theological implications in the openness of the “fale” and explore more possibilities that of the “tautai” canfor offer us in and our beautiful In conclusion, may I quotethe Revprocess Dr Anton Brahmins rituals, so forth).Oceania. For many of our communities, of st century, will be the century in which Women’s Ordination in the Knuth, “this 21is sanskritization similar to the process of Christianization, especially when our Protestant be the exception, the norm,” language, in another forebears Churches emulatedwill theeventually ways of no thelonger missionaries (clothes, but mannerisms, word, as inetc.). the powerful prayer of our Lord Jesus Christ, ”Father, may they be one, as you customs, and I are One.” (John 17:11, 21,22). 44 2

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We all know how white masks and sanskritization work, for some of us also adopt Western ways, including Western/Christian names, in order to be acceptable to pĆlangi authorities in the church, academic and political arenas (cf. Havea, 2004). Some even speak native languages with pĆlangi accents! We call that fie pĆlangi in Tonga, a behavior that we condemn and at the same time admire. We don’t like to be seen as pĆlangi but we conduct our lives as if the pĆlangi way is the best/godly way. In looking back over the journey of hermeneutics in Oceania, a fleet of white masks (under many masts!), with the spirit of sanskritization and wannabe aspirations of fie pĆlangi, remain on the horizon. This is not necessarily a bad thing. What is bad is when the white masks become the standard (normalization), that native faces and ways are ostracized as uncivilized, pagan and old fashioned. It is bad when the white masks make us forget our native faces. I understand that John Guise (governor of PNG from 1975-77) asked PCC intheisland to Kautaha “reveal to us Pacific hermeneutics, Christ.” Our church leaders responded with a host of contextual theologies and Pacific theologians joined the ranks of leaders in governance andsoleadership contextual theology. But what they did was to put brown masks over white theologies, and so they were like coconuts: brown on the outside but white in the inside. (Sione ‘A Havea did not address this coconut characteristic in his coconut theology, but he often spoke about it in jest.) This is the opposite of the white masks, and this too is problematic even if the brown masks are products of the colonial legacy also. by Pacific Abstract The theses and works in biblical studies and hermeneutics Jione Havea islanders I have readproposes fall into these categories: This that presentation kautaha for white masks on brown skin or Rev. Dr. is ainnative of brown masks on white interests. It is still painful when I Jione readHavea works which consideration among the models for island Tonga and an Ordained Minister of Pacific islanders use local words, images, customs and symbols to repackage hermeneutics, and for effective governance and the Methodist Church Tonga. Western/white interests and ideas. This is why I have decided notof to do the responsible leadership in Oceania. expected, of justifying my argument by appealing to western scholarly authorities. I Kautaha is a Tongan word meaning Hethat is Senior Lecturerwhat in Biblical ask that we have our talanoa first, as Pacific Islanders, so we know goes on “cooperation” and used to identify village dayStudies, Hebrew Bible and Old in our backwaters hinterlands (cf. Manoa, 2010), Testament before we worry about how workers. Kautaha and is the local unincorporated at the United Theological white and brown masks might see us. This is also an invitation for ofofus to be College and at theeach School Theology workforce in villages. In calling attention to upfront with the masks that we are wearing, for we gathered here are the keepers of the Charles Sturt University. of kautaha I take a proverbial step away from the masks in our different circles (cf. Havea, 2011). buzzing sophisticated mindsets of island towns, the remainder of my presentation, I offer a proposal that comes from to the Insetting of village life. Kautaha as my Tongan roots, hoping that we can transform hermeneutical model urges us to interpret it and construct something that is appropriateinfor our region. As unincorporated we rethink hermeneutics in Oceania, I propose scriptures solidarity with the kautaha for inclusion among the (masks) for island hermeneutics, for work-force, male and female, whosemodels wellbeing is effective governance and for responsible leadership in Oceania. necessary for the security of villages, and health of creation. Kautaha Based on kautaha as hermeneutical model, Kautaha isgovernance a Tongan and word that means “cooperate,” “become one” or “work effective responsible leadership together,” is be thecommunal, common name for local in Oceania and needitto attentive to teams of day-workers/labourers or Series II, Issue 47 2012

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of our patriarchal societies,Kautaha as well as link local between ecology and the well beingof of men society in work-party in villages. is the unincorporated workforce and kautaha creation. women.withThey organize themselves and take turns, working a day (usually 6-8 ” meaning fishermen, of the sea,for or In the tradition the “tautai hours) for eachSamoan member until they complete the round or theyman might work seafarer, as exegete by Dr.Mose Mailo challenges one’s view of Oceania’s indigenous someone else who is not in the kautaha, for hire. values in this post colonial era. Dr Mose Mailo enlightens readers to see that the experience Instead of each member of the kautaha working alone on his/her own and skills of island “tautai” is the hermeneutical tool used to unlock the meaning of the plantation or weaving, making orword fish-trapping, ormore othermeaningful home duties, a group fishing episode for Pacifictapa Islanders. The “tautai” has concepts that of people work together (compare kinship/relational tokotoka). At the heart this for Pacific Islanders are fundamental to subsistance survival, relates them to home, isof source is life, the and spirit of reciprocity, whichislanders is expressed of a sacred space that bonds to God. in different ways in our various communities. More work presents is donethe this way. Size varies, one house or two the traditional of Mercy Ah Siu Maliko uniqueness of the “fale”between kautaha asin another smaller resourceful villages and ten of to hermeneutics. twelve kautaha larger “fale” villages, each Samoa model Thein word in Greek Oikos ” andmembers according(they to Mercy thetoo openness of the “fale” interpretation meaning numbering from three“up to twelve can’t be many because they expresses a deep theological impact whichbefore bringsweeds forth the depth ofthe theology of God’sI need Oikos need to complete the round of turns overtake plantation!). -tothat is, it that is an kautaha inhabited which goes beyond gender cultural stress is world unincorporated. Kautahadenominational, is organized by the and members, boundaries. Through hermeneutics you are able to discover many more theological some of whom might be relatives (like the tokotoka), and it is flexible, for they can interpretations culminated with Christological meanings of events and things, which decide to postpone someone’s turn because of bad weather or more immediate powerfully exists in the realm of our beings, as positive models for peace, justice and unity. need (e.g., death,incelebration, etc.). And two or more kautaha Together this issue arefish two season, interesting and resourceful Bible Studies whichcan are come together when there are big tasks at hand (like cleaning up after a hurricane, both related to the concept of hermeneutics offered by Pacific women theologians with or helping out the local for church or primary great challenges as food thoughts in our school). journey through new discoveries of Pacific The kautaha the Study place by where information shared and unpacked, and hermeneutics. The firstisBible Rev Arisi Tira “TheisRama, A Float of an Outrigger where Symbol decisions and ideas announced, andpresented alternatives imagined. This Canoe, of Partnership for are Women and Men intested Ministry” in bullet points relates hull is the main symbolising the us to thethat Kiribati model of thewhere Outrigger Canoe; thefrustrations means kautaha is also villagers vent withbody village events and Rama,disagreements which is the part makes the canoe float body of a the manplace and the leaders, where arethat weighted, inspired and symbolises sometimesa second ofBible Study isand the woman as theKautaha completion of the body canoe.for The embodied. is therefore also ofthetheplace exchange ideologies “Samaritan woman’s encounter with Jesus at the Well. The important reflection that passions; and for many young villagers, this is the place where their teeth are cut on challenges our Pacific Islanders here is how we use ‘time’ in our daily encounters and the arts of cultural criticism. The art of cultural criticism, let me stress, is one of activities to make it more effective and purposeful like how the woman of Samaria chose to the gifts of kautaha thatparticular we need fetch water around that very time.to rekindle as we rethink the future of hermeneutics in Oceania. On the same note as we search for quality theological education for women in our Calling attention to in kautaha a metaphorical awaytofrom buzzing st century, we were step fortunate have the some papers Pacific ecumenical community this 21is and sophisticated mindset of developing island towns, where accommodation and which are part of this publication presented during the Weavers Regional Consultative progress seem to have the Fiji. rightThese of way, andoffer where economy is valued to Workshop held here in Suva, papers many challenges for waysaccording forward and improvements in terms of the values of of gender equalitymarket, and justice in our church and commodities and the monetary marks the global in order to take a step societies. Thislife. is a Ivery important issue Mrs. back,” Lisa Meo says, isallow me to reiterate, gender into village do not see this as aas“step which ideologically loaded, but issues need to be incorporated into theological education curriculum and making gender a “step into” village life. Indeed, holding this consultation at Namoli complementsa concept in theological analysis. what I advocate here. And I am in step with the move that Pio Manoa makes in The Pacific Islands on the whole, constitute a potentially rich and challenging his turn to the hinterland (Manoa, 2010). setting for hermeneutics and theological reflections, whereby the church is constantly section, these of we kautaha are worth taking reminded To to wind work up in this “kautaha,” with onecharacteristics another, while seriously consider the into consideration as we rethink the future of hermeneutics in Oceania: theological implications in the openness of the “fale” and explore more possibilities that the x Orientation to in local and local workers; “tautai” can offer us ourwork beautiful Oceania. In conclusion, may I quote Rev Dr Anton st x Rotation of leadership andbe beneficiaries; century, will the century in which Women’s Ordination in the Knuth, “this 21 Protestant Churches will no longer be the exception, but the norm,” in another x Unincorporated andeventually flexible structure; word, as in the powerful prayer our Lord Jesus ”Father, may they be one, as you x Encourage the sharing ofof information and Christ, thoughts; and I are One.” (John 17:11, 21,22). x Welcome differences, criticism and dissension. Pacific Journal of Theology 66 2

More need to be said as we talanoa and construct models for island hermeneutics, but in the next part of the presentation I will explore how these five characteristics might be fleshed out in island readings of biblical texts.

Kautaha in island hermeneutics

I will first share a general observation first before giving some hints on the five characteristics identified above. In the first place, the kautaha model will encourage partnership of “workers” in the “fields” of biblical hermeneutics. One of the challenges for islanders is the tendency to think in isolation from one another, so we do not engage one another (from the same island or from another island group). I don’t attribute this to our becoming individualistic or that we have taken the Western nuclear-family lifestyle, as many of my pĆlangi friends would argue. Rather, this is part of our island conditioning; as islands are distanced and isolated from one Kautaha inislanders islandthink hermeneutics, another, so do in isolation from other islanders. In this regard, kautaha as a model callsand us toleadership interact and work together. governance People in a kautaha do not need to be of the same mind. Their goal is not to arrive at the same ideological convictions, but to accomplish needed, necessary and practical tasks at hand. Accordingly, people in kautaha hermeneutics can emerge from their isolation and work together, not toward sameness of thoughts and ways but in the interest of particular and practical tasks. if it has not been Abstract Kautaha is at the foundation of PCC and SPATS, even Jione Havea described in this manner, and if we were to dig deep enough, kautaha is in their This presentation proposes kautaha for Rev. Dr. Jione Havea is aspirit native of of coming together with GPP-PTC to enable this consultation. So the consideration among the models for island Tonga and an itOrdained Minister of kautaha is already at hand; we just need to name it, and to allow to take hold of hermeneutics, and for effective governance and the Methodist Church of Tonga. the thatched walls ofinour theological and biblical bure-s and the kalia-s of our responsible leadership Oceania. societies. Kautaha is a Tongan word meaning He is Senior Lecturer in Biblical Isolation which dayis when the people of each ghetto/ “cooperation” and breeds used toghettoism, identify village Studies, Hebrew Bible and Old island/denomination turn internally to the extent that they doatnot that the workers. Kautaha is the local unincorporated Testament the realize United Theological world is more than their little circle. The Tongan proverb lau ‘e he lokua ko e College and at the School of Theology workforce in villages. In calling attention to moana hono tĆputa (the lokua [a small thinks [onUniversity. the reef] is of thefishpond Charles Sturt kautaha I take a proverbial step awayfish] from the that its the moana), expresses the thought I am raising here. Kautaha as model will buzzing sophisticated mindsets of island towns, encourage us to come out of our different tĆputa (fishpond) and to swim together to the setting of village life. Kautaha as in the moana of model oceanic urges hermeneutics. hermeneutical us to interpret So kautaha is a possible way to overcome our tendency to isolate from scriptures in solidarity with the unincorporated one another, and from the rest of world. isIt allows us from small islands to work-force, male and female, whosethe wellbeing think big! This is not to say that we need to be of the same mind. Not at all! necessary for the security of villages, and health Kautaha is work and worker oriented, rather than a surge for ideological unity. It of creation. is important to bear this in mind as I explore Based on kautaha as hermeneutical model, how the five characteristics of kautaha be manifested in island leadership hermeneutics. And as I make a shift in my effective might governance and responsible presentation, note that I am proposing as a hermeneutical model rather in Oceania need to be communal, attentivekautaha to Series II, Issue 47 2012

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ofthan our patriarchal societies, as well as link between ecology well being of society a theological or biblical concept to draw fromand thethebiblical texts. This in is kautaha with creation. important to note because it is easy to confuse method (approach, model) with the Samoan tradition the “tautai ” meaning fishermen, man of the sea, or contentIn(meaning, theology). seafarer, as exegete by Dr.Mose Mailo challenges one’s view of Oceania’s indigenous values in this post colonial era. Dr Mose Mailo enlightens readers to see that the experience 1. Orientation to local work and local workers: If this was one of the and skills of island “tautai” is the hermeneutical tool used to unlock the meaning of the nets (note forforlater development: uloaword used“tautai” to be ahas kautaha event in Tonga) fishing episode Pacific Islanders. The more fishing meaningful concepts that that we trawl through the bible, we will notice and appreciate (or signify) for Pacific Islanders are fundamental to subsistance survival, relates them to home, iscertain source wespace maythat have overlooked in God. the past. To get our kautaha thinking ofelements life, and athat sacred bonds islanders to hats on,Mercy I putAh forth following Siu the Maliko presentsobservations: the uniqueness of the “fale” the traditional house of the firstresourceful Genesis garden Adam was created for the task inof tilling Samoa as Inanother model story, of hermeneutics. The word “fale” Greek ” regard, and according to Mercy the openness “fale” interpretation meaning the ground (Gen 2:5).“Oikos In this the ideology of domination (1:28)ofis the given an expresses a deep theological impact whichisbrings the companionship depth of theologyand of God’s Oikos alternative, and Adam the worker givenforth help, guidance. - When that is, Eve it is an inhabited world which goes the beyond denominational, gender (or and forest?) cultural and the Serpent subverted limits set by the garden boundaries. Through hermeneutics you are able to discover many more theological owner, we see the critical fervor of kautaha at work. The garden story in a kautaha interpretations culminated with Christological meanings of events and things, which reading is not a story about sin and expulsion, but about standing up as workers powerfully exists in the realm of our beings, as positive models for peace, justice and unity. with courage to interesting act otherwise. Most times, long for Togethertoindo thisdifferently, issue are two and resourceful Bible readers Studies which are “return to Eden” because they assume that the garden was a place with both related to the concept of hermeneutics offered by Pacific women theologiansmany with fruitschallenges and crops to harvest, and inwhere humans stretch and rest. This great as food for thoughts our journey through newout discoveries of Pacific expectation is against the Study flow of The biblical story is hermeneutics. The first Bible by the Rev biblical Arisi Tirastory. “The Rama, A Floatgarden of an Outrigger aboutSymbol a placeof for working, and it flows toward coming out of that confinement. It Canoe, Partnership for Women and Men in Ministry” presented in bullet points relates is the main bodyplace symbolising the usistointeresting the Kiribati that modelthe of Genesis the Outrigger Canoe;flows the hull narrative toward another of labor, Rama, readers which is appreciate the part that the out canoe body of aand manifand Egypt, we the as kautaha themakes coming of float Egyptsymbolises in Exodusa The second Bible Study is the woman as the completion of the body of the canoe. as a story of release from labour, then we need to reconsider how we think about “Samaritan woman’s encounter with Jesus at the Well. The important reflection that the exit from the garden. challenges our Pacific Islanders here is how we use ‘time’ in our daily encounters and The kautaha manner of reading will invite us to reconsider texts about activities to make it more effective and purposeful like how the woman of Samaria chose to work and workers, about fetch water around that like very those particular time.harvest and jubilee. And it will provide an openingOnfor us to reflect on other that theological presupposeeducation work and the same note as we search texts for quality for worker. women in For our instance, the many stories of famine in the biblical account, from Sarai and Abram st papers Pacific ecumenical community in this 21 century, we were fortunate to have some in Gen Naomi and Elimelech Ruth the 1:1, Weavers are usually attributed to the which are 12:10 part ofto this publication presentedinduring Regional Consultative turning away of orinlack visitation by God. wechallenges also know Workshop held here Suva,ofFiji. These papers offerBut many forthat wayslaziness forward and and improvements in workers terms of contribute the values to of poor genderharvests equalityand andultimately justice in to ourfamines, church and and carelessness of societies. This is a very important issue as Mrs. Lisa Meo says, allow me to reiterate, gender we need to surface those in our reading of famine stories. issues needSimilarly, to be incorporated curriculum gender a when we into lick theological our lips in education hearing that the landand of making the Canaanites concept in theological analysis. was “flowing with milk and honey,” we should also remember and honour the The Pacific Islands on the whole, constitute a potentially rich and challenging Canaanite workers. The Genesis account remembers the presence of the setting for hermeneutics and theological reflections, whereby the church is constantly Canaanites from in the“kautaha,” very beginning (Gen 12:6b), while but readers tend to overlook reminded to work with one another, we seriously consider the that. Kautaha readings need to remember the presence of the “people of the land,” theological implications in the openness of the “fale” and explore more possibilities that the a problematic that transforms in theInbiblical narrative later). “tautai” can offeridentity us in our beautiful Oceania. conclusion, may I(develop quote Rev Dr Anton Kautaha as a hermeneutical model in urges us Women’s to interpret scriptures in will be the century which Ordination in the Knuth, “this 21st century, solidarityChurches with the will localeventually work-force, male be andthe female, whose is in necessary Protestant no longer exception, butwellbeing the norm,” another word, as in the powerful our in Lord Jesus Christ,to”Father, may they be manner one, as you for the security of theprayer village,ofand attentiveness the ecology. This of and I are One.” (Johnand 17:11, 21,22). reading is fruitful multiplying! 88 2

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2. Rotation of leadership and beneficiaries: Pacific island cultures, like biblical cultures, are hierarchical. This is necessary for organizing and maintaining order in any society. But this becomes a problem when the top of the hierarchy is reserved for and/or against some people because of their race, gender, colour, class, orientation, and other expressions of discrimination. And it is a huge problem when the hierarchy is rigid and stagnant, and if the structure does not allow for reconsideration and reformation. On that note, taking a necessary diversion, I expect that this “rethinking and reconsideration” consultation to be open for new and alternative directions. To reconsider without openness to change is to trap ourselves in rigid hierarchies. Through the holes of the kautaha net, we can admire assaults against and levelling of several hierarchical systems of control. These include the marking of Cain as murderer, the dispersion from the tower at Babel, the albeit cruel plaguing of Egypt, the fall of the Davidic monarchy and ultimately the exilic, diasporic end islandBible hermeneutics, toKautaha which theinHebrew flows. Those stories are often unpacked with theological fingers, under strong arms of monotheism, but there is room to governance andtheleadership engage those with kautaha speculation. Those authorities were brought down because leadership and benefits were selfishly guarded, and not among local workers. Stories traditionally read as about disloyalty and rebellion, like the longings for Egypt and the golden calf in the wilderness, need to be rethought from kautaha rooting. Could those stories be of “local workers” rising against systems/structures/hierarchies that are becoming rigid? The kautaha roots would Abstract Jione Havea make us praise Miriam and Aaron asking,for “Has the Lord spoken only through This presentation proposes for kautaha Dr. Jione a native for of Moses? Has he not spoken throughfor us also?” 12:2), and Havea thankisMicah consideration among the models island (NumRev. Tonga and an Ordained Minister of remembering that Moses did not lead alone, but with Miriam and Aaron (6:4). hermeneutics, and for effective governance and the Methodist Church of Tonga. Leadershipleadership was communal and shared, and interrogated even if there were responsible in Oceania. attempts to shut those down “rebellions.” reading will be more Kautaha is a Tongan as word meaning The kautaha He is Senior Lecturer in Biblical sympathetic with the “rebels” rather than the authorities. The kautaha reading will “cooperation” and used to identify village dayStudies, Hebrew Bible and Old protect the rotation of leadership and of beneficiaries, in favour workers. Kautaha is the local unincorporated Testament at of the reciprocity. United Theological College and at the School of Theology workforce in villages. In calling attention to flexible structure: narrative flow of the of theThe Charles Sturt University. kautaha I 3. takeUnincorporated a proverbial stepand away from the Hebrew Bible is a story that begins with creation and ends in exile, from Genesis buzzing sophisticated mindsets of island towns, to Chronicles {compare OT, which flows from Genesis to Malachi}. There are to the setting of village life. Kautaha as several moves toward establishing and centralizing the seat of authority, especially hermeneutical model urges us to interpret with David Solomon, attempts did not last for long. The monarchy scriptures in and solidarity withbut thethose unincorporated was divided (in the course of two generations), work-force, male and female, whose wellbeing is the priesthood was not of the same accord, and differences existed among necessary for the security of villages, and healththe prophets and sages. In other in general, the HB narrative moves toward disentanglement. ofwords, creation. kautaha unincorporated and flexible, the ebbing and flowing of BasedBecause on kautaha as ishermeneutical model, the narrative, with powers rising and falling, effective governance and responsible leadershipand centers of power raised and would as problems or failures in the system. It is expected that inrazed, Oceania neednot to be be seen communal, attentive to Series II, Issue 47 2012

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would societies, fluctuate, likeasthe of theandwaves, popularin ofsystems our patriarchal as well link currents between ecology the welland beingthe of society preference would be for flexibility and informality. kautaha with creation. ” meaning man as of fluid the sea,and or InI the Samoan tradition the “tautai acknowledge that my understanding of fishermen, island space seafarer, as exegete by Dr.Mose Mailo challenges one’s view of Oceania’s indigenous dynamic (see e.g., Havea, 1996 and 2010) is reiterated in the unincorporated and values in this post colonial era. in Drkautaha. Mose Mailo readers to seeBut thatI the flexible qualities that I find I amenlightens completely biased! takeexperience this line “tautai” is the hermeneutical tool used to unlock the meaning of the and skills of island also because of my understanding of the biblical narrative, which was not written fishing episode for Pacific Islanders. The word “tautai” has more meaningful concepts that by systematic theologians but the majority of theological critics read it as if it was. for Pacific Islanders are fundamental to subsistance survival, relates them to home, is source enda up harmonizing and ironing out ofThey life, and sacred space that bonds islanders to the God.rough edges of the text. Doing so is not foreign to the Hebrew Bible, if one compares and Chronicles fale” the traditional housefor of Mercy Ah Siu Maliko presents the uniqueness of the “Kings instance. The rewriting of biblical history occurs within the biblical account! The Samoa as another resourceful model of hermeneutics. The word “fale” in Greek difference ismeaning that whereas includes variantof accounts, and biblical accordingaccount to Mercy the openness the “fale” interpretation “Oikos” the harmonizing readers prefer to trim theforth text in order to support expresses a deep theological impact which brings the depth of theology of God’s their Oikos - understandings. that is, it is an inhabited denominational, genderthe and history cultural They world oftenwhich do sogoes outbeyond of a need to reconstruct boundaries. Through hermeneutics are desire able to theological presented in the text, or because you of the to discover establish many a truemore reading of the interpretations culminated with Christological meanings of events and things, which text. A kautaha reader would resist such moves, as those lay the snares of powerfully exists in the realm of our beings, as positive models for peace, justice and unity. inflexibility. Together in this issue are two interesting and resourceful Bible Studies which are The multiplicity of voices in the biblical narrative (e.g., two creation both related to the concept of hermeneutics offered by Pacific women theologians with accounts, differences in the detailsin of floodthrough story), new in the eyes ofofkautaha great challenges as food for thoughts ourthe journey discoveries Pacific readers, are not contradictions but evidences that the narrative is hermeneutics. The first Bible Study by Rev Arisi Tira “The Rama, A Floatunincorporated of an Outrigger and flexible! we inforOceania resist temptation to incorporate and make Canoe, Symbol of May Partnership Women and Menthe in Ministry” presented in bullet points relates the bible inflexible. us to the Kiribati model of the Outrigger Canoe; the hull is the main body symbolising the body of a man and the Rama, which is the part that makes the canoe float symbolises a Bible The Study is the woman as4.theEncourage completion the of the body of information the canoe. The sharing andsecond thoughts: kautaha “Samaritan Jesus at theand Well. The important reflection that that is one of woman’s the millsencounter of villagewith information rumour. Hardly anything ‘time’ in our daily encounters and challenges our Pacific Islanders here is how we use happens or spoken about in a village, in the neighbouring ones and even in the activities to make it more effective and purposeful like how the woman of Samaria chose island, without those being the subject of conversation at kautaha. This is howto fetch water around that very particular time. “tele-coconut” works, fueled by generous curiosity and lively imagination, and On the same note as we search for quality theological education for women in our delivered with humour, laughter arefortunate at least four ways in which century, There we were to have some papers Pacific ecumenical community in thisand 21stteasing. sharing of information and thoughts might be highlighted in kautaha reading: which are part of this publication presented during the Weavers Regional Consultative we affirm view that bible qua textfor is aways richforward source and of WorkshopFirst, held here in Suva,the Fiji.popular These papers offerthe many challenges information and thoughts. is aofbasic presupposition people whochurch read and improvements in terms of theThis values gender equality and of justice in our and interpretThis theisbible. Whether they in Lisa order to says, reconstruct past, to gender make societies. a very important issue read as Mrs. Meo allow methe to reiterate, issues to becurrent incorporated into theological curriculum and making senseneed of their situations, to decide education how to behave or think, and sogender forth,a concept in theological the bible for them isanalysis. a library of information and thoughts. And this is evident in The Pacific on thethe whole, a potentially and challenging the metaphors usedIslands to describe task constitute of interpretation: lead rich out meaning from setting for hermeneutics and theological reflections, whereby the church is constantly the text, make sense of the text, unpack the text, and so forth. reminded to work in “kautaha,” with one another, while we seriously consider the Second, we could give special attention to texts that are about the sharing theological implications in the openness of the “fale” and explore more possibilities that the of information thoughts, of which may notmay have beenRev understood “tautai” can offer usand in our beautifulmany Oceania. In conclusion, I quote Dr Anton under this light. Texts that have to do with messengers, such as many st the Knuth, “this 21 century, will be the century in which Women’s Ordination inin the propheticChurches literature, undernothis category. texts but need be pulled back Protestant willcome eventually longer be the Such exception, thetonorm,” in another fromasthe shadows of prayer theological and be placedmay under glares of word, in the powerful of our revelations Lord Jesus Christ, ”Father, they the be one, as you communication. and I are One.” (John 17:11, 21,22). 10 10 2

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Third, it is important to stress that sharing of information and thoughts at kautaha is oral and face-to-face. Accordingly, we need to reclaim orality, its playfulness and ambivalence, at the foundation of biblical texts. Orality is the fibre of talanoa cultures, which has been silenced when the bible took literary and textual form. Kautaha is therefore an opportunity for us to rekindle attention to orality and talanoa. Fourth, is an openly political view: information and thoughts are basic for knowledge, and knowledge is power. In kautaha setting, the one who knows a lot about what is going on is the one who talks alot, and draws the attention of the group to his talanoa. This connection between knowledge and power is very strong in biblical texts and in biblical studies, and we need to tune-in to literary power plays, especially when those are conducted on the basis of gender, race, class, orientation, and so forth

Kautaha in island hermeneutics, 5. Welcome differences, criticism and dissension: These are strong urgesgovernance in the biblical account, but overlooked by most readers. It is interesting and leadership

that the garden story in Gen 2-3 opens the biblical narrative with a couple (workers) that opted to be different, at the guidance of the most smart/naked of the creatures (serpent). The many songs and psalms of lament are evidence of people who had the courage to question God and their authorities, along the lines of Job and Jonah. Dissension is present in Israel’s story (see also #2 above), but there is a tendency to see dissension as lack of faith, sin and rebellion. In this regard, metaphorically speaking, the “moral eyes” of readers have sought to Abstract Jione Havea incorporate the biblical text. This presentation proposes kautaha for Being different, with will to be critical and toRev. dissent, areHavea partsis of island Dr. Jione a native of consideration among the models for island Tonga and an Ordained Minister cultures but those have been subdued at several fronts: by Christian mission [ofof hermeneutics, and for effective governance and Methodist Church ofand Tonga. peace] and education; by islanders wanting to be the seen as civilized ‘nice responsible leadership in Oceania. people’; by local authorities seeking to quell any uprising; and so forth. The will Kautaha is a Tongan word meaning He is Senioramong Lecturerour in Biblical to be different, critical and dissent, also need to be rekindled people, “cooperation” and used to identify village dayStudies, Hebrew Bible and Old and the kautaha mode would help by showing how those are not sin or wicked. workers. Kautaha is the local unincorporated Testament at the United Theological College and at the School of Theology workforce in villages. In calling attention to Kautaha in island governance of the Charles Sturt University. kautaha I take a proverbial step away from the Based on the kautaha hermeneutical model, effective governance in Oceania must buzzing sophisticated mindsets of island towns, be communal, attentive to local interests, and proactive about healing the links to the setting of village life. Kautaha as between healthy ecology and the wellbeing of society. Much need to be unpacked hermeneutical model urges us to interpret from this in loaded sentence, leave that for another time. For this occasion, I scriptures solidarity withbut theI unincorporated turn to what lurks behind the proposal that I make. work-force, male and female, whose wellbeing is For kautaha governance to happen, the focus of people who govern and necessary for the security of villages, and health systems of governance needs to shift from power and product to workers oftheir creation. andBased relationships. We asoften speak of ours as relational cultures but it seems to on kautaha hermeneutical model, me that we do not fully what this means and we are not upfront about effective governance andunderstand responsible leadership relations and differ from to one place to the next. In other words, inhow Oceania needaretocomplex be communal, attentive Series II, Issue 47 2012

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weour often speak of being as relational butbetween we do not engage the well intricateness of thein of patriarchal societies, well as link ecology and the being of society intersection of relations. kautaha with creation. Relations formtradition becausethe of “tautai kinship ”(e.g. tokotoka), practice kautaha) meaning fishermen, man(e.g. of the sea, or In the Samoan seafarer, as exegete(e.g. by lotu), Dr.Mose challenges view of Oceania’s indigenous and commitment alongMailo the lines of race,one’s class, ethnicity, orientation and values this post colonial era. Drin Mose Mailo that the experience more. inEach person immerses a web of enlightens relations,readers some to of see which protect and “tautai” is the hermeneutical tool usedWhen to unlock thepersons meaningcome of the and skillsthe of island support person, but some entangle and constrict. several fishing episode for Pacific Islanders. The word “tautai” has more meaningful concepts that together, each brings relational webs along, so there is opportunity for further for Pacific Islanders are fundamental to subsistance survival, relates them to home, is source protection and support, entanglement and constriction. People in positions of of life, and a sacred space that bonds islanders to God. governance need to take this politics relationality seriously, it is when weof traditional house Mercy Ah Siu Maliko presents theofuniqueness of the “fale” thefor romanticise relationality and communality that our governing bodies trip over their Samoa as another resourceful model of hermeneutics. The word “fale” in Greek feet. interpretation meaning “Oikos” and according to Mercy the openness of the “fale” doubt that wewhich are a brings relational so are other people expressesIa do deepnot theological impact forth people, the depthand of theology of God’s Oikos Andworld no one cangoes deny that there are fractures between our -outside that is, our it is region. an inhabited which beyond denominational, gender and cultural boundaries. Throughas hermeneutics you are able to government discover many theological relational people, in the revolving militarist of more Fiji, the 2006 interpretations culminatedthe with Christological meanings and and things, which burning of Nuku’alofa, tensions across ethnic linesofinevents Solomon beyond, powerfully existsIfinwe theare realm of relational, our beings,then as positive models peace, justice and unity. and so forth. truly why are thereforfractures? Would there Together thiscope issuewith are two Biblethoughts, Studies which are be fractures if weincan our interesting differencesand in resourceful our ways and that is, both related to the concept of hermeneutics offered by Pacific women theologians with if we were in kautaha? We need to be upfront about the politics of relationality, great challenges as food for thoughts in our journey through new discoveries of Pacific and I believe The that first the Bible valuesStudy of reciprocity rotation ofFloat leadership of the hermeneutics. by Rev Arisiand Tirathe “The Rama, A of an Outrigger kautaha model can help us in this regard. Canoe, Symbol of Partnership for Women and Men in Ministry” presented in bullet points relates us to the Kiribati model of the Outrigger Canoe; the hull is the main body symbolising the Rama, which is the part that makes the canoe float symbolises a body of a man and the leadership Kautaha in island The second also Bibleneeds Studytois be the woman as the completion of the body of the canoe. in Based on the kautaha model, responsible leadership Oceania “Samaritan woman’s encounter with Jesus at the Well. The important reflection that communal and aware of the politics of relationality, respective of unincorporated challenges our Pacific Islanders here is how we use ‘time’ in our daily encounters and customs, and sensitive to the gender politics of our patriarchal societies and the activities to make it more effective and purposeful like how the woman of Samaria chose to connection between and society. fetch water around thatecology very particular time. This too is a loaded sentence, requiring more time and space for unpacking. On the same note as we search for quality theological education for women in our For this presentation, will21only makewe twowere appeals along line. st century, fortunate to the havegender some papers Pacific ecumenical community in Ithis First, our political and church leaders, by election and by appointment, are which are part of this publication presented during the Weavers Regional Consultative predominantly malein even though islands almost Workshop held here Suva, Fiji. Theseour papers offerand manychurches challengesare for divided ways forward and improvements in terms values ofThe gender justicedoinnot ourreflect churchour and equally between males of andthefemales. facesequality of ourand leaders societies. This is a very important issue as Mrs. Lisa Meo says, allow me to reiterate, gender people, nor do their forms of leadership. In the case of my home church, for issues needthe to Methodist be incorporated intointheological education curriculum making instance, Church Tonga has ordained women and for over 20gender years, a concept in theological analysis. but the leadership is not shared with women ministers, even though many of them The Pacific Islands on the whole, constitute a potentially rich and challenging are [more] capable than their male counterparts. Our church leadership and our setting for hermeneutics and theological reflections, whereby the church is constantly theologies stillincontrolled theone politics of exclusion Paa, consider 2006). If reminded toare work “kautaha,” by with another, while we (cf. seriously the leadership in Oceania needs to change, the faces and gender of the leaders must theological implications in the openness of the “fale” and explore more possibilities that the change can also.offer us in our beautiful Oceania. In conclusion, may I quote Rev Dr Anton “tautai” st century, And 21 second, we tend of gender termsWomen’s of two opposites—male will to bethink the century in in which Ordination in the Knuth, “this and female—but we must take note also of the fa‘afafine, mahu, Protestant Churches will eventually no longer be the exception, butvakasalewalewa, the norm,” in another word, as in the powerful prayer of our Lord Jesus Christ, ”Father, may they be one, you fakaleiti ... (see Halapua, 2006). Oftentimes, attention to gender is hijackedas by and I are One.” (John 17:11, 21,22). uneasiness with sexuality. It does not need to be so. In my appeal to kautaha, the 12 12 2

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“other gender” (as in legal documents of recent times) will be as welcomed as the next village member in the kautaha. We can’t truly be in kautaha until we embrace those who discomfort us. Doing so will engender responsible leadership.

Looking ahead

I offer this presentation with an invitation for talanoa with participants in order to see if there are similar practices in other island groups. And as we look ahead to the future of hermeneutics in Oceania, let us look for hermeneutical models that are not just culturally aware and theologically critical but for something that will encourage us to work together, to kautaha. What might those be? An important test for us would be to see how the hermeneutical model works in our various communities and churches. How might our hermeneutical models renewinour pastoralhermeneutics, and teaching ministries? And in the larger scale of Kautaha island things, how might our hermeneutical models heal our nations by transforming governance and leadership governance and leadership? I welcome your feedbacks, redirections, criticisms and appropriations of this call for kautaha in the future of hermeneutics in Oceania.

Works cited Abstract Jione Havea Fanon, (1967), Black Skin, White Masks. Trans. Charles ThisFrantz presentation proposes kautaha for Lam Markmann. Rev. Dr. Jione Havea is a native of New York: Grovethe Press.models for island consideration among Halapua, Winston (2006), “Moana waves: Oceania and Homosexuality” Brown (ed), Otherof Tonga in andTerry an Ordained Minister hermeneutics, and worlds: for effective and voices, Other The Global governance Church Speaks Out on Homosexuality. London: Darton, the Methodist Church of Tonga. responsible leadership in (pp. Oceania. Longman & Todd 26-57). Havea, Jione (1996), the boundaries: of God and the reading.” The Pacific Kautaha is “Shifting a Tongan word house meaning He politics is SeniorofLecturer in Biblical Journal and of Theology 16: 55-71 “cooperation” usedSer.toII No. identify village dayStudies, Hebrew Bible and Old Havea, Jione (2004), “would the Real Native please sit down!” in Clive Pearson (ed), Faith in a workers. Kautaha is the local unincorporated Testament at the United Theological Hyphen: Cross-cultural Theologies Down Under. Parramatta: UTC Publications and Adelaide: College and at the School of Theology workforceOpenbook in villages. In calling (pp. 199-210, 254-56).attention to of thepaper Charles Sturt University. kautaha I take a proverbial step away from the change,” Havea, Jione (2010), “Alternative Pacific Solution to climate presented at Waves of Moana Conference, Oceania Biblical Studies Association, Auckland, Aotearoa-New buzzing sophisticated mindsets of island towns, to the Zealand setting (Julof09) village life. Kautaha as Havea, Jione (2011), “Going public with postcolonial hermeneutics.” Gurukul Journal of Theological hermeneutical model urges us to interpret Studies (forthcoming) scriptures solidarity withHinterland.” the unincorporated Manoa, Pio in (2010), “Redeeming The Pacific Journal of Theology II,43: 65-86. Srivinas, Mysore Narasimhachar (1952), Religion and societyisamong the Coorgs of South India. work-force, male and female, whose wellbeing necessary Oxford: for theClarendon. security of villages, and health Paa, Jenny Plane (2006), “Theology and Politics of Exclusion: An Indigenous Woman’s ofTecreation. Perspective” in Terry Brown (ed), Other voices, Other worlds: The Global Church BasedSpeaks on kautaha as hermeneutical model, Out on Homosexuality. London: Darton, Longman & Todd (pp. 15-25). effective governance and responsible leadership in Oceania need to be communal, attentive to Series II, Issue 47 2012

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of our patriarchal societies, as well as link between ecology and the well being of society in kautaha with creation. In the Samoan tradition the “tautai ” meaning fishermen, man of the sea, or seafarer, as exegete by Dr.Mose Mailo challenges one’s view of Oceania’s indigenous values in this post colonial era. Dr Mose Mailo enlightens readers to see that the experience and skills of island “tautai” is the hermeneutical tool used to unlock the meaning of the fishing episode for Pacific Islanders. The word “tautai” has more meaningful concepts that for Pacific Islanders are fundamental to subsistance survival, relates them to home, is source of life, and a sacred space that bonds islanders to God. Mercy Ah Siu Maliko presents the uniqueness of the “fale” the traditional house of Samoa as another resourceful model of hermeneutics. The word “fale” in Greek interpretation meaning “Oikos” and according to Mercy the openness of the “fale” expresses a deep theological impact which brings forth the depth of theology of God’s Oikos - that is, it is an inhabited world which goes beyond denominational, gender and cultural boundaries. Through hermeneutics you are able to discover many more theological interpretations culminated with Christological meanings of events and things, which powerfully exists in the realm of our beings, as positive models for peace, justice and unity. 1 reading of Luke 5: 1-11 Together in this issue are two interesting and resourceful Bible Studies which are 1 reading both related to the concept of hermeneutics offered by Pacific theologians ofwomen Luke 5: 1-11with great challenges as food for thoughts in our journey through new discoveries of Pacific hermeneutics. The first Bible Study by Rev Arisi Tira “The Rama, A Float of an Outrigger Canoe, Symbol of Partnership for Women and Men in Ministry” presented in bullet points relates us to the Kiribati model of the Outrigger Canoe; the hull is the main body symbolising the body of a man and the Rama, which is the part that makes the canoe float symbolises a woman as the completion of the Introduction body of the canoe. The second Bible Study is the “Samaritan woman’s Jesusretelling at the Well. The reflection that Mose Mailoencounter with Luke’s of Mark 1: important 16-20 is unique in the Introduction ‘time’ in our daily encounters and challengesMose our Pacific Islanders here is how we use Mailo Synoptics. He takes the story further from in justthe a Luke’s retelling ofhow Mark 1: 16-20 isSamaria unique activities to make it more effective and purposeful like the woman of chose to Rev. Dr. Mose Mailo is an call for discipleship into a detailed fishing affair Synoptics. He takes the story further from just a fetch water around that very particular time. ordained minister Rev. Dr. On Mosethe Mailo is an (verses that determines his interpretation of call for discipleship into education a detailed same note as we search for 4-7) quality theological forfishing women affair in our of the Methodist Church in ordained minister mission and discipleship (verses 8-11). It is st (verses 4-7) that histointerpretation of we determines were fortunate have some papers Pacific ecumenical in this 21 century, Samoa. He holdsChurch a community of the Methodist in evident that Luke twisted Mark’s account to discipleship 8-11). It is which of thisfrom publicationmission presentedand during the Weavers(verses Regional Consultative PhD inare Newpart Testament Samoa. He holds a in Suva, Fiji. These produce an episode reminiscent of a ‘miracle,’ as Workshop held here papers offer many challenges for ways forward and evident that Luke twisted Mark’s account to Birmingham PhD in NewUniversity, Testament fromof the values of gender equality and justice in our church and improvements in terms most scholars follow.reminiscent But in doingofso,a ‘miracle,’ the ‘fishing’ produce an episode as England; andUniversity, lectures in New Birmingham societies. This is at a very important issue asscholars Mrs.permits Lisafollow. Meothe says, allow me to reiterate, gender episode test of diverse reading most But in doing so, the ‘fishing’ Testament studies England; andtolectures in New issues need be incorporated theological education curriculum making gender whether from historical, contextual, ora the Piula Theological College. He intostrategies, episode permits the test ofanddiverse reading Testament studies at concept in theological analysis. also specializes real experience readers. For instance, redaction strategies, whether from historical, contextual, or the Piula Theological College. He on the The Pacific whole, constitute a potentially rich and challenging in sociolinguistic studies ofIslands the critics assume readers. that Luke’s theologicalredaction accent also specializes real experience For instance, setting for hermeneutics and theological reflections, whereby the church is constantly Bible. greatly affects the wayLuke’s heweedits Mark’s account. in sociolinguistic studiesinof the theological accent reminded to work “kautaha,” critics with oneassume another,thatwhile seriously consider the But one can also assume that Luke’s inexperience Bible. greatly affects he more editspossibilities Mark’s account. theological implications in the openness of the “fale”the and way explore that the in (assuming Lukemay as physician) also Butfishing one can assume that inexperience “tautai” can offer us in our beautiful Oceania. Inalso conclusion, ILuke’s quote Rev Dr plays Anton st a noteworthy role in relating fishing information fishing (assuming Luke as physician) also in plays century in which Women’s Ordination the Knuth, “this 21 century, will beinthe poorly orrole accurately. Protestant Churches will eventually either longer be the exception, but fishing the norm,” in another anonoteworthy in relating information word, as in the powerful prayer of our Lord Jesusor Christ, ”Father, may they be one, as you either poorly accurately. and I are One.” (John 17:11, 21,22). Pacific Journal of Theology 14 Pacific Journal of Theology 14 14 2

Tautai Tautai

In this paper, tautai reading brings into the biblical text the practical skills and worldviews of island fishermen because Lk. 5: 1-11 reverberates to island experience in fishing and the fishing space. Jesus’ engagement with certain spaces in the text assimilates Him with tautai matapala2 and atuafolau3 from island perspective. Using the fishing boat and providing Peter with exceptional expertise of the fishing space (which resulted in the huge catch) reflect the skills of a tautai matapala. But engaging with the shoreline (Lk. 5: 1; c.f. Mk 1: 16; Matt 4: 18) represents that of a sailing god or atuafolau. Both images are attended to in Luke’s presentation of Jesus as a universal (fishing) master/saviour, and an economic patron/agent within the power networks of the Roman Empire. In this reading, the reader’s experience is treated as significant as that of the biblical context. Inserting island values and experiences overcome the remoteness of Kautaha the biblical in textisland by illuminating biblical narratives with Oceania cultural texts, hermeneutics, concepts, and practical skills. Such reading strategy takes the Bible’s canonical governance and authority not as absolute, butleadership contextual and dialogical.4 Interpretation should be part of a biblical faith that is truly based on the reality of island spaces.5

Rereading the ‘miracle’ catch in Lk. 5: 6-7

The ‘miracle’ tag attached to Lk. 5: 6-7 verifies the fundamental nature of Luke’s redaction of Mark 1: 16-20 in biblical scholarship. The dependency of Luke on Mark for the first part of the story (before inserting his own ending) is unchallenged Abstract Havea and seemed to be final in critical biblical studies. Scholarly Jione interest focuses on This presentation proposes kautaha for Luke’s independent material, referred to as ‘miracle.’ On Peter’s reply in Rev. Dr. Jione Havea is aLk. native5:of5, consideration among the models for island and an Ordained Minister of Howard Marshall comments, “the paradox would be Tonga heightened for readers who hermeneutics, and for effective governance and the Methodist Church of Tonga. knew that fishing in deep water was unlikely to produce a good catch during daytime.”6 responsible leadership in Oceania. Geldenhuys agrees, “The best time for fishing with nets was during the dark night Kautaha is a Tongan word meaning is SenioraLecturer Biblical of catching ‘huge inamount’ and the worst time was during the morning.”7 Briefly, it was He “cooperation” and used to identify village dayStudies, Hebrew Bible and Old fish at the ‘impossible time’ that provokes scholars to call this incident a ‘miracle’. workers. Kautaha is the local unincorporated Testament at the United Theological And it is the miraculous catch (a result of Jesus’ command) that forced Peter to College and at the School of Theology workforce in villages. In calling attention to admit his frailty (Lk. 5: 9) and follow Jesus. What about readers who think that of the Charles Sturt University. kautaha I take a proverbial step away from the fishing in daytime in any fishing space is productive? buzzing sophisticated mindsets of island towns, Schweizer lessened the value of the miracle to that of the call that to the setting of village life. Kautaha as followed,8 but somehow insisted that Luke’s additional material was indeed a hermeneutical model urges us to interpret miracle that belongs to the so-called ‘Nature miracles.’9 Yet, other nature miracles scriptures in solidarity with the unincorporated like walking on water, cursing the fig tree, stilling the storm, and so on, deserved to work-force, male and female, whose wellbeing is be called ‘miracles’ for they involve performances that are ‘contrary’ to what is necessary for the security of villages, and health known to nature. Jesus’ command to cast the net into the deep at daytime that of creation. resulted in catching a draught of fish is not too contrary to what is known to nature, Based on kautaha as hermeneutical model, especially to what is known to tautai readers. Marshall further argues that the effective governance and responsible leadership fishermen’s wonder at the catch was based on their realization, “that the size of in Oceania need to be communal, attentive to Series II, Issue 47 2012

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10 It isecology oftheir our patriarchal as well as link between the well legitimization being of societyofin catch had societies, no rational explanation.” such a and persuasive kautaha with creation. the miracle tag. But what sort of rational explanation of such fishing episode In the looking Samoan for? tradition the “tautai ” meaning fishermen, man of the sea, or was Marshal seafarer, as exegete by Dr.Mose Mailo challenges one’s view of Oceania’s indigenous values in this post colonial era. Dr Mose Mailo enlightens readers to see that the experience Island connection toisthe the text hermeneutical tool used to unlock the meaning of the and skills of island “tautai” In this reading, the experience island has tautai is the hermeneutical fishing episode for Pacific Islanders.and Theskills wordof“tautai” more meaningful conceptstool that for Pacific are fundamental subsistance them to home, is source used to Islanders unlock the meaning oftothe fishing survival, episode relates for Oceania readers. The offishing life, andlanguage, a sacred space that bonds islanders to God. (fishermen, fishing net, and fishing boats)11 in Luke 5: 1-11 the traditional Mercy Ah Siu Maliko presents the uniqueness of the “fale”(Samoan) invites tautai reading. Fishing is ‘life’ in the islands. Terms for house fishingof Samoa as another resourceful model of hermeneutics. The word “fale” in spaces like vasa (ocean), vaituloto (lake), moana (deep), and sami (sea) designate Greek that ” and according to Mercy the openness of the “fale” interpretation “Oikos 12 It is where islanders belong. It is home, the sea/lake meaning are not just ‘fishing spaces.’ expresses a deep theological impact which brings forth the depth of theology of God’s Oikos source of life, fundamental to subsistence survival, and a sacred space that bonds - that is, it is an inhabited world which goes beyond denominational, gender and cultural islanders toThrough God. Ashermeneutics dwellers or you family the moana, respect boundaries. aremembers able to in discover manyislanders more theological the fact that moana fishing is always unsystematic and unpredictable. The skills of interpretations culminated with Christological meanings of events and things, which the tautai are of uttermost importance. powerfully exists in the realm of our beings, as positive models for peace, justice and unity. Together in this issue are two interesting and resourceful Bible Studies which are both related to thewisdom concept of hermeneutics offered by Pacific women theologians with Island tautai great challenges as food thoughts in rich our journey throughItnew discoveries of Pacific The fishing vocabularyfor is remarkably in the islands. provides philosophies, hermeneutics. The first Bible Study by Rev Arisi Tira “The Rama, A Float of an Outrigger traditions, wisdom and proverbial sayings that educate islanders in all spheres of Canoe, Symbol of Partnership for Women and Men in Ministry” presented in bullet points relates ForKiribati instance, words, ‘asa andthemau ‘bysymbolising chance’ or hullrepresent is the mainthe body the uslife. to the modelthe of two the Outrigger Canoe; unsystematic nature of fishing. means the makes tautai got no fish, could a which‘Asa is the part that the canoe floatwhich symbolises body of a man and the Rama, In the text, partners’ even happen to the mostofintelligent The Simon second and BiblehisStudy is the woman as the completion the body tautai. of the13 canoe. fishing was ‘asa after toiling allwith night. The mau means plenty, huge catch, that as “Samaritan woman’s encounter Jesus at term the Well. The important reflection ‘time’ init our daily encounters and challenges Islanders mau here isis not howabout we usea miracle; in Lk. 5: our 6-7.Pacific Nevertheless, is rather the result of activities to make it more effective and purposeful likerequires how the woman Samariato chose skilful fishing. Fishing in the moana (the deep) a tautai ofmatapala be atto fetch waterinaround that very his best observing the particular moana andtime. its accessibility through the designs of nature. the sametonote as wethe search qualityof theological education for women in our A tautaiOn is obliged master time,stforphases the moon, the winds, the current, century, we were fortunate to have some papers Pacific ecumenical community in this 21 the waves, and even the trees. Through these designs, tautai could tell where the which are part of this publication presented during the Weavers Regional Consultative fish is, when it is plenty, when it reproduces and when it is healthy or poisonous Workshop held here in Suva, Fiji. These papers offer many challenges for ways forward and for human consumption. It means tautai depends on and communicates with improvements in terms of the values that of gender equality and justice in our church and the designs conduct of theissue environment comprehend moana, the gender deep societies. This and is a very important as Mrs. LisatoMeo says, allow the me to reiterate, and its mysteries. issues need to be incorporated into theological education curriculum and making gender a of theanalysis. remarkable features of this correlation of nature and tautai is concept in One theological The PacificofIslands the whole, constitute a potentially rich and challenging the observation exactlyonwhere to locate the fish in the deep. From tautai setting for hermeneutics and theological reflections, church perspective, Jesus’ command to lower the net whereby into thethedeep (5: is4)constantly is not reminded to with work any in Divine “kautaha,” with one another, while we seriously consider the associated qualities. It only contains directive elements (“Put out theological implications in the openness of the “fale” and explore more possibilities that into the deep, and let down . . .”) from a tautai matapala. The moana is always the a “tautai” can offer us in ourJesus’ beautiful Oceania.fits In conclusion, may I quote Rev of Dr tautai Anton mysterious space and command into the fishing language Knuth, “this 21st century, will be the century in which Women’s Ordination in the observation and directions. The direction is out into the deep. In the text, tautai Protestant Churches will eventually no longer be the exception, but the norm,” in another reader comprehends Jesus observed theChrist, fish ‘out in the through word, as in the powerful that prayer of our Lord Jesus ”Father, maydeep’ they be one, asthe you designs of the Gennesareth environment. He has been observing the tide and and I are One.” (John 17:11, 21,22).

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current while on the shores, but shifted to the boat to observe the trees and navigating points on land. He knew where the fish was that very morning by designing the locations of the lauamanu and the mafua. x The mafua The mafua is the shoal of young fish which serve as food for the larger ones. There are several kinds; the pinelŇ, the salĩ etc. The tautai knows where the band of big fish is by mastering the movements of the mafua. The tautai could detect which type of shoal is out there in the moana by observing the trees that bear fruit at the same time. There are proverbial or wisdom sayings based on this aspect of tautai skills.14 x The lauamanu The lauamanu is the band of birds (usually the birds of genus Sterna, tern) that used to feed on the mafua (young fish). In the ocean, birds (who follow the shoal of young fish) direct the tautai to the location of the mafua, which points to the Kautaha ofinthe island hermeneutics, movements big fish (especially the bonito). The wise tautai relies on the movements of the lauamanu to recognize the location of the fish for a huge catch. governance and leadership Another famous proverb catches the imagination of the moment.15

Jesus as the tautai matapala in Luke 5: 1-11

It is the capability of the tautai that demystifies the movements of the fish in the deep at daytime. Luke’s Jesus in 5: 1-11 has all the qualities of a tautai matapala. His knowledge of the mysteries of the moana through the designs of nature exceeded Abstract that of Simon and his fishing partners. Jesus may have noticed Jione (while Havea teaching This presentation proposes kautaha for over a particular spot in the deep from Simon’s fishing boat) a lauamanu encircling Rev. Dr. Jione Havea is a native of consideration among theorder. models forinexperience island and confidently gave the Luke’s isTonga evident by not recognising and an Ordained Minister of hermeneutics, and for effective governance Jesus’ communication with the designs ofandnature theand took for granted Methodist Church of Tonga. the responsible in Oceania. capabilitiesleadership of a fisherman like Jesus in His own respective space, the fishing Kautaha a point Tongan wordthemeaning space. From istautai of view, huge catch points to Jesus tautai He is Senior Lecturerasin the Biblical “cooperation” and used to identify village daymatapala. Studies, Hebrew Bible and Old workers. ItKautaha is put the some localvalue unincorporated Testament the United Theological is vital to on the issue of ‘timing’ inatthis passage. NightCollege and atwas the School of Theology workforce in failed villages. In calling to daytime time fishing and Jesus assuredattention Simon that fishing the choice. In of the is Charles Sturtproblem. University. It is kautaha proverbial from the the text,I take Jesus’a order impliesstep thataway the fishing space (lake) not the buzzing sophisticated of Peter’s island towns, the tautai’s problem ofmindsets timing, as reply (Lk. 5: 5) indicates their failure (as tolocal thefishermen) setting of village life. Kautaha in (night)-timing. Expertiseas of the fishing space at night is hermeneutical us to interpret devalued by themodel successurges of fishing expertise by (day)-timing. The moana remains a scriptures in solidarity the unincorporated mystery, but the timingwith of fishing needs to be re-designed to meet the needs of work-force, female, (lauamanu whose wellbeing is of God’s creation cannot be Theand signifiers and mafua) fishermen.16male necessary the security of Only villages, and matapala health whose wisdom or tofĆ is as deep bypassedfor in observing time. a tautai ofascreation. the moana could de-sign God’s mysteries in the present. Timing is a value that Baseddeep on wisdom kautaha or astofĆ hermeneutical model, framework. reflects in island conceptual effective governance and responsible leadership in Oceania need to be communal, attentive to Series II, Issue 47 2012

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ofTautai our patriarchal as well as link between ecology and the well being of society in space societies, in Lk. 5: 1-11 kautaha with creation. Certain spaces are extremely important to island life and cultures. One of those In the Samoan tradition the “tautai ” meaning fishermen, man of the sea, or spaces isas the tautaibyspace, which merelyone’s the view moanaof(the deep), indigenous but the seafarer, exegete Dr.Mose Mailois not challenges Oceania’s shoreline (the margin in theological terms); that spot on is-land that is values in this post colonial era. Dr Mose Mailo enlightens readers to see that the experience traditionally allocated to tautai. The synoptic writers agree that Jesus was of the and skills of island “tautai” is the hermeneutical tool used to unlock the meaningeither walking by orforstanding on that spot space) of the lake/ sea.concepts But Luke fishing episode Pacific Islanders. The (shoreline word “tautai” has more meaningful that added that Jesus immediately shifted his location fromrelates the shoreline into the boat for Pacific Islanders are fundamental to subsistance survival, them to home, is source of(5: life, a sacred space thatlocation bonds islanders to God. 4).and The shift of Jesus’ “from the land” into the boat, and teaching the the traditional house of Mercy Ah Siu the land uniqueness the “fale” multitude “from theMaliko boat”presents into the is notofonly an alteration of physical Samoa as another resourceful model of hermeneutics. The word “fale” in position. The shift of location affects one’s view of the world, whereas whereGreek one ” and to Mercy “fale” interpretation meaningwhat “Oikos stands determines he/she sees.according Jesus opted to shiftthe hisopenness location of forthe a more expresses a deep theological impact which brings forth the depth of theology of God’s Oikos constructive purpose, and not the simplistic view that he did so to accommodate - that is, it is an inhabited world which goes beyond denominational, gender and cultural the multitude in terms of space. you are able to discover many more theological boundaries. Through hermeneutics From island perspective, shorelinemeanings is not empty sandy is a interpretations culminated with Christological of events andspace. things,It which momentous spot that defines our is-land-ness, our being a people of the moana, powerfully exists in the realm of our beings, as positive models for peace, justice and unity. 17 beyond the boundless, opened to issue the are moana, the heavens and the Bible worldStudies Together in this two to interesting and resourceful which are horizons. shoreline tautai prepares fishing:women mendstheologians the net, fixes both related The to the conceptisofwhere hermeneutics offered for by Pacific with great challenges food thoughts the in our journey discoveries of (talk) Pacific the line, treatsasthe bait,forsharpens spear, patchthrough up thenew canoe, or talanoa hermeneutics. The firstItBible Studythe by Rev Arisi Tiraspace “The where Rama, Atautai Float observes of an Outrigger with other tautai. is also navigating and Canoe, Symbol of Partnership in Ministry” presented in bullet points communicates to forcesfor ofWomen nature:and theMen wind, the current, the sun/moon, the relates tide, themysteries main bodyofsymbolising the usand to the Kiribati Canoe; the hull isthe prays to themodel gods of ofthe theOutrigger moana before navigating the deep. In body of a man and the Rama, which is the part that makes the canoe float symbolises a other words, shoreline space is where tautai thinks big, feels big up to the woman as the completion of the body of the canoe. The second Bible Study is the heavens, look encounter at his universe as “comprised not The only important land surfaces, but the “Samaritan and woman’s with Jesus at the Well. reflection that surrounding ocean as far as they could traverse and exploit it, the underworld challenges our Pacific Islanders here is how we use ‘time’ in our daily encounters and with itstofire-controlling and earth-shaking denizens, the heavens above withto activities make it more effective and purposeful like how and the woman of Samaria chose theirwater hierarchies of powerful godstime. and named stars . . .”18 The shore is not only fetch around that very particular for fishing preparation. It we is asearch spaceforthat makes the tautai feels part of a bigger On the same note as quality theological education for women in our fortunate some papers Pacific ecumenical this himself 21st century, universe under community the controlin of and we hiswere gods. It is to nothave a symbol of which are part of this bound publication during Regional Consultative confinement, being to a presented small island, butthetheWeavers space of openness where Workshop in Suva, These papers offer many challenges for ways forward and 19 Fiji. Shoreline symbolises mobility and movement of man moana is held part here of home. improvements in terms of the values of gender equality and justice in our church and between the fanua (land), the lagi (heavens), and the moana (ocean). societies. This is a very important issue as Mrs. Lisa Meo says, allow me to reiterate, gender This particular space and its associating worldviews faced tremendous issues need to be incorporated into theological education curriculum and making gender a change during theanalysis. first contacts between people of Oceania and people of concept in theological Empire.The ThePacific European “portray our huge world in rich tiny, and needy bits”20 Islandsinvaders on the whole, constitute a potentially challenging from theforboat. Islanders were portrayed “from the boat” into is-landis as small, setting hermeneutics and theological reflections, whereby thethe church constantly isolated, toconfined therefore vulnerable, and controllable. reminded work in and “kautaha,” with one another, conquerable while we seriously consider the Beachcombers, escape-convicts, traders, missionaries and colonialists theological implications in the openness of theshipwreck, “fale” and explore more possibilities that the “tautai” in ourthrough beautifulimperialist Oceania. In conclusion, maybetween I quote Rev Drisland Anton viewedcan theoffer tautaiusspace eyes as boundary a tiny st century, will be the century in which Women’s Ordination in the Knuth, and the“this huge21Ocean. In such view, tautai space was belittled into a recuperating Protestant Churches no needs longer of be Empire. the exception, but the norm,” in another and invading spacewill to eventually cater for the word, as in the powerful prayer of our Lord Jesus Christ, ”Father, may they be one, as you and I are One.” (John 17:11, 21,22). 18 18 2

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Invaders as atuafolau

Islander had their own views from tautai space. European writers tried arduously to explain things from island point of view to both a great avail and great failure. Representing white men from Europe, N.A. Rowe states that atuafolau was a title given to white men, together with the term papalagi or people who fell from heaven when heaven burst.22 Yet, he missed the point of islander representation as islanders’ use of the term atuafolau represents their cosmological perspectives with reference to the supernatural and the world of spirits. Ocean people had a hierarchy of gods. There was the creator god (Tagaloa), and there were lesser gods.23 There are gods in heaven, in the moana, on earth, as well as the ones who sail around the Ocean. These sailing gods bring disasters, diseases or even death. In two of our recorded indigenous prayers, the wording indicated that atuafolau (sailing gods or invading gods) were feared by Samoans. Evening prayers consist of two of hermeneutics, offering, the ‘ava24 or drink offering and the fanaafi o Kautaha in types island faamalama or the flaming fire offering. The ava offering, where the head of the governance and leadership family, in taking his cup of ‘ava at the start of the evening meal, would pour out a little of it on the ground as a drinking offering to the gods, and all being silent, he would utter aloud the following prayer, “Here is ‘ava for you, O sailing gods, Do not come on shore at this place; but be pleased to depart along the ocean to some other land.” The flaming fire offering, just before the evening meal, someone is asked to blow up the fire and make it blaze. Begging all to be silent, a senior member of Abstract the family would pray, Jione Havea This “This presentation proposes kautaha for superior and inferior, this light is light is for you, o king and gods Dr. Jione Havea is a native of consideration the models for island for you all . . .among Be propitious to this family. . . Let ourRev. children be blessed. . . Keep Tonga and an Ordained Minister of hermeneutics, for effective governance away from usand sailing gods; lest they comeand and cause disease death. Protect the Methodistand Church of Tonga. responsible in Oceania. this family.leadership . .” Kautaha is effects a Tongan wordto the meaning Several are peculiar sailing godsHeinisSamoan cosmology. Senior Lecturer in BiblicalThe “cooperation” and(sailing used to identify village humans. dayfirst is that they gods) are invading Second, the invading Studies, Hebrew Bible and space Old is workers. Kautaha is the local the shoreline. Third, sailing godsunincorporated are feared for they Testament bring disasters, diseases, and at the United Theological College and at the School of Theology workforce in villages. In calling attention to death to islanders. The understanding of atuafolau states how big, not small, the of the Charles Sturt kautaha I take proverbial step includes away from the islanders viewatheir world that the island, the moana, and theUniversity. heavens. It buzzing sophisticated mindsets islandoftowns, also implies that islanders wereofaware these sailing gods’ influence and their toconsequences. the setting of village life. Kautaha as hermeneutical model urges us to interpret scriptures in as solidarity with theofunincorporated Atuafolau ‘fishermen’ Empire work-force, male and female, wellbeing is not stupid. They comprehended The term atuafolau indicates whose that islanders were necessary for the security of villages, and health very well that the sailing gods from Europe were fishing Oceania for their own ofinterests, creation.bringing disasters, diseases and death. It began with Dutch, French, and Basedexplorers. on kautaha hermeneutical British Theyasfished for what model, was called the ‘lost continent’. Attended effective governance and responsible leadership by scientists, they also fished for technical data, for knowledge of island customs, in Oceania need to be communal, attentive to Series II, Issue 47 2012

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ofmarine our patriarchal societies, as well as and link between ecology Following and the wellthem beingwere of society in resources, botanical life, exotic species. traders kautaha with creation. who fished Oceania for sandalwood and treasures. In religion, European mission “tautai ” meaning man of fishing the sea,for or In and the Samoan tradition societies their agents werethecasting their nets all fishermen, over the Ocean, seafarer, as exegete by Dr.Mose Mailo challenges one’s view of Oceania’s indigenous what they called ‘sinners.’ values in this post colonial era. Dr Mose Mailo enlightens readers to see that the experience European fishermen miraculously caught fish. They caught the lost and skills of island “tautai” is the hermeneutical tool used to unlock the meaning of the continent which brought ‘their’ map themeaningful world into its final fishing episode(Australia), for Pacific Islanders. The word “tautai” has of more concepts that They caught evidence towhich assisted lab research and Charles formeasures. Pacific Islanders are fundamental subsistance survival, relates them to home,Darwin’s is source theory. caughtislanders sandalwood to facilitate the luxurious lifestyle of ofevolutionary life, and a sacred spaceThey that bonds to God. the masters Theypresents caughtthe land, some for God, andthe some for thehouse King/ traditional of Mercy at Ahhome. Siu Maliko uniqueness of the “fale” Samoa anothercaught resourceful model of hermeneutics. word them “fale” inup Greek Queen.as They sinners, baptized them, andThedivided into ” and according to rivals. Mercy the openness of the “fale” interpretation “Oikos (Methodists,meaning Catholics, or LMS) denominational expresses a What deep theological impact which brings forth the depth of theology Oikos is left un-fished? None! Nevertheless, Oceania was of notGod’s forsaken - that is, it is an inhabited world which goes beyond denominational, gender and cultural after all. They divided it up into European ‘owned’ fishing colonies. Now, Asian boundaries. hermeneutics you drift are net ablefishing to discover many more theological fishermen Through join the convoy; Japanese and whaling; Chinese fishing interpretations culminated with Christological meanings of events and things, which for economic partners. The face of Europe in Oceania, New Zealand and powerfully exists in the realm of our beings, as positive models for peace, justice and unity. Australia continue to fish around for the best made-in-Samoa/Tonga/Fiji rugby Together in this issue are two interesting and resourceful Bible Studies which are players andtolabourers to pluck their applesoffered and strawberry both related the concept of hermeneutics by Pacificduring womenharvest. theologians with great challenges as food for thoughts in our journey through new discoveries of Pacific hermeneutics. Theof firstatuafolau Bible Studyinbythe Revcolonization Arisi Tira “The Rama, A Float of an Outrigger The impact of Oceania Canoe, Symbol of Partnership for Women and Men in Ministry” presented in bullet relates Sailing gods invaded and connected Oceania to Europe, the centrepoints of power. hull is the main body symbolising the usOceania to the Kiribati model of the Outrigger Canoe; the was turned into a fishing space, and was chartered to a Fishing Company body of a man and the Rama, which is the part that makes the canoe float symbolises a called ‘Globalization.’ In the process, they (atuafolau) redefined, reconstructed and woman as the completion of the body of the canoe. The second Bible Study is the represented the fishing spacewith andJesus its inhabitants meetimportant the agendas of global “Samaritan woman’s encounter at the Well.to The reflection that fishing operations. In that respect, any form of mission operated within the fabric and challenges our Pacific Islanders here is how we use ‘time’ in our daily encounters of the to ‘fishing fostersand deranged relationships power. Atuafolau image activities make itimagery’ more effective purposeful like how theof woman of Samaria chose to involves attitudes of domination, subjugation, and colonization. fetch water around thatand very practices particular time. Onisthe same noteisn’t as weit? search for quality theological education women in our Oceania still fished It remains a postcolonial fishing for space, although we were Pacific in this were 21st century, flags ecumenical of nationalcommunity (in)-dependence raised since thefortunate 1960’s. to have some papers which are part of this publication presented during the Weavers Regional Consultative Workshop held here in Suva, Fiji. These papers offer many challenges for ways forward and Jesus as atuafolau in the Luke 5: 1-11 improvements in terms of values of gender equality and justice in our church and Luke presents Jesus who appreciated in one another, thetopower networks societies. This is aavery important issue as Mrs. Lisa way Meoor says, allow me reiterate, gender of the Roman Empire. Jesus’ movements the tautai “from thea issues need to be incorporated into shifted theological education in curriculum andspace making gender land” in into the boat,analysis. and teaching the multitude “from the boat” into the land of concept theological The Pacific Islands onoftheatuafolau whole, moving constituteinaand potentially rich and challenging Gennesareth represent that out, and transforming the setting for hermeneutics and theological reflections, whereby the church is constantly significant of tautai space. reminded to workpart, in “kautaha,” with one the another, while we sailing seriously consider the In this I wish to assimilate influence of the gods as agents theological implications in the openness of the “fale” and explore more possibilities that the of Empire in Oceania to that of Luke’s Jesus within the power networks of the “tautai” can offer us in our beautiful Oceania. In conclusion, may I quote Rev Dr Anton Roman Empire. Knuth, “this 21st century, will be the century in which Women’s Ordination in the Luke-Acts is an ambitious narrative with a universalizing tendency in Protestant Churches will eventually no longer be the exception, but the norm,” in another terms of history and prayer mission. Luke’s declares in 4: 43 mission is word, as in the powerful of our Lord Jesus Jesus Christ, ”Father, maythat theyhis be one, as you universal. “I must proclaim the good news of the Kingdom of God to other cities and I are One.” (John 17:11, 21,22). 20 20 2

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also. . .” Universalism is an ideological tendency that unites imperialism, colonialism, and Christian mission in terms of geopolitical expansion. The spread of the Roman Empire as indicated in Luke-Acts is frankly equated to the universal spread of second century Christianity from Jerusalem to Europe. Luke (more than any gospel writers) places the story of Jesus and his followers into the broader context of Judean politics within the expanding Roman Empire.25

Jesus in the Roman economic patronage system

Luke prefers to place his protagonist in a social scenario that is household and acceptable, but not harmful and treacherous to his Greco-Roman readers and of course, his literary patron. In that respect, he was determined to present Jesus within the dynamics of the economic patronage system, where He could also get in touch with both the rich and poor of society. Jesusinpointed to himself as the anointed patron. This is indicated in his Kautaha island hermeneutics, reading of the Scriptures in the synagogue. The quote from Isaiah 61: 1-2 is not readgovernance in the context ofand the leadership Jewish exile. The new context (according to Luke’s narrative) is that of Roman imperialism indicated in the beginnings of chapters 2 and 3. While the passage also echoes the duties and obligations of a Roman patron to social clients, Jesus pointed to Himself as the anointed patron for the Israelites (verse 21). In Luke 4: 18-19, Malina and Rohrbaugh state, “. . . in the context of Jesus’ ministry, the captives referred to are probably debtors in prison for non-payment.”26 Instead of their families paying for their release, Jesus proclaims that he, the anointed patron, is coming into assistance. Abstract Jionetheir Havea Unfortunately, Jesus’ patronage be recognized by outsiders (Luke 4: 24-28) This presentation proposeswould kautaha for Rev.own Dr. people Jione Havea is a native of rather than hisamong own hometown. The for response (verse 22) was consideration the models islandfrom his Tonga and an Ordained Minister of an attempt toand belittle as one of those ordinary Nazarenes. Next, Luke moves hermeneutics, for Jesus effective governance and the Methodist Church of Tonga. on to present Jesus’inpatronage responsible leadership Oceania. in the healing of the demon possessed man, Simon’s mother and many othermeaning people. Kautaha is in a law, Tongan word He is Senior Lecturer in Biblical In 4:and 43, used Luketoconnects Jesus’ daypatronageStudies, to a Hebrew universal realm, “cooperation” identify village Bible and Old the kingdomKautaha of God. isJesus’ is part of a network of power that belongs to a workers. the patronage local unincorporated Testament at the United Theological College and atconclude the School ofthat Theology certain King Kingdom. What isattention this Kingdom? We simply it is workforce in and villages. In calling to of the Charles Sturt University. the Kingdom of God. But for Greco-Roman readers, this is no challenge to the kautaha I take a proverbial step away from the Romansophisticated Empire. Roman vision of (ofisland the paxtowns, Romana, Roman roads, Roman security, buzzing mindsets Roman system) all itslife. controlled toandthe setting of of village Kautahacities as could make it the ideal Kingdom that Jesus is heralding. To Theophilus and Luke’s Greco-Roman readers, Jesus is hermeneutical model urges us to interpret the ideal patron of the with ultimate of Rome. In his capacity as spirit patron scriptures in solidarity the Kingdom unincorporated (in contrastmale to and those Jews whose who incite revolts work-force, female, wellbeing is to Rome administration) Jesus connected especially the downtrodden necessary forlocals, the security of villages, and healthof society to the centre of power, ideal Kingdom of God. That is the Jesus we meet in the next chapter, at the ofthe creation. fishing Basedepisode. on kautaha as hermeneutical model, effective governance and responsible leadership in Oceania need to be communal, attentive to Series II, Issue 47 2012

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ofPatronage our patriarchal societies, asinwell as link relations Luke 5:between 1-11 ecology and the well being of society in kautaha with creation. Patrons are not entirely from the upper class. In Luke, it is preferable to speak of In the Samoan tradition the “tautai ” meaning fishermen, man of the sea, or them as individuals with disposable incomes. There is no evidence to support that seafarer, as exegete by Dr.Mose Mailo challenges one’s view of Oceania’s indigenous Jesusinwas and without Likewise, there is notoreference confirm values this poor post colonial era. Drincome. Mose Mailo enlightens readers see that thetoexperience that Jesus had a disposable income. We know that he is just a carpenter’s In of the and skills of island “tautai” is the hermeneutical tool used to unlock the meaningson. terms of his economic background, there is little sign that the historical Jesus fishing episode for Pacific Islanders. The word “tautai” has more meaningful concepts that could have been aare patron within to thesubsistance economicsurvival, category. But them in Luke 5: 1-11, there for Pacific Islanders fundamental relates to home, is source ofare life,several and a sacred spaceof that islanders to God.relationship between Jesus and the indicators anbonds economic patronage Mercy Ah Siu Maliko presents the uniqueness of the “fale” the traditional house of fishermen. Samoa as Jesus’ another resourceful of hermeneutics. The from wordthe “fale” Greek command to putmodel the fishing boat a little way shorein did not Oikos ” and according to Mercy the openness of the “fale” interpretation meaning “ go un-served. Jesus was already on board before asking, and Simon obeyed (5: 2expresses deep with theological impact thehave depthrecognized of theologyhim of God’s Oikos 3). Jesusa was a crowd (5: which 1) andbrings Peterforth could as patron - that is, it is an inhabited world which goes beyond denominational, gender and cultural already, when Jesus healed his mother in law (4: 38-39). Peter’s response boundaries. Through hermeneutics you are able to discover many more theological (obedience) toculminated Jesus in 3,with 4, and 5 does not meanings reflect a Lord-servant interpretations Christological of events andrelation; things, rather, which it indicates a certain respect to a spiritual patron like the women in 8: 2-3. use powerfully exists in the realm of our beings, as positive models for peace, justice andThe unity. of ‘Master’ (5: 5) indicates more a respectful relation rather than on Jesus’ Together in this issue are two of interesting and resourceful Bible Studies which are the ofpatronage-client relation between Jesus and Peter authority. both related27 toShortly, the concept hermeneutics offered by Pacific women theologians with great challenges as food thoughts in our throughevidence, new discoveries of Pacific transforms as the storyfor unfolds. From the journey social science what appears to hermeneutics. The firstpatronage Bible Studyrelationship by Rev Arisisuddenly Tira “Thechanged Rama, A Float of an Outrigger begin as a spiritual and materialized in Canoe, of Partnership for Women Ministry” presented in bullet points relates more Symbol economic terms because of and the Men hugeincatch of fish. is the main bodypossessed symbolising the us to the Kiribati modelwere of the the hull Fishermen notOutrigger entirely Canoe; poor men. They could have some Rama, which is the part that makes the canoe float symbolises body of a man and the 28 surplus wealth. They had (business) partners and employees (Lk. 5: 5-10; Mk. 1:a woman as the completion of the body of the canoe. The second Bible Study is the 20). In the text, James and John, sons of Zebedee were Simon’s fishing partners. “Samaritan woman’s encounter with Jesus at the Well. The important reflection that However,ourfishermen faced here problems their industry of Roman ‘time’ in our because daily encounters and challenges Pacific Islanders is how with we use economic policies. While fish (a luxury item) was in increasing demand Jesus’ activities to make it more effective and purposeful like how the woman of Samaria in chose to time,water Malina andthat Rohrbaugh finds out that the industry was controlled by two fetch around very particular time. 29 quality theological education for women in our RomanOn systems of commercialisation. the same note as we search for we were fortunate have some papers Pacific ecumenical this 21st century, The firstcommunity one is theinorganization of local fishermen intotocontracts with the which are part of this presentedFishermen during thewere Weavers Regional Consultative interests of royals or publication large landholders. supposed to provide for Workshop held here in Suva, Fiji. These papers challenges forBased ways forward and these powerful men a specific amount ofoffer fish many at certain times. on papyri improvements in terms of the values of crooked gender equality and justice in our received church and evidence, there are complaints about or inadequate payment by societies. This is a very important issue as Mrs. Lisa Meo says, allow me to reiterate, gender. fishermen. This system “was highly profitable for estate managers or royal coffers issues need to be incorporated into theological education curriculum and making gender a . . the fishermen themselves got little.”30 Two things are clear in this social analysis. concept in theological analysis. First, fishermen affected by whole, an economic system that served of The Pacificwere Islands on the constitute a potentially rich the and interests challenging the powerful minority. Second, fishermen needed patrons, good patrons to see setting for hermeneutics and theological reflections, whereby the church is constantly that theytogotwork the fair share of their reminded in “kautaha,” withlabour. one another, while we seriously consider the secondinsystem includes within themore network of Roman theologicalThe implications the openness of thefishing “fale” and explore possibilities that the “tautai” canFishermen offer us in are our supposed beautiful Oceania. In conclusion, may Itax quote Rev Dr“which Anton taxation. to lease fishing rights from collectors st century, will be the century in which Women’s Ordination in the Knuth, “this could go as 21 high as 40%,” according to Malina and Rohrbaugh. What is left after Protestant Churches will would eventually longer be the exception, butwho the norm,” another paying this lease tax be no traded through middlemen would in add their word, in the prayer of our Jesus Christ, ”Father, may they one, asthere you own as cost for powerful profit. To control theLord rising costs of fish through this be system, and I are One.” (John 17:11, 21,22). was Roman law that legislates, “fish be sold either by the fishermen themselves or 22 22 2

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by those who first bought the catch from them.”31 Roman law is doing its best, although not enough to help fishermen. Fishermen that belong to this system always work in partners and it is highly likely that the Gennesaret fishermen in 5: 1-11 are tax fishermen. In such tax driven context, a huge catch means a lot to Simon and his fishing partners. A huge catch could save them from the might of the tax system. In verse 5, we may read Simon’s reply as an appeal in the form of a petition to a patron. Jesus provided what was pleaded for by the petitioner. In awe of the catch, Simon recognized that Jesus was more than a spiritual patron. Falling at the feet of another person, as Simon did to Jesus “was a gesture of honour before a patron.”32 Simon took the place of a client, and honoured Jesus as the economic patron. It is in the context of patron-client relationship that we ought to understand Simon’s response in verse 8. The lines ‘depart from me’ or go out of Kautaha hermeneutics, me “suggestsintheisland cessation of a mental state, viz, the being under the spell of respect to the catch and Simon’s previous knowledge of Jesus’ spirit.”33 With and governance leadership Jesus, ‘go out of me’ indicates Simon’s mental frustration of who Jesus is. It is like he (Simon) was possessed by Jesus as spirit.34 Nevertheless, Simon’s appeal and its practicality (falling under the feet of Jesus) was mainly that of a client, acknowledging his unworthiness to be in the presence of such a strange patronage figure. Simon’s actions could demonstrate his deep affection for he was in debt to the patron twice.35 It is in this context where ‘sinfulness’ (verse 8) reflects Simon’s view of himself as an exhausted fisherman, feeling refreshed and Abstract Jione Havea back to life in the unbearable presence of such This presentation proposes kautaha for generous and gracious economic Rev. Dr. Jione Havea is a native of patron. consideration among the models for island Tonga and an Ordained Minister of hermeneutics, and for effective governance and the Methodist Church of Tonga. Concludingleadership remarks in Oceania. responsible Based on theisabove is referred to as ‘the call’ in 5: 10 now creates Kautaha a reading, Tongan what word meaning He is Senior Lecturer in Biblical concerns. Theissen argues that there is connection between “Simon’s frustration “cooperation” and used to identify village dayStudies, Hebrew Bible and Old 36 The with his occupation and a break with the familiar surroundings ofUnited home.” workers. Kautaha is the local unincorporated Testament at the Theological immediateindecision follow Jesus could also a result socio-economic and of at the School of Theology workforce villages.to In calling attention to be College frustrations, caused by Roman economic policies and injustices of colonial of the Charles Sturt University.rule. kautaha I take a proverbial step away from the But it is also suggested that such an immediate break with one’s social network is buzzing sophisticated mindsets of island towns, 37 The most likely dynamic that forces a serious deviant behaviour in antiquity. to the setting of village life. Kautaha as one like Simon and his fishing to migrate or break away from the hermeneutical model urges us partners to interpret familiar social network (in spite of its social and personal consequences) is the scriptures in solidarity with the unincorporated prospect of opportunities, of a possibility work-force, male and female, whose wellbeing isto acquire economic power and prosperity a result of colonial influence. necessary forasthe security of villages, and health Within the context of the Roman economic patronage system, ‘catching of creation. men’ has on a socio-political scent. It reflects the purpose of economic patronage, Based kautaha as hermeneutical model, which is to harmoniously hook up the colonized effective governance and responsible leadership to the colonizers’ power and Catching men is a socio-political inresources. Oceania need to be communal, attentive to responsibility, a social duty to the Series II, Issue 47 2012

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of our patriarchal well as Peter link between ecology and partners the well being society centre of power.societies, Jesus as assured and his fishing that of there arein kautaha with creation. alternatives beside revolt to Roman rule, a very popular option for Judean young meaningproblems fishermen, manbeofresolved the sea, ifor In the Samoanoftradition the “tautai men in the beginning the second century.”Fishing could seafarer, as exegete by Dr.Mose Mailo challenges one’s view of Oceania’s indigenous they know their way through, and not their way against the powerful economic values in this post colonial era. Dr Mose Mailo enlightens readers to see that the experience system. The call is to migrate, abandon their local values, together with its and skills of island “tautai” is the hermeneutical tool used to unlock the meaning of the frustrations and become servants the“tautai” very system thatmeaningful instigatesconcepts social and fishing episode forto Pacific Islanders. The of word has more that economic frustrations. for Pacific Islanders are fundamental to subsistance survival, relates them to home, is source fishing in islanders Christianto circles of life, andThe a sacred spaceanalogy that bonds God. is about catching people. Its patronage mode according to Luketheindicates itsofsocio-political obligations likeof house Mercy Ah Siu Maliko presents uniqueness the “fale” the traditional atuafolauasoranother sailing gods who practically Western andinculture Samoa resourceful model ofpioneered hermeneutics. Thecivilization word “fale” Greek ” and according Mercy the openness of the “fale” interpretation meaning “Oikos to the detriment of our Oceania languages andtocultures. Sailing gods had a huge expresses a deep theological which brings the depth theology of God’s Oikos role in changing the face impact of Oceania societyforth according to ofthe reconstructions of -the thateconomically is, it is an inhabited worldToday, which goes beyond and cultural powerful. sailing gods denominational, are no longer gender Europeans, but boundaries. Through hermeneutics you are and ablediscipleship to discoverwhether many more theological Oceanians who accept the call to mission as a scholar, a interpretations culminated with Christological meanings of events and things, which parish minister, or Christian worker. powerfully exists in the realm of our beings, as positive models for peace, justice and unity. The challenge postcolonial readingand is whether themselves Together in this of issue are two interesting resourcefulOceanians Bible Studies which are decide to emulate European sailing gods or the ways of the tautai matapala (wise both related to the concept of hermeneutics offered by Pacific women theologians with woman/man of the Ocean). Instead of being the brown symbol of European great challenges as food for thoughts in our journey through new discoveries of Pacific supremacy in The matters theology and biblical studies, called to opt hermeneutics. first of Bible Study by Rev Arisi Tira “Thetautai Rama,reader A Floatis of an Outrigger for a middle one where Oceania values are connected bothrelates the Canoe, Symbol way, of Partnership for Women and indigenous Men in Ministry” presented in bullet to points the cultures. main bodyTautai symbolising the us to the world Kiribatiand model the Outrigger Canoe; the hull isand foreign to of Oceania traditions, languages, reading Rama,mission which istongue, the partbut that makeslanguage the canoe float symbolises body of a man represents not and the the colonial a new (‘in-between’) that a Bible one Studywhere is the woman the completion of the bodythe of Third the canoe. of second negotiation; occupiesas what Homi Bhabha terms Space38The “Samaritan woman’s encounter with Jesus at the Well. The important reflection that foreign and local symbols are brought into harmonious creation of new concepts challenges our Pacific Islanders here is how we use ‘time’ in our daily encounters and and fresh meanings. Biblical studies in our postmodern and postcolonial Oceania activities to make it more effective and purposeful like how the woman of Samaria chose to contexts this movement fetch waterneed around thatperpetual very particular time. allowing diverse cultural experiences to pursue unpredictable biblical interpretations. On the same note as we search for quality theological education for women in our Pacific ecumenical community in this 21st century, we were fortunate to have some papers which are part of this publication presented during the Weavers Regional Consultative Workshop held here in Suva, Fiji. These papers offer many challenges for ways forward and Notes 1 Tautai in Samoan, improvements in Toutai termsin of the values of gender‘man equality justice in our church and Tongan means ‘fisherman’; of theand sea’ or ‘seafarer’. 2 Tautai matapala societies. This is a very important issue as Mrs. Lisa Meo says, allow me to reiterate, gender or matapalapala is ‘skillful fisherman’ or ‘expert of the sea’ issues need to be incorporated into theological education curriculum and making gender a 3 Atuafolau is literally a ‘sailing god.’ concept in theological analysis. 4 Lee Boyung, “When the text is the problem: a postcolonial approach to biblical pedagogy,” The Pacific Islands on(2007); the whole, constitute a potentially rich and challenging Religious Education, Winter 4-5 setting for example hermeneutics theological reflections, theinchurch is constantly 5 See a good of islandand reading by Jione Havea’s readingwhereby of Numbers remindedThe toGlobal workBible in Commentary. “kautaha,” with one another, while we seriously consider the theological implications in the openness of the “fale” andGreek explore more possibilities 6 I. Howard Marshall, The gospel of Luke. The New International Testament Commentary;that the “tautai” can offer us in our beautiful Oceania. In conclusion, may I quote Rev Dr Anton Grand Rapids, Michigan: Paternoster Press, William B. Eerdmanns,1978, 203 st century, will be the century in which Women’s Ordination in the Knuth, “this 21 (italics are my emphasis) Protestant Churches will eventually no longer be the exception, but the norm,” in another 7 Norval Geldenhuys, Commentary on the gospel of Luke: the English text with introduction, exposition and notes. word, as in the powerful prayer of our Lord Jesus Christ, ”Father, may they be one, as you Grand Rapids, Michigan: William B. Eerdmanns Publishing Co., 1979, 181 and I are One.” (John 17:11, 21,22). 24 2 24

(italics are my emphasis)

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Schweizer The good news according to Luke. Translated by David E. Green, London: SPCK, 1984, 101 9 Reginald H. Fuller, Interpreting the miracles, London: SCM Press Ltd, 1963, 37 10 I. H. Marshall, The gospel of Luke, 205 11The language of fishing is especially evident and relevant when reading the text in the Samoan Bible translation. 12 SĆ in sami and vasa indicates ‘sacredness’ or ‘taboo’; vĆ in vaituloto and vasa indicates the ‘taboo relationship’ between people, between people and the environment, between people and the gods; moa in moana means ‘centeredness’ or close to the heart. 13 There is commonly used proverbial saying, E poto le tautai ae sese le atu i ama, meaning ‘even the highly skilled fisherman makes mistakes’ 14 The proverb says ‘ua sopo le manuvale a’o ala le mafua’ refers to ‘disturbances while the tautai is keeping an alert eye on the movement and location of the fish through the mafua’ 15 The proverbial saying, Aua le va’ai i le lauamanu ae taga’ i le fa’a-muli o atu, is a sort of warning to the tautai “not to focus on the lauamanu (birds) too much, but follow the movements of the bonito dorsal fin’. 16 Peter’s reply in verse 5, “. . . we toiled all night. . .”indicates the value of timing in Luke’s account. Night and daytime belong to the language of time unit in the Bible. 17 See the article by Epeli Hau’ofa, “Our Sea of Islands,” in A new Oceania: rediscovering our sea of islands. Suva, Fiji: The University of the South Pacific in association with Beake House, 1993; 2-16 18 Epeli Hau’ofa “Our sea of islands”, 7 19 Epeli Hau’ofa, “Our sea of islands”, 10 20 Epeli Hau’ofa, “Our sea of islands”, 14 21 The term came to my attention through N.A. Rowe, Samoa under the sailing gods, London and New Abstract York: Putnam 1930, see title page and page 9. Rowe rightly states that theHavea term is from an Jione This oldpresentation proposes kautaha for in the book as the white men who Samoan prayer, although he referred to atuafolau Rev. Dr. Jione Havea is a native of consideration among models for island discovered Samoa.the The prayer is recorded in The Samoa Reporter, No. 11, July 1850; 1 Tonga and an Ordained Minister of 22 N. A. Rowe Samoa sailing gods,governance 9 hermeneutics, andunder fortheeffective and the Methodist Church of Tonga. 23 Peter Turner, Samoa a hundred years ago and long before, together with note on the cults and customs of twentyresponsible leadership in Oceania. three other the Pacific. London: Kautaha is islands a inTongan word Macmillan, meaning1884 He is Senior Lecturer in Biblical 24 ‘Ava is the traditional drink from a mix of the root of the ‘ava plant and water. It is common in “cooperation” and used to identify village dayStudies, Hebrew Bible and Old Polynesia cultures workers. Kautaha is the local unincorporated Testament at the United Theological 25 Virginia Burrus, “The gospel of Luke and the Acts of the apostles,” in A postcolonial commentary on College and at the School of Theology workforceNewinTestament villages. In calling attention to writings. Editors, Fernando F. Segovia and R. S. Sugirtharajah, London and of the Charles Sturt University. kautaha INew takeYork: a proverbial T & T Clark,step 2007;away 134 from the buzzing sophisticated mindsets of science islandcommentary towns, on the Synoptic Gospels, Second Edition; 26 Malina and Rohrbaugh, “Luke,” in Social to the Minneapolis: setting ofFortress village as Presslife. 2003, Kautaha 243 27 J. Reiling and J. L. hermeneutical model urgesA translator’s us to handbook interpret Swellengrebel, on the gospel of Luke. Published for the scripturesUnited in solidarity with the unincorporated Bible Society. Netherlands, Leiden: E. J. Brill, 1971, 28 Richard Bauckham work-force, male and (Ed.),female, The Bookwhose of Acts inwellbeing its Palestinianissetting, The Book of Acts in its first setting. Vol. 4,ofGrand Rapidsand Michigan necessarycentury for the security villages, healthand Carlisle: William B. Eerdmanns and Paternoster Press, 1995, 320 of creation. 29 Bruce J. Malina and Richard L. Rohrbaugh, Social-science commentary on the gospel of John, Minneapolis: Based on kautaha as hermeneutical model, Press,and 1998,responsible 289 effective Fortress governance leadership 30 andneed Rohrbaugh, science commentary. . ., 289 in Malina Oceania to be Social communal, attentive to 8 Eduard

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Malina and Rohrbaugh, Social . ., 289 ecology and the well being of society in of31 our patriarchal societies, asscience well commentary. as link between 32 Malina and Rohrbaugh, “Luke,” 245 kautaha with creation. 33 ReilingIn andthe Swellengrebel, A translator’s “tautai. .,” 231 meaning fishermen, man of the sea, or Samoan tradition thehandbook. 34 ‘go out of is also by in 4:Dr.Mose 35, 41. SeeMailo the exegetical comments Reilingofand Swellengrebel, seafarer, as me’ exegete challenges one’sbyview Oceania’s indigenous values in this post colonial era. 231 Dr Mose Mailo enlightens readers to see that the experience A translator’s handbook 35 Simon is the hermeneutical used to unlock meaning of the and skills Peter’s of island first “tautai” debt to Jesus is when He healed histool (Peter) mother in law, the and now, the huge fishing episode Pacific Islanders. The word “tautai” has more meaningful concepts that catch for of fish. 36 Gerd for Pacific Islanders arereality fundamental subsistance survival, relates them home, is source Theissen, Social and the earlytoChristians: theology, ethics, and the world of thetoNew Testament. of life, andTrans. a sacred space that bonds islanders to God. Margaret Kohl; Edinburgh: T&T Clark, 1992, 65 Ah Siu Maliko the uniqueness of the “fale” the traditional house of 37 MalinaMercy and Rohrbaugh, “Luke,”presents 246 Samoa another“The resourceful model of hermeneutics. The word in York: Greek 38 Homias K. Bhabha, commitment to theory,” in The location of Culture, London“fale” and New Oikos” and according to Mercy the openness of the “fale” interpretation meaning “36-37 Routledge,1994, expresses a deep theological impact which brings forth the depth of theology of God’s Oikos - that is, it is an inhabited world which goes beyond denominational, gender and cultural boundaries. Through hermeneutics you are able to discover many more theological interpretations culminated with Christological meanings of events and things, which powerfully exists in the realm of our beings, as positive models for peace, justice and unity. Together in this issue are two interesting and resourceful Bible Studies which are both related to the concept of hermeneutics offered by Pacific women theologians with great challenges as food for thoughts in our journey through new discoveries of Pacific hermeneutics. The first Bible Study by Rev Arisi Tira “The Rama, A Float of an Outrigger Canoe, Symbol of Partnership for Women and Men in Ministry” presented in bullet points relates us to the Kiribati model of the Outrigger Canoe; the hull is the main body symbolising the body of a man and the Rama, which is the part that makes the canoe float symbolises a woman as the completion of the body of the canoe. The second Bible Study is the “Samaritan woman’s encounter with Jesus at the Well. The important reflection that challenges our Pacific Islanders here is how we use ‘time’ in our daily encounters and activities to make it more effective and purposeful like how the woman of Samaria chose to fetch water around that very particular time. On the same note as we search for quality theological education for women in our Pacific ecumenical community in this 21st century, we were fortunate to have some papers which are part of this publication presented during the Weavers Regional Consultative Workshop held here in Suva, Fiji. These papers offer many challenges for ways forward and improvements in terms of the values of gender equality and justice in our church and societies. This is a very important issue as Mrs. Lisa Meo says, allow me to reiterate, gender issues need to be incorporated into theological education curriculum and making gender a concept in theological analysis. The Pacific Islands on the whole, constitute a potentially rich and challenging setting for hermeneutics and theological reflections, whereby the church is constantly reminded to work in “kautaha,” with one another, while we seriously consider the theological implications in the openness of the “fale” and explore more possibilities that the “tautai” can offer us in our beautiful Oceania. In conclusion, may I quote Rev Dr Anton Knuth, “this 21st century, will be the century in which Women’s Ordination in the Protestant Churches will eventually no longer be the exception, but the norm,” in another word, as in the powerful prayer of our Lord Jesus Christ, ”Father, may they be one, as you and I are One.” (John 17:11, 21,22).

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Kautaha in in island hermeneutics, Inclusivity the Oikos of God governance and leadership Inclusivity in the16:1-16) Oikos of God (Genesis (Genesis 16:1-16)

Abstract Jione Havea Mercy Ah-Siu-Maliko A Fale ThisHermeneutics presentation proposes kautaha for Rev. Dr. JioneAh-Siu-Maliko Havea isisa presently native of a Mercy IAhave to base the my reflection on what Faledecided Hermeneutics consideration among models for islandI Mercy Ah-Siu-Maliko Tonga and an Ordained Minister of have called a ‘fale hermeneutics’ or a ‘fale postgraduate student at the I have decidedand to base my reflection on what hermeneutics, for effective governance andI Mercy Ah-Siu-Maliko isTonga. presently a the Methodist Church of University Otago, at New interpretation’. Sincein we all have oroura own have calledleadership a ‘fale hermeneutics’ ‘fale responsible Oceania. postgraduateof student theZealand. traditional other similar University of Otago, New Zealand. interpretation’. we bure all and have our own Kautahahouses is Since a(maneaba, Tongan word meaning He Senior Lecturer in Biblical Sheiswas formerly Co-ordinator of structures) houses in and our(maneaba, respective communities, traditional and other “cooperation” used to bure identify villagesimilar day-I Studies, Hebrew Bible and Old the Weavers Programme of the She was formerly Co-ordinator of believe that would havecommunities, any problemsI structures) inweour workers. Kautaha is respective thenotlocal unincorporated Testament at the United Theological South Pacific Association the Weavers Programme ofofofthe understanding and relating to the proposed College and at the School Theology believe thatinwe would not have any problems workforce villages. In calling attention to Theological (SPATS) South PacificSchools Association of and a cultural concept. ofLibrarian the Charles Sturtother University. understanding relatingstep to away the from proposed kautaha I take aand proverbial the (among roles) at Theological Schools (SPATS) andthea The fale is the mindsets traditionalofSamoan house. cultural concept. buzzing sophisticated island towns, Piula Theological College in Samoa Librarian (among other roles) at the In athe Samoan fale,isof the aiga can be The fale the whole traditional Samoan house. to setting village life.(family) Kautaha as before undertakingCollege her present PhD Piula Theological in Samoa seena sitting a model round shape everyone In Samoanin fale, the whole aiga cancan be hermeneutical urgeswhere us (family) to interpret studies. before undertaking her present PhD see The shape Samoan fale is not justcana seeneach sittingother. a round where everyone scriptures ininsolidarity with the unincorporated studies. place of living. But female, its structure see each other. The Samoan fale iscontains not justthe work-force, male and whose wellbeing isa components thesecurity Greek ofcontains oikos: place of living. But its meaning structure the necessary forofthe of villages, and health Firstly, the Greek housemeaning which includes components of the of oikos: anofale of creation. (inside), muafale (thehouse front), tafafale (sides), and Firstly, the which includes anofale Based on kautaha as hermeneutical model, tuafale Secondly, the household whichand is (inside),(back). muafale (the and front), tafafale (sides), effective governance responsible leadership tuafale (back). the household which in Oceania needSecondly, to be communal, attentive to is Series II, Issue 47 2012 27 Series II, Issue 47 2012

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ofthe ourpeople patriarchal well as link ecology and the being of society in whosocieties, occupy as and relate to between the house. Finally, thewell housekeeping which kautaha creation. are thewith activities that take place in the house (Upolu Vaai 1996:73). meaning fishermen, man of thetowards sea, or InThe the Samoan the “tautai round tradition shape reflects an ”open environment, geared seafarer, as exegete by Dr.Mose Mailo challenges one’s view of Oceania’s indigenous community unity, community relationship, community participation and values in this postThe colonial era. Dr Mose Mailo enlightens readers to see the of experience partnership. physical structure of the fale symbolises thethat idea people and skills of island “tautai” is the hermeneutical tool used to unlock the meaning of the coming together. People can enter from any side of the fale. It is true that there fishing episode for Pacific Islanders. The word “tautai” has more meaningful concepts that are specific posts of the fale reserved for the chiefs, but the essence of the fale does for Pacific Islanders are fundamental to subsistance survival, relates them to home, is source not lie with the posts, but with how the environment is perceived by the people in of life, and a sacred space that bonds islanders to God. the fale.Mercy One’sAhability to face one another enables one to communicate with others Siu Maliko presents the uniqueness of the “fale” the traditional house of and also encourage the participation people in the The activities the group. Samoa as toanother resourceful model ofofhermeneutics. wordof “fale” in Greek andofaccording the openness of the chain “fale” interpretation Themeaning round or“Oikos oval ”shape the fale, to alsoMercy represents the unbroken expresses theological whichcongregate brings forthinthe theology God’s (no start,a deep no ending) for impact those who it. depth Whatofgoes on inofthe fale Oikos is an - ongoing that is, it process is an inhabited worldand which goes beyond denominational, and culturala of action reflection. A symbol of unity.gender Its openness, boundaries. youidea are of able to discover– many more theological house withThrough no walls,hermeneutics symbolises the inclusiveness the extension of what interpretations culminated with Christological meanings of events and things,for which goes on in the fale reflects the life of the whole community or its concern the powerfully exists in the realm of our beings, as positive models for peace, justice and unity. well-being of the whole community (Jovili Meo 1996:26). The round shape of the Together in this issue are two interesting and resourceful Bible Studies which are Samoan fale also reflects the process of soalaupule which maintains peace and both related to the concept of hermeneutics offered by Pacific women theologians with community (Mercy Ah Siu-Maliko 1998). through Soalaupule the significant and great challengesunity as food for thoughts in our journey newis discoveries of Pacific preferred way in which Samoans deal with the discussion of matters in order to let hermeneutics. The first Bible Study by Rev Arisi Tira “The Rama, A Float of an Outrigger everyone speak and share until they come to a finalpresented concreteinagreement. is a Canoe, Symbol of Partnership for Women and Men in Ministry” bullet points It relates ussign to the Kiribati model of the Canoe; the hull is the main body symbolising the of communal living andOutrigger life of sharing. which the part that makes the canoe float body of a The man and the Rama, sitting position is isimportant because it reflects the symbolises roles anda The second Bible Study is the woman as the completion of the body of the canoe. responsibilities of those within the fale. It exists for the purpose of maintaining “Samaritan woman’s encounter with Jesus at the Well. The important reflection unity among individuals in families and society. Unity in this context ensures that the our daily challenges Pacificand Islanders here we use economicour welfare security of is thehow family, and‘time’ this is in reflected in encounters the mannerand in activities to make it more effective and purposeful like how the woman of Samaria chose to which people sit. No one is physically elevated to be looked up to. It is also fetch water around that very particular time. significant that, by note sitting cross-legged on the floor, people’s comeininto On the same as we search for quality theological educationknees for women our contact in an attempt to accommodate everyone within the house. This reinforces st papers Pacific ecumenical community in this 21 century, we were fortunate to have some the idea unity one to share openly Siu-Maliko). which are of part of and this encourages publication presented during the (Ah Weavers Regional Consultative The openness of the Samoan fale expresses a deep theological impact. and It Workshop held here in Suva, Fiji. These papers offer many challenges for ways forward improvements in terms of the values of gender equality and justice in our church and brings forth the depth of the theology of God’s oikos – that is, it is an inhabited societies. This is goes a verybeyond important issue as Mrs. Lisa Meo says, (Vaai, allow me to reiterate, world which denominational boundaries 73-4). God’s gender oikos issues need to be incorporated into theological education curriculum and making also goes beyond gender barriers. It is these characteristics of the fale that gender I see asa concept in theological analysis. the story of Hagar in Genesis 16. Thus, the openness important to understanding The Pacific Islands on the whole, constitute a potentially rich of andcreation, challenging of the fale is a symbol of God’s love opened, unwalled to the whole for setting for hermeneutics and theological reflections, whereby the church is constantly those who are poor, neglected and marginalised as in the case of Hagar. These reminded to work in “kautaha,” with one another, while we seriously consider the characteristics of the inSamoan fale empower the and readers to experience the inclusive theological implications the openness of the “fale” explore more possibilities that the nature of ‘God’s reign. “tautai” can offer us in our beautiful Oceania. In conclusion, may I quote Rev Dr Anton Knuth, “this 21st century, will be the century in which Women’s Ordination in the Protestant Churches will eventually no longer be the exception, but the norm,” in another word, as in the powerful prayer of our Lord Jesus Christ, ”Father, may they be one, as you and I are One.” (John 17:11, 21,22). 28 28 2

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Remembering and Reflecting

According to androcentric interpretations, the story of Hagar in Genesis 16 is regarded as only an incident in the larger Abraham story. This view does not recognise the importance of Hagar in the story. Although Hagar is the only figure in the chapter who experiences dialogue with YHWH, many scholars tend to focus on Abraham rather than on Hagar. They regard the delay of God’s promise of descendants to Abraham as the central theme of the story, and deal with characters other than Abraham only peripherally (G. Von Rad 1961:186). Another perspective is presented by Feminist scholars who assert the importance of Hagar as the first woman in Genesis to be encountered by the angel of the Lord and the first person to name God in the Hebrew Bible. Hagar is also the first woman to receive the promise of descendants from God. The emphasis on the importance of Hagar’s experience directs the readers to realise that Genesis 16 is a storyinabout Hagar. It is not about Abraham. The story tells of a Kautaha island hermeneutics, marginalised “woman who complicated the history of salvation” (Tamez 1986), or itgovernance may be called theand storyleadership of “Hagar and the God-Who-Sees” (Patricia Shelly 1993:265-268).

Reading Genesis 16 from a Fale Hermeneutics

A fale hermeneutics is concerned with the person and his/her role in the household. For this purpose, I would like us to use a different pair of lenses and view the relationship between Hagar and Sarah in terms of their roles and status. Abstract Jione Havea This presentation proposes kautaha for (1) What is Hagar’s role? Rev. Dr. Jione Havea is a native of consideration among inthe models forrelation island to Sarai. Hagar is introduced Genesis 16 in introduced as ofa Tonga She and anis Ordained Minister hermeneutics, and for governance shiftiah, of Sarahi. Sheeffective is the Egyptian slaveand of Sarai.theShiftiah not an ordinary MethodistisChurch of Tonga. responsible Oceania. householdleadership slave, but,inrather, a living property of the mistress. So Hagar the Kautaha is a Tongan meaning is Senior Lecturer in Biblical shiftiah of Sarai was legally givenword to Abraham to bear aHe son for Sarai. “cooperation” and used to identify village day-as a concubine, Studies, Hebrew Bible and Although Sarai gave Hagar to Abram Hagar wasOld not a workers. Kautaha is the local Testament at is the pileges, United Theological conventional concubine. The unincorporated Hebrew word for concubine and the College andas at the School of Theology workforce villages. In wife. calling attention word ‘issa’inis used for the Genesis 16:3 to refers to Hagar Abraham’s ‘issa’, of the Charles Sturt University. kautaha I take 25:6 a proverbial stepas away from the and Genesis calls Hagar Abraham’s pileges. So Hagar was neither a slave buzzing sophisticatedconcubine mindsets of ofAbraham. island towns, nor a conventional Instead she was a shiftiah of Sarai and tothethe setting of village life. Kautaha concubine-wife of Abraham. Her functionaswas to bear a son for her mistress hermeneutical model 1990:445-46; urges us to interpret (Victor P. Hamilton C. Westermann 1987:124). This role enables scriptures in solidarity with the unincorporated the family name to be continued and the inheritance to be dealt with easily. work-force, and female, whose wellbeing In male the desert, God appeared to Hagarisand promised that Ishmael would necessary for the security of villages, and health grow to be a ‘wild ass of a man’, one who would not be dominated, or ofdomesticated creation. (Tamez 1986:16-17). Neither would he be a slave like Hagar; rather kautaha as desert. hermeneutical model, he Based would on be free in the His hand would be against all, and all would be effective governance and responsible leadership against him, but he could succeed in erecting his tent before all his siblings. All in Oceania need to be communal, attentive to Series II, Issue 47 2012

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ofthis ourconfirmed patriarchal societies, well as link ecology and the well being ofSo society in the fact as that God hadbetween responded to Hagar’s suffering. Hagar kautaha withthe creation. became first woman in the Bible to be given the promise of numerous “tautai ”tomeaning fishermen, man of the or In the(NIB:454). Samoan tradition descendants Hagarthe responded God with a trusting spirit andsea, faith. seafarer, as exegete by Dr.Mose Mailo challenges one’s view of Oceania’s indigenous She confessed that God had come to her rescue: “You are El-rot, a God of values in thisHagar post colonial Mose Mailoshe enlightens readersthrough to see that experience seeing”. namedera. the Dr God whom encountered thethemessenger, and skills of island “tautai” is the hermeneutical tool used to unlock the meaning of the “The God who saw me in my distress” (Westermann 1987:126). fishing episode for Pacific Islanders. The word “tautai” has more meaningful concepts that nameareoffundamental God, El-Roi, occurs nowhere in the Hebrew Scriptures. for Pacific The Islanders to subsistance survival,else relates them to home, is source It is Hagar’s name for God, born of her own experience: that of having been given of life, and a sacred space that bonds islanders to God. a futureMercy and aAh new hope, so this God gets a brand new name. Thus again, Hagar Siu Maliko presents the uniqueness of the “fale” the traditional house of becameas the only person in themodel Hebrew to name Samoa another resourceful of Scriptures hermeneutics. The God word (NIB “fale” 1994:454). in Greek to us Mercy the “fale” interpretation meaning confession “Oikos” and Moreover, Hagar’s and according naming tell that the Godopenness has notofexclusively expresses a deep theological which brings forth depthheard of theology God’s Oikos committed Godself to impact Abraham-Sarah; rathertheGod (the ofmeaning of - Ishmael) that is, it isHagar an inhabited worldand which goesher beyond denominational, gender and in misery saw suffering. God appeared to cultural Hagar, boundaries. you are toable discover many more conversed Through with her, hermeneutics and made promises hertothat approximates thosetheological given to interpretations culminated with Christological meanings of events and things, which Abraham. powerfully exists in the realm of our beings, as positive models for peace, justice and unity. Hagar the Egyptian is portrayed as single, poor, and a slave. Hagar’s role Together in this issue are two interesting and resourceful Bible Studies which are in the household justified the Samoan philosophical ‘E theologians leai se tagatawith noa both related to the is concept of by hermeneutics offered by Pacificbelief, women i Samoa’ (There is no worthless person in Samoa). This means that for any person great challenges as food for thoughts in our journey through new discoveries of Pacific in Samoa, it The doesn’t whether she/he is a “The matai,Rama, wife AofFloat a matai, child or hermeneutics. first matter Bible Study by Rev Arisi Tira of anaOutrigger whatever he/she performs; she/he sure topresented have ainsense direction Canoe, Symbolrole of Partnership for Women and Men in isMinistry” bullet of points relates us(faasinomaga) to the Kiribati Outrigger Canoe; the hull is the main body symbolising the in model terms of the his/her extended family. which is the is part thatofmakes the canoe float body of a Hagar, man andfrom the Rama, a fale perspective part the household. As symbolises Abraham’sa The second Bible Study is the woman as the completion of the body of the canoe. concubine Hagar gets to sit in the place towards the back of the fale. She sits in “Samaritan woman’s encounter with Jesus at the Well. The important reflection the place of the tautua (service provider). The role she plays in this householdthat is ‘time’ in ourHagar daily encounters and challenges is how importantourforPacific whereIslanders she sits here in the fale. we As use a slave woman, is a powerless activities to make it more effective and purposeful like how the woman of Samaria chose to Egyptian. Hagar is silent in the text. But her presence still poses a threat to Sarai fetch water around that very particular time. and Abraham (Gen.note 16:5-6). Regardless of the exclusiveeducation nature of culture in On the same as we search for quality theological forthe women in our which Hagar exists, this story reinterpreted from a fale perspective, is a story that st Pacific ecumenical community in this 21 century, we were fortunate to have some papers highlights the of importance of eachpresented person induring God’sthereign. It is Regional a story that respects which are part this publication Weavers Consultative unity and inclusivity in the oikos of God. Hagar is no longer an outsider as stated Workshop held here in Suva, Fiji. These papers offer many challenges for ways forward and improvements in terms of the values of gender equality and justice in our church and in Genesis 16. But she is one of the core posts that maintain the stability of God’s societies. This is a very important issue as Mrs. Lisa Meo says, allow me to reiterate, gender promise of salvation and blessings to Abraham. Hagar is not a tagatanoa (a issues need to be incorporated into theological education worthless person), but a member of Abraham’s ainga.curriculum and making gender a concept in theological analysis. The Pacific Islands on the whole, constitute a potentially rich and challenging (2) What is Sarai’s role? setting for hermeneutics and theological reflections, whereby the church is constantly In Genesis Sarai introduced relation to her while husband as a ‘barren reminded to 16, work in is“kautaha,” within one another, we Abraham, seriously consider the woman’. However, Sarai seems to be running the affairs of this family. theological implications in the openness of the “fale” and explore more possibilities thatHer the worriescanand concerns the Oceania. agenda of household. Sarai’sRev character is “tautai” offer us in ourshape beautiful In this conclusion, may I quote Dr Anton st explained situationwill thatbe has centreWomen’s of attention in this in story. the become century the in which Ordination the Knuth, “thisin21the century, Protestant eventually no circumstances longer be the exception, but the norm,”barrenness. in another And theChurches story is will driven by the surrounding Sarai’s word, in the powerful of our aLord Jesus Christ, may they be one, as you Thus,asSarai’s problem prayer has become problem for the”Father, whole family. and I are One.” (John 17:11, 21,22). 30 30 2

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Sarai is described as married, rich, and free. She abuses her power over the defenseless Hagar. She is jealous of the young fertile surrogate of her husband and attacks her. This story is reduced in the victimisation of Hagar. Trible interprets the story based on the power that Sarai, the mistress, has over a slave, Hagar (Phyllis Trible 1984). In relation to the traditions and customs of Ancient Israel, a woman who was not able to have children was in a shameful situation. This woman would lack dignity and respect. She would become the laughing stock of other women! Sarai had two options: (1) to remain barren for the remainder of her life, tolerating shame, or until YHWH changed her circumstances; or (2) to present her own maid, Hagar, to Abram who would bear children on her behalf (Hamilton 1990:445). Sarai chose the second option. Because she knew that the son born of Hagar would be regarded as her own. Sarai took the initiative with her husband, taking charge on the issue of offspring. She was a very determined Kautaha island hermeneutics, woman! But in in the process of changing destiny, she became very disappointed withgovernance Hagar. When Hagar pregnant, her attitude toward Sarai changed. and became leadership Renita Weems claims that the pregnancy awakened something in Hagar: her sense of self-worth, her sense of purpose and direction (1998), as evident in verse 4b, “…when she saw that she had conceived, she looked with contempt on her mistress”, whatever the reason, Hagar could no longer see her relationship to Sarai her mistress in the same way as before. This change in Hagar threatened Sarai. of Hagar’s attitude Abstract In Sarai’s appeal to Abram regarding the change Jione Havea toward her, she uses legal terminology, Hamasi aleka (“the wrong done to me is This presentation proposes kautaha for Rev. Dr. Jione Havea is a nativeis ofa your fault’). The Hebrew word hamas, which is the root word of hamasi, consideration among the models for island Tonga and1984:78). an OrdainedSarai Minister of strictly legal term denoting lawlessness and injustice (Teubal was hermeneutics, and for effective governance and the Methodist Church of Tonga. not simplyleadership complaining about the new situation introduced into her household, responsible in Oceania. butKautaha she was invoking her legal rights. is a Tongan word meaning He is Senior Lecturer in Biblical Sarai was not only appealing to dayAbrahamStudies, but also accusing him of “cooperation” and used to identify village Hebrew Bible and Old depriving her of rights. Although Abraham’s infraction is not workers. Kautaha is the local unincorporated Testament at theclearly United defined, Theological Sarai’s appeal to Abraham that his behavior generated to College and at Hagar’s the School claim of Theology workforce in villages. In indicates calling attention to motherhood and equal status (E.A. Speiser, 1964). Abraham’s response that of the Charles Sturt University. kautaha I take a proverbial step away from the “Your slave-girl is in mindsets your power; do to her as you please” (v.6) resulted in Sarai buzzing sophisticated of island towns, dealing harshly with Hagar, and she (Hagar) ran to the setting of village life. Kautaha as away from her. Abraham seems to admit his responsibility of authority over Sarai’s legal rights. In hermeneutical model urgesandushistolackinterpret spite of his power as patriarch, Abraham acknowledges passively Sarai’s appeal scriptures in solidarity with the unincorporated and agrees to the legal authority that Sarai invokes. work-force, male and female, whose wellbeing is Hammurapi Codes existence probably suggests that Sarai knew her necessary The for the security of villages, and health legal rights and thus reduced Hagar to her former position as shiftiah. However, of creation. theBased law did not permit Sarai to send Hagar away, and thus she afflicted Hagar. on kautaha as hermeneutical model, Hagar, who realised her dignity and experienced effective governance and responsible leadership freedom for a short time, might rejected position as a second-class inhave Oceania needher to be communal, attentive to citizen. Thus there were only two Series II, Issue 47 2012

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ofalternatives our patriarchal as well as link between ecology and the well beingorofdie society in left societies, to her: she could subject herself to utter humiliation in the kautaha creation. desert.with Hagar chose the latter. Hagar emancipated herself from Sarai’s hand and ” meaning fishermen, man of sea, or In future the Samoan tradition took her and her child the into“tautai her own hands and fled toward herthehome in seafarer, as exegete by Dr.Mose Mailo challenges one’s view of Oceania’s indigenous Egypt, fully realising that she was putting her own life in danger (Westermann values in this post colonial era. Dr Mose Mailo enlightens readers to see that the experience 1987:125). and skills of island “tautai” is the hermeneutical tool used to unlock the meaning of the From a fale perspective, is the faletua o le alii sili, the wife of the high chief. fishing episode for Pacific Islanders. The word “tautai” has more meaningful concepts that She plays a leading in the affairs of the household. Thisthem role tois home, evident in the for Pacific Islanders arerole fundamental to subsistance survival, relates is source way she has become the driving force within the decision making process of the of life, and a sacred space that bonds islanders to God. household. Her role positions her within the tala or the circular part of the fale. Mercy Ah Siu Maliko presents the uniqueness of the “fale” the traditional house of Regardless of theresourceful respective model roles of Hagar and Sarai The played the story, the Samoa as another hermeneutics. wordin “fale” in Greek ” and the openness of the “fale” interpretation meaning “Oikos important point is that they are according women to of Mercy the fale. Their presence and expresses a deepintheological impact which forth their the depth Oikos participation the affairs of the fale,brings recognise rolesofastheology people of ofGod’s the fale of - God. that is, it is an inhabited world which goes beyond denominational, gender and cultural boundaries. Through hermeneutics you are able to discover many more theological interpretations culminated with Christological meanings of events and things, which Application powerfully exists in the realm of our beings, as positive models for peace, justice and unity. In the story, God clearly the protector of the oppressed and exploited Together in isthis issue shown are twoas interesting and resourceful Bible Studies which are as inrelated the case of Hagar. humanityoffered is affirmed through her theologians encounter with both to the concept Hagar’s of hermeneutics by Pacific women with great as food Hagar for thoughts in son our will journey through of Pacific God.challenges God promised that her be the leadernew of discoveries a great nation. The hermeneutics. Theis first Study not by Rev “Theones. Rama, The A Float of of an Hagar, Outrigger God of Hagar for Bible all people, onlyArisi theTira chosen God is Canoe, Symbol Partnership Women Men inThe Ministry” in bullet attributes points relates the God of ofthe fale, theforGod ofand unity. God presented that exemplifies of hullcontext is the main body symbolising ussharing, to the Kiribati model of theand Outrigger Canoe;In thethe openness, unity, inclusivity. of differences eitherthe in Rama, which is the part that makes the canoe float symbolises body of a man and the opinions of wrongful actions I often hear this Samoan phrase being spoken, ‘Ia falea woman as the completion of the body of the canoe. The second Bible Study is the ia I le fale o le Atua lou finagalo”. This is translated as ‘May your heart be housed in “Samaritan woman’s encounter with Jesus at the Well. The important reflection that God’s house”, referring to a here heartisofhow forgiveness and love. saying is applied in ourThe daily encounters and challenges our Pacific Islanders we use ‘time’ to soothe differences and bring harmony, stability and restore balance. God’s activities to make it more effective and purposeful like how the woman of Samaria chose to intervention resulted in Hagar’s heart fetch water around that very particular time.being housed in the fale of God. The Hagar a story courageous ancient womeninwho On thestory same of note as weissearch forabout qualitytwo theological education for women our st century, fortunate society. to have some papers Pacific ecumenical community this 21 realised and made efforts toinkeep their dignityweinwere a patriarchal Hagar is a which are part of thisand publication during the Weavers Regional Consultative powerless victim, Sarai as presented a powerful, uncaring victimiser. Even though Workshop heldashere in Suva, Theseabout papersHagar, offer many challenges for ways story forward and Genesis 16 a whole is Fiji. a story it is also a significant about improvements in terms theabout valuestwo of gender justice in our church and Sarai. It is not just a of story jealous equality womenand seeking approval from their societies. This is a very important issue as Mrs. Lisa Meo says, allow me to reiterate, gender husband, nor is it a story about conflict between two stubborn women from issues need to be incorporated into theological education curriculum and making gender a different social classes. Instead, it is a story of two courageous women trying to concept in theological analysis. reach self Theonconflict between the atwo women rich inevitably resulted The realisation. Pacific Islands the whole, constitute potentially and challenging from the patriarchal social structure that prevented them from realising setting for hermeneutics and theological reflections, whereby the church is constantly themselves. reminded to work in “kautaha,” with one another, while we seriously consider the story of Hagar is aofstory about courageous people andthattheir theologicalThe implications in the openness the “fale” and explore more possibilities the “tautai” can offerThe us in our beautiful In conclusion, may I quote to Revrealise Dr Anton attainment. story of HagarOceania. can empower the marginalised and st century, will be the century in which Women’s Ordination in the Knuth, cherish“this their21own importance and to name God’s place and future in and for their Protestant will eventually no longer be the exception, but the norm,” in another lives. ByChurches reinterpreting the text, the marginalised can develop a critical social word, as in the powerful prayer of our Lord Jesus Christ, ”Father, may they be one, as you wisdom. and I are One.” (John 17:11, 21,22). 32 32 2

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The story of Hagar challenges Christians’ lack of concern to social injustice. It is a story of an outsider, being encountered and called by God. Her story clearly shows that God lifts up and works with those who are marginalised or victimised in families, churches and societies. This story reassures us that no one is an outcast to God. And that God’s social order is inclusive and ours should be too. The story of Hagar reinterpreted from a fale perspective, is a story that highlights the importance of each person in God’s reign. It is a story that brings forth the message of inclusivity in the household of God. Regardless of our respective differences, we can all be united as one in the file of God.

Kautaha in island hermeneutics, governance and leadership

Abstract This presentation proposes kautaha for consideration among the models for island hermeneutics, and for effective governance and responsible leadership in Oceania. Kautaha is a Tongan word meaning “cooperation” and used to identify village dayworkers. Kautaha is the local unincorporated workforce in villages. In calling attention to kautaha I take a proverbial step away from the buzzing sophisticated mindsets of island towns, to the setting of village life. Kautaha as hermeneutical model urges us to interpret scriptures in solidarity with the unincorporated work-force, male and female, whose wellbeing is necessary for the security of villages, and health of creation. Based on kautaha as hermeneutical model, effective governance and responsible leadership in Oceania need to be communal, attentive to

Jione Havea Rev. Dr. Jione Havea is a native of Tonga and an Ordained Minister of the Methodist Church of Tonga. He is Senior Lecturer in Biblical Studies, Hebrew Bible and Old Testament at the United Theological College and at the School of Theology of the Charles Sturt University.

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of our patriarchal societies, as well asBibliography link between ecology and the well being of society in kautaha with creation. In the Samoan tradition the “tautai ” meaning fishermen, man of the sea, or Ah Siu-Maliko, Mercy. “Towards a Theory of Empowerment: With reference to Women in the seafarer, Methodist as exegete by Dr.Mose challenges one’s view College: of Oceania’s indigenous Church of Samoa”Mailo Mth thesis. Pacific Thheological Suva, 1998. values in this post colonial era. Dr Mose Mailo enlightens readers to see that the experience Brueggemann, W. Genesis. Atlanta, GA: John Knox Press, 1982 “tautai” is theArrows hermeneutical tool used to unlock the meaning of the and skills of island Exum, C. Tragedy and Biblical Narrative: of Almighty. Cambridge: Cambridge University Press, fishing episode 1992. for Pacific Islanders. The word “tautai” has more meaningful concepts that Gunkel, H. The Legends are of Genesis: The Biblical and History. New York: Schocken, for Pacific Islanders fundamental to Saga subsistance survival, relates them to1964. home, is source Hamilton, The Book of Genesis: Chaptersislanders 1-17. ThetoNew International Commentary on the Old of life, andV.P. a sacred space that bonds God. Testament. Rapids, MI: William B. EerdmansofPublishing Co, 1990. the traditional house of Mercy Ah Grand Siu Maliko presents the uniqueness the “fale” Harrington, D. New Testament Perspectives on the Church and Judaism. Minneapolis, MN:inFortress Samoa as another resourceful model of hermeneutics. The word “fale” Greek Press, 1980. Oikos ” and according to Mercy the openness of the “fale” interpretation meaning “ Meo, Jovili Iliesa. ‘Gems of Pacific Communities: Sharing and Service’. The Pacific Journal of Theology. expressesII, a deep theological impact which brings forth the depth of theology of God’s Oikos 16:1996. - that it is an inhabited which goes beyond denominational, gender and cultural The Newis,Interpreter’s Bible. Vol. 1.world Nashville, TN: Abingdon Press, 1994. boundaries. Through hermeneutics Reflection you are onable to 16:3-13” discoverThemany Shelly, P. “Hagar and the God-who-sees: Genesis Conradmore Grebel theological Review II, interpretations culminated with Christological meanings of events and things, which 1993:265-268. Speiser, E.A.exists Genesis.inAnchor Bible. City, NJ: Doubleday, 1964.for peace, justice and unity. powerfully the realm of Garden our beings, as positive models Tamez, E.Together The Woman theinteresting History of Salvation. New Eyes for Reading, in who this Complicated issue are two and resourceful Bible Studies edited whichbyare Johnto S. Pobee and Barbel Wartenberg-Porter. IL:women Meyer Stone Books, with both related the concept of von hermeneutics offered Oak by Park, Pacific theologians 1986. as food for thoughts in our journey through new discoveries of Pacific great challenges Teubal, S. Sarah the Priestess: The First Matriarch of Genesis. Athens: Ohio University Press, 1984. hermeneutics. The first Bible Study by Rev Arisi Tira “The Rama, A Float of an Outrigger _____. Hagar the Egyptian: The Lost Traditions of the Matriarchs. San Francisco: Harper & Row, 1990. Canoe, Symbol of Partnership for Women and Men in Ministry” presented in bullet Trible, P. Texts of Terror: Literary-Feminist Readings of Biblical Narratives. Philadelphia, PAA: points Fortressrelates us to the Press, Kiribati model of the Outrigger Canoe; the hull is the main body symbolising the 1984. which is theOikos part (house) that makes the canoe float symbolises body of a man and the Rama, Vaai, Upolu. “A Theological Reflection on God’s in relation to the Samoan Context”. a woman as completion of the body of the canoe. The second Bible Study is the Thethe Pacific Journal of Theology II 16, 1996. Von Rad, G. Genesis. Translated by John H. Marks. Philadelphia, Westminster Press, 1961. “Samaritan woman’s encounter with Jesus at the Well.PA:The important reflection that Waters, J.W.our Who Pacific was Hagar. Stony the here Road we American Interpretation, edited by and ‘time’Biblical in our daily encounters challenges Islanders is Trod: howAfrican we use Hopeit Felder. Minneapolis, Fortress like Press, 1991. activities Cain to make more effective andMN: purposeful how the woman of Samaria chose to Weems, R. Just a Sisterthat away:very A womanist visiontime. of women’s relationships in the Bible. San Diego, CA: fetch water around particular luraMedia, 1988. On the same note as we search for quality theological education for women in our Westermann, C. Genesis, translated by David E.st Green. Grand Rapids, MI: William B. Eerdmans Pacific ecumenical community in this 21 century, we were fortunate to have some papers Publishing Co, 1987. which are part of this publication presented during the Weavers Regional Consultative Workshop held here in Suva, Fiji. These papers offer many challenges for ways forward and improvements in terms of the values of gender equality and justice in our church and societies. This is a very important issue as Mrs. Lisa Meo says, allow me to reiterate, gender issues need to be incorporated into theological education curriculum and making gender a concept in theological analysis. The Pacific Islands on the whole, constitute a potentially rich and challenging setting for hermeneutics and theological reflections, whereby the church is constantly reminded to work in “kautaha,” with one another, while we seriously consider the theological implications in the openness of the “fale” and explore more possibilities that the “tautai” can offer us in our beautiful Oceania. In conclusion, may I quote Rev Dr Anton Knuth, “this 21st century, will be the century in which Women’s Ordination in the Protestant Churches will eventually no longer be the exception, but the norm,” in another word, as in the powerful prayer of our Lord Jesus Christ, ”Father, may they be one, as you and I are One.” (John 17:11, 21,22). 34 34 2

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Reading: Romans 16:1-16 Reading: Romans 16:1-16 Reflection

Kautaha in island Reflection (The Rama) or Ahermeneutics, Float of an governance and leadership (The Rama) or ACanoe Float of an Outrigger

Outrigger Canoe A Symbol of Partnership for Women and A Symbol ofMen Partnership for Women and in Ministry Men in Ministry

Abstract The This last part of Paul’s letter to the Romans presentation proposes kautaha 16:1 for -16 mentions twenty-nine persons, one way The last part of Paul’s letter to the Romans 16:1 consideration among the models forbyisland of commendations (16:1-2) -16special mentions twenty-nine persons, one by way hermeneutics, and for effective governance and i The others in a series of personal greetings of special commendations (16:1-2) responsible leadership in Oceania. (16:3-16) i Kautaha The othersis in aa series of personal Tongan word greetings meaning i Often such lists of names in thevillage Bible dayare (16:3-16) and used to identify “cooperation” overlooked or dismissed as of little interest i OftenKautaha such listsis ofthenames the Bible are workers. localinunincorporated or importance. overlooked or dismissed as of little interestto workforce in villages. In calling attention i Yet they provide personal and historical or importance. kautaha I take a proverbial step away from the which help in understanding the i details Yet sophisticated they provide personal historical buzzing mindsets ofand island towns, passage. details which help in understanding to the setting of village life. Kautaha theas i We have people at least races – passage. hermeneutical modelfrom urges us three to interpret Latins, Jews and Greeks who are ‘all one in i We have people from leastunincorporated three races – scriptures in solidarity withat the Christ Jesus’ Latins, Jews arewellbeing ‘all one inis work-force, male and andGreeks female,who whose i This inthe Romans significant the Christlist Jesus’ necessary for security16ofis villages, andforhealth information it provides onsignificant Paul’s women co i creation. This list in Romans 16 is for the of -workers the ministry of Paul’s the church. information it provides on women co Based oninkautaha as hermeneutical model, -workers in the ministry of the church. effective governance and responsible leadership in Oceania need to be communal, attentive to

JioneArisi Havea Rev. Tira Rev. Dr.Rev. Jione Havea a native of Arisi isTira

Rev. is currently the of TongaArisi and Tira an Ordained Minister Principal of Tangintebu the Methodist Church of Tonga. Rev. Arisi Tira is currently the Theological in Bikenibeu, Principal of College, Tangintebu Tarawa, Kiribati. He is Senior Lecturer Biblical Theological College, in in Bikenibeu, Studies, Hebrew Tarawa, Kiribati.Bible and Old Testament at the United Theological College and at the School of Theology of the Charles Sturt University.

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of our societies, as well as link between ecology here and the being of society in i Forpatriarchal ten out of the twenty-nine persons mentioned arewell women. kautaha withfrom creation. i Apart Priscilla, none are mentioned elsewhere in the New Testament. In the Samoan tradition the “tautai ” meaning fishermen, man of the sea, or i Although Biblical scholars are giving increasing attention to this data about seafarer, as exegete by Dr.Mose Mailo challenges one’s view of Oceania’s indigenous Paul andpost women, it isera.stillDrnot widely or appreciated within theexperience church values in this colonial Mose Mailoknown enlightens readers to see that the today. and skills of island “tautai” is the hermeneutical tool used to unlock the meaning of the i These women are Islanders. known through (1) has hard work in the concepts Apostolic fishing episode for Pacific The wordtheir “tautai” more meaningful that Ministry; (2) Co-Head of a house church; (3)survival, Deacon and them Patron; (4) Apostle. for Pacific Islanders are fundamental to subsistance relates to home, is source of life, andisa sacred space that that bonds to God. distinctions between men and i Paul not saying there islanders are no legitimate thethis traditional house Mercy Ah Siu Maliko presents the uniqueness “fale”of women. In other passages that go beyond of thethescope teaching, heof Samoa as another resourceful model of hermeneutics. The word “fale” in Greek upholds certain distinctions in marital and church roles. interpretation meaning “Oikos” and according to Mercy the openness of the “fale” i Men and women are created equally in God’s image (Gen.1:27). Although expresses a deep theological impact which brings forth the depth of theology of God’s Oikos God is neither male nor female. Somehow, malecultural and - thatAdam is, it iswas an created inhabitedfirst, world which goes beyond denominational, gender and female humans together demonstrate God’s Person. boundaries. Through hermeneutics you are able to discover many more theological i What he isculminated saying is that and womenmeanings are fundamentally in the eyes interpretations withmen Christological of events equal and things, which of God, and he swam against the tide of his culture by forming churches that powerfully exists in the realm of our beings, as positive models for peace, justice and unity. Together this issue are two interesting and resourceful Bible Studies which are expressed thisintruth. both related the concept of hermeneutics offered by Pacific women theologians i Men andtowomen are equally sinners saved by grace (Rom. 3:23, 24). Neitherwith is greatuniquely challenges as food for thoughts in our journey through new discoveries of Pacific responsible for the others’ sins, and both receive the same standing hermeneutics. The(including first Biblethe Study by RevofArisi Tiralife) “Thethrough Rama, Afaith FloatinofChrist. an Outrigger before God promise eternal Canoe, Symbol of Partnership for Women and Men in Ministry” presented in bullet points relates i Christian men and women are equally indwelt by the Holy Spirit, who us to the Kiribati model of the Outrigger Canoe; the hull is the main body symbolising the us into the same image of part Christ 3:10, which is the that(Col. makes the11) canoe float symbolises a bodytransforms of a man and the Rama, i Christian men and women are equally gifted by God calledBible into Study significant second is the woman as the completion of the body of the canoe. Theand ministrywoman’s in the church (Rom. 12:13ff). “Samaritan encounter with16:1-16; Jesus atI Cor. the Well. The important reflection that in our daily encounterswas and challenges Pacific Islanders here is howfor weover use ‘time’ i Being our imperialised and Christianised a century by the westerners activities make it more effective and created purposeful howthrough the woman Samaria choseofto reallytoan advantage, but it also an like impact theofmanipulation fetchour water around that very particular traditional heritages and thetime. richness of our means of living and identity. On the same note as we theological education for women in our i The first missionaries who search arrivedstfortoquality our shores brought with them the Love Pacific ecumenical community in this 21 century, we were fortunate to have some papers of Christ wrapped up in their own culture; preaching, teaching and destroying which are part of this publication presented during the Weavers Regional Consultative our values which to papers be paganism. Workshop held here in they Suva,thought Fiji. These offer many challenges for ways forward and i Most of these traditional valuesofhave vanished thisjustice millennium, and our improvements in terms of the values gender equalityinand in our church and lifestyle islandersissue has as changed rapidly adopting western valuesgender and societies. Thisasis Pacific a very important Mrs. Lisa Meo says, allow me to reiterate, Jesus through western influence. issuesaccepting need to be incorporated into theological education curriculum and making gender a concept i It isin theological now time analysis. to show to the world that we as islanders can also do The Pacificreflecting Islands onGod the through whole, constitute potentially rich and bestowed challenging hermeneutics, and froma the many blessings setting forus, hermeneutics theological the values. church is constantly upon through theand richness of ourreflections, culture andwhereby traditional reminded to workcanoe in “kautaha,” withtwo oneparts, another, while wecanoes seriously consider the i The Kiribati is split into just like other in the Pacific. theological implications in the openness of the “fale” and explore more possibilities that the In the Kiribati concept, the hull as it is called or main part of the canoe “tautai” can offer us in our beautiful Oceania. In conclusion, may I quote Rev Dr Anton symbolises body of man, the infloat (rama), as it isOrdination also calledin by willa be thewhile century which Women’s the Knuth, “this 21stthecentury, some as an outrigger of a canoe symbolises a woman. Without a (rama) float, Protestant Churches will eventually no longer be the exception, but the norm,” in another be a Kiribati canoe as such. float whenmay attached the asside word,there as inwon’t the powerful prayer of our Lord Jesus The Christ, ”Father, they betoone, you hull(John completes the body of a canoe. The rama is the one to share/ and Iofarethe One.” 17:11, 21,22). 36 36 2

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balance the main part of the canoe and to fulfill its mission and purpose on being a canoe itself. i To me personally it shows in the canoe how God revealed equal partnership for the ongoing mission assigned to not only the other gender but for both genders in the concept of the rama. i Though most of the time in reality this is not fulfilled and put in practice. There is still that injustice and discrimination in society regarding gender differences. i As KPC women, we are so grateful and privileged because our voice had been heard and recognized through (1) the ordination of women; (2) being part of the decision-making along with the youth’s voice. The balance of voices among these two genders and the youth could be seen in the church General Assembly; Executive Council, etc. i Kautaha As God’s in people of Oceania we are challenged to be honest with humility in island hermeneutics, practicing and preaching our Agape, Hope, Peace, Reconciliation and Justice governance and leadership through allowing the oppressed to be liberated, the marginalized and those unheard voices to be heard through the change and transformation of our inner attitudes. For our attitudes should be the same as that of Jesus Christ, our Lord and Saviour. i God will bless us all as we paddle, steer and sail together our Pacific canoe for the proclamation of God’s Kingdom, here in the Pacific waters and other oceans and seas of the world. Abstract Jione Havea This presentation proposes kautaha for Rev. Dr. Jione Havea is a native of consideration among the models for island Tonga and an Ordained Minister of hermeneutics, and for effective governance and the Methodist Church of Tonga. responsible leadership in Oceania. Kautaha is a Tongan word meaning He is Senior Lecturer in Biblical “cooperation” and used to identify village dayStudies, Hebrew Bible and Old workers. Kautaha is the local unincorporated Testament at the United Theological College and at the School of Theology workforce in villages. In calling attention to of the Charles Sturt University. kautaha I take a proverbial step away from the buzzing sophisticated mindsets of island towns, to the setting of village life. Kautaha as hermeneutical model urges us to interpret scriptures in solidarity with the unincorporated work-force, male and female, whose wellbeing is necessary for the security of villages, and health of creation. Based on kautaha as hermeneutical model, effective governance and responsible leadership in Oceania need to be communal, attentive to Series II, Issue 47 2012

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of our patriarchal societies, as well as link between ecology and the well being of society in kautaha with creation. In the Samoan tradition the “tautai ” meaning fishermen, man of the sea, or seafarer, as exegete by Dr.Mose Mailo challenges one’s view of Oceania’s indigenous values in this post colonial era. Dr Mose Mailo enlightens readers to see that the experience and skills of island “tautai” is the hermeneutical tool used to unlock the meaning of the fishing episode for Pacific Islanders. The word “tautai” has more meaningful concepts that for Pacific Islanders are fundamental to subsistance survival, relates them to home, is source of life, and a sacred space that bonds islanders to God. Mercy Ah Siu Maliko presents the uniqueness of the “fale” the traditional house of Samoa as another resourceful model of hermeneutics. The word “fale” in Greek interpretation meaning “Oikos” and according to Mercy the openness of the “fale” expresses a deep theological impact which brings forth the depth of theology of God’s Oikos Area 4:gender Theand cultural - that is, it is an inhabited world which goes Thematic beyond denominational, Area 4: The boundaries. Through hermeneutics Hermeneutics you areThematic able to discover many more theological of Development, interpretations culminated with Christological meanings of events and things, which Hermeneutics offor Development, Governance, Leadership, powerfully exists in the realm of our beings, as positive models peace, justicePeace and unity. Together in this issue are twoGovernance, interesting and resourceful Bible Studies which are Leadership, Peace and by Peacebuilding both related to the concept of hermeneutics offered Pacific women theologians with and Peacebuilding great challenges as food for thoughts in our journey through new discoveries of Pacific hermeneutics. The first Bible Study by Rev Arisi Tira “The Rama, A Float of an Outrigger Reflection Canoe, Symbol of Partnership for Women and Men in Ministry” presented in bullet points relates is the main body symbolising the us to the Kiribati model of the Outrigger Canoe; the hullReflection body of a man and the Rama, which is the part that makes the canoe float symbolises a woman as the completion of the body of the canoe. The second Bible Study is the “Samaritan woman’s encounter with Jesus at of the Peace Well. The that Titilia Vakadewavosa Springs and important Well of reflection Salvation challenges our Pacific Islanders here is how we use ‘time’ in our daily encounters and Titilia Vakadewavosa Springs of Peacethe and Wellbetween of Salvation Historically speaking, barrier Jews and activities to make it more effective and purposeful like how the woman of Samaria chose to Titilia Vakadewavosa obtained Samaritans, mentioned in the text by John canand be Historically speaking, the barrier between Jews fetch water around thatobtained very particular time. her Bachelor of Divinity Degree Titilia Vakadewavosa called “ancient history.” But somehow, John the Samaritans, mentioned the text for by women John can be same Degree note as we search for quality theologicalineducation in our from the On Pacific Theological her Bachelor ofthe Divinity st century, Gospel writer says, Jesus had to go through called “ancient history.” But somehow, John the we were fortunate to have some papers Pacific ecumenical community in this 21 College is presently the from theand Pacific Theological Samaria; but the says, plain fact manytotravellers went Gospel writer Jesusis, had go through which this Co-ordinator theofWeavers Collegeare andpart isofpresently the publication presented during the Weavers Regional Consultative Workshop held here in Suva, Fiji. These papers offer many challenges for ways forward and all the way around Samaria all the time just so they Samaria; but the plain fact is, many travellers went Programme at the South Pacific Co-ordinator of the Weavers improvements in terms of the values of gender equality and justice in our church and wouldn’t come into contact with any Samaritans. all the way around Samaria all the time just so they Association of Theological Schools Programme at the South Pacific societies. This is a very important issue as Mrs. Lisa Meo says, allow me to reiterate, gender I’m sure come you have seen and how wouldn’t into contact withexperienced any Samaritans. (SPATS). Association of Theological Schools issues need to be incorporated intobrutal theological education and making gender people can to one because ofa I’m sure you havebecurriculum seen andanother experienced how (SPATS). concept in theological analysis. feuds that started Well, because this is that brutal people cangenerations be to oneago. another of The Pacific Islands on the whole, constitute a potentially rich and challenging sort of thing. feuds that started generations ago. Well, this is that setting for hermeneutics and theological reflections, whereby the church is constantly Fiji is not while exempted from this sort the of thing. reminded to work in “kautaha,” sort with of one another, we seriously consider problems, as there are many cases of the same Fiji“fale” is not exempted this sort of theological implications in the openness of the and explore morefrom possibilities that the nature in almost all are the different ethnic traditions problems, as there many cases of the same “tautai” can offer us in our beautiful Oceania. In conclusion, may I quote Rev Dr Anton differences, nature in There almost all family theWomen’s different ethniccommunity traditions thehave. century in are which Ordination in the Knuth, “this 21st century, will bewe Protestant Churches will eventually disputes no have. longerand be the exception, the norm,” in another other issues. but Likewise, I community think our we There are family differences, word, as in the powerful prayer of our Lordcommunities Jesus Christ, issues. ”Father, may they be one, you Pacific have been having the as same disputes and other Likewise, I think our and I are One.” (John 17:11, 21,22). Pacific communities have been having the same Pacific Journal of Theology 38 Pacific Journal of Theology 38 38 2

type of experience. The many disputes and crisis on traditional leaderships, land crisis and many more that are breeding grievances and anger against family, communal members for ages. With that in mind, Jesus affirmed He had to go through Samaria. There is no other alternative here for Jesus; as John said; Jesus had to go through Samaria. Samaria must be crossed, Samaria must never be avoided, Samaria must never be ignored. Samaria is a must ‘stop over’ for Jesus on that day. Have you ever made that decision on similar cases that exists in your own jurisdictions? Jesus is the genuine ‘yardstick’ of good governance and good leadership, for out of it springs true peace. Peace-building is all about breaking barriers, demolishing dividers, renewing relationships, restoring self-worth, revealing truths, liberating the whole being and reconciling with one another and with every one.

Kautaha in island hermeneutics, Questions for Reflections governance and leadership

i Have you ever dared to take a journey such as this in your life as a leader,

role model, father/mother figure, as a man and woman of faith? To journey through your Samaria and how did you identify it? How did you feel about it? i What are some of the barriers we can identify in this story? And how did you identify it? To name a few, it can be racial or ethnic, gender, religious, traditional, cultural and customary or may be some others.Jione Havea Abstract This presentation proposes kautaha for Rev.that Dr. Jione native of There’s an important figure,forlifeisland or character we Havea need istoa discuss consideration among the models Tonga and an Ordained Minister of here and whoand wasfor theeffective main reason of Jesusand journey through Samaria. Like that hermeneutics, governance the Methodist Church of Tonga. saying, ‘Jesus is the reason for the season, so likewise, the woman of Samaria was responsible leadership in Oceania. theKautaha reason ofis thisa journey of course for the Samaritans theinwhole Tongan(andword meaning He is Senior and Lecturer Biblical of humankind). and She’sused unnamed, whichvillage is typically in many scriptures. “cooperation” to identify day- traditional Studies, Hebrew Bible and Old She’s had five husbands, and the fifth she’s staying with now. In a typically workers. Kautaha is the local unincorporated Testament at the United Theological traditionalinFijian societyIn thiscalling type ofattention woman istothe centre canat be centre for Collegeorand the the School of Theology workforce villages. of the Charles Sturt University. gossip, and figure pointing, she can be marginalized, she can be an outcast and kautaha I take a proverbial step away from the sometimes may be called by different buzzing sophisticated mindsets of island names towns, of ridicules. She could also be regarded as a ‘husband stealer,’ or a ‘family or even a ‘Harlot.’. to the setting of village life. Kautaha breaker’ as She may face the same ridicules in her society in Samaria, as judged by hermeneutical model urges us to interpret her only presence to fetch alone from the WELL on that day around that scriptures in solidarity with water the unincorporated time. It’s her own and not for wellbeing other women. work-force, male andtime female, whose is This is her best time when the women of areofnotvillages, there. For that is the right time. Little did she necessary forher thevillage security and her health that this is her ‘Kairos time’ it is the divine time for her salvation, when ofknow creation. sheBased will meet her as Saviour. on with kautaha hermeneutical model, effective governance and responsible leadership in Oceania need to be communal, attentive to Series II, Issue 47 2012

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of our patriarchal as well as link the well being of society in May besocieties, this is something we between need to ecology take onand board in our hermeneutics, kautaha withtime creation. the kairos of doing things to make it effective and purposeful. In the Samoan tradition the “tautai ” meaning fishermen, man of the sea, or seafarer, exegete Dr.Mose Mailo challenges one’s view indigenous i Doas you feel itby is important to choose the right time andoftoOceania’s see the importance values in this post colonial era. Dr Mose Mailo enlightens readers to see that the experience of time in our hermeneutics in Oceania? and skills of island “tautai” is the hermeneutical tool used to unlock the meaning of the fishing episode for Pacific Islanders. The word “tautai” has more meaningful concepts that scholars say that she chose that particular other for Pacific Some Islanders are fundamental to subsistance survival, relatestime thembecause to home,no is source come fetch water around ofwoman life, andwould a sacred spacetothat bonds islanders to that God.time. That she tried to be out from the sight of her enemies. That’s one side“fale” of the but the other thecoin, traditional house of Mercy Ah criticisers Siu Malikoand presents the uniqueness of the side is,asHER SAVIOUR IS WAITING MEET HER that “fale” particular time Samoa another resourceful model of TO hermeneutics. The on word in Greek ” Jesus and as according to Mercy thefor openness interpretation meaning “Oikosby and this is well understood He sat there waiting her. of the “fale” expresses a deep theological impact which brings forth the depth of theology of God’s Oikos - i that Do is, itwe is an world which beyond denominational, as inhabited church leaders and asgoes people of faith understand gender or are and wellcultural aware boundaries. Through hermeneutics you are able to discover many more theological of the social, cultural and political ills that some of our church members or interpretations culminated with Christological meanings of events and things, which community members are facing or do we also join in the game? Most of our powerfully exists in the realm of our beings, as positive models for peace, justice and unity. social problems aretwo taking too long to heal, may we which are also Together in thistoday issue are interesting and resourceful Bible be Studies are perpetrators like the prayeroffered of St Francis of women Assisi, “theologians where there is both related to the ourselves. concept ofI hermeneutics by Pacific with hatred, let as mefood sowfor love.” This isinour to be peacemakers. great challenges thoughts ourrole, journey through new discoveries of Pacific hermeneutics. The first Bible Study by Rev Arisi Tira “The Rama, A Float of an Outrigger Canoe, Symbol Partnership for Womenof andpeace Men in presented in bullet relates i How canof we be instruments in Ministry” challenging situations suchpoints as this? us to the Kiribati model of the Outrigger Canoe; the hull is the main body symbolising the body of a man and the Rama, which is the part that makes the canoe float symbolises a woman as the completion of the body of the canoe. The second Bible Study is the The Encounter at the Well “Samaritan woman’s encounter with Jesus at the Well. The important reflection that It was mid-day, the sun musthere be extremely and definitely who encounters would notand be in our daily challenges our Pacific Islanders is how we hot, use ‘time’ thirsty after a long tiring walk. There Jesus sat by the well, while His disciples went activities to make it more effective and purposeful like how the woman of Samaria chose to intowater town.around With that her very bucket, the Samaritan woman headed towards Jacob’s Well to fetch particular time. On the same as wetime. searchThere for quality theological education for women in our fetch water right at note that very she met Jesus, and from afar she knew he st century, we were fortunate to have some papers Pacific ecumenical community in this 21 must be a Jew and herself a Samaritan, so there’s “oil and water” right there, which aremix, part was of this the Weavers cannot her publication very instantpresented reaction.during Her body instantlyRegional developConsultative resistance Workshop held here in Suva, Fiji. These papers offer many challenges for ways forward to the situation. For her, it would have been better to pretend he wasn’t there. and improvements in terms of the values of gender equality and justice in our church and That is a typical attitudinal behaviour that sometimes do exist in our societies. This is a very important issue as Mrs. Lisa Meo says, allow me to reiterate, gender midst and ourincorporated communities, you just instantly resist toand relate to someone issues need toinbe intowhere theological education curriculum making gender a you do not like because of some ill feelings or differences. This type of negative concept in theological analysis. behaviour quite common ourwhole, very own neighbourhoods If TheisPacific Islands oninthe constitute a potentiallyand richcommunities. and challenging we are not careful about it, this can end up like the Jew-Samaritan situation and setting for hermeneutics and theological reflections, whereby the church is constantly you willtobework a barrier to the with process of healingwhile and we peace-building in your reminded in “kautaha,” one another, seriously consider the theological implications in the openness of the “fale” and explore more possibilities that the community. “tautai” canInoffer us in science, our beautiful Oceania. conclusion, quote Rev resistance Dr Anton medical healing cannotIntake place if may thereI are some st century, will be the century in which Women’s Ordination in the Knuth, “this 21 in our body, it must be diagnosed and treated, before healing can take place. Being Protestant eventually longer the exception, but the norm,” another the chiefChurches physician,will Jesus surely no must havebeused the same strategy. This isincrucially word, as in the powerful prayer of our Lord Jesus Christ, ”Father, may they be one, as you important for us as church leaders, to understand that in the process of peaceand I are One.” (John 17:11, 21,22). 40 40 2

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building the anger, the hatred, differences, grievance and etc. must first be remedied and healed before peace can be fully achieved. Jesus encounter with the Samaritan woman through dialogical approach was totally very enabling for her to unload her heavy burden in order for her to reach that liberating moment. In her excitement she ran to her people in the village with joy and gratitude to tell her people of Jesus Christ the Saviour, who has saved her. At the end, no stones were unturned, all her questions were answered and many others in Samaria were saved. She was full of hope and peace because she had received SALVATION from her Saviour. In conclusion, let us seriously consider this dialogical approach of Jesus with the Samaritan woman at the Well, as an effective method of addressing all our problems in order to achieve peace. God is the source of peace and harmony, which everything begins with God and ends with God alone.

Kautaha in island hermeneutics, governance and leadership

Abstract This presentation proposes kautaha for consideration among the models for island hermeneutics, and for effective governance and responsible leadership in Oceania. Kautaha is a Tongan word meaning â&#x20AC;&#x153;cooperationâ&#x20AC;? and used to identify village dayworkers. Kautaha is the local unincorporated workforce in villages. In calling attention to kautaha I take a proverbial step away from the buzzing sophisticated mindsets of island towns, to the setting of village life. Kautaha as hermeneutical model urges us to interpret scriptures in solidarity with the unincorporated work-force, male and female, whose wellbeing is necessary for the security of villages, and health of creation. Based on kautaha as hermeneutical model, effective governance and responsible leadership in Oceania need to be communal, attentive to

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The following articles are some of the Presentations made at the 2012 Workshop/Consultation conducted by the Weavers Programme of SPATS for Coordinators of Womens Programmes in our theological colleges in the Pacific. are ofthe the well Presentations at thein of our patriarchal societies, as well asThe linkfollowing between ecology andpresented being ofmade society They are articles printed heresome as at the Workshop. 2012 Workshop/Consultation conducted by the Weavers kautaha with creation. ” meaning fishermen, man of of the sea, or Programme of SPATS for Coordinators In the Samoan tradition the “tautai seafarer, as exegete by Dr.Mose Mailo challenges one’s view of Oceania’s indigenous Womens Programmes in our theological colleges in the Pacific. values in this post colonial era. Dr Mose Mailo to see the experience They areenlightens printed herereaders as presented at that the Workshop. and skills of island “tautai” is the hermeneutical tool used to unlock the meaning of the fishing episode for Pacific Islanders. The word “tautai” has more meaningful concepts that for Pacific Islanders are fundamental to subsistance survival, relates them to home, is source of life, and a sacred space that bonds islanders to God. Mercy Ah Siu Maliko presents the uniqueness of the “fale” the traditional house of Samoa as another resourceful model of hermeneutics. The word “fale” in Greek to Mercy openness of the “fale” interpretation meaning “Oikos” and according “Women andtheTheological expresses a deep theological impact which brings forth the depth of theology of God’s Oikos Education, its Significance in cultural the - that is, it is an inhabited world which goes beyond denominational, gender and boundaries. Through hermeneutics you arethable to discover many more theological Century and Beyond.” 21 interpretations culminated with Christological meaningsand of events and things, which “Women Theological powerfully exists in the realm of our beings, as positive models for peace, justice and unity. Education, its Significance theare Together in this issue are two interesting and(Keynote resourceful Bible Studiesin which Address) th both related to the concept of hermeneutics offered by Pacific women theologians 21 Century and Beyond.” with great challenges as food for thoughts in our journey through new discoveries of Pacific hermeneutics. The first Bible Study by Rev Arisi Tira “The Rama, A Float of an Outrigger Canoe, Symbol of Partnership for Women and Men in Ministry” presented in bullet points relates (Keynote Address) us to the Kiribati model of the Outrigger Canoe; the hull is the main body symbolising the Invited guests, Women’s Coordinators, SPATSa is the part that makesProgram the canoe float symbolises body of a Lisa man Meo and the Rama, which ladies andThe gentlemen, Mrs. Lisa as Meothe was one of the pioneersof the Staff second Bible Study is the woman completion bodyMembers, of the canoe. and founding members of the encounter Weavers I amJesus humbled and Well. honoredThe to address you thisreflection morning. that “Samaritan woman’s with at the important Programme of our SPATS. She became its’ here is how we use ‘time’ in our daily encounters and challenges Pacific Islanders Lisa Invited guests, Women’s Program Coordinators, SPATS first Coordinator in Meo 1994 and served in activities to make it more effective and purposeful like how the woman of Samaria chose to Staff Members, ladies and gentlemen, the same capacity until the year 2001. Mrs. Lisa Meoaround was one ofthat the pioneers fetch water very particular time. When I honored left Weavers a few years ago, I did She a Masters inofTheology from and holds founding members the Weavers I am humbled andtheological to education address youfor thiswomen morning. On the sameandnote as we search for quality our not envisage that I would have the inrare Pacific Theological College, a Programme of SPATS. She became its’ st century, we were fortunate to have some papers Pacific ecumenical community in this 21 Masters in Christian Education from in first Coordinator in 1994 and served opportunity to address this kind of gathering, that which are part ofthethis publication presented during the Weavers Regional Consultative Scarritt Nashville, the sameGraduate, capacity until yearUSA. 2001. is the When fellowship of Women’s Program left Weavers a few yearsforward ago, I and did Workshop heldshehere inasSuva, offerI many challenges for ways From 1989-1991 the She holds a Masters inserved Theology from Fiji. These papers Coordinators from all over the Pacific. It is Coordinator for Women’s Programme improvements in terms gender equality justice inhave our church and not ofenvisage that and I would theindeed rare Pacific Theological College, and aof the values aopportunity wonderful occasion, and a kind reminder that Weavers at PTC, inSuva, Fiji.isShe’s an important societies. This a very issue as Mrs. Lisa says, allow me of to reiterate, gender Masters Christian Education from to Meo address this gathering, that international a strong really gained momentum these past years ina Scarritt Graduate, USA. intohas issues needspeaker to Nashville, beand incorporated theological education curriculum and making gender is the fellowship of Women’s Program advocate forinwomen empowerment From 1989-1991 she served analysis. as theat all terms of training, formation, advocacy and concept theological Coordinators from all over the Pacific. It is indeed levels and capacity. Lisa isProgramme originally Coordinator for Women’s The Pacific Islands on the whole, constituteat a the richOffice and challenging encouragement, and the a wonderful occasion,potentially andWeavers a reminder that Weavers from Fiji Suva, and they have migrated to at PTC, Fiji. She’s an setting for hermeneutics and theological reflections, whereby the church is constantly wider churches in the Pacific that have established Australia. She is nowand serving in the international speaker a strong has gained momentum these past years the in reminded to Australia work in “kautaha,” with really one another, while we seriously consider Women’s Program Coordinators. Uniting as Coadvocate Church for women empowerment at all terms of training, formation, advocacy and theological implications in the Worker Pastoral Ministry with her openness of the “fale” and explore more possibilities that the levels andincapacity. Lisa is originally encouragement, at the Weavers Office and the “tautai” can offer us in our husband Rev Dr Jovili Meo. from Fiji and they have migrated to beautiful Oceania. In conclusion, may I quote Rev Dr Anton st churchesin inwhich the Pacific thatOrdination have established century, the century Women’s in the Knuth, 21 serving Australia. “this She is now in the will bewider Coordinators. Protestant Churches will no longer Program be the exception, but the norm,” in another Pacific Journal of TheologyWomen’s Uniting Australia as Co-eventually 42 Church Worker as in Pastoral Ministry withprayer her of our Lord Jesus Christ, ”Father, may they be one, as you word, in the powerful husband RevOne.” Dr Jovili Meo. 17:11, 21,22). and I are (John 42 42 2

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A. Weavers said:

When Weavers first began, we established our Mission statement which

“God’s mission in Jesus Christ is very clear; Jesus came to give life and more meaningful life. SPATS promoted quality theological education for Pacific Island church leaders and laity. Weavers advocates for women to be fully involved in theological education throughout the Pacific churches to give life and more meaningful life to the Body of Christ.” Our goal then was: “to seek equal opportunities for both women and men, clergy and laity in theological education and in church ministry.”

Kautaha in island hermeneutics, Our objectives were to: and leadership i governance Promote opportunities for women to programmes of theological schools;

fully participate in the study

i Encourage theological schools to incorporate women’s theological

perspectives into their curriculum;

i Encourage theological schools to recruit women as members of their

faculties;

i develop study themes towards a Pacific women’s theology through

Abstract seminars, workshops, consultations and other means; Jione Havea This presentation proposes for study and research on women’s i develop a regional resourcekautaha centre for Rev. Dr. Jione Havea is a native of consideration among the models for island theologies and issues; Tonga and an Ordained Minister of hermeneutics, and for effective governance and in theological i seek scholarship opportunities for women and the Methodisteducation; Church of Tonga. responsible leadership in Oceania. i advocate to church leaders for opportunities for women in church Kautaha is a Tongan word meaning He is Senior Lecturer in Biblical ministries. “cooperation” and used to identify village dayStudies, Hebrew Bible and Old workers.I Kautaha is the local unincorporated at theand United Theological have been given to speak on the topicTestament “Women Theological College and at the School of Theology workforce in villages. In calling attention to st Education; its significance and importance in the 21 Century and Beyond.” I could of the Charles Sturt University. kautaha take and a proverbial away from the just stopI here ask us allstep to discuss our achievements, our ups and downs all buzzing mindsets of objectives island towns, these pastsophisticated years in regards to those we set in 1994. But I want to begin by to the setting of village reflecting on the theme of vision.life. Kautaha as hermeneutical model urges us to interpret scriptures in solidarity with the unincorporated B. Establish Vision is work-force, male Yourself and female,with whosea wellbeing necessary for the security of villages, and health Let me recall some of the words I said when I addressed the PTC of creation. Graduating students last year. I was talking about following our Based on kautahainasNovember hermeneutical model, dreams and visions. I quoted Proverbs, “Where there is no vision, the people effective governance and responsible leadership perish” [Proverbs 29:18]. You have attentive eyes to see, in Oceania need to be communal, to the eyes’ function is to see, but vision Series II, Issue 47 2012

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of our function patriarchalofsocieties, as well as has link abetween and and the well of society in is the the heart. God plan forecology your life, you being will fulfill God’s kautaha plan if with yourcreation. vision is related to God’s plan for you. People with vision have with ” meaning the for sea, its or the Samoan tradition themselves the “tautai to them theIn passion to commit the taskfishermen, at hand man and of strive seafarer, as exegete by Dr.Mose Mailo challenges one’s view of Oceania’s indigenous accomplishment. In other words, one should have the gut feeling to do the values in this post colonial era. Dr Mose Mailo enlightens readers to see that the experience impossible. So I am asking the Coordinators here today, “What is your vision? and skills of island “tautai” is the hermeneutical tool used to unlock the meaning of the What is your for dream? must The haveword clear“tautai” objectives in order to make a vision fishing episode PacificYou Islanders. has more meaningful concepts that become reality. Iare went on to saytotosubsistance the PTC graduates, “ Gothem off-road, that is, get for Pacifica Islanders fundamental survival, relates to home, is source away is just following the leader, or always doing of life, from and a your sacredcomfort space thatzone, bondswhich islanders to God. things asMercy theyAh have been done in the theuniqueness past, following old the traditions andhouse being traditional of Siu Maliko presents of the “fale” Samoa another resourceful of doing hermeneutics. The word “fale” in Greek contentaswith the status quo andmodel avoiding new things. according theinopenness the “fale” interpretation “Oikos” and Whenmeaning I was advocating for the trainingtoofMercy women theologyofaround the expresses deep theological brings the depth of Itheology of God’s Oikos Pacific, Iaknew that I was impact going which off-road or, forth in other words, was thinking outside -the thatbox, is, it that is an is, inhabited gender and by cultural going world away which from goes howbeyond things denominational, were traditionally done the boundaries. Through hermeneutics you are able to discover many more theological churches. It was a time that I prayed to God more frequently than ever before. interpretations culminated with Christological meanings of events and things, which Even some of my colleagues were reluctant to come along. Some of the church powerfully exists in the realm of our beings, as positive models for peace, justice and unity. leaders would say,in“Well Lisa,arewetwo love our women, they are good cook Together this issue interesting and resourceful Bible wives, Studiesthey which are goodrelated food, they after of ourhermeneutics sons and daughters very well.women Just keep them inwith the both to thelook concept offered by Pacific theologians kitchen, that is where great challenges as foodthey for belong.” thoughts in our journey through new discoveries of Pacific Our vision is Bible to make in every in of every context. hermeneutics. The first Studywomen by Rev feel Arisivalued Tira “The Rama, way, A Float an Outrigger Canoe, Symbol of Partnership for Women Menempower in Ministry” presented bulletthem pointsinrelates You have developed programs toand help women, to inassist their hull isthe thecommunity main body symbolising us to theof Kiribati model of the Outrigger Canoe; the pursuit academic excellence, and together to serve to the bestthe of Rama, is the part that the canoe float who symbolises body a man and their of abilities. We the thank you which for encouraging andmakes supporting women want toa second BibleWe Study the woman as the the bodyfrom of the go further andcompletion make the of transition the canoe. ‘kitchenThe to the pulpit’. see isfrom “Samaritan woman’s encounter with Jesus at the Well. The important reflection that revisiting our original Weavers’ objectives that assisting women’s empowerment in challenges our Pacific Islanders here is how we use ‘time’ in our daily encounters and the Pacific remains a daunting very hardlike work required make a chose visiontoa activities to make it more effective task; and purposeful howisthe woman to of Samaria reality. I desperately needed more help when I went off-road, and indeed, some of fetch water around that very particular time. my friends rode with andsearch supported me.theological It is a lonely pathforand I had to On the same noteme as we for quality education women in our st century, summon a lot of community faith in God, and21 count on help fromfortunate my friends and some supporters. we were to have papers Pacific ecumenical in this I knowarethat of you have travelled thatduring same the rough path; Regional it is the only way to which partmost of this publication presented Weavers Consultative Workshop held here in Suva, Fiji. These papers come offer many achieve our objectives and make our vision true. challenges for ways forward and improvements in delighted terms of to thehave values of women gender equality andand justice in our church and We are now, ministers women theologians in societies. This is a very important issue as Mrs. Lisa Meo says, allow me to reiterate, the Pacific, and I have heard that some theological colleges in the Pacificgender have issues needPacific to be incorporated into theological education curriculum recruited women theologians as faculty members. Doandwemaking have gender enougha concept in theological analysis. women theologians to become faculty members? Do we have enough women to be The Pacific Islands on the whole, constitute a potentially rich and challenging ministers the churches to hold leading andwhereby decisivethe roles in theis churches? setting for inhermeneutics andand theological reflections, church constantly These are pertinent questions. I recall the famous prophetic words by Martin reminded to work in “kautaha,” with one another, while we seriously consider the Luther King Jr. that his will of notthe be“fale” judged the color their skinthat but the by theological implications in children the openness andby explore moreofpossibilities the content of their character. the same churchmay workers be “tautai” can offer us in our beautifulIn Oceania. In way, conclusion, I quoteshould Rev Drnot Anton judged by their butwill by the of their minds Women’s and their abilities. century, be content the century in which Ordination in the Knuth, “this 21stgender ProtestantAtChurches eventuallylast no longer thethe exception, but the in another the PTCwill graduation year, I be told graduands, andnorm,” I am telling you word, in when the powerful of our Lord Jesus IChrist, they be aone, as youa now, as that I was prayer Weavers Coordinator had a”Father, dream,may a passion, vision, and I are One.” 17:11, 21,22). conviction and(John the courage to go-off-road, to think outside the box and I still have! 44 44 2

Pacific Journal of Theology

It remains a challenge to you Women Coordinators and the Pacific churches to dream your own visions and find ways to make them become a reality.

C. Iron Ladies I would also like to discuss with you today five characteristics of what I am calling ‘Iron ladies’, characteristics that can serve as important pointers that most of us women have taken or experienced in crossing barriers of caste, culture, career, religion and language to forge successful new careers, new environments and new avenues of service. 1. When you [as a woman] enter a new career, especially in theological education or as a church minister, you must accept that you will definitely remain in theKautaha minority. You may be only the second or third clergywoman among 40 or 50 in island hermeneutics, male ministers in your church. You may read about successful women, but the path governance and leadership to success is not as glossy and smooth as it sounds. It is a struggle. Still, your career will enable you to gain independence and confidence if you stay focused on your vision. If you are a mother, you know it is a special commitment and you must realize that it is not a minus but a plus that adds to your experience and wisdom as a leader in the church or theological education. 2. The lives of women in many countries, including the island nations of the Pacific, have always been difficult, whether you come from a matrilineal or Abstract Havea that is, patrilineal society. Almost all societies in the world are Jione patriarchal, This presentation proposes kautaha for dominated by men. The survival and development of the to a great extent Rev. family Dr. JioneisHavea is a native of consideration models for sit island still dependent among on us as the women, we don’t around waiting and we Tonga andfor an husbands, Ordained Minister of hermeneutics, for effective governance and Wethealso do everything and for our children and our families. knowChurch how oftoTonga. survive. Methodist responsible in Oceania. Sometimes leadership women even have to become the sole breadwinner in the family; but Kautaha is a Tongan meaning Senior Lecturer in Biblical even if we are called to minister word or teach, our roles in He theis family co-exist alongside “cooperation” and used to identify village day- demand Studies, solid Hebrewand Bibleharmonious and Old our professional role. These dual responsibilities workers. Kautaha the local unincorporated Testament the United relationships in theisfamily, between you and your husband andat of courseTheological you and College and at the School of Theology workforce in villages. In calling attention to your children and you and your workload. These challenging situations cause us to of the Charles Sturt University. kautaha I take a proverbial step away thestruggle for survival and wholeness define what feminism is: for many of usfrom it is our buzzing mindsets of island when wesophisticated are up against ‘you and them’towns, conflicts: we as women struggling for to the setting of village life. Kautaha support or recognition by men - in the family,associety, and the church. As Pacific hermeneutical ushusbands, to interpret women we wantmodel to workurges with our brothers, fathers, uncles, and society as scriptures in solidarity with the unincorporated a whole. At the same time, we must have a commitment to be a special friend to work-force, female, whose is are relationship navigators; it’s what women and male help and to empower them. wellbeing We women necessary for the security of villages, and health makes us women. We are not only better at it; we are required to do this. Our of creation. mothers and grandmothers and aunts have all taught us how to; we have been Based on the kautaha handed down skills as to hermeneutical be relationship model, navigators. We serve the people and the effective governance and responsible leadership in Oceania need to be communal, attentive to Series II, Issue 47 2012

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of our patriarchal societies, well as link between ecology the the well path beingamongst of societythe in church in order to make aaspositive impact. As you walkand along kautaha people with you creation. are serving, you need to be strong enough to leave your footprints in the sand.In the Samoan tradition the “tautai ” meaning fishermen, man of the sea, or seafarer, as exegete by Dr.Mose Mailo challenges one’s view of Oceania’s indigenous 3. Some of you have no doubt discovered that your marriage has changed values in this post colonial era. Dr Mose Mailo enlightens readers to see that the experience aandlotskills sinceofyou have accepted a new calling. Before you took on your present job, island “tautai” is the hermeneutical tool used to unlock the meaning of the you most likely all Islanders. the housework, yourhas husbands took your domestic fishing episode for did Pacific The wordand “tautai” more meaningful concepts that services granted sometimes were perhaps not relates too helpful the domestic for Pacificfor Islanders areand fundamental to subsistance survival, them toinhome, is source sphere. would be in to forGod. a big shock if your husband was seen of life, andIna fact, sacredyour spacein-laws that bonds islanders doing domestic child-rearing because men are the nottraditional used tohouse doing of Mercy Ah or Siu Maliko presentschores, the uniqueness of the “fale” Samoa as duties. anotherYour resourceful of hermeneutics. Thetoword in Greek domestic husbandmodel may have supported you study“fale” and travel the ” andhave according Mercy the domain. openness But of the “fale” interpretation meaning “Oikoswhich path into church ministries, alwaystobeen men’s in many expresses a deep you theological impact which brings forthcan the depth of theology of God’s Oikos Pacific islands are still the pioneers, which be very lonely. Questions are -raised that is,about it is anwomen inhabited whichof goes beyond denominational, and cultural in world positions leadership because there gender is a very strong boundaries. Through hermeneutics you are able to discover many more theological ‘servant’ culture regarding women in our Pacific societies. People are used to seeing interpretations culminated with Christological meanings of events and things, which women in the background, and they still ask questions such as: How come you have powerfully exists in the realm of our beings, as positive models for peace, justice and unity. become Together a churchinminister? even sometimes, how Bible comeStudies you have a job this issueOr are maybe two interesting and resourceful which are outside the to home? Such questions are to be expected fromwomen the wider church with and both related the concept of hermeneutics offered by Pacific theologians society, but if we are to to findthrough ways to a newofkind of great challenges as food for survive thoughtswe in need our journey newcreate discoveries Pacific relationship with that relationship ofRama, partnership, andanhelp each hermeneutics. The our first spouses, Bible Study by is, Reva Arisi Tira “The A Float of Outrigger Canoe, of Partnership for partners Women andweMen in Ministry” bullet other asSymbol a couple. As equal have to acceptpresented and dealinwith thepoints realityrelates that hull is thefrom maindoing body symbolising the us to the Kiribati model of the Outrigger the women often it is our cultural norms that areCanoe; stopping the traditional is the part makes our the canoe float even symbolises body man and and the roles of of amen, thisRama, culturalwhich patriarchy has that infiltrated churches, thougha The second Biblewomen. Study isThe the woman as theofcompletion of the body of theforcanoe. the Gospel Jesus Christ is liberating all people, including “Samaritan woman’s encounter with Jesus at the Well. The important reflection that worldwide struggle for equal rights has elevated women to be on par with men in challenges our Pacific Islanders here is how we use ‘time’ in our daily encounters and every aspects of itlife, and this movement has had profound impact on thechose roles of activities to make more effective and purposeful like ahow the woman of Samaria to women in many churches around the world. These women have learnt that to live fetch water around that very particular time. in a freeOn society andnote to be must speak up say inwhat the same as aweprophetic search forvoice, qualitywomen theological education for and women our they know to be community the truth. Everything about your opinion andtojudgment matters, we were fortunate have some papers Pacific ecumenical in this 21st century, and you rights justpresented because during men decide to giveRegional them to you, but which are do partnot of have this publication the Weavers Consultative Workshop heldhas heregiven in Suva, These papers challenges for ways forward and because God youFiji. equal value, giftsoffer and many freedom as women. improvements in terms of the the values of is gender justice in our situation church and 4. Part of knowing truth beingequality honest and about the actual of societies. This is a very important issue as Mrs. Lisa Meo says, allow me to reiterate, gender women in your culture. You may have sat together with men in the classroom and issues incorporated intoand theological education curriculum and making gender a come need out astoabebrilliant student, as a result graduated with honors or distinction. concept in theological analysis. You may have been at the top of your class. Back in your island, your potential and The Pacific Islands on the whole, constitute a potentially rich and challenging trainingfor andhermeneutics gifts are welland known, but thereflections, church culture andthe the church societalisculture still setting theological whereby constantly push you down to the level of a junior lecturer, without pay or with little pay, or reminded to work in “kautaha,” with one another, while we seriously consider the else you are given an advisory status in a church committee. Sometimes even theological implications in the openness of the “fale” and explore more possibilities that the educated not actually liberated, despite our “tautai” canwomen offer uslike in us ourare beautiful Oceania. In conclusion, may training I quote and Rev expertise, Dr Anton and the“this truth21isstthat we still status quo in our churches century, willrely be very the much centuryoninthe which Women’s Ordination in and the Knuth, Protestant will eventually no longer be thewomen, exception,they but can the norm,” in another societies. Churches Where there are genuinely liberated build their own word, in the of our Lord Jesus ”Father, may theyTruly be one, as you careersas and willpowerful be seenprayer as equals with men in Christ, the same professions. liberated and I are One.” (John 17:11, 21,22). 46 46 2

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women do not have to be just a token presence in the workplace; they find work, or a particular job, because it is best suited to their skills. We know this does not always happen, but at the same time we can still celebrate our strengths. Women have a better balance of both aspects of being human, the feminine and masculine. As a woman you have a strong will, and also a compassionate, nurturing spirit, and there is an inner power you can explore if you combine the two in a balanced way. You do not have to go in one direction only. Concentrating on just one aspect of being human is not feminism, liberation or Christian freedom! But the church still has a long way to go to understand this. If you are married, you and your husband can become a loving and efficient team in ministry. You do not primarily belong in the kitchen; the husband should be brave enough to do kitchen and other domestic chores. In this new world we are all equal. Paul said, “So there is no difference between Jews and Gentiles, between slaves and free people, between men and women, you are all one in union with Christ Kautaha in island hermeneutics, Jesus” [Galatians 3:28]. Our love for God and one another, in the knowledge of our oneness in Christ, willand help leadership us to conquer all barriers: socially, psychologically, governance politically, culturally, gender-wise, sexually, and in terms of class, religion and even theology. Let your ministry be founded on LOVE for the Lord, for one another and for the people you serve. LOVE must be the basis of your ministry to people. We as women should not be trapped by the power of those in authority who may possibly lift us up and give us honored positions and status in the church or society. We must remember that too much power corrupts. We should always be reminded that, “we do not seek the love of power but the power of love.” That should the motto of Abstract JionebeHavea yourThis ministry. presentation proposes kautaha for Rev. Dr. Jione Havea is a native of consideration among the models for island Tonga and an Ordained Minister of hermeneutics, and for effective governance and D. Challenges the Methodist Church of Tonga. responsible Oceania. Thisleadership has been,inthus far, an indirect way to respond to the theme, “Women is Education; a Tongan word meaning and Kautaha Theological its significance and importance in theLecturer 21st Century He is Senior in Biblicaland “cooperation” and used to identify village dayBeyond.” I have been at the periphery of the Pacific Studies, these last tenBible yearsandand Hebrew OldI am workers. Kautaha the localthat unincorporated Testament at the United Theological not in touch with iseverything is happening in the Pacific proper, as I was College and at the School of Theology workforce villages. In calling attention confidently in in the past. Nevertheless, I want totopose five challenges for you as you of the Charles Sturt University. kautaha I take ainto proverbial stepFour awayoffrom move forward the future: thesethe challenges I have adapted from the buzzing sophisticated mindsets of Phiri, islandgleaned towns, from her article entitled, “Major African theologian Isabel Apawo to the setting of village life. Theologians Kautaha asin Theological Education [1989Challenges for African Women hermeneutical urges ofusseveral to interpret 2008].” I believemodel that because similarities between the African and Pacific scriptures solidarity with the unincorporated church andincultural contexts, these challenges should help us to begin discussions work-force, and female, whose and dialoguemale amongst ourselves andwellbeing with the isworld’s theologians. Besides these necessary villages, and health challenges,forI the saidsecurity earlier ofthat we need to really evaluate our Mandates and of creation.which we set in the 1990s. Objectives Based kautahaweas really hermeneutical In on addition, have not model, explored sufficiently the developments effective governance and responsible leadership in Oceania need to be communal, attentive to Series II, Issue 47 2012

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of our on patriarchal as well as women link between ecology and theinwell of society in going with oursocieties, sisters i.e. Asian theologians, those thebeing Australian-New kautaha with creation. the Americans and the Europeans. They also pose a lot of Zealand corridors, “tautai meaningtheir fishermen, of the or In for the us Samoan challenges and wetradition should the ponder and”discuss insightsman in years to sea, come. seafarer, Inas summary, exegete bywhat Dr.Mose Mailo challenges one’s view of Oceania’s indigenous follows are several challenges for us women in theology values in this post colonial era. Dr Mose Mailo enlightens readers to see that the experience in the Pacific context. and skills of island “tautai” is the hermeneutical tool used to unlock the meaning of the

1. WeforarePacific challenged to redefine the identity Pacific theologians: fishing episode Islanders. The word “tautai”ofhas morewomen meaningful concepts that The questions, for Pacific Islanders are fundamental to subsistance survival, relates them to home, is source i‘Who arespace we as Pacific and of life, and a sacred that bondswomen islanderstheologians?’ to God. the traditional house of Mercy the as uniqueness of the “fale” i‘HowAhdoSiu weMaliko definepresents ourselves Pacific women in theology?’ Samoa anotherquestions resourceful modelcontinually of hermeneutics. are two as pertinent we must address. The word “fale” in Greek ” andinaccording to Mercy the openness of the “fale” interpretation meaning “Oikoseffort Our first significant this direction was our Weavers gathering in expresses deep theological which forth the out depthofofwhich theology of God’s 2001 as a‘women writing impact theology in brings the Pacific,’ came our Oikos first - that is, it is an inhabited world which goes beyond denominational, gender and cultural publication, “Weavings: Women Doing Theology in Oceania.” This book covered several boundaries. Through hermeneutics you are able to discover many more theological different expressions theologicalmeanings interests:of events Contextual Theological interpretations culminatedofwithourChristological and things, which Reflections, Biblical Reflections, Church and Society Reflections, and Personal powerfully exists in the realm of our beings, as positive models for peace, justice and unity. Reflections. Whatinwe that publication was the beginning of a response Together thisachieved issue are in two interesting and resourceful Bible Studies which are to therelated two questions above.ofHave we answered or arewomen we stilltheologians in the process both to the concept hermeneutics offeredthem, by Pacific with of answering It seems to me that wejourney have athrough long road travel to enable us great challengesthem? as food for thoughts in our newtodiscoveries of Pacific hermeneutics. first Bible Study by Rev Arisi Tira “The Rama, A Float of an Outrigger to get closer toThe answering them. Canoe, Symbol of Partnershiphas for been Womenthat andwe Menfeel in Ministry” presented in bulletwe points relates My experience isolated at times because are only a the main body symbolisingwho the us to the Kiribati of working the Outrigger Canoe; the hull small handful of model women together trying to dois theology, to understand Rama, which is the part that canoedistinctive float symbolises body of aidentifying man and the we are, ourselves and discovering ourmakes own the unique, way ofa woman as the completion of the body of the canoe. The second Bible Study is the doing theology to liberate the oppressed women of the Pacific. If we call ourselves “Samaritan woman’s encounter with Jesus at the Well. The important reflection that women theologians, know here that there few ofinus.ourWe areencounters ‘still cryingand in daily challenges our Pacific we Islanders is howareweonly use a‘time’ the wilderness’ to be the women’s voice in theological education and further to be activities to make it more effective and purposeful like how the woman of Samaria chose to the voice women’s theology [ies] on women’s issues. Some of us are still too fetch water of around that very particular time. timid and callasourselves Some of us are for very creative in Oninsecure the sametonote we search ‘theologians.’ for quality theological education women in our our approach, that is, wheninfinding we we arewere blocked fromto male dominated century, fortunate have some papers Pacific ecumenical community this 21st that which are part this publication presented during Weavers Consultative institutions or of avenues for self-expression, we gothe outside andRegional deal with women’s Workshop in Suva,environment, Fiji. These papers offerthe many challenges for ways forward and issues in a held morehere liberated outside mainstream. improvements in the terms of the values gender equality justice in ourare church and One of problems is that of most women whoand study theology not able societies. This is a very important issue as Mrs. Lisa Meo says, allow me to reiterate, gender to secure positions in theological institutions following their earning of their issues need to be incorporated into theological education curriculum and making gender a degrees, simply because of sexism. Some move to the Pacific Diaspora in order to concept in theological analysis. find more open doors, in places Australia, Newa Zealand andrich America. Writing The Pacific Islands on thelike whole, constitute potentially and challenging and publishing can be vehicles to promote women’s issues the andchurch these can be very setting for hermeneutics and theological reflections, whereby is constantly effective self-expression and communication, which is whyconsider efforts the to reminded avenues to work for in “kautaha,” with one another, while we seriously support Pacific women’s publishing ownand work are somore vitally important. theological implications in the opennessof oftheir the “fale” explore possibilities thatThe the question is,offer how us many publications have weInproduced? areI fortunate there “tautai” can in our beautiful Oceania. conclusion,We may quote Rev that Dr Anton century, will be centurydisciplines in whichand Women’s Ordination in the Knuth, “thiswho 21sthave are women branched outthe to other have become our voices Protestant Churchesofwill eventually no research longer be and the exception, but are the available norm,” in for another for the liberation women. Their publications our word, as and in thewepowerful of our Lord ”Father, may they be one,such as you perusal, should prayer take advantage of Jesus what Christ, our sisters are doing in fields as and I are sociology, One.” (Johnsocial 17:11,work, 21,22).psychology, and other social sciences. But the truth history, 48 48 2

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is that many of us in theology remain timid and lack confidence to write and publish our own theology. Perhaps we should focus at this stage on gaining greater clarity about defining and focusing on pressing issues, naming those issues and offering workshops, consultations and seminars on them. Instead of locating these gatherings in Suva, we must go to places where women are less recognized and where there are only a small handful of women in church ministry and theological education. Who are we, and who do we want to be, as Pacific women in theology? This remains a pressing and question which is not fully answered.

2. We are challenged to empower women to study theology and teach in theological institutions.

Our women’s organizations and consultations such as this one should be in one sense an act of protest, that is, a protest movement against all forms of exclusion Kautaha in island hermeneutics, and discrimination. As all Christian protest movements have shown, protest can be leadership both agovernance holy, spirit-filled and act and a catalyst for change – protest movements such as those against apartheid in South Africa, or the civil rights movement to free African Americans from discrimination. Our protest as Pacific women in theology aims at promoting the fullness of life as intended by God, which includes increasing the numbers of women studying and teaching theology. We should be vocal and organized to, for example, build up our theological libraries and collect studies, research papers, theses and publications that really understand the humanity of women on the humanity of Abstract and promote their wholeness. Many excellent materialsJione Havea women available through the World Thisarepresentation proposes kautahaCouncil for of Churches and other world Rev. Dr. Jione Havea is a native of church organizations publishers. consideration amongandthe models for island Tonga and an Ordained Minister of We areand aware there governance are only a few enrolled to study theology hermeneutics, for that effective andwomen the Methodist Church of Tonga. across the Pacific region, in comparison with men. What we have now in our responsible leadership in Oceania. churches schools influence of the Kautahaand istheological a Tongan wordcontinues meaning the historical He is Senior Lecturer in Biblical missionary churches that linked the church’s mission with ordained ministry. In the “cooperation” and used to identify village dayStudies, Hebrew Bible and Old early days Kautaha only menis were to pursue theological education, women were workers. the allowed local unincorporated Testament at the United Theological confined kitchen and to producing andtoraisingCollege children providing for and atand the School of Theology workforceto inthevillages. In calling attention of the Charles Sturt University. their husbands’ needs. Theological education under this model was out of reach for kautaha I take a proverbial step away from the women; it was a closed door. Even today, despite some progress, only a few women buzzing sophisticated mindsets of island towns, are in our of theological and onlyasa few qualified women are assigned to enrolled the setting village schools life. Kautaha to leadership positions the churches. are only a very few who have become hermeneutical model inurges us to There interpret theological the churches’ reluctance in giving places for scriptures inteachers. solidarityBecause with theof unincorporated women in theological colleges,whose manywellbeing have opted work-force, male and female, is to study theology by extension, otherwise distance This is a growing trend today and it should necessary known for the as security of education. villages, and health be further explored, developed and encouraged. If women do not meet the of creation. required or hermeneutical church rules model, to enter our traditional theological Basedprerequisites on kautaha as institutions, they naturally feel discouraged to study theology. And if women do effective governance and responsible leadership manage to need studytotheology, they are not guaranteed employment like their male in Oceania be communal, attentive to Series II, Issue 47 2012

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of our patriarchal societies, as well as between ecology andsubjects the well or being society in colleagues, or they are relegated to link teach non-theological do of other types kautaha withjobs, creation. of church like working in offices or playing some role in a church primary or In school. the Samoan tradition the “tautai ” meaning fishermen, man of the sea, or secondary seafarer, as exegete by Dr.Mose Mailo challenges one’s view of Oceania’s indigenous If scholarships are available in our churches, men are still given the priority. values in this post colonial era. Dr Mose Mailo enlightens readers to see that the experience Even where women are qualified, their priority is to take care of their family, and by and skills of island “tautai” is the hermeneutical tool used to unlock the meaning of the the time they have sufficient free time to study theyhas have gone past theconcepts age limitthat of fishing episode for Pacific Islanders. The word “tautai” more meaningful being awarded scholarships. Only a very small percentage of to scholarships are for Pacific Islanders are fundamental to subsistance survival, relates them home, is source allocated women. of life, andfor a sacred space that bonds islanders to God. In theAh light thesepresents realities, would beofathe good exercise for Weavers the traditional house to of Mercy Siu of Maliko theituniqueness “fale” Samoa as following another resourceful model of hermeneutics. The word “fale” in Greek collect the information: ” and according to Mercy the openness “fale” interpretation meaning of “Oikos i The number women recruited by theological schools, bothofas the students expresses and a deep theological impact which brings forth the depth of theology of God’s Oikos faculty; - that is, it is an inhabited world which goes beyond denominational, gender and cultural i The number of female theological graduates who only teach nonboundaries. Through hermeneutics you are able to discover many more theological theological subjects or are placed in church work which does not even interpretations culminated with Christological meanings of events and things, which of their andasskills gained in theological education; powerfullymake existsuse in the realmknowledge of our beings, positive models for peace, justice and unity. i Together The limited terms of are contracts for female in our theological schools. in this issue two interesting andfaculty resourceful Bible Studies which are both related to the concept of hermeneutics offered by Pacific women theologians with great challenges for thoughts in our journey throughmandate new discoveries Pacific I think asit food is important to continue our advocacy for twoofreasons: hermeneutics. The firstpositions Bible Study Rev Arisi “The Rama, A Float Outrigger to secure permanent forbywomen in Tira theological schools, andoftoanencourage Canoe, of Partnership for Women Menvoices in Ministry” womenSymbol to write and publish so thatand their can bepresented heard. in bullet points relates us to the Kiribati model of the Outrigger Canoe; the hull is the main body symbolising the Rama,towhich is the part that makescurricula the canoe float symbolises a body of a3.man Weand are the challenged engender theological education in the Pacific. woman as the completion of the body of the canoe. The second Bible Study is the This is a very important issue, the incorporation of gender issues in theological “Samaritan woman’s encounter with Jesus at the Well. The important reflection that education our curriculum, and making in theological analysis. Just skip in our daily encounters and challenges Pacific Islanders here gender is how aweconcept use ‘time’ through the handbook of your own theological college and look for examples of the activities to make it more effective and purposeful like how the woman of Samaria chose to inclusion gender in the teaching fetch waterof around thatissues very particular time. of theology: chances are you will find very little, if any. When into theological theologicaleducation education, will expose On the samegender note asisweincorporated search for quality for itwomen in our we were have in some papers Pacific ecumenical 21st century, the injustices thatcommunity exist in inthethischurch, culture and fortunate the Bible,to and relations which aremen part and of this publication presented the Weavers between women. We have to comeduring to understand thatRegional cultural Consultative practices in Workshop in Suva, Theseshould papers offer many challenges forthe wayswill forward and the Bible held and here in our own Fiji. cultures not be confused with of God. improvements of the from values aofmale gender equality and in by ourmales. churchMen and Most theologyinisterms still taught perspective, andjustice written societies. This is a very important issue as Mrs. Lisa Meo says, allow me to reiterate, gender have dominated theology throughout church history, and as Christians who are all issues need to be incorporated into theological education curriculum and making gender a one in Christ, this injustice and imbalance must be addressed and redressed. concept in theological analysis. The Pacific Islands on the whole, constitute a potentially rich and challenging 4. hermeneutics We are challenged to collaborate with Pacific male theologians. setting for and theological reflections, whereby the church is constantly is a inconnection need towhile redress in remindedThere to work “kautaha,” between with one the another, we gender seriouslyimbalances consider the theological the openness “fale” and explore more possibilities the theologicalimplications education inand the needoftothecollaborate with male theologians;thatsuch “tautai” can offer us in our and beautiful Oceania. conclusion, quote Rev Anton collaboration is essential the only way toInsuccess. We may fullyIrealize that Dr women’s will be century in which Ordination in the the Knuth, 21sta century, theology“this is not replacement for the Pacific Theology but Women’s a necessary addition to Protestant Churches will theology. eventually The no longer exception, the norm,”toinsupport another missing voice in our effortbebythesome male but theologians word, as in the powerful of our LordofJesus Christ, ”Father, mayofthey one, as you women theologians is prayer an affirmation their understanding thebestruggle of and I are One.” (John 17:11, 21,22). 50 50 2

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Pacific women and women theologians. One of the biggest challenges is to motivate young male students to be in dialogue with women’s liberation theology and feminist theology, and to be interested to read and dialogue with theological books written by women theologians. There is now a huge body of scholarly work by women theologians from around the world, in all areas of theological education: biblical studies, church history, systematic and other theologies, pastoral care and counseling, and pastoral and practical theology. All theological students in the Pacific, male and female, should be reading these works as part and parcel of their theological studies, and our own island women who are theologically trained should be contributing to this body of theological work.

5. We are challenged to work together with our sister women theologians in Asia, Latin America and Africa. [Australia, NZ, USA and Europe]

Since in the island inceptionhermeneutics, of Weavers in the 1990s, numerous consultations on Kautaha women’s theology have taken place around the world. The World Council of governance and leadership Churches’ [WCC] Global Consultation in 1999 incited and inspired African women to support a consultation to discuss the topic “Viability of Theological Education and Ministerial Formation in Africa.” In Montreux, Switzerland in 2001 the topic was “Engendering Theological Education for Transformation.” The Ecumenical Theological Education [ETE] wing of the WCC in 2002 focused on “The Journey of Hope Continued.” The hope of the journey to achieve some of our objectives and visions is now more defined than before. The African women theologians have Abstract really forged ahead in organizing their own consultations, writing papers, articles Jione Havea proposes kautaha for and This books presentation and having them widely circulated. Rev. Dr. Jione Havea is a native of consideration among the models for island Tonga and an Ordained Minister of hermeneutics, andrecognized, for effective governance and Conclusion: How accepted, and included are Pacific women in theology the Methodist Church of Tonga. responsible leadership in Oceania. after these 20 years since Weavers first began? Kautaha is a Tongan word meaning He is Senior Lecturer in Biblical “cooperation” and defined used towho identify village day- women i Have we really we are as Pacific in theology? Studies, Hebrew Bible and Old workers. Kautaha is the local unincorporated Testament at the Theological i Are women equally represented in theological education andUnited in leadership and at the School of Theology workforce in invillages. attention to in theCollege positions churchesIn andcalling theological schools region? the Charles Sturt University. kautaha takehave a proverbial step away the in ofour i HowI far we engendered our from curriculum theological colleges and buzzing sophisticated mindsets ofofisland towns, schools still mostly written by churches? Is the curriculum our theological to men the and setting village Kautaha as taughtoffrom a malelife. perspective? hermeneutical model urges us with to male interpret i How far have we collaborated theologians these last 10 years? scriptures in solidarity with the unincorporated i How far have we reached out to women theologians in Asia, Latin America, work-force, male and NZ, female, wellbeing Africa, Australia, the whose USA and Europe?is necessary for the security of villages, and health of creation. These are the questions we should be asking and they can serve as challenges to our Based on kautaha as hermeneutical model, theme, “Women and Theological Education; its significance and importance in the effective governance and responsible leadership st 21 Century and Beyond.” in Oceania need to be communal, attentive to Series II, Issue 47 2012

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of our patriarchal societies, as well as link between ecology and the well being of society in kautaha with creation. In the Samoan tradition the “tautai ” meaning fishermen, man of the sea, or seafarer, as exegete by Dr.Mose Mailo challenges one’s view of Oceania’s indigenous values in this post colonial era. Dr Mose Mailo enlightens readers to see that the experience and skills of island “tautai” is the hermeneutical tool used to unlock the meaning of the fishing episode for Pacific Islanders. The word “tautai” has more meaningful concepts that for Pacific Islanders are fundamental to subsistance survival, relates them to home, is source of life, and a sacred space that bonds islanders to God. Mercy Ah Siu Maliko presents the uniqueness of the “fale” the traditional house of Samoa as another resourceful model of hermeneutics. The word “fale” in Greek interpretation meaning “Oikos” and according to Mercy the openness of the “fale” expresses a deep theological impact which brings forth the depth of theology of God’s Oikos - that is, it is an inhabited world which goes beyond denominational, gender and cultural boundaries. Through hermeneutics you are able to discover many more theological interpretations culminated with Christological meanings of events to andthe things, which First Response powerfully exists in the realm of our beings, as positive models for peace, justice and unity. First Response to the Address Together in this issue are two interestingKeynote and resourceful Bible Studies which are both related to the concept of hermeneutics offered by PacificAddress women theologians with Keynote great challenges as food for thoughts in our journey through new discoveries of Pacific hermeneutics. The first Bible Study by Rev Arisi Tira “The Rama, A Float of an Outrigger Canoe, Symbol of Partnership for Women and Men in Ministry” presented in bullet points relates us to the Kiribati model of the Outrigger Canoe; the hull is the main body symbolising the body of a man and the Rama, which is the part that makes the canoe float symbolises a woman as the completion of the body of the canoe. The second Bible Study is the “Samaritan woman’s Tarabe encounter with Jesus the forWell. The important Akanisi Sobusobu Thank youatLisa your motivating and reflection that ‘time’ in our daily encounters and challenges our Pacific Islanders here is how we use challenging Akanisifor Sobusobu Tarabe Thank you keynote Lisa foraddress! your motivating and Worked Ministry of effective and activities tothe make it more purposeful like how the woman of Samaria to It is a pleasure to read your speechchose and to challenging Education, as a teacher and particular Worked for Fiji the Ministry fetch water around thatof very time. keynote address! listen to It you it eloquently this morning. The is deliver a theological pleasure toeducation read your to later as anOn education officernote and Education, Fijithe as asame teacher and as we search for quality forspeech womenand in our clarity of ideas expressed and the passion with resigned in 2007 to pursue further listen to you deliver it eloquently this morning. The st later as an education officer and Pacific ecumenical community in this 21 century, we were fortunate to have some papers itofwas delivered makes easy toConsultative generate studies. clarity ideas expressed anditRegional the passion witha which parttoof thisfurther publicationwhich presented during the Weavers resigned are in 2007 pursue response. which it was delivered makes itfor easy to forward generate Workshop held here in Suva, Fiji. These papers offer many challenges ways anda studies. Has a backgroundinin terms psychology This reminds me that thisinresponse is also improvements of the values of gender equality and justice our church and response. and Works as a important issue societies. This is in a very as Mrs. Lisa Meo says, allow me to reiterate, gender Hassociology. a background psychology to help you (workshop participants) raise issues This reminds me that this response is also consultant. Herto research issues need be incorporated intoand theological curriculum and making gender and sociology. Works as interest a questions on women and theological education to help youeducation (workshop participants) raise issuesa includes gender and anything that concept inHer theological analysis. consultant. research interest in 21st century. andthe questions on women and theological education affects people inIslands Fiji The and Pacific constitute a potentially rich and challenging includesindigenous gender anything thatand on the whole,The strength of the paper delivered is in in the 21st century. the Pacific. setting for hermeneutics reflections, whereby the church is constantly affects indigenous people in Fiji and and theological the perspective of theofperson who delivered delivered it— The strength the paper in reminded the Pacific. to work in “kautaha,” with one another, while we seriously consideris the someone who is passionate about women breaking the perspective of the person who delivered it— theological implications in the openness of the “fale” and explore more possibilities that the through the defined barriers church someone who is passionate women breaking “tautai” can offer us in our beautiful Oceania. Inculturally conclusion, mayabout I quote Revof Dr Anton and society so that women can extend st through the culturally defined barriers of intheir the Knuth, “this 21 century, will be the century in which Women’s Ordination church theological education. and society so that women extend their Protestant Churches will eventually boundaries no longer beinthe exception, but thecan norm,” in another word, as in the powerful prayer of our Lord Jesus ”Father, may they be one, as you boundaries in Christ, theological education. and I are One.” (John 17:11, 21,22). Pacific Journal of Theology 52 Pacific Journal of Theology 52 52 2

Don’t let Lisa’s petite physical profile fool you. Here is a woman who likes to knock things down, knock down different social barriers, so that women can be counted in ministry and theology in the Pacific. Her address today is not just a perspective, it is a lifestyle both she and her husband, Rev. Dr. Jovili Meo share. Let us move together as women and be co-workers with our male counterparts and raise the standard of women in theological education. Her perspectives on being coworkers with men remove the concept of keeping women as ‘female other’ in the field of theological education. This is what she is advocating today. Did you notice that in the first part of Lisa’s speech, she took us back to Weavers’ original document, the mission and goal drawn for Weavers 20 years ago to seek equal opportunity for both men and women, clergy and laity in theological education and ministry? She deliberately did that in order to help us gauge our performances in the 20 year span and to make us see that the shoes we wore when we took our first steps were too small and maybe a little too old now or maybe the Kautaha in island hermeneutics, dust has settled on them because they have not been worn for a long time. In other words,governance there needs to be a vigorous reassessment of our mission, our strategy and and leadership our goal so that the shoes we wear as women in theology now fit the 21st century and beyond. I am not sure if you noticed, but Lisa’s favourite words this morning were, vision, change, and challenge (VCC). The words reflect focus and movements, definitely not standing still or thinking about it! Have we moved in the last 10-20 years? Where and how have we moved? If we have not moved, then we must be barely alive now or we are falling all over the places. It seemsJione to meHavea that these are Abstract issues that we need to address and redress in this workshop. This presentation proposes kautaha for Dr.visionary. Jione HaveaThe is a native of The second of her speech challenge Rev. to be heading consideration amongpartthe models foris aisland Tonga and an Ordained aMinister of of this second part is a directive that simply says Establish yourself Vision. hermeneutics, and for effective governance and the Methodist Church of Tonga. There were leadership other directives under this directive: responsible in Oceania. i Don’t are; Kautaha is abe content Tongan where wordyoumeaning He is Senior Lecturer in Biblical i Don’s justtoa follower traditions; “cooperation” and be used identify of village dayStudies, Hebrew Bible and Old Start doing newlocal thingsunincorporated now, stop avoidingTestament them. at the United Theological workers.i Kautaha is the Thein challenge case attention is that wetolive inCollege our Pacific where and at thesocieties School of Theology workforce villages. inInthis calling of the Charles Sturt University. ritualised behavior is normal and is embedded in what we call our traditions making kautaha I take a proverbial step away from the us think sophisticated that traditionsmindsets are immutable liketowns, God. Traditions of 50 years ago in our buzzing of island various have changed and willascontinue to change. To think that to the Pacific settingsocieties of village life. Kautaha traditions must not be challenged hermeneutical model urges us and to changed interpretis like setting our own traps where women areincaught; where positions and essence as human beings are scriptures solidarity withour theroles, unincorporated devalued. Your is to empower women to work-force, malevision and female, whose wellbeing is feel valued in every way, in every context. for the security of villages, and health necessary The third part of her speech is about ‘moving visionary women’ she calls of creation. the Iron BasedLadies. on kautaha as hermeneutical model, Iron Ladies go to where one daresleadership to go. They cross barriers of caste, culture, effective governance and no responsible career, religion to forge successful new careers, new environments in Oceania need and to belanguage communal, attentive to Series II, Issue 47 2012

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of ournew patriarchal as well as link ecologythat and characterize the well beingIron of society and avenuessocieties, of service. There are 5between key elements Ladies:in kautaha with creation. “tautai ”Inmeaning fishermen, man of avenues the sea, of or In stay the Samoan tradition the vision. 1. They focused on their the process forging new seafarer, as exegete by Dr.Mose Mailo challenges one’s view of Oceania’s indigenous services, Iron Ladies become a minority. When you feel you are only a very values in this post colonial era. Dr Mose Mailo enlightens readers to see that the experience small, handful of women—stay focused on your vision. and skills of island “tautai” is the hermeneutical tool used to unlock the meaning of the 2. They areforrelationship navigators. They have the dual responsibilities of fishing episode Pacific Islanders. The word “tautai” has more meaningful concepts that being professionals and family nurturers. They are simultaneously co-workers for Pacific Islanders are fundamental to subsistance survival, relates them to home, is source own male and committed friends to women who need of life,with and their a sacred space that relatives bonds islanders to God. empowering. They recognize that alreadyofhave skills to be relationship fale” the traditional house of Mercy Ah Siu Maliko presents thethey uniqueness the “the navigators as resourceful these weremodel handed down by their mothers, and Samoa as another of hermeneutics. The word “fale”aunts in Greek Mercy openness the “fale” interpretation meaning “Oikos”saidand grandmothers. Someone thataccording the handstothat rockthe a cradle rock of a nation. expresses theological impact which brings the recognize depth of theology of God’s Oikos 3. Theya deep accept the new calling they areforth in and a positive change - thatwithin is, it is an inhabited world which goes beyond denominational, gender and cultural their marriage as collaborators with their husbands. Their boundaries. Through hermeneutics able to discover more here theological husbands are partners in theiryou workareand family life. Themany challenge lies in interpretations culminated with Christological meanings of events and things, which the servant culture of the Pacific where women are normally placed at the powerfully exists in the realm of our beings, as positive models for peace, justice and unity. lower end ofinthe strata where and women have accepted to be ‘happy Together thissocial issue are twoand interesting resourceful Bible Studies which are slaves’. Iron ladies are not ‘happy slaves’. They are creative and innovative. both related to the concept of hermeneutics offered by Pacific women theologians with find ways of for creating newinrelationships theirnew spouses, a relationship great They challenges as food thoughts our journey with through discoveries of Pacific of partnership. I call ‘Weavers of relational paths’.of Equal rights hermeneutics. The first Biblethese Studywomen by Rev Arisi Tira “The Rama, A Float an Outrigger between and women in other churches in other partsin of thepoints worldrelates have Canoe, Symbol ofmen Partnership for Women and Men in Ministry” presented bullet thesame main body symbolising us to caused the Kiribati model ofmobility the Outrigger Canoe;to thebehull the upward of women onisthe platform as menthe in Rama, is the partthe that makes canoe of floatwomen symbolises body every of a man and of thelife. aspect Thiswhich has changed role and the position in thea woman as the completion of the body of the canoe. The second Bible Study is the church. “Samaritan woman’s encounter withactual Jesus at the Well.of women The important reflection 4. They are honest about the situation in their culture.that In challenges our Pacific Islanders here is how we use ‘time’ in our daily encounters and Pacific church and societal culture, the fact that you are a woman fails to activities to make it more effective and purposeful like how the woman of Samaria chose to you tothat a job you deserve fetch qualify water around verythat particular time. even though you may be brilliant and got through university with a good Your status as a woman a devalued On the same note as we searchdegree. for quality theological education for is women in our status where you deserve little or no pay and the best you can be is perhaps be st Pacific ecumenical community in this 21 century, we were fortunate to have some papers an advisory member of a church committee. Sometimes even educated women which are part of this publication presented during the Weavers Regional Consultative like usheld arehere notinactually liberated, despite training andfor expertise, and and the Workshop Suva, Fiji. These papers offerour many challenges ways forward improvements in terms of the of gender equality andquo justice in our church and and truth is that we will relyvalues very much on the status in our churches societies. This isThis a very issue as Mrs. Lisa Meo says, allow me to reiterate, gender societies. is important the ‘happy slave’ syndrome I mentioned earlier. We need to issuesremind need toourselves be incorporated into theological education curriculum and making gender that women have a better balance of both aspects of beinga concept in theological analysis. human, the feminine and masculine than men. After all God is both female and The Pacific Islands on the whole, constitute a potentially rich and challenging male, our Mother and our Father. Do not be just a token presence in the setting for hermeneutics and theological reflections, whereby the church is constantly workplace. reminded to work in “kautaha,” with one another, while we seriously consider the 5. They implications do not primarily belong to “fale” the kitchen. belongs that to the theological in the openness of the and exploreEveryone more possibilities the kitchen. Just watch when someone in your family is hungry. They love to be in “tautai” can offer us in our beautiful Oceania. In conclusion, may I quote Rev Dr Anton the“this kitchen! drive this home because I thinkWomen’s everyone Ordination can feel at in home willpoint be the century in which the Knuth, 21st Icentury, in theChurches kitchenwill andeventually not justnoyou. If be you married, work inwith the Protestant longer theare exception, butteam the norm,” another word,husband as in the means powerful prayer of our LordinJesus Christ, ”Father, maylives; they he be one, as you being a co-worker every aspect of your shares the and Ikitchen are One.” (John 17:11, 21,22). work load with you. Our love for God and one another, in the 54 54 2

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knowledge of our oneness in Christ, will help us to conquer all barriers: socially, psychologically, politically, culturally, gender-wise, sexually, and in terms of class, religion and even theology. LOVE must be the basis of your ministry to people. The fourth part of the speech is about Challenges. 1. Redefine the identity of Pacific women theologians. i Who are we as Pacific women theologians? i How do we define ourselves as Pacific women in theology? The publication of Weavings: Women Doing Theology in Oceania in 2001 was the first step in the direction of answering the above two questions. Have the questions been fully answered or are we still trying to answer them? Part of the problem in trying to establish our identities has been our own making in how we define ourselves as women theologians. We need to change our ‘we are small’ mentality. We are always identifying ourselves as small relative to Kautaha in island hermeneutics, men. It is a comparative issue that emphasizes our ‘female otherness’ in the field of governance and theology. Let us talk about ourleadership accomplishments, visions to be big and the steps we are taking to make the visions come true. Women theologians in the Pacific are a small number in relation to men theologians is a voice in the wilderness. We perpetuate our position in the wilderness or the margins because we are always identifying ourselves in relation to men because men hold the power position in our social hierarchy. This causes our insecurities to refrain from calling ourselves theologians. It is time to get out of the bush, get out of the periphery and move into the centre where we need to call ourselves theologians. Abstract Jione Havea and publishing can kautaha be vehicles ThisWriting presentation proposes for to promote women’s issues and Rev. Jione Havea is a native of these can be very effective self-expression andDr. communication, which consideration among the avenues modelsforfor island Tonga and an Ordained Minister of ishermeneutics, why efforts and to support Pacificgovernance women’s publishing of their own work are so for effective and the Methodist Church of Tonga. vitally important. The question is, how many publications have we produced? We responsible leadership in Oceania. needKautaha to publishisoura own theologyword and notmeaning be afraid to do Tongan He so. is Senior Lecturer in Biblical There needs to betoclarity about defining focusing on pressing issues, “cooperation” and used identify village day- and Studies, Hebrew Bible and Old naming issuesisandthe offering consultations and seminars on them. workers.those Kautaha local workshops, unincorporated Testament at the United TheologicalI am not sure in forvillages. what purpose we need to relocate from Suva College of andmeetings at the School of Theology workforce In calling attention to the venue of the Charles Sturt University. to other areas where women are less recognized in church ministry. It seems to me kautaha I take a proverbial step away from the that relocation of venues is not an ‘impact’ strategy. What is more pertinent is to buzzing sophisticated mindsets of island towns, ask ‘what are the issues that are pressing us today and how do we offer a to the setting of village life. Kautaha as theological solution that?’ Have heard the stories of mothers, sisters, hermeneutical modelto urges us to weinterpret daughters, nieces, aunts,with grandmothers, granddaughters, sisters in law, mothers in scriptures in solidarity the unincorporated law who stand byand to pick up whose the pieces of family work-force, male female, wellbeing is life after the victims of HIV/ AIDS, suicide, divorce, battered women, necessary for the security of villages, and rape, healthcancer in their families have been dealt with by society? Is this an avenue we could provide literature and research on of creation. to listen to on the kautaha voices ofasPacific women and offer a Pacific theological reflection/ Based hermeneutical model, solution a feminine effectivewith governance andtouch? responsible leadership in Oceania need to be communal, attentive to Series II, Issue 47 2012

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of patriarchalwomen societies,toasstudy well astheology link between andtheological the well being of society in 2. our Empower andecology teach in institutions. kautaha with creation. Protest against all sorts of discrimination. One type of protest is organizing ” meaning of the sea,our or In the and Samoan tradition the “tautai For consultations women organizations. Pacificfishermen, women man in theology, seafarer, as exegete by Dr.Mose Mailo challenges one’s view of Oceania’s indigenous protest should be aimed at promoting the fullness of life of God by increasing the values in this post colonial era. Dr Mose Mailo enlightens readers to see that the experience number of women studying and teaching theology. We should be vocal and and skills of island “tautai” is the hermeneutical tool used to unlock the meaning of the organized to: for Pacific Islanders. The word “tautai” has more meaningful concepts that fishing episode build up theological libraries survival, relates them to home, is source for Pacifici Islanders are our fundamental to subsistance collectspace studies, research papers, theses and publications that really of life, andi a sacred that bonds islanders to God. the traditional house of Mercy Ah Siu Maliko of the “fale” their understand the presents humanitytheofuniqueness women and promote wholeness. Samoa asThe another model ofand hermeneutics. word in of Greek presentresourceful face of churches theological The schools is a“fale” legacy the ” and according Mercy the of ministry. the “fale” interpretation meaning of“Oikos historical influence missionaries in churchto mission andopenness ordained expresses a deepnot theological which brings forth depth of theology who of God’s Oikos Women were part ofimpact the picture. In fact, thethe early missionaries came to - that is, it is an inhabited world which goes beyond denominational, gender and cultural the Pacific were part of an era that saw women as belonging to the privacy of the boundaries. Through hermeneutics you are able to discover many more theological home, who were regarded as emotional and because of that they were considered as interpretations culminated with Christological meanings of events and things, which closest toexists the intemporal rather than asthe spiritual. beliefjustice and and model powerfully the realm of our beings, positive modelsThe for peace, unity.is perpetuated in theinchurches a few women access theological Together this issue where are twoonly interesting and resourceful Bible Studieseducation, which are become theological teachersofand are involved in ministry. Women do theology both related to the concept hermeneutics offered by Pacific womenwho theologians with end up with minor rolesfor that relate toin the nurturing domestic of great challenges as food thoughts ourtraditional journey through newand discoveries ofrole Pacific hermeneutics. first Bible Study by Rev Arisi Tira “The Rama, A Float of an Outrigger women in the The church. Canoe, Symbol of Partnership for Women and Men in Ministry” presented in bullet and points relates Pacific women need to coordinate their efforts in theology create a us to the Kiribati of the Outrigger Canoe; the hull is the main body symbolising the database to storemodel the following information: is the part thatby makes the canoeschools, float symbolises body of aa.manthe andnumber the Rama, of which women recruited theological both asa woman as the completion of the body of the canoe. The second Bible Study is the students and faculty; “Samaritan woman’s encounter with Jesus at the Well. The important reflection that number of female theological whodaily onlyencounters teach non‘time’ in our and challengesb.ourthe Pacific Islanders here is how we use graduates theological subjects or are placed in church work which does even activities to make it more effective and purposeful like how the woman of Samarianot chose to makethat usevery of their knowledge fetch water around particular time. and skills gained in theological education; c. the thesame typesnote of contracts forfor female faculty in oureducation theological schools.in our On as we search quality theological for women Pacific ecumenical community in this 21st century, we were fortunate to have some papers which areInpart thisbetter publication presented the Weavers Regional thisof way, networking couldduring be achieved by women. OurConsultative advocacy Workshop held here Suva, Fiji.for These offer many challenges for ways forward and mandate should be in continued twopapers reasons: improvements terms of positions the values for of women gender equality and justice in our church and i To secureinpermanent in theological schools; societies. This is a very important issue as Mrs. Lisa Meo says, allow me to reiterate, gender i To encourage women to write and publish so that their voices can be heard. issues need to be incorporated into theological education curriculum and making gender a concept in theological analysis. 3. Engender theological education curricula Pacific rich and challenging The Pacific Islands on the whole, constituteinathe potentially Theological education need to incorporate gender in its iscurriculum setting for hermeneutics and theological reflections, whereby issues the church constantly and maketogender in theological analysis. The of doing this is the to reminded work ainconcept “kautaha,” with one another, whilepurpose we seriously consider expose theimplications injustices that exist in the of church, culture and themore Bible, and in relations, theological in the openness the “fale” and explore possibilities that the “tautai” offer in our beautiful mayinI quote Rev Drshould Anton betweencan men anduswomen. Cultural Oceania. practicesIninconclusion, the Bible and our cultures century which toWomen’s Ordination in Knuth, 21st century, not be “this confused with thewill willbeofthe God. Therein needs be a reassessment of the all Protestant eventually no longergender be the exception, norm,” in another theologicalChurches subjectswill taught and streamline issues intobut thethe curriculum. word, as in the powerful prayer of our Lord Jesus Christ, ”Father, may they be one, as you and I are One.” (John 17:11, 21,22). 56 56 2

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4. Collaborate with Pacific male theologians. There is a connection between the need to redress gender imbalances in theological education and the need to collaborate with male theologians; such collaboration is essential and the only way to success. For too long Pacific Theology has been a representation of male perspectives ignoring women’s representation and therefore leaves a large part of Pacific voices unheard and unknown of. Women’s theology is a necessary addition to make a wholesome balance in Pacific theology rather than a replacement of it. Motivate young male theological students to be in dialogue with liberation theology and feminist theology so that the body of male theologians who understand the struggle of women is increased. 5. Work together with our sister women theologians in Asia and Africa. (Australia, New Zealand, USA and Europe). Kautaha island hermeneutics, Since in Weavers establishment in the 1990s, consultations have taken place with other women’s organizations such as: governance and leadership 1999

World Council of Churches (WCC) Global Consultation Result—incited and inspired African women to support a consultation to discuss the topic “Viability of Theological Education and Ministerial Formation in Africa”. 2001 Montreux, Switzerland. Abstract Topic: “Engendering Theological Education for Transformation.” Jione Havea 2002This The Ecumenical proposes Theologicalkautaha Education presentation for(ETE) wing of theWCC. Rev. Dr.- Jione Havea is a native of Topic: among “The Journey of Hopefor Continued.” Results consideration the models island Tonga an Ordainedand Minister of i The hope of the journey to achieve some of ourandobjectives visions hermeneutics, and for effective governance and the Methodist Church of Tonga. is now more defined than before; responsible leadership in Oceania. i The womenword theologians have forged in organizing Kautaha is African a Tongan meaning He isahead Senior Lecturer in Biblicaltheir writing papers, and books and having “cooperation”own andconsultations, used to identify village day-articlesStudies, Hebrew Bible and Oldthem widelyiscirculated. workers. Kautaha the local unincorporated Testament at the United Theological College and at the School of Theology workforce in villages. In calling attention to We can start now to strategise in that direction. Questions…… of the Charles Sturt University. kautaha I take a proverbial step away from the Redefining Pacific Women theologians buzzing sophisticated mindsets of island towns, 1. the Havesetting we reallyofdefined wholife. we are as Pacific to village Kautaha as women in theology? 2. Are women equally represented in theological education and in leadership hermeneutical model urges us to interpret positions in churches and theological schools in the region? scriptures in solidarity with the unincorporated work-force, male and female, whose wellbeing is Reassessing theological curriculum necessary for the security of villages, and health 3. creation. How far have we engendered our curriculum in our theological colleges and of churches? Is the curriculum of our theological schools still mostly written by Based on kautaha as hermeneutical model, men governance and taught from male perspective? effective and aresponsible leadership 4. Oceania Where need and how we begin to engender in to bedocommunal, attentive to our theological curriculum? Series II, Issue 47 2012

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of our patriarchal across societies,gender as well and as link between ecology and the well being of society in Collaborations within gender kautaha with 5. How farcreation. have we collaborated with male theologians these last 10 years? “tautai ” meaning fishermen, of the sea, or thehave Samoan traditionout the to 6. HowInfar we reached women theologians in Asia,man Africa, Australia, seafarer, as exegete by Dr.Mose Mailo challenges one’s view of Oceania’s indigenous NZ, the USA and Europe? values in this post colonial era. Dr Mose Mailo enlightens readers to see that the experience and skills of island “tautai” is the hermeneutical tool used to unlock the meaning of the Enlarging ourfor‘bure’ through technology, andconcepts research fishing episode Pacific(house) Islanders. The word “tautai” haspublications more meaningful that 7. Pacific How Islanders do we build a database on Pacific women theologians to monitor for are fundamental to subsistance survival, relates them to home, progress is source ofand women’s contributions to Pacific of life, a sacredvarious space that bonds islanders to God.theology? 8. HowMercy do we ourpresents capacity publishing papers and in order theresearches traditional house of Ahincrease Siu Maliko thein uniqueness of the “fale” Samoa as anothertoresourceful of on hermeneutics. The word “fale” in Greek to contribute the body ofmodel literature Pacific theology? Oikos ” our andown according Mercyand theothers, openness of thepapers, “fale” interpretation meaning 9. How do we make “sure that recent tostudies research expresses a deep impact brings forth the the depthhumanity of theology God’s Oikos theses and theological publications thatwhich really understand ofofwomen and - thatpromote is, it is an inhabited worldare which goes beyond denominational, gender and cultural their wholeness, included in our theological libraries? boundaries. Through hermeneutics you are able to discover many more theological interpretations culminated with Christological meanings of events and things, which powerfully exists in the realm of our beings, as positive models for peace, justice and unity. Together in this issue are two interesting and resourceful Bible Studies which are both related to the concept of hermeneutics offered by Pacific women theologians with great challenges as food for thoughts in our journey through new discoveries of Pacific hermeneutics. The first Bible Study by Rev Arisi Tira “The Rama, A Float of an Outrigger Canoe, Symbol of Partnership for Women and Men in Ministry” presented in bullet points relates us to the Kiribati model of the Outrigger Canoe; the hull is the main body symbolising the body of a man and the Rama, which is the part that makes the canoe float symbolises a woman as the completion of the body of the canoe. The second Bible Study is the “Samaritan woman’s encounter with Jesus at the Well. The important reflection that challenges our Pacific Islanders here is how we use ‘time’ in our daily encounters and activities to make it more effective and purposeful like how the woman of Samaria chose to fetch water around that very particular time. On the same note as we search for quality theological education for women in our Pacific ecumenical community in this 21st century, we were fortunate to have some papers which are part of this publication presented during the Weavers Regional Consultative Workshop held here in Suva, Fiji. These papers offer many challenges for ways forward and improvements in terms of the values of gender equality and justice in our church and societies. This is a very important issue as Mrs. Lisa Meo says, allow me to reiterate, gender issues need to be incorporated into theological education curriculum and making gender a concept in theological analysis. The Pacific Islands on the whole, constitute a potentially rich and challenging setting for hermeneutics and theological reflections, whereby the church is constantly reminded to work in “kautaha,” with one another, while we seriously consider the theological implications in the openness of the “fale” and explore more possibilities that the “tautai” can offer us in our beautiful Oceania. In conclusion, may I quote Rev Dr Anton Knuth, “this 21st century, will be the century in which Women’s Ordination in the Protestant Churches will eventually no longer be the exception, but the norm,” in another word, as in the powerful prayer of our Lord Jesus Christ, ”Father, may they be one, as you and I are One.” (John 17:11, 21,22). 58 58 2

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Kautaha in island hermeneutics, Second Response to the governance and leadership Second Response to the Keynote Address Keynote Address

Abstract Jione Knuth Havea Anton Abstract: is a great privilege to be kautaha invited tofor give This Itpresentation proposes Rev.Dr. Dr.Anton Jione Knuth Havea is aborn native Anton Knuth was and of the male response to privilege thethe keymodels note by Lisa Rev. consideration for island Abstract: It is aamong great to beaddress invited to give Tonga and an Ordained Minister of raised in Hamburg, Germany. He Meo on the question ofeffective what significance hermeneutics, and to forthe governance Dr. AntonChurch Knuth was born and the male response key note address women byand Lisa Rev. the Methodist of Tonga. spent some years in Tanzania with his will have in leadership the field of Education in raised in Hamburg, Germany. He responsible in Theological Oceania. Meo on the question of what significance women parents who worked there as some years in Tanzania with his our and empowering input Kautaha is field ainspiring Tongan wordEducation meaning will century. have in Meo’s the of Theological in spent missionaries. Anton undertook He is Senior Lecturer who worked there in as Biblical calls us to develop aused personal vision for thedaytasks parents theological studies which included a “cooperation” andinspiring to and identify village our century. Meo’s empowering input Studies, Hebrew and Old missionaries. AntonBible undertook PhD in Systematic Theology after which ahead and she urges us not to follow the well workers. Kautaha is the local unincorporated Testamentstudies at thewhich United Theological calls us to develop a personal vision for the tasks theological included a he worked as a parish pastor in a known tracks, but to explore new lands by going College and at the School of Theology PhD in Systematic Theology after which workforce in villages. In calling attention to ahead and she urges us not to follow the well suburb in Hamburg. Prior to coming he worked as a parish pastor in a “off road” and seeking better and more lifeof the Charles Sturt University. kautaha tracks, I take but a proverbial the known to explorestep newaway landsfrom by going to the Pacific, he worked as Secretary in Hamburg. Prior to coming affirming roads. is mindsets true better that of the oldmore roads of suburb buzzing sophisticated island towns, for the Asia/Pacific Region at the “off road” and Itseeking and lifeto the Pacific, he worked as Secretary Association of Protestant paternalism have It become for roads mostasof to the setting ofis village affirming roads. trueinaccessible thatlife. the Kautaha old of German for the Asia/Pacific Region at the Mission Centres (EMW). He us because the old role models are shaken by rapid hermeneutical us to for interpret Association of Protestant paternalism havemodel becomeurges inaccessible most of German presently teaches Church History at the changes of our societies. Centres (EMW). He scriptures with theareunincorporated us because in thesolidarity old role models shaken by rapid Mission Pacific Theological College, Suva, Fiji. teaches Church History at the There is and some evidence follow is the presently work-force, male female, whosetowellbeing changes of our societies. He is married to Andrea Knuth and Pacific Theological College, Suva, Fiji. th argument thatthe the biggestevidence of the 20 have two children. necessary for ofrevolution villages, health There is security some to and follow the they He is married to Andrea Knuth and century was the communist or the socialist of creation. argument thatneither the biggest revolution of 20th they have two children. revolution, nor the revolutions of decolonisation Based on kautaha as hermeneutical model, century was neither the communist or socialist effective governance and responsible leadership revolution, nor the revolutions of decolonisation Series II, Issue 47 2012 in Oceania need to be communal, attentive to 59 Series II, Issue 47 2012

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or our technology, the silent of theecology emancipation of being women in many of patriarchalbut societies, as wellrevolution as link between and the well of society in parts ofwith thecreation. world. Whereas a traditional subsistence economy relies to a certain kautaha meaning of division the sea, of or In clearly the Samoan tradition extent on defined dutiesthe and“tautai labour” roles andfishermen, follows a man sharp seafarer, as exegete and by Dr.Mose Mailo challenges view of Oceania’sroles indigenous gender technology knowledge-based societiesone’s are putting traditional under values this post Dr isMose Mailo to see that experience stress.inNow whatcolonial mattersera. most if you canenlightens fulfil the readers requirements for the a paid job or “tautai” is the hermeneutical tool used to unlock the meaning of the and skills of island not, so education becomes the main asset of economy. Not only the society is fishing episode for Pacific Islanders. The word “tautai” has more meaningful concepts that changing us, but we are also changing society. The new orientation of educated for Pacific Islanders are fundamental to subsistance survival, relates them to home, is source women and also men along the values of equality and gender justice is a source of of life, and a sacred space that bonds islanders to God. change in our Ah societies and presents culturesthe as uniqueness well. The of Church cannot overlook house current the traditional of Mercy Siu Maliko the “fale” developments also in the Pacific way of living. It has to contribute to these Samoa as another resourceful model of hermeneutics. The word “fale” in Greek developmentsmeaning and influence positively. of doing this “fale” is to ” and accordingOne to important Mercy the way openness of the interpretation “Oikosthem create more space for Theological Education for Women. expresses a deep theological impact which brings forth the depth of theology of God’s Oikos - that is, it is an inhabited world which goes beyond denominational, gender and cultural boundaries. Through are personal able to discover many more theological Introduction: Let mehermeneutics share with you my experience. I was born in 1967 interpretations culminatedAll with meanings and were things,women, which in Hamburg, Germany. my Christological primary school teachersofin events the 1970’s powerfully exists in the realm of as positive for peace, but my university teachers in our the beings, late 1980’s were models only men. But I justice might and haveunity. been Together in this issue are two interesting and resourceful Bible Studies which are the last vintage to experience this traditional set up. During my time as a parish both related to the concept of hermeneutics offered by Pacific women theologians with minister things were already changing also at the universities. And there were not great challenges as food for thoughts in our journey through new discoveries of Pacific only more female professors at university, butTira also“The my colleague pastor wasOutrigger female, hermeneutics. The first Bible Study by Rev Arisi Rama, A Float of an just as the Bishop of my Church, the Dean of the district and the CEO our Canoe, Symbol of Partnership for Women and Men in Ministry” presented in bullet pointsof relates regional Church administration were all female. Since women’s ordination was us to the Kiribati model of the Outrigger Canoe; the hull is the main body symbolising the introduced in and Germany in thewhich 1960’s more It wasa is the partand thatmore makesministers the canoeare floatfemale. symbolises body of a man the Rama, The second is the woman as the at completion of the but bodyitofis the controversial the beginning, nowcanoe. an accepted and Bible even Study appreciated “Samaritan woman’solder encounter at the Well. The used important reality. Especially womenwith hadJesus challenges in getting to thereflection new rolethat of ‘time’ intheir our daily and challenges our Pacific Islanders herethey is how we use female pastors, because initially, seemed to question own encounters way of living. activities to make it moregeneration effective and purposeful like how the woman Samaria chose be to There was a hidden conflict behind it: why should ofour daughters fetch water around that very particular time. allowed what has been impossible for us? On the same note as we search for quality theological education for women in our In time, after actually experiencing women in the new role as ordained Pacific ecumenical community in this 21st century, we were fortunate to have some papers ministers, mostofpeople – with a presented few exceptions the way Consultative women are which are part this publication during –theappreciate Weavers Regional working. Some even claim that they are the better counsellors and more warm Workshop held here in Suva, Fiji. These papers offer many challenges for ways forward and hearted preachers. True or values not, for me, it equality feels funny beingin inoura church group and of improvements in terms of the of gender and justice theologians consisting of men. is missing. I believegender it is a societies. Thisonly is a very important issue Something as Mrs. Lisa important Meo says, allow me to reiterate, issues to begifts incorporated theological education making gender waste need of God’s which heinto provides to women andcurriculum men if weand exclude one or thea concept in theological other group from hisanalysis. ministry. If it has become normal that women can be prime the whole, constitute ministers? a potentiallyFrom rich and ministersTheor Pacific even Islands soldiers,on why not ordained thischallenging personal setting for hermeneutics reflections, whereby the church is constantly background, I would likeand to theological pick up Lisa Meo’s plea to develop a vision of where reminded “kautaha,” with onetoanother, while Iwe seriously consider the we want totogowork and in which roads we want use. Therefore respond to the key note theological implications in the openness of the “fale” and explore more possibilities that the address with 8 theses to hopefully provoke a lively discussion. “tautai” can offer us in our beautiful Oceania. In conclusion, may I quote Rev Dr Anton Knuth, “this 21st century, will be the century in which Women’s Ordination in the Protestant Churches will eventually no longer be the exception, but the norm,” in another word, as in the powerful prayer of our Lord Jesus Christ, ”Father, may they be one, as you and I are One.” (John 17:11, 21,22). 60 60 2

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1. The 21th century will be the century in which Women’s Ordination in the Protestant Churches will eventually no longer be the exception, but the norm. Of course nobody can foresee future developments, but there are certain indicators which make me confident that this prediction is not an empty dream also for the Pacific. Instead, there seems to be a need to prepare our Theological Colleges for this to come. Of course there are already several Churches in the Pacific ordaining women, but if we consider the present situation at our Theological Colleges women are still a minority among the students and it seems they are not fully integrated. This will change. Why? Because the last decades have shown that the traditional set up of the Pacific societies is undergoing rapid changes due to globalisation. There are both positive and negative effects of this development. But the change will be inevitable. In the past, the work duties of men and women were Kautaha in island hermeneutics, strictly separated in the villages. But today, formal jobs are getting more common for women and the traditional working duties are less emphasized. governance and leadership Whereas a subsistence-farming and barter economy knows a strict division of labour, e.g. the men are responsible for building the houses and clearing the fields, the women for the growing of vegetable and cooking etc, this changed with the introduction of money and formal education. We moved from subsistence farming to a knowledge based society. Now it is no longer the status of your role, but the ability of your skill which matters. The gender is no longer a sign of qualification. This will also affect whom we consider qualified Jione for the ministry. It is Abstract Havea nowThis morepresentation important, if proposes the candidates are actually able to fulfil what they are kautaha for Rev. Dr. Jione Havea is a native can of selected for. This view can be a threat to not qualified men. Suddenly women consideration among the models for island Tonga and does an Ordained Ministermy of get new rivals at the job market – also in the Church. But this not change hermeneutics, and for effective governance and the Methodist Church of Tonga. conviction leadership that – even though some Churches (like Roman Catholicism) will responsible in Oceania. continue not tois ordain women – word the majority will do soHebyis the end of this century. Kautaha a Tongan meaning Senior Lecturer in Biblical “cooperation” and used to identify village dayStudies, Hebrew Bible and Old 2. Education will is be the the key to cope with the rapid social, cultural and workers. Kautaha localfactor unincorporated Testament at the United Theological religious changes. ThisIn willcalling favourattention the empowerment of and women. College at the School of Theology workforce in villages. to of the Charles Sturt University. kautaha I take a proverbial step away from the As urbanisation and mobility is increasing in the South Pacific the Church buzzing sophisticated mindsets of island towns, has to invest more in the education of their ministers and also lay workers in order to the setting of village life. Kautaha as to remain meaningful. The old alliance between the church and the village (Vanua hermeneutical model urges us to interpret – Lotu – Chiefs), which was introduced so successfully through the early mission scriptures in solidarity with the unincorporated history is already weakened through new types of charismatic Churches which work-force, male and female, whose wellbeing is attract thefor younger and more educatedand urban elite. If the mainline Churches do not necessary the security of villages, health want to be pushed aside by these new groups and marginalize themselves to rural of creation. life only, willhermeneutical need good educated Basedcongregations on kautaha as model, and creative ministers. As Church attendancegovernance is no longer social obligation, the abilities of women will have to be effective anda responsible leadership utilised to reach tocommunal, the people.attentive to in Oceania need out to be Series II, Issue 47 2012

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of our patriarchal societies, as wellcan as link between well being of society in Of course role models resist social ecology changesand forthe a certain period of time, kautaha with creation. because these changes challenge our identity. Men will be challenged in their selfmeaning fishermen,rivals. man of theChurch sea, or In the by Samoan tradition the “tautai understanding educated women – seeing” them as potential The seafarer, as exegete by Dr.Mose Mailo challenges one’s view of Oceania’s indigenous leadership has to be very sensitive not to overlook this and at the same time to cope values in this post colonial era. Dr Mose Mailo enlightens readers to see that the experience with necessary reforms in order to catch up with the new developments. It cannot and skills of island “tautai” is the hermeneutical tool used to unlock the meaning of the afford just ignore the changes theword society, but has the more Church should be proactive fishing to episode for Pacific Islanders.of The “tautai” meaningful concepts that in provideare orientation and promotesurvival, necessary answers these changes fororder PacifictoIslanders fundamental to to subsistance relates them to to home, is source according the gospel of bonds Jesus islanders Christ. The most important issue therefore is to of life, and atosacred space that to God. optimizeMercy the educational accordingly. This willthealso includehouse more traditional of Ah Siu Malikoopportunities presents the uniqueness of the “fale” Samoa another resourceful of hermeneutics. Theis word “fale” true in Greek women asthan in the past. Somodel the idealistic standpoint somehow that Oikos”education. and according to to Mercy the openness of the “fale” interpretationstarts meaning everything with “better We have emphasize the importance of expresses a the deepTheological theological impact which the balanced depth of theology of God’s reforming Colleges to abrings moreforth gender performance of Oikos their -programs. that is, it isBut an inhabited worldnot which beyond denominational, and Which cultural why has this beengoes implemented already some gender time ago? boundaries. Through hermeneutics you are able to discover many more theological forces do still resist the necessary changes at the Theological Colleges in the Pacific? interpretations culminated with Christological meanings of events and things, which powerfully exists in the realm of our beings, as positive models for peace, justice and unity. 3. A more inclusive amongand theresourceful Theological at the Together in thisgender issue arerelation two interesting Bible Students Studies which are Colleges will come ifofthe responsible Churches are promoting this too. both related to only the concept hermeneutics offered by Pacific women theologians with great challenges as food for thoughts in our journey through new discoveries of Pacific We have face theStudy reality notAonly where hermeneutics. The to first Bible by that Rev our ArisiChurches Tira “Theare Rama, Floatthe of place an Outrigger Canoe, Symbol Partnership for Womenrightly and Men in the Ministry” presented bullet points relates the Word of ofGod is proclaimed and sacraments areindelivered properly. hull is the over main centuries body symbolising the us to the model ofinstitutions the Outrigger Canoe; They areKiribati also powerful which arethe intertwined with their which is the partreason, that makes canoe float body of a man and the respective societies andRama, its elites. That is the why the Churches tend symbolises to be morea The second is the woman as with the completion of the the canoe. identified the past than withbody the of future, even though Jesus Bible ChristStudy was more “Samaritan woman’s encounter with Jesus at the Well. The important reflection that identified with the future than with the past. Churches should be ahead of their challenges our Pacific Islanders here is how we use ‘time’ in our daily encounters and context, but in fact they are often behind it. like They to be more cultural than activities to make it more effective and purposeful howtend the woman of Samaria chose to prophetic Churches. But it will not be possible to overlook urbanisation and fetch water around that very particular time. individualisation processes, are for speeding currentlyeducation also in the On the same note as which we search quality up theological for Pacific. women in our st century, These transformations of 21 the Pacific we Societies will beto–have despite the were fortunate someall papers Pacific ecumenical community in this difficulties and ofhuge produce – thethenatural allies of a more public which are part this problems publicationthey presented during Weavers Regional Consultative Workshop held here in more Suva, Fiji. These papers offerformal many challenges for ways forward role of women. With education and more employment, women willand be improvements in terms of gender equality and justice our church more self-confident alsoof inthethevalues Church. Women who work e.g. forin major banksand or societies. This is a very issue Mrs.accept Lisa Meo says, allow by methe to reiterate, for big companies willimportant in the long runasnot being limited Church gender to the issues need be incorporated into theological education curriculum and mandate making gender kitchen andtobringing up children. The Churches need to give the to thea concept in theological analysis. Theological Colleges to pick up these changes in society and still be true to their The Pacific Islands on the whole, constitute a potentially rich and challenging tradition more important to the reflections, Gospel of whereby Christ. They should their setting forand hermeneutics and theological the church is see constantly Colleges not only as a preserver of tradition, but also a laboratory for possible reminded to work in “kautaha,” with one another, while we seriously consider the reforms forimplications the future.in the openness of the “fale” and explore more possibilities that the theological “tautai” can offer us in our beautiful Oceania. In conclusion, may I quote Rev Dr Anton Knuth, “this 21st century, will be the century in which Women’s Ordination in the Protestant Churches will eventually no longer be the exception, but the norm,” in another word, as in the powerful prayer of our Lord Jesus Christ, ”Father, may they be one, as you and I are One.” (John 17:11, 21,22). 62 62 2

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4. Jesus is calling Women as his followers just as men, but the early Church did favour men. It is not controversial any longer that Jesus was calling men and women to be his followers. "Who is my mother, and who are my brothers? And stretching out his hand towards his disciples, he said: Here are my mother and my brothers! For whoever does the will of my Father in heaven is my brother, and sister, and mother." (Matthew 12:46-50). Those who fulfil the will of God are his brother or sister, cultural taboos not to talk or teach or even touch women are ignored by him. The encounters of Jesus with women are plenty and he never treats them with less dignity than men; they are even seen as better models for discipleship compared to the anxious and power-ridden men. As he crossed the borders between Jews and Gentiles, bridged gaps between the Free and the Slaves, he also brought together Men and Women (Gal 3,28). Kautaha in island Jesus broke the lawhermeneutics, every time it prevented to fulfil its function to protect and togovernance enable life. He broke Sabbath, the distinction of clean and unclean, the and the leadership limitations of ethnic or kinship groups and also the privileges of men. He confronted the authorities of his times because they did not change the rules which suppressed the people, but used them as an instrument to maintain power and influence above others. There is no rule or law which cannot become an obstacle of life and contradict its original purpose. The same is true for cultural norms. But the early Church even as early as from the time of some of the Epistles in the New Testaments did go back to the traditional role patterns and could not uphold Abstract Jione Havea made it equality between men and women. Cultural norms and power consideration This presentation proposes kautaha for were possible that women from the 3rd and 4th century onwards Rev. Dr. Jionepushed Havea is back a nativeinto of consideration among the models for island their traditional roles and excluded from the ministry, despite teaching Tonga andthe an contrary Ordained Minister of hermeneutics, and for effective governance and the Methodist Church of Tonga. of Jesus. The Church of today has to understand that she is called to follow Christ responsible leadership in Oceania. more than her own rules and laws. Kautaha is a Tongan word meaning He is Senior Lecturer in Biblical â&#x20AC;&#x153;cooperationâ&#x20AC;? and used to identify village dayStudies, Hebrew Bible and Old workers. Kautaha is the local unincorporated Testament at the United Theological 5. Pacific Societies tend to have a strong gender differentiation. College and at the School of Theology workforce in villages. In calling attention to of the Charles Sturt University. kautaha I take a proverbial step away from the If we follow Lisa Meoâ&#x20AC;&#x2122;s advice and go off-road, we will see the experiences buzzing sophisticated mindsets of island towns, of the grass root level, the village in the Pacific. Men often eat first; women sit in to the setting of village life. Kautaha as the back waiting. In public meetings, only men speak. They are seen as the hermeneutical model urges us to interpret patriarchs who protect the family and keep the harmony. Every man is like a chief scriptures in solidarity with the unincorporated of his family. In order to avoid confusion women are not supposed to wear work-force, male and female, whose wellbeing is trousers. Men and women work and live most of the time separately. That does not necessary for the security of villages, and health mean that women are less important. They are actually the backbone of the family. of creation. But how could a woman be a Talatala (minister) sitting next to the chief at the Kava Based on kautaha as hermeneutical model, bowl, if women normally are not part of this traditional ceremony? I just want to effective governance and responsible leadership in Oceania need to be communal, attentive to Series II, Issue 47 2012

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make the point societies, that we as have theand rural many of our patriarchal wellto as understand link between why ecology the background well being of of society in parisheswith makes them reluctant to accept female ministers. It does not match with kautaha creation. Inset theup. Samoan tradition the “tautai ” meaning fishermen, man of the sea, or their own seafarer, At as many exegeteColleges, by Dr.Mose challenges view of Oceania’s indigenous menMailo and women do one’s not sit together in chapel. When values in athis postmen colonial Dr Mose enlightens readers to seewould that the experience there is feast, andera. women haveMailo different duties. The men prepare the “tautai” is the hermeneutical tool used to unlock the meaning of and skills of island Lovo (earth oven), the women work together in the kitchen. They often the sit fishing episode Islanders. The word “tautai” has moreinmeaningful concepts that separately and for alsoPacific eat after each other. If they sit separate chapel, how can they for Pacific Islanders are fundamental to subsistance survival, relates them to home, is source sit together in the class room? of life, and a sacred space that bonds islanders to God. But there areMaliko also cultural which might favouring a more active fale” the traditional house of Mercy Ah Siu presentsfactors the uniqueness of the “be role of women in the Church. Coming from the highly individualized West, I see Samoa as another resourceful model of hermeneutics. The word “fale” in Greek the advantagemeaning of the “extended family helpingtothe mothers in bringing up “fale” their Oikos” and according Mercy the openness of the interpretation children. aThe discussed of how responsibilities as a expresses deepoften theological impactquestion which brings forthtothebalance depth ofthe theology of God’s Oikos -mother that is, and it is as an ainhabited goes more beyond denominational, cultural job takerworld can which be solved easily if the family gender is not and reduced to boundaries. Through hermeneutics you are exploring able to discover many more theological its very nucleus. It would be worthwhile other culture elements in the interpretations with Christological of cultures, events andor things, which Pacific which culminated help promote women, like meanings matrilineal to evaluate powerfully exists the realm of our beings, positivewho models for peace, andminister unity. experiences of inthose Churches in the asPacific already havejustice female this issue are two and resourceful Studiesofwhich are working Together in the incongregations likeinteresting the Maohi ProtestantBible Church French both related to the concept of hermeneutics offered by Pacific women theologians with Polynesia. This Church obviously did manage to overcome the unthinkable for great challenges as food for thoughts in our journey through new discoveries of Pacific women to serve as Bible ministers the Arisi village. can A weFloat learn from their hermeneutics. The first Study in by Rev Tira What “The Rama, of an Outrigger experience? Canoe, Symbol of Partnership for Women and Men in Ministry” presented in bullet points relates us to the Kiribati model of the Outrigger Canoe; the hull is the main body symbolising the 6. The empowerment of which women thethat Church is canoe not afloat threat, but ana is theinpart makes the symbolises body of a man and the Rama, The second Bible Study is the woman as the because completion of promote the body positive of the canoe. opportunity, they change. “Samaritan woman’s encounter with Jesus at the Well. The important reflection that in our daily encounters and challengesPositive our Pacific Islanders here how we use ‘time’ developments in iscommunities, in Churches are often initiated activities make it more purposeful like it, howthe thecommunicators. woman of SamariaThey choseare to through towomen. Theyeffective are, as and Meo is putting fetch water around that very particular time. normally less involved in power struggles, more relational. So, if we want to On the same note as we search for quality theological education for women in our promote positive change in our congregations, one way of doing so is to empower Pacific ecumenical community in this 21st century, we were fortunate to have some papers women. if itthis is publication only possible with a during few inthe theWeavers beginning, they Consultative will set the which areEven part of presented Regional example. At the same time for the change of role models we need time and for Workshop held here in Suva, Fiji. These papers offer many challenges for ways forward negotiation between within the families. needs space for church reflection, improvements in termscouples of the and values of gender equality It and justice in our and like workshops help look at issue our own identities. a man a man gender and a societies. This is atovery important as Mrs. Lisa MeoWhat says, makes allow me to reiterate, issues need to be incorporated into theological curriculum andwe making gender woman a woman? Who is taking care of education the children, how do organize thea concept in theological analysis. necessary work in the communities? There are no ready answers, but we need to Theanswers Pacific together. Islands onThe the emancipation whole, constitute a potentially rich and achallenging search for of women is provoking new role setting for hermeneutics andmen. theological whereby church this is constantly understanding also by the It is a reflections, long, winding road the to initiate process. reminded to not workbetter in “kautaha,” one versa. another,But while we seriously the Women are than menwith or vice it is good to makeconsider use of the theological implications in the openness of the “fale” and explore more possibilities that the gifts of both men and women. People are different, but equally able to contribute “tautai” can offer us in our beautiful Oceania. In conclusion, may I quote Rev Dr Anton with their unique gifts (1 Cor in their struggle for more equality should will 12). be Women the century in which Women’s Ordination in the Knuth, “this 21st century, look for coalition with those men, who are outside the power hierarchy. They will Protestant Churches will eventually no longer be the exception, but the norm,” in another be more to cooperate with because theythey have word, as inwilling the powerful prayer of our women, Lord Jesus Christ, normally ”Father, may be an one,interest as you and I are One.” (John 17:11, 21,22). 64 64 2

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to change the status quo, too. In the end the relation between men and women is also a matter of how we deal with power in a just way. The promotion of women will affect the way men are ruling in our Churches and will promote a more inclusive, just and integrative way of running our congregations. 7. Good examples are most convincing; Cooperation is needed. From the moment people have actually experienced a female pastor their minds are likely to change. The first generation of female pastors have to be especially supported, because they are paving the way for their followers who will be accepted more easily. Extensions Programs (like PTCEE) can be helpful for women upgrading for Diploma or Bachelor level. Cooperation between institutions like the Women’s Desk of the Pacific Conferences of Churches (PCC), Weavers, the Association of Oceanic Women, PTC and NGO’s women programs could help in island hermeneutics, to Kautaha develop necessary curricula or strategies, which could be supported by ecumenical partners and donors. Lisa Meo is right in proposing more research governance and leadership making use of experiences in other continents like Africa, Asia, Latin-America. We need to discuss existing literature related to the Pacific and world wide. It is necessary to think outside the box and to strengthen existing programs. 8. The Women’ programs at the Colleges should be further strengthened. in the regular Abstract Despite the goal to increase the numbers of women Jione Havea residential theological programs of the Colleges, the Women’s Programs should not This presentation proposes kautaha for Rev. Dr. Jione Havea is a native of be discriminated as a “domestication” of women, but as learning centres for lay consideration among the models for island Tongaalternative and an Ordained Minister of workers in their ministry. There should be no excluding in promoting hermeneutics, and for effective governance and the Methodist programs Church of Tonga. both: the participation women in the normal residential of the responsible leadership in of Oceania. Theological Colleges and the special programs for the spouses of full-time students. Kautaha is a Tongan word meaning He isAnd Seniorwe Lecturer Biblicalthat Both programsand can used havetoa identify crucial educational havein seen “cooperation” village day- impact. Studies, Hebrew Bible and Old st education the keyisin the advancing for ordainedTestament and lay atministers in the 21 workers. is Kautaha local ministry unincorporated the United Theological century. College and at the School of Theology workforce in villages. In calling attention to Without increasing efforts for more education theCharles Churches will risk to of the Sturt University. kautaha I take a proverbial step away from the marginalize themselves, because they cannot keep up with the changes which are buzzing sophisticated mindsets of island towns, taking We have find out what the to theplace. setting of to village life.anew Kautaha as major needs of the women in the colleges are and what kind of courses the Churches needs to offer to them. How hermeneutical model urges us to interpret much are the Colleges allowed to go ahead of the well known traditions of the scriptures in solidarity with the unincorporated Pacific Churches? It is crucial to secure the funding of Women’s Programs and to work-force, male and female, whose wellbeing is acknowledge them as part of the core activities of the College. More consideration necessary for the security of villages, and health might be needed for the training of the trainers. What qualities would make the of creation. idealBased teacheron forkautaha these courses? as hermeneutical model, effective governance and responsible leadership in Oceania need to be communal, attentive to

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It a sad reality that the Bible sometimes misused toand limitthewomen to the role of in a of isour patriarchal societies, as wellis as link between ecology well being of society good would recommend to return once more to the Bible and to reflect on kautahawife. with Icreation. “tautai ” meaning of the or In theofSamoan tradition the question discipleship of the men and women. Wefishermen, have to man re-read the sea, Bible seafarer, women’s as exegeteeyes by Dr.Mose challenges one’sfully. view This of Oceania’s through in order Mailo to grasp the Gospel re-lectureindigenous will also values in this postofcolonial era. Dr Mose Mailo enlightens readers to see that experience provide space redefining role models. Nobody can overlook thethereality that “tautai” is the hermeneutical tool used to unlock the meaning of the and skills of island women in the Gospels are Disciples of Christ just as men. Often women get their fishing episode for Pacific Islanders. The word “tautai” has more meaningful concepts that chance only in times of absence of men, like during wars. But in the Bible they are for Pacific Islanders are fundamental to subsistance survival, relates them to home, is source mothers of faith already, we just have to listen to their voices. To conclude, I can of life, and a sacred space that bonds islanders to God. only reiterate Meopresents said: itthe is uniqueness a dauntingoftask think it of is fale” theoff-road. traditionalBut house Mercy what Ah SiuLisa Maliko the “to also a promising task for women first, but also for men. Samoa as another resourceful model of hermeneutics. The word “fale” in Greek interpretation meaning “Oikos” and according to Mercy the openness of the “fale”

expresses a deep theological impact which brings forth the depth of theology of God’s Oikos - that is, it is an inhabited world which goes beyond denominational, gender and cultural boundaries. Through hermeneutics you are able to discover many more theological interpretations culminated with Christological meanings of events and things, which powerfully exists in the realm of our beings, as positive models for peace, justice and unity. Together in this issue are two interesting and resourceful Bible Studies which are both related to the concept of hermeneutics offered by Pacific women theologians with great challenges as food for thoughts in our journey through new discoveries of Pacific hermeneutics. The first Bible Study by Rev Arisi Tira “The Rama, A Float of an Outrigger Canoe, Symbol of Partnership for Women and Men in Ministry” presented in bullet points relates us to the Kiribati model of the Outrigger Canoe; the hull is the main body symbolising the body of a man and the Rama, which is the part that makes the canoe float symbolises a woman as the completion of the body of the canoe. The second Bible Study is the “Samaritan woman’s encounter with Jesus at the Well. The important reflection that challenges our Pacific Islanders here is how we use ‘time’ in our daily encounters and activities to make it more effective and purposeful like how the woman of Samaria chose to fetch water around that very particular time. On the same note as we search for quality theological education for women in our Pacific ecumenical community in this 21st century, we were fortunate to have some papers which are part of this publication presented during the Weavers Regional Consultative Workshop held here in Suva, Fiji. These papers offer many challenges for ways forward and improvements in terms of the values of gender equality and justice in our church and societies. This is a very important issue as Mrs. Lisa Meo says, allow me to reiterate, gender issues need to be incorporated into theological education curriculum and making gender a concept in theological analysis. The Pacific Islands on the whole, constitute a potentially rich and challenging setting for hermeneutics and theological reflections, whereby the church is constantly reminded to work in “kautaha,” with one another, while we seriously consider the theological implications in the openness of the “fale” and explore more possibilities that the “tautai” can offer us in our beautiful Oceania. In conclusion, may I quote Rev Dr Anton Knuth, “this 21st century, will be the century in which Women’s Ordination in the Protestant Churches will eventually no longer be the exception, but the norm,” in another word, as in the powerful prayer of our Lord Jesus Christ, ”Father, may they be one, as you and I are One.” (John 17:11, 21,22). 66 66 2

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Enhancing Quality Assurance Kautaha in island hermeneutics, Enhancing Assurance For Quality Women in governance and leadership For Women in Non-Academic Education Non-Academic Education

Abstract

Salutation: Ni sa bula vinaka and greetings. I am for This presentation proposes kautaha delighted and honoured to be here today to present toisland you, Salutation: Ni sa bula vinaka and greetings. consideration among the models forI am

JioneCurulala Havea Neini Dikoi Rev. Dr. Jione Havea is a nativehave of Neini Curulala’s qualifications Neini Dikoi Curulala

Tonga Curulala’s and an Ordained Minister of greatly contributed to the various Women’s Programme fromgovernance Pacific. delighted and honoured to beeffective here today tothe present to you, Neini qualifications have hermeneutics, and Coordinators for and the Methodist Church of Tonga. professions she has undertaken in greatly contributed to the various Women’s Programme Coordinators from the Pacific. responsible leadership in Oceania. recent years.sheShe a MA professions hasobtained undertaken in in Kautaha is a Tongan word meaning He is Senior Lecturer in Biblical Public Policy from Victoria recent years. She obtained a MA in A. Introduction “cooperation” and used to identify village dayStudies,Policy Hebrew Old University, NZ, a Victoria BAand Education, Public fromBible Before I speak on the topiclocal “Enhancing Quality A. Introduction workers. Kautaha is the unincorporated TestamentinatNZ, the aUnited Theological majoring Geography in University, BA also Education, Assurance in Non-Academic Before I speak on Women the topic “Enhancing Quality College and atathe Schoolalso of in Theology workforce inforvillages. In calling attention to Victoria and Dip.Ed. Teaching in majoring in Geography Education” it is important to note that Quality of the Charles Sturt University. Assurance for Women in Non-Academic Fiji. kautaha I take a proverbial step away from the Victoria and a Dip.Ed. Teaching in Assurance isitstep 5 or 6mindsets in the Neini Education” is important to Strategic note thatPlanning Quality buzzing sophisticated of island towns, Fiji. is a qualified Journalist, process so it may be Midstream in nature to Teacher Policy Analyst Assurance is step 5 or 6 in the Strategic Planning Neini is (Secondary), a qualified Journalist, to the setting of village life. Kautaha as some of you but timely for some. I hope we have process so it may Midstream in nature to –Teacher NZ Public, a Manager, hermeneutical modelbe urges us to interpret (Secondary), PolicyAdvanced Analyst all done steps 1,2,3,and 4. some. With I mean, all some of you timely for I hope we have Vocational Training and aAdvanced scriptures in but solidarity with the this unincorporated – NZ Public, a Manager, Coordinators should have the wellbeing following: all done steps 1,2,3,and 4. With this I mean, all work-force, male andalready female, whose is Consultant. She is full Vocational Training andof alife and is 1. Programme/Project paper outlining the: health Coordinators alreadyofhave the following: necessary for should the security villages, and always eager to offer her Consultant. She is full ofservices life and is i Background/Historypaper of development 1. outlining the:of Non of Programme/Project creation. whenever andtowherever is needed. always eager offer heritservices Programme i -Academic Background/History development of Non Based on Education/Women’s kautaha asofhermeneutical model, whenever and wherever it is needed. i Vision -Academic Education/Women’s effective governance and responsibleProgramme leadership i Vision need to be communal, attentive to in Oceania Series II, Issue 47 2012 67 Series II, Issue 47 2012

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of patriarchal societies, as well as link between ecology and the well being of society in i our Mission kautaha with and creation. i Values principles that underpin all programme, processes and procedures In the Samoan tradition the “tautai ” meaning fishermen, man of the sea, or i Objectives seafarer, as exegete by Dr.Mose Mailo challenges one’s view of Oceania’s indigenous i Facilities values in this post colonial era. Dr Mose Mailo enlightens readers to see that the experience i skills Programmes “tautai” is the hermeneutical tool used to unlock the meaning of the and of island offered i For Non-Academic Education coursehas name, , entrance fishing episode for Pacific Islanders. Theinclude word “tautai” more length meaningful conceptslevel, that for Pacific Islanders are language fundamental subsistance survival, relates to home, is source faculty, library, oftoinstruction, methods of them delivery (pedagogy), of life, and a sacredfacilities, space that bonds islanders to God. assessment, financing, governing body Mercy Ah Siu Maliko presents the uniqueness of the “fale” the traditional house of i Financing of the programme Samoa as another resourceful model of hermeneutics. The word “fale” in Greek i Development Plans – short, medium and long term- Women’s programmes.` interpretation meaning “Oikos” and according to Mercy the openness of the “fale” 2. You ahave a copy the SPATS manifesto for expresses deep theological impact whichCouncil brings forth the depthorof Policy theologyObjectives of God’s Oikos amme. Women’s Progr - that is, it is an inhabited world which goes beyond denominational, gender and cultural 3. You have the Weavers Regional Policy Objectives SPATS Council boundaries. Through hermeneutics you are able toemanating discover from manythemore theological Policy Objectives interpretations culminated with Christological meanings of events and things, which powerfully existsdeveloped in the realmthe of our beings,National as positive models for peace,and justice unity. 4. You have Weavers Policy Objectives thatand you have Together in this issue countries/churches are two interesting and resourceful Bible You Studies are prioritised based on your needs and priorities. needwhich to have both conducted related to your the concept of hermeneutics offered by Pacific women theologians with participants needs analysis. great challenges as food for thoughts in our journey through new discoveries of Pacific 5. Strategic Plan/Corporate/Business PlanArisi thatTira rides“The on the Policy Objectives giving a hermeneutics. The first Bible Study by Rev Rama, A Float of an Outrigger matrix of: Objectives, outcomes, strategies, Key Performance Indicators (KPI) is Canoe, Symbol of Partnership for Women and Men in Ministry” presented in bullet pointsWho relates responsible, timeframe and Cost. us to the Kiribati model of the Outrigger Canoe; the hull is the main body symbolising the which Process is the part the canoe float symbolises body of a man the Rama, 6. Know theand Strategic Planning – that get makes from MWF Corporate Planninga The second Bible Study is the woman as the completion of the body of the canoe. hand-outs. “Samaritan woman’s encounter with Jesus at the Well. The important reflection that 7. Introduced or relook at the Quality Assurance Framework process and tools. challenges our Pacific Islanders here is how we use ‘time’ in our daily encounters and activities to make it more effective and purposeful like how the woman of Samaria chose to This is important because Quality time. Assurance as stated earlier is about measuring fetch water around that very particular performance onsame all ofnote the asabove 1-6 against agreed standards and desired outcomes. On the we search for quality theological education for women in our Pacific ecumenical community in this 21st century, we were fortunate to have some papers Iwhich have are beenpart asked to speak on the presented topic: “Enhancing Assurance Women of this publication during theQuality Weavers Regional for Consultative Workshop held here inEducation”. Suva, Fiji. These papers offer many for ways and in Non-Academic Two salient areas challenges of the topic areforward “Quality improvementsand in “Non-Academic terms of the values of gender equality and justice in our church and Assurance” Education”. societies. This is a very important issue as Mrs. Lisa Meo says, allow me to reiterate, gender need to that be incorporated into to theological education curriculumprocess and making genderofa Iissues understand I am required share with you principles, and tools concept in theological analysis. Quality Assurance and ideas, strategies and lessons learnt from my work with The Pacific Islands on the whole, constitute a potentially rich and challenging women, Fiji Methodist Fellowship to whereby be precise, enhance quality setting forthehermeneutics and Women theological reflections, the to church is constantly assurance in non-academic education and training programmes. reminded to work in “kautaha,” with one another, while we seriously consider the theological implications in the openness of the “fale” and explore more possibilities that the For 3 years now us myinfocus has been Oceania. on developing women may holistically, meaning “tautai” can offer our beautiful In conclusion, I quote Rev Dr Anton developing in all areas spans..... will of be life thethat century in which Women’s Ordination in the Knuth, “thiswomen 21st century, Protestant Churches will eventually no longer be the exception, but the norm,” in another 1. spiritual development; word, as in the powerful prayer of our Lord Jesus Christ, ”Father, may they be one, as you 2. family; and are One.” (John 17:11, 21,22). 3. Ieducation; 68 68 2

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4. training, counselling, advocacy and advisory on education, training, business and employment for families specially school leavers and young men and women; 5. business and income generation; 6. food and food security, especially backyard vegetable gardens, composting and fruit trees, New Garden of Eden; 7. promotion and transference of customs and traditional arts and language; and lastly 8. awareness and active participation in conservation of the environment and climate change. This 8-pronged approach signifies the paradigm shift from the predominantly spiritual programmes of the past 64 years of the existence of the Fiji’s Methodist Women’s Fellowship to providing a visionary, robust, relevant, pragmatic projects Kautaha in island hermeneutics, and programmes that aim to meet the urgent needs of women and their families, but more importantly lay foundations for the implementation of integrated governance andtheleadership ground breaking ideas and strategies to meet the challenges of the 21st century and beyond. In my view, this workshop’s overarching theme of “Women and Theological Education, its Significance in the 21st Century and Beyond” is just one component; true, as Christians, it is the most important component demanding development in the lives of our womenfolk. Limiting the focus however, on theJione spiritual education/ Abstract Havea theological formation alone, in my view is ineffective, inefficient and only partially This presentation proposes kautaha for Rev. Dr. Jione Havea is a native of relevant to the real needs of women. consideration among the models for island Tonga and an Ordained Minister of hermeneutics, and for effective governance and the Methodist Church of Tonga. In modern leadership day termsincurrent responsible Oceania.women’s programmes should consistently meet customers needs. Please on the women’s programmes in your Kautahaor consumer is a Tongan word reflect meaning He is Senior Lecturer in Biblical countries, are they do they fall short of the real needs ofOld Pacific “cooperation” andcustomer used to driven identifyorvillage dayStudies, Hebrew Bible and women. presentation an opportunity to relook Testament at your programmes’ current workers.This Kautaha is the islocal unincorporated at the United Theological focus in terms of quality,In effectiveness, efficiency, relevancy theof Quality College and against at the School Theology workforce in villages. calling attention to Assurance principles, processes and tools. of the Charles Sturt University. kautaha I take a proverbial step away from the buzzing sophisticated mindsets of island towns, Ito amthesure the emphasis just Kautaha Theological setting of villageon life. as Education in this Workshop/ Conference is not indicative of Weavers’ overall hermeneutical model urges us to interpretfocus and that the other education areas that are needed Pacific women will warrant accommodation in scriptures in desperately solidarity with the by unincorporated terms of their own conferences in the near future. work-force, male and female, whose wellbeing is necessary for the security of villages, and health For the next 45 minutes, Ladies and gentlemen, I will be speaking on the following of creation. areas..... Based on kautaha as hermeneutical model, effective governance and responsible leadership in Oceania need to be communal, attentive to Series II, Issue 47 2012

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of our patriarchal societies, asand welldefining as link between ecologyeducation. and the well being of society in i. Understanding non-academic kautaha ii. withUnderstanding creation. and defining Quality Assurance. the Samoanoftradition the “tautai ” meaning fishermen, man of the sea, or iii.In Principles Quality Assurance. seafarer, as exegete by Dr.Mose Mailo challenges one’s view of Oceania’s indigenous iv. Quality Assurance – its Approach, Deployment, Result and values in this post colonial era. Dr Mose Mailo enlightens readers to see that the experience Improvement (ADRI) at the Davuilevu Division Women’ Fellowship - a and skills of island “tautai” is the hermeneutical tool used to unlock the meaning of the CaseforStudy. fishing episode Pacific Islanders. The word “tautai” has more meaningful concepts that v. Islanders Lessonsare learnt. for Pacific fundamental to subsistance survival, relates them to home, is source vi. aConclusionwhatbonds is theislanders significance of non-formal education & training of life, and sacred space that to God. andAh quality assurance to women in the 21st andtraditional beyond. house of Mercy Siu Maliko presents the uniqueness of thecentury “fale” the Samoa as another resourceful model of hermeneutics. The word “fale” in Greek interpretation meaning “Oikos” and according to Mercy the openness of the “fale” expresses a deep theological impact which brings forth the depth of theology of God’s Oikos B. Understanding and Defining Non-Academic - that is, it is an inhabited world which goes beyond denominational, gender and cultural Education or hermeneutics Non-Formal boundaries. Through you Education are able to discover many more theological interpretations culminated with Christological meanings of events and things, which powerfully exists in the realm of our beings, as positive models for peace, justice and unity. Non-academic education like Non-formal education has a variety of definitions as Together in this issue are two interesting and resourceful Bible Studies which are well as a variety of terms such as community education, adult education, lifelong both related to the concept of hermeneutics offered by Pacific women theologians with education and second education. While the through choice of term used differ and is great challenges as foodchance for thoughts in our journey new discoveries of Pacific the preference of the authorities who run the programmes, institutions etc, all, hermeneutics. The first Bible Study by Rev Arisi Tira “The Rama, A Float of an Outrigger however have common features and include the following: Canoe, Symbol of Partnership for Women and Men in Ministry” presented in bullet points relates They takeofplace outside the traditional education and training is the main body symbolising the us to the i.Kiribati model the Outrigger Canoe; the hull formal body of a mansystem; and the Rama, which is the part that makes the canoe float symbolises a The second Bible Study is are the woman asii. theCourses completion of usually the bodylead of to thea canoe. do not formal qualification though there “Samaritan woman’s encounter with Jesus at the Well. The important reflection that sometimes expectations of this; ‘time’ to in meet our daily encounters challengesiii.ourThe Pacific Islanders ishere is how we use geared curriculum usually flexible, specific needsand of activities to make it more effective and purposeful like how the woman of Samaria chose to local communities or group; fetch water around that very particular time. iv. Is more flexible than formal and responds quickly to changing needs; On the same note as we search for quality theological education for women in our v. Teaching methodology to be learner st century, we participatory were fortunateand to have somecentred papers Pacific ecumenical community in this 21tends rather than teacher or lecturer centred; which are part of this publication presented during the Weavers Regional Consultative Programmes be offered both many to adults as well as early school Workshopvi.held here in Suva, may Fiji. These papers offer challenges for ways forward and improvementsleavers; in terms of the values of gender equality and justice in our church and societies. vii. ThisTypically is a very important as Mrs. skills Lisa Meo reiterate, gender oriented issue to practical andsays, life allow skills me thattoare immediately issues need touseful be incorporated into theological education curriculum and making gender to the participants to improve their situation and empowera concept in theological them, soanalysis. delivery is often field or community based; The Pacific Islands on the from whole,well-established constitute a potentially rich and challenging viii. Covers the spectrum major institutions to fragile setting for hermeneutics and theological reflections, whereby the church is constantly local operations with no staff or guaranteed funding. They may work reminded to work in “kautaha,” with one another, while we seriously consider the on single issues or a range of concerns; theological implications in the openness of the “fale” and explore more possibilities that the ix. Is by a wide range of non-governmental “tautai” can offer carried us in ourout beautiful Oceania. In conclusion, may I quote organisations, Rev Dr Anton government departments and ministries, agencies, andinlocal st Ordination the Knuth, “this 21 century, will be the century in which Women’schurches communities; Protestant Churches will eventually no longer be the exception, but the norm,” in another x. theHas a strong, butofnot the development incomeword, as in powerful prayer ourexhaustive, Lord Jesus focus Christ,on ”Father, may they be of one, as you and I are One.” (John 17:11, 21,22). and job creation. generating activities 70 70 2

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Non-academic education (NAE) or Non-Formal Education (NFE), is often perceived as an inferior type of education compared to formal, academic education. Indeed, it is often seen as the last resort or last option. This view is reinforced by the generally poor facilities and staffing of many NFE programmes. Negative language is often used such as programmes for “dropouts”. Some feel that the title non-formal or non-academic is slightly derogatory, pejorative or downgrading, as it is negative and says what it is not, rather than positively stating what it is. No doubt there is need to improve the image of NAE/NFE as it is a potentially vital form of learning for a large proportion of the population. There is general lack of recognition of many NAE/NFE courses, which has led to calls for certification, thus increasing the real and perceived value of such education and training. Public and sometimes official perception of NFE aside, the real issue, I believe, is Kautaha inorisland hermeneutics, clear articulation a clear statement pertaining to the unique purpose and aims of NFE. governance The focus I believe should be on the competitive edge over formal education, and leadership its niche market and the unique place it creates for itself in the realm of human resource development. I believe therefore that the focus of NFE/NAE should be on education and training for human resource development and utilisation. In this regard it envisages the training of individuals for employment and self-employment through vocational training and development of natural resources, character training, capacity building, Abstract Jione Havea strategic citizenship, stewardship the development of the arts, culture, This planning, presentation proposes kautahaandfor Rev. Dr. Jione Havea is a native of music, physical among educationtheandmodels sports. for island consideration Tonga and an Ordained Minister of hermeneutics, and for effective governance and the Methodist Church ofthat Tonga. The overall leadership aim therefore of NFE/NAE should be to offer programmes will: responsible in Oceania. i Kautaha Make an iseffective contribution poverty alleviation by enhancing the a Tongan word tomeaning He is Senior Lecturer in Biblical economic wellbeing population; “cooperation” and usedoftothe identify village dayStudies, Hebrew Bible and Old i Promote understanding usage of strategic planning processTheological where workers. Kautaha is the localandunincorporated Testament at the United individuals are clearInofcalling the direction to and go atasthestated their College School ofinTheology workforce in villages. attentionthey to wish programmes, institution/organisation vision, mission, values, objectives, of the Charles Sturt University. kautaha I take a proverbial step away from the strategies for achieving desired outcomes, performance indicators, buzzing sophisticated mindsets the of island towns, timeframe and financing; to the setting of village life. Kautaha as i Forster the model emergence of aussustainable future, especially for those who might hermeneutical urges to interpret not beinable to find with employment in the formal sector through natural resource scriptures solidarity the unincorporated utilisation, using skills as source of work-force, male andtraditional female, whose wellbeing is income and other income generation activities through and exploration necessary for the securityand of villages, health of labour markets outside the national boundaries. Catechists serving Pacific population in the region and of creation. overseas an exciting example. e.g.model, Fijian catechists serve Fijians living in Based oniskautaha as hermeneutical Pacific countries, in Australia, USA, British Isles, Germany and so on; effective governance andNZ responsible leadership in Oceania need to be communal, attentive to Series II, Issue 47 2012

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of our patriarchal societies, as link ecologygender and theequity well being of societyfor in i Develop in all citizensasawell regard forbetween social justice, and equality kautaha all; with creation. In the Samoan tradition the “tautai ” meaning fishermen, man of the sea, or i Promote healthy lifestyle among the population through courses in health, and seafarer, as exegete by Dr.Mose Mailo challenges one’s view of Oceania’s indigenous physical education; values in this post colonial era. Dr Mose Mailo enlightens readers to see that the experience i Promote food“tautai” and food security employing of backyard gardens, is the hermeneutical tooleffective used to use unlock the meaning of the and skills of island composting and preference for wholesome food to processed foods. fishing episode for Pacific Islanders. The word “tautai” has more meaningful concepts that Wholesome food as opposed to subsistance genetically survival, engineered foods; for Pacific Islanders are fundamental relates them to home, is source of life, and a sacred that bonds to God. by offering programmes in local i Strengthen thespace cultural rootsislanders of the society Mercymusic, Ah Siu dancing, Maliko presents the forms uniqueness of the “fale” the traditional house of language, other art and sports; Samoa as another resourceful model of hermeneutics. The word in Greek i Forster the development of a positive perspective and “fale” an increased Oikos ” and according to Mercy the openness of interpretation meaning “ understanding amongst the population of national and regional asthe well“fale” as expresses a deep theological impact which brings forth the depth of theology of God’s Oikos global/international issues e.g. environment and climatic change. - that is, it is an inhabited world which goes beyond denominational, gender and cultural boundaries. Through hermeneutics you are able to discover many more theological With the new culminated focus and niche markets, “non-formal/non-academic for interpretations with Christological meanings of events and education things, which human resource development and utilisation,” I believe NFE/NAE will play a very powerfully exists in the realm of our beings, as positive models for peace, justice and unity. st century and resourceful beyond. Bible Studies which are significant and dynamic role inarethe 21interesting Together in this issue two both related to the concept of hermeneutics offered by Pacific women theologians with great challenges as food forscope thoughts our journey through new discoveries of Pacific As you deliberate on the and infinally decide on the content of non-academic hermeneutics. The first Study by Rev Arisiyou Tirato“The Rama,consider A Float of an Outrigger education courses and Bible programmes, I urge seriously incorporating Canoe, for Women and Men in Ministry” presented in bulletwhat points relates some, ifSymbol not of all,Partnership of the above mentioned areas. Identify and decide level of hull is the main body symbolising the us to the Kiribati model of the Outrigger Canoe; the competency to offer and register your courses under your country’s National body of a man and the Rama, which is the part that makes the canoe float symbolises a Qualifications Framework to meet the needs of those opting to progress to woman as the completion of the body of the canoe. The second Bible Study is the certificate, diploma degree with levels.Jesus at the Well. The important reflection that “Samaritan woman’s and encounter challenges our Pacific Islanders here is how we use ‘time’ in our daily encounters and activities to make it more effective and purposeful like how the woman of Samaria chose to fetchUnderstanding water around that very particularAssurance time. C. Quality On the same note as we search for quality theological education for women in our Pacific ecumenical community in this 21st century, we were fortunate to have some papers Striving quality andpublication excellencepresented is universal. Quality and excellence inherent in which areforpart of this during the Weavers Regionalis Consultative human beings. It is a human trait to strive for quality and excellence to better and or Workshop held here in Suva, Fiji. These papers offer many challenges for ways forward improve one’sinundertaking. conference a demonstration yourchurch desire and to improvements terms of theThis values of gender isequality and justice of in our societies. is a veryofimportant issue as Mrs. Lisa Meo says, allow meand to reiterate, gender raise yourThis standards service delivery i.e. theological education non-academic issues needatonotch be incorporated education curriculum and gender a education up. Who dointo youtheological bench mark your performance onmaking non-academic concept in theological analysis. do you employ? Are these processes producing the education? What processes The Pacific Are Islands onstudents the whole, a potentially and challenging desired outcomes? your andconstitute sponsoring churchesrich satisfied with the setting for hermeneutics and theological reflections, whereby the church is constantly results? How do you know? What quality control mechanism do you have in place? reminded to work in “kautaha,” with one another, while we seriously consider the Have the findings being incorporated into the planning process cycle? theological implications in the openness of the “fale” and explore more possibilities that the “tautai” can offer us in our beautiful Oceania. In conclusion, may I quote Rev Dr Anton I believe you21stalready have Quality Assurance Framework your academic century, willa be the century in which Women’sforOrdination in the Knuth, “this subjects and that you are using the same benchmarks and standards in in theanother nonProtestant Churches will eventually no longer be the exception, but the norm,” academic or non-formal word, as ineducation the powerful prayer of oureducation. Lord Jesus Christ, ”Father, may they be one, as you and I are One.” (John 17:11, 21,22). 72 72 2

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Let’s find out more about Quality Assurance, what it means and some principles that guide the development of Quality Assurance frameworks. Definition: Quality Assurance or QA is a process-centred approach used to provide the best possible products or service. QA is related to another term called Quality Control (QC) which focuses on the quality of the end result e.g. sample test from a batch of products to determine its quality. QA is about enhancing and improving the process currently used to achieve a quality end result.

Quality Assurances Processes i.

Design and planning – 1st decide process to design and plan, 2nd determine measurable results the programme wants to achieve. ii. Development, testing - 1st decide on the process to develop and test, 2nd determine measurable results the development and testing wants to Kautaha in island hermeneutics, achieve. decide on the process for implementation, iii.governance Implementationand – 1st leadership nd 2 determine measurable results it wants to achieve iv. Service improvements – 1st decide on the process for improvements 2nd determine measurable results it wants to achieve

Quality Assurance Tool

There are numerous QA tools for example the Shewart Cycle, a QA management tool. A US management consultant named this cycle after his Jione best friend Abstract HaveaWalter H Shewart. Shewart Cycle has 4 steps called for the PDCA cycle. This The presentation proposes kautaha Rev. Dr. Jione Havea is a native of P – plan, D – do, C- check, and A-act.for island consideration among the models Tonga and an Ordained Minister of hermeneutics, and for effective governance and the Methodist Church of Tonga. Plan - meansleadership an organisation should establish objectives and determine processes or responsible in Oceania. changesisin the required to deliver the Lecturer desiredinend result. Kautaha a processes Tongan that wordare meaning He is Senior Biblical Planning and could include determining of Quality or measurable “cooperation” used to identify villagespecific day- levels Studies, Hebrew Bible and Old results the organisation/institution/ programme Testament wants toatachieve. workers. Kautaha is the local unincorporated the United Theological College and at the School of Theology workforce in villages. In calling attention to of the Charles Sturt University. Do - Processes changes in theaway process are the developed and tested. kautaha I take aorproverbial step from buzzing sophisticated mindsets of island towns, Check Processesofor village changeslife. in the processes to the– setting Kautaha as are monitored and evaluated to determinemodel whetherurges the results are meeting hermeneutical us to interpretthe pre-determined objectives. scriptures in solidarity with the unincorporated Act - Is whether are necessary work-force, male the andactions female,that whose wellbeing to is achieve the desired improvements are fully implemented the process cycle and repeated beginning with new necessary for the security ofinto villages, and health objectives being planned. It involves a total revision in the management of creation. process teaching delivery processmodel, or curriculum development process to Based on or kautaha as hermeneutical correct a major and or minor flaw to leadership improve efficiency or accuracy or relevancy. effective governance responsible in Oceania need to be communal, attentive to Series II, Issue 47 2012

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Assurancein QA it means the as actlink of between giving confidence. ofbeing beingofcertain of our patriarchal societies, as well ecology and State the well society or in kautaha with creation. act of making certain. So QA is a planned and systematic activity implemented in a ” meaning fishermen, man of the sea, or In the so Samoan tradition the “tautai for quality system that quality requirements the product or service is fulfilled seafarer, as exegete by Dr.Mose Mailo challenges one’s view of Oceania’s indigenous met. values in this post colonial era. Dr Mose Mailo enlightens readers to see that the experience is the hermeneutical used to unlock the meaning QC of the and skills of island “tautai” Is defined as an evaluation to indicatetool needed corrective responses. is Controlfishing episode for Pacific Islanders. The word “tautai” has more meaningful concepts that observation techniques and activities to fulfil requirements for quality. for Pacific Islanders are fundamental to subsistance survival, relates them to home, is source of life, and a sacred space that bonds islanders to God. QA as benchmark standards Mercy Ah Siuand Maliko presents the uniqueness of the “fale” the traditional house of Quality asassurance to accepted standards accepted of Samoa another refers resourceful model benchmarks, of hermeneutics. The or word “fale” norms in Greek Oikos” and accordingoutcomes to Mercyand the anticipating openness ofchallenges the “fale” interpretation meaning doing, managing and “achieving the desired expresses a deepthese theological impact which brings forth the depth of theology of God’s Oikos and managing challenges. - that is, it is an inhabited world which goes beyond denominational, gender and cultural boundaries. Through hermeneutics you procedures, are able to service discoverdelivery many and moreproducts theological It focuses on improving process and or interpretations culminated with Christological meanings of events and things, which items produced. It involves cost effectiveness, time effectiveness and sound, powerfully exists in the realm of our beings, as positive models for peace, justice and unity. effectiveTogether and efficient human and natural resource usage. It involves relevance and in this issue are two interesting and resourceful Bible Studies which are sustainability in the long It continuously asksbywhether service deliveredwith or both related to the conceptterm. of hermeneutics offered Pacific the women theologians product produced is economically viable. Are the service and product consumer/ great challenges as food for thoughts in our journey through new discoveries of Pacific customer driven. DoesBible it satisfy customer Quality about hermeneutics. The first Study by Rev Arisineeds. Tira “The Rama,assurance A Float ofisanalso Outrigger visionary andof innovative and smarter methods of Canoe, Symbol Partnership forleadership Women and that Men inensures Ministry”new presented in bullet points relates us to thedelivery Kiribati are model of the Outrigger Canoe; the hull is the main body symbolising the service identified and executed. body of a man and the Rama, which is the part that makes the canoe float symbolises a second Bible Study is for the woman as the the benchmark completion or of the the quality body ofstandards? the canoe.It isThe Who sets organisations who strive “Samaritan woman’s encounter with Jesus at the Well. The important reflection that and value excellence. Organisations that are innovative, forward thinking and have a ‘time’services in our daily encounters and challenges Pacific Islanders here is howimprove we use their culture to our consciously and systematically and products. activities to make it more effective and purposeful like how the woman of Samaria chose to fetch water around that very particular time. Since theOn industrial masstheological production of goods products, the samerevolution note as we resulting search forin quality education forand women in our industries and organisations have persistently worked at improving their st papers Pacific ecumenical community in this 21 century, we were fortunate to have someservices and products to competepresented and haveduring a reasonable market share or customer which are part inoforder this publication the Weavers Regional Consultative numbers. Having a solid and increasing market share ensures their very survival Workshop held here in Suva, Fiji. These papers offer many challenges for ways forward and and improvements in terms of the of gender equality and justice in our church and reason to continue to exist andvalues expand. societies. This is a very important issue as Mrs. Lisa Meo says, allow me to reiterate, gender issues need to be incorporated theological education andproviders, making gender Having a reasonable marketinto share is a real issue tocurriculum all service be ita concept in theological analysis. government, private sector, NGOs, including us here today, the Pacific churches, The Pacific Islands on the constitute a potentially rich and challenging institutions, women’s groups, andwhole, agencies. All strive to increase their market setting for hermeneutics and theological reflections, whereby the church is constantly shares. reminded to work in “kautaha,” with one another, while we seriously consider the theological implications in the openness of the “fale” and explore more possibilities that the For example theus Fiji Methodist with may the need maintain its “tautai” can offer in our beautiful Church Oceania.isInfaced conclusion, I quotetoRev Dr Anton st market share of congregations/parishioners against intense competition from new Knuth, “this 21 century, will be the century in which Women’s Ordination in the Christian Churches churches.will Landowners and resources owners strive to norm,” hold onto their Protestant eventually no longer be the exception, but the in another word, as in the powerful prayer of our Lord Jesus Christ, ”Father, may they be one, as market share in terms of luring their young men and women to participateyou in and I are One.” (John 17:11, 21,22). 74 74 2

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commercial agriculture, forestry and fisheries. Competition from rugby and other sports in general and white collar jobs pose stiff competition and of course the resource owners who are older men and women are fighting a losing battle as they continue to lose their young to sports. Theological institutions, in this case Women’s Programmes, face stiff competition for donor and sponsorship funding. It will be an uphill battle when tertiary institutions like University of the South Pacific, Fiji National University, and Samoa National University through their on-going market research, decide to offer theological education in the context of integrated human resource development, combining theology with other disciplines that meet market and customer or modern day Christians’ demands. The issue therefore is real for theological training institutions like PTC and your Kautaha in island hermeneutics, countries’ theological institutions and of course the Women’s programmes you represent. How confident your Women’s Programme in maintaining and governance and isleadership increasing its market share. Who are your competitors? Who do you currently compete with? Who are your potential future competitors? Do you know your competitors? What’s your competitive edge? What are your strengths that you can build on. What opportunities do your institution and programmes have. What plans have you put in place to develop these opportunities? Have these been identified and incorporated in your 3, 5 10 year planning cycles? Abstract In a This presentation last yearproposes 2011, at the Thanksgiving Service toJione markHavea the beginning presentation kautaha for Rev. Dr. Jione Havea is astrengths native of of the International Environment Week, I outlined the huge potential and consideration among the models for island Tonga and an Ordained Minister of the Fiji Methodist Church has and how the Fiji Government in this case, the hermeneutics, and for effective governance and the Methodist Church of Tonga. Ministry of leadership Environment and Ministry of Forestry could capitalise on, to promote responsible in Oceania. goodKautaha stewardship in conservation rejuvenating our environment through is a Tongan wordandmeaning He is Senior Lecturer in Biblical the making Fiji a clean and plastic free place Fiji through “cooperation” and used to identify village day-and afforesting Studies, Hebrew Bible and Old programme of planting 1millon workers. Kautaha is the localtrees. unincorporated Testament at the United Theological College and at the School of Theology workforce in villages. In calling attention to Ikautaha sharedIthat the Methodist Church is the third largest it has the widest oflandowner, the Charles Sturt University. take a proverbial step away from the spread in terms of physical presence in its 2252 churches throughout Fiji and buzzing sophisticated mindsets of island towns, Rotuma, it has anofelaborate structure and lines of to the setting village and life. effective Kautaha organisational as communication through its 55 Divisions, over 300 circuits and over 200,000 hermeneutical model urges us to interpret membership and its well established communications mechanism through its circuit scriptures in solidarity with the unincorporated monthly, divisional quarterly and annual meetings and church annual conference. It work-force, male and female, whose wellbeing is has the biggest share of the nation’s senior and middle management, professionals, necessary for the security of villages, and health experts, advisors in all the areas of government and private sector. of creation. Based on kautaha as hermeneutical model, So I was governance calling on the Fijiresponsible Government not to shun the Methodist Church but to effective and leadership in Oceania need to be communal, attentive to Series II, Issue 47 2012

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of patriarchal societies, as well as link between ecologyand andbenefit the wellfrom beingthe of society in be our its friend, to work in partnership with the church church’s kautaha withpotential creation.and resources. abundant In the Samoan tradition the “tautai ” meaning fishermen, man of the sea, or seafarer, as exegete by Dr.Mose Mailo challenges one’s view of Oceania’s indigenous What those at that opening of the Environment Week did not hear is the flip side values in this post colonial era. Dr Mose Mailo enlightens readers to see that the experience of the coin, which was, in spite of all its abundant potential, the true status of the and skills of island “tautai” is the hermeneutical tool used to unlock the meaning of the Fiji Methodist church is unfortunately, skewed towards the negative social ills of that the fishing episode for Pacific Islanders. The word “tautai” has more meaningful concepts highest: numbers, highest school highest for Pacific prison Islandersinmates are fundamental to subsistance survival,drop relatesouts, them to home, isteenage source pregnancies, idle and land andtounderutilised natural resources and run of life, and a sacred spaceovergrown that bonds islanders God. down schools andSiu training course contents to capitalise traditional houseon of Mercy Ah Maliko institutions presents the whose uniqueness of the “fale” thefail Samoa another alluded resourceful model of hermeneutics. The word “fale” in Greek the vastaspotential to above. interpretation meaning “Oikos” and according to Mercy the openness of the “fale” expresses theological which forth the and depthon-going of theology of God’s Oikos The issuea deep of course is impact the need forbrings acceptance use of Quality -Assurance that is, it isprinciples, an inhabited world which goes beyond denominational, gender and cultural processes and tools in the Methodist Church. I know that this boundaries. Through hermeneutics you are able to discover many more theological situation does not apply to Fiji alone. All Pacific churches including yours ladies, are interpretations culminated with Christological meanings of events and things, which in the same situation. I know because I was responsible for bringing together to Fiji powerfully exists in the realm of our beings, as positive models for peace, justice and unity. all your Together church leaders in 1999 to interesting commit their resources and to the in this issue are two and resourceful Biblepersonnel Studies which are God’srelated Pacific Peoples Programme currently administered PTC.theologians What I heard both to the concept of hermeneutics offered by Pacific at women with then was similarastofood whatfor I shared to in theour public at the Environment week inofterms of great challenges thoughts journey through new discoveries Pacific the abundant potentials yourStudy churches and theological have. hermeneutics. The first Bible by Rev Arisi Tira “Theinstitutions Rama, A Float of an Outrigger Canoe, Symbol of Partnership for Women and Men in Ministry” presented in bullet points relates hull is the body symbolising the us to the Kiribati of this the Outrigger Canoe; I believe that mymodel role in presentation is tothehighlight andmain reiterate the principles, is the part makesyou the the canoeopportunity float symbolises body of a man processes and and toolstheofRama, Qualitywhich Assurance and that provide duringa The second Study is the woman as the completion of presentation the body of to thedocanoe. the 1 hour session after my group work on the Bible quality assurance “Samaritan woman’s encounter with Jesus at the Well. The important reflection that principles, processes, and tools your programme currently uses, review your challenges our Pacific Islanders here is how we use ‘time’ in our daily encounters and approachtoin terms of how youand have implemented the results achieved activities make it more effective purposeful like howthem, the woman of Samaria choseand to how through discussions and exchange as a group, improve on those results and fetch water around that very particular time. secure and continue to increase yourformarket as you continue to strive for On the same note as we search quality share theological education for women in our qualityecumenical and excellence. Pacific community in this 21st century, we were fortunate to have some papers which are part of this publication presented during the Weavers Regional Consultative Workshop held here in Suva, Fiji. These papers offer many challenges for ways forward and improvements in terms of the values of gender equality and justice in our church and D. Principles of Quality Assurance societies. This is a very important issue as Mrs. Lisa Meo says, allow me to reiterate, gender issues need to be incorporated into theological education curriculum and making gender a There are 11 principles. concept in theological analysis. The Pacific Islands on the whole, constitute a potentially rich and challenging Aim: for hermeneutics and theological reflections, whereby the church is constantly setting i Help organisations attainwith world-class quality while in products and services reminded to work in “kautaha,” one another, we seriously consider the i Provide recognition to excellent organisations theological implications in the openness of the “fale” and explore more possibilities that the “tautai” offer us in our beautiful Oceania. Inimprovement conclusion, may I quote Rev Dr Anton i can Provide a framework for sustainable through quality Knuth, “this 21st century, will be the century in which Women’s Ordination in the management Protestant Churches will eventually no longer be the exception, but the norm,” in another word, as in the powerful prayer of our Lord Jesus Christ, ”Father, may they be one, as you and I are One.” (John 17:11, 21,22). 76 76 2

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Visionary leadership This relates to the role of senior management to create and deploy clear values to an organisation and their involvement in organisation improvement and innovation processes, strategy and planning process including developing a corporate plan with its vision, mission, objectives, in data, information and knowledge, it refers as well to people in so as effectiveness of an organisation’s or institution’s effort to realise the potential of its people and to engender, communication, participation, trust, teamwork, empowerment, personal growth, skill development and pride in performance. We heard in yesterday’s devotion and Opening address that “those who do not plan, perish”.

Customer driven Excellence

The organisation’s customers are the final judges of performance and quality. The organisation must take into account all products and service features and attributes Kautaha in island hermeneutics, that contributes value to customers. This leads to customer satisfaction, retention governance andreferrals leadership and loyalty and to positive which can contribute to business expansion. Customer-driven excellence is also about understanding current and future customer & market needs and requirements. Customer driven excellence is also about building customer relationship and measuring customer satisfaction. Have suggestion boxes, customer satisfaction survey, peer review and comparative analysis with similar regional and international women’s programmes.

Organisational and personal learning Abstract

Jione Havea This presentation proposes kautaha Organisational and personal learning leads for to highest levels of organisational Rev. Dr. Jioneimprovements Havea is a native ofof consideration Organisational among the models islandto continuous performance. learningforrefers Tonga and an Ordained Minister of hermeneutics, and for and changes existing approaches andeffective processesgovernance and significant or innovation that leads the Methodist Church of Tonga. responsible in Oceania. to new goalsleadership and approaches. Learning is embedded in the way the organisation Kautaha Tongan meaning operates e.g. it isis a aregular part ofword daily work and is practised at personnel He is Senior Lecturer inwork Biblicalunit “cooperation” andlevels. used toOrganisations identify village day- result and organisation learning in enhanced Studies, Hebrew Bible andvalue Old to workers. Kautaha theand local unincorporated customers through isnew improved product and services, new and improved Testament at the United Theological and at the School workforceand in increasing villages. productivity In calling attention to useCollege processes and effective of resources. Avoidof”ITheology know of the Charles Sturt University. kautaha I take proverbial step away from best as I have beena here the longest” syndrome. Be opentheminded and learn to learn especially from buzzingwomen. sophisticated of island towns, younger Promote anmindsets on-going learning culture. to the setting of village life. Kautaha as hermeneutical model urges and us partners to interpret Valuing workforce members scriptures in solidarity with the unincorporated An organisation’s success depends on an engaged workforce that benefits from work-force, work, male and female, whose wellbeing meaningful clear organisational directionis and performance accountability. necessary for the security villages, and health Valuing people in the of workforce means committing to their engagement, of creation. development and wellbeing. Reward and recognition systems need to satisfaction, Basedemployee on kautaha as hermeneutical model, reinforce participation in achieving organisations performance objectives. effective governance and responsible leadership Organisations need to build internal and external partnerships for mutual benefits. in Oceania need to be internally communal,and attentive to Strong partnerships externally help organisations to achieve Series II, Issue 47 2012

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of our patriarchal societies, as well as link between ecology and well beingnew of society in performance goals, boost operational effectiveness andtheestablish market kautaha with creation. opportunities. Have a Human Resource Development plan for each member of staff. In the Samoan tradition the “tautai ” meaning fishermen, man of the sea, or seafarer, as exegete by Dr.Mose Mailo challenges one’s view of Oceania’s indigenous values in this post colonial era. Dr Mose Mailo enlightens readers to see that the experience Agility and skills of island “tautai” is the hermeneutical tool used to unlock the meaning of the Today’sepisode globally environment demandshasagility is a concepts capacity that for fishing for competitive Pacific Islanders. The word “tautai” more which meaningful rapid change and are flexibility. Organisations facesurvival, shorterrelates cycles fortointroduction of for Pacific Islanders fundamental to subsistance them home, is source new products andislanders service. Increasingly speed and flexibility in of life,or andimproved a sacred space that bonds to God. responding to Ah customer andpresents critical the requirements. Major in response fale” the traditional house of Mercy Siu Maliko uniqueness of the “improvements Samoa another resourceful modelofofwork hermeneutics. The wordand “fale” Greek to time asoften require simplification units and processes the in ability to ” and according to Mercy the openness “fale” interpretation “Oikos change rapidlymeaning from one process to another. A significant success factorofinthe meeting expresses a deep theological which brings forth the cycle depth time of theology of God’s Oikos competitive challenges is impact the design-to-introduction or innovation cycle -time. that Be is, itlike is an inhabited world which goes beyond denominational, gender andready cultural a ball that bounces back as soon as it touches the ground level to boundaries. Through hermeneutics you are able to discover many more theological take on the next challenge. interpretations culminated with Christological meanings of events and things, which powerfully exists in the realm of our beings, as positive models for peace, justice and unity. Focus on the Future Together in this issue are two interesting and resourceful Bible Studies which are Creating requires future orientation andwitha both relateda tosustainable the conceptorganisation of hermeneutics offeredstrong by Pacific women theologians willingness to make commitments to key stakeholders. Organisation’s great challenges as foodlong-term for thoughts in our journey through new discoveries of Pacific hermeneutics. Theanticipate first Biblefactors Study by RevasArisi Tira “The Rama, A Float an Outrigger planning should such customer expectations, newofbusiness and Canoe, Symbol of Partnership for Women and Men in Ministry” presented in bullettechnological points relates partnering opportunities, workforce planning and development needs, main symbolising the us to the Kiribatiand model of theregulatory Outrigger Canoe; the hull is developments evolving requirements. A the focus onbody the future includes which workforce is the part that the canoe float symbolises body of a man and the Rama, developing organisation’s leaders, andmakes suppliers, establishing effectivea woman as the completion of the body of the canoe. The second Bible Study is the succession planning and creating opportunism for innovation. “Samaritan woman’s encounter with Jesus at the Well. The important reflection that challenges our Pacific Islanders here is how we use ‘time’ in our daily encounters and Managing for Innovation activities to make it more effective and purposeful like how the woman of Samaria chose to Innovation is about making changes fetch water around that very particular time. to improve an organisation’s products, services,On programme, processes and operations to create new significant values for the same note as we search for quality theological education for women in our st century, we should were fortunate haveleading some papers Pacific ecumenical community in this 21Innovation the organisation’s stakeholders. focus toon the which are part toof new this publication during the Weavers Regionalneed Consultative organisation dimensionspresented of performance. Organisations to be Workshop here ina Suva, papers offer manypart challenges ways forward and structuredheld in such way Fiji. that These innovation becomes of theforculture and daily improvements in terms of the values of gender equality and justice in our church work. Innovation should be integrated into daily work and should be supportedand by societies. This is a very important issue as Mrs. Lisa Meo says, allow me to reiterate, gender a performance improvement system. Systematic process for innovation should issues need to be incorporated into theological education curriculum and making gender a reach the entire organisation. concept in theological analysis. Awards system — even a thank you is better than nothing The at all.Pacific Islands on the whole, constitute a potentially rich and challenging setting for hermeneutics and theological reflections, whereby the church is constantly Management by Fact reminded to work in “kautaha,” with one another, while we seriously consider the The achievement of superior performance use of data, information theological implications in the openness of the requires “fale” andthe explore more possibilities thatand the “tautai” can offer us in our beautiful & Oceania. conclusion, may I quoteMany Rev Dr Anton knowledge to enhance judgement enableInbetter decision-making. types of be thefor century in which management. Women’s Ordination in the Knuth, “thisinformation 21st century,arewillneeded data and performance Performance Protestant Churches willinclude eventually no longer be the exception, butprocess the norm,” in another measurement should customer, product, service and performance, word, as in theofpowerful prayermarket of ourand Lordcompetitive Jesus Christ,performance ”Father, may etc. theyData be one, as you comparisons operations, should and I are One.” (John 17:11, 21,22). 78 78 2

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be segmented by markets, product lines and workforce groups to facilitate analysis. Cannot decide by hearsay. Has to be based on hard data from survey, research etc.

Societal responsibility

Organisations should be responsible to the society, for community and environment and practice good corporate citizenship. Leaders should be role models for the organisation focusing on business ethics, protection of public health, safety and environment, community services and sharing of best practices with the business community. For example consideration of potential adverse impact on public health, safety and environment as a result of the organisation’s operations & life-cycle of its products and services. Organisations need to emphasize resource conservation and waste reduction at the sources. Team up with government departments & corporate organisations. E.g. Forestry, LICI and ANZ forKautaha –Garden ofinEden Project island hermeneutics,

and leadership Focusgovernance on results and creating value

Organisation’s performance systems needs to focus on key results that create and balance value for key stakeholders. By creating value for key stakeholders, the organisation builds loyalty and contributes to the economy and contributes to society. Using a balanced combination of performance indicators e.g. skills with sound character skills e.g. honesty, compassion etc, organisations and effectively communicate requirements, monitor actual performance and marshal support for Abstract improving results. Jione Havea This presentation proposes kautaha for Rev. Dr. Jione Havea is a native of consideration among the models for island Systems Perspective Tonga and an Ordained Minister of hermeneutics, andneeds for effective governance and enterprise An organisation to manage its whole as well as ofitsTonga. related the Methodist Church responsible Oceania. improvement. A systems approach will enable componentsleadership to achieveinperformance Kautaha is toaoptimize Tonganthe word meaning of its the organisation inter-relationships and to focus on He functions is Senior Lecturer in Biblical “cooperation” and used to identify village daythe value-added factors of all processes within a largerStudies, context. ThisBible promotes Hebrew and Old the workers. Kautaha the local culture unincorporated Testament at the United Theological development of a is preventative by emphasizing continuous improvement College and at the School of Theology workforce in villages. In calling to and corrective action at early stages ofattention all activities. of the Charles Sturt University. kautaha I take a proverbial step away from the buzzing sophisticated mindsets of island towns, to the setting of village life. Kautaha as hermeneutical model urges us to interpret scriptures in solidarity with the unincorporated work-force, male and female, whose wellbeing is necessary for the security of villages, and health of creation. Based on kautaha as hermeneutical model, effective governance and responsible leadership in Oceania need to be communal, attentive to Series II, Issue 47 2012

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of our patriarchal societies,Assurance as well as linkPrinciples, between ecology and the well being of society in Quality Process, Tools kautaha with creation. and” meaning Evaluation) fishermen, man of the sea, or In the Samoan (Management tradition the “tautai seafarer, as exegete by Dr.Mose Mailo challenges one’s view of Oceania’s indigenous ASSURANCE QUALITY ASSURANCE values inQUALITY this post colonial era. Dr Mose Mailo enlightens readers to see that the experience PRINCIPLES PROCESS and skills of island “tautai” is the hermeneutical tool used to unlock the meaning of the fishing episode for Pacific Islanders. The word “tautai” has more meaningful concepts that for Pacific Islanders are fundamental to subsistance survival, relates them to home, is source leadership Design and Planning—1st decide of I.life, and aVisionary sacred space that bonds islanders toi) God. II. Customer drive excellence process andtraditional plan, 2nd house of fale” the Mercy Ah Siu Maliko presents the uniqueness of theto“design III. Organisational & personal determine. Samoa as another resourceful model of hermeneutics. The word “fale” in Greek learning. ii) Development, to Mercy the testing. openness1stofdecide the “fale” interpretation meaning “Oikos” and according IV. Valuing workforce members & process to design and plan, expresses a deep theological impact which brings forth the depth of theology of 2nd God’s Oikos determine measurable resultsand thecultural - that is, it Partners is an inhabited world which goes beyond denominational, gender V. Agility programme wants to achieve. boundaries. Through hermeneutics you are able to discover many more theological VI. Focus on the future. Production/implementation/result. interpretations culminated with Christologicaliii) meanings of events and things, which VII. Managing for innovation. 1st models decide process to design and unity. plan, powerfully exists in the realm of our beings, as positive for peace, justice and VIII. Together Managing 2nd resourceful determine measurable results the are in by thisfact issue are two interesting and Bible Studies which IX. Societal Responsibility. programme wants to achieve. both related to the concept of hermeneutics offered by Pacific women theologians with X. challenges Focusasonfood results creatingin our iv) Service improvements. 1st decide great forand thoughts journey through new discoveries of Pacific values process to design and plan, 2ndOutrigger hermeneutics. The first Bible Study by Rev Arisi Tira “The Rama, A Float of an XI. Symbol System perspective determine measurable results the relates Canoe, of Partnership for Women and Men in Ministry” presented in bullet points programme wants to achieve. us to the Kiribati model of the Outrigger Canoe; the hull is the main body symbolising the body of a man and the Rama, which is the part that makes the canoe float symbolises a woman as the completion of the body of the canoe. The second Bible Study is the “Samaritan woman’s encounter with Jesus at the Well. The important reflection that QUALITY ASSURANCE in our daily encounters and challenges our Pacific Islanders here is how we use ‘time’ MANAGEMENT TOOL (PDCA) activities to make it more effective and purposeful like how the woman of Samaria chose to P—plan fetch water around that very particular time. D—do On the same note as we search for quality theological education for women in our C—check st we were fortunate to have some papers Pacific ecumenical community in this 21 century, which are part of this publication presented A—act during the Weavers Regional Consultative Workshop held here in Suva, Fiji. These papers offer many challenges for ways forward and improvements in terms of the values of gender equality and justice in our church and societies. This is a very important issue as Mrs. Lisa Meo says, allow me to reiterate, gender ASSURANCE issues need to be incorporated into theologicalQUALITY education curriculum and making gender a EVALUATION TOOL (ADRI) concept in theological analysis. A—approach The Pacific Islands on the whole, constitute a potentially rich and challenging D—deployment setting for hermeneutics and theological reflections, whereby the church is constantly R—resultswhile we seriously consider the reminded to work in “kautaha,” with one another, theological implications in the openness of the I—improvements “fale” and explore more possibilities that the “tautai” can offer us in our beautiful Oceania. In conclusion, may I quote Rev Dr Anton Knuth, “this 21st century, will be the century in which Women’s Ordination in the Protestant Churches will eventually no longer be the exception, but the norm,” in another word, as in the powerful prayer of our Lord Jesus Christ, ”Father, may they be one, as you and I are One.” (John 17:11, 21,22). 80 2 80

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Case Study—Davuilevu Methodist Women’s Fellowship Background of the Davuilevu Methodist Women’s Fellowship A) Strengths and Opportunities i Methodist women, young and girls population—6000 i Number of fellowship groups—45 as there are 45 churches i Churches 3/4 are permanent buildings with large halls i 5 circuits with their own Ministers i Fellowship endowed with the most—Methodist church ministers’ wives i Most young women catechists i Highest number of deaconess in Fiji i Highest number of retired and active professional women and men i Kautaha Within thein cradle of Methodism island hermeneutics, i Best access to Theological College and Methodist Lay Training Institute and governance and leadership the largest secondary school in Fiji (1400 school roll) i Has the highest number of or in close proximity to primary and secondary schools i Situated at the most densely populated area in Fiji—Suva/Nausori corridor i At the hub of Fiji’s 3 prominent provinces in terms of history, traditional

chiefly and powerful dynasties, education, training and tertiary centres, Abstract Jione Havea essential services, big landowners This presentation proposes kautaha for i 30-60 of its members attend and graduate from theRev. only Methodist Dr.other Jione Havea is a native of consideration among the models for island Women’s Theological Education Programme in FijiTonga annually and an Ordained Minister of hermeneutics, and for effective governance and the Methodist i Close proximity to the capital and airport (for national, regionalChurch and of Tonga. responsible leadership in Oceania. international flights) Kautaha is a Tongan word meaning He is Senior Lecturer in Biblical “cooperation” and used to identify village dayStudies, Hebrew Bible and Old workers. Kautaha is the local unincorporated Testament at the United Theological B) Challenges College and at the School of Theology workforce in villages. In calling attention to i High school drop out of the Charles Sturt University. kautaha I take a proverbial step away from the i High youth, women and male adult unemployment buzzing sophisticated mindsets of island towns, i to High the crime settingrateof village life. Kautaha as i Squatter – poor housing, sanitation hermeneuticalsettlements model urges us to interpret i Highest Housing authority dwellers scriptures in solidarity with the unincorporated i Scares agricultural land forwhose small backyard work-force, male and female, wellbeinggardens is i Overcrowded necessary for the settlements security of villages, and health of creation. Based on kautaha as hermeneutical model, effective governance and responsible leadership in Oceania need to be communal, attentive to Series II, Issue 47 2012

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of our patriarchal societies, as well and as link between ecology and the well being of society in Quality Assurance Processes Tools Used kautaha with creation. In the Samoanst tradition the “tautai ” meaning fishermen, man of the sea, or STEPS TAKEN: 1 Dr.Mose year 2009 seafarer, as exegete by Mailo challenges one’s view of Oceania’s indigenous values in this post colonial era. Dr Mose Mailo enlightens readers to see that the experience and skills island “tautai” STEP 1: of Planning, design : is the hermeneutical tool used to unlock the meaning of the fishing The word “tautai” more meaningful a. 1st episode and for 2nd Pacific week Islanders. - Stocktake, briefing andhasliterature search, concepts conduct that of for Pacific Islanders fundamental situational andare needs analysis to of subsistance women survival, relates them to home, is source of a sacred spaceofthat bonds islanders to God. week meeting office bearers - pre-prepared Training Needs Analysis for b. life, 3rdand Mercy Ah Siu Maliko presents the uniqueness of the “fale” the traditional house of issued Samoath as another resourceful model of hermeneutics. The word “fale” in Greek c. 4 week based on a) and b) developed Plan with vision, mission, objectives and interpretation meaning “Oikos” and according to Mercy the openness of the “fale” strategies/projects process for forth implementation developed through expresses a deep theologicaland impact which brings the depth of theology of God’s Oikos consultation and input from members. Confirmation on 8 Projects to - that is, it is an inhabited world which goes beyond denominational, gender and address cultural the needs secured.hermeneutics you are able to discover many more theological boundaries. Through – secured volunteers to manage projects and and members the d. 5th-6th week interpretations culminated with Christological meanings of events things,for which powerfully in the realm of ourlevel beings, as 19 positive models for .peace, justice andtraining unity. Projectexists teams at the Circuit and churches level Project teams Together in areas this issue two interesting and at resourceful Bible in their Project and are Project management the Circuit andStudies churchwhich level are both related to the concept of hermeneutics offered by Pacific women theologians with great as food thoughts in our journey through new discoveries of Pacific STEPchallenges 2: Awareness andfor training (3 months). hermeneutics. The first Bible Study by Rev Arisi Tira “The Rama, A Float of an Outrigger a. Monthly training of Catechists wives, deacons wives and Fellow leaders on Canoe, Symbol of Partnership for Women and Men in Ministry” presented in bullet points relates and responsibilities us toroles the Kiribati model of the Outrigger Canoe; the hull is the main body symbolising the b. Monthly and which fellowship is thesessions part that makes the canoe float symbolises a body of a manaffirmation and the Rama, c. 8 Project together and body individually desiredThe by second 19 churches. Bible Training Study is the woman as the teams completion of the of the as canoe. optionswoman’s as a congregation, as church i.e. men’s and that “Samaritan encounter with Jesus groups at the Well. TheWomen’s, importantYouth reflection in ourprofessionals daily encounters and challenges ourschool, Pacificparents Islanders is howjob we seekers, use ‘time’ Sunday andhere students, mentors, activities to make it more effective and purposeful like how the woman of Samaria chose to fetch water around that very particular time. ( July- November) STEP: 3 Pilot– implementation and monitoring On the same note as we search for quality theological education for women Emphasis on project management process, communication and projects reportin our Pacific ecumenical community in this 21st century, we were fortunate to have some papers back process, resourcing and funding process, corrective, redesign, planning, which are part of this publication presented during the Weavers Regional Consultative implementation processes. Workshop held here in Suva, Fiji. These papers offer many challenges for ways forward and improvements in terms of the values of gender equality and justice in our church and STEP 4:This Evaluation Pilot processes content Planning the nextgender cycle societies. is a very ofimportant issue asand Mrs. Lisa Meo says, and allowdesign me tofor reiterate, issues need to be incorporated into theological education curriculum and making gender a (December) concept in theological analysis. The Pacificreport Islands the ofwhole, constitute potentially plan rich and challenging STEP 5: Annual andondraft next year’s 2010a Corporate setting for hermeneutics and theological reflections, whereby the church is constantly reminded to work in “kautaha,” with one another, while we seriously consider the theological implications in the openness of the “fale” and explore more possibilities that the “tautai” can offer us in our beautiful Oceania. In conclusion, may I quote Rev Dr Anton Knuth, “this 21st century, will be the century in which Women’s Ordination in the Protestant Churches will eventually no longer be the exception, but the norm,” in another word, as in the powerful prayer of our Lord Jesus Christ, ”Father, may they be one, as you and I are One.” (John 17:11, 21,22). 82 82 2

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2nd year 2010 STEP 1: Corporate plan consultation process, redesign, review and confirmation of vision, mission, objectives, targets and proposed project budget. Based on evaluation results redesigned organisation structure, implementation and reporting regime. STEP 2: implementation and monitoring ( March- November) STEP 3: Corporate planning at the national level. Training of Project team leaders to train at the national level. Project team leaders training circuit and church project team leaders. STEP 4: Extension of Projects having gone through the pilot phase to the Kautaha in island hermeneutics,

Division.

governance and leadership

STEP 5: Evaluation and introduction of awards. Planning and design for the next cycle (December)

3rd Year 2011

Abstract Jione Havea This presentation proposes kautaha for STEP 1: Business planning process. Rev. Dr. Jione Havea is a native of consideration the models islandPlan, based A. Drafting of among the Davuilevu Divisionfor Business on an theOrdained national Tonga and Minister of hermeneutics, and for effective governance and Methodist Women’s Corporate Plan 2010-2014. the Methodist Church of Tonga. responsible in Oceania. B. Trainingleadership and Consultation on the Strategic Business planning process at the Kautaha is a Tongan word meaning He is Senior Lecturer in Biblical Divisional level. “cooperation” and used to identify village dayC. Adoption of the Draft Divisional Business Plan Studies, Hebrew Bible and Old workers. Kautaha ofistargets, the local unincorporated Testament at the United Theological D. Confirmation due dates, responsible personnel and at the School of Theology workforce in villages. In calling attention to E. Adoption of new Divisional Organisation StructureCollege and reporting regime. of the Charles Sturt University. kautaha I take a proverbial step away from the buzzing sophisticated mindsets of island towns, STEP 2:Awareness and training at the Divisional level on implementation, to the setting of village life. Kautaha as monitoring and evaluation. hermeneutical model urges us to interpret scriptures in solidarity with the unincorporated STEP 3: Implementation, communication and reporting 1st Quarter report. work-force, male and female, whose wellbeing is Newsletter. necessary for the security of villages, and health of creation. STEP 4: Divisional Implementation i.e. Establishment and operations of the Based on kautaha as hermeneutical model, Davuilevu Division, Education, Training, Employment and Business centre effective governance and responsible leadership (DETEBC). in Oceania need to be communal, attentive to Series II, Issue 47 2012

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of our patriarchal societies, as well as linkmonitoring between ecology and the well STEP 5: Divisional implementation, and reporting (2ndbeing and 3ofrd society quarterin kautaha with creation. reports). In the Samoan tradition the “tautai ” meaning fishermen, man of the sea, or seafarer, as exegete by Dr.Mose Mailo challenges one’s view of Oceania’s indigenous STEPin6:thisDivisional Evaluation (did not happen due readers to Government’s meeting values post colonial era. Dr Mose Mailo enlightens to see that the experience bans) and skills of island “tautai” is the hermeneutical tool used to unlock the meaning of the fishing episode for Pacific Islanders. The word “tautai” has more meaningful concepts that for Pacific Islanders are fundamental to subsistance survival, relates them to home, is source of life, and a sacred space that bonds islanders to God. 4th yearMercy 2012 Ah Siu Maliko presents the uniqueness of the “fale” the traditional house of Samoa as another resourceful model of hermeneutics. The word “fale” in Greek interpretation meaning “Oikos” and according to Mercy the openness of the “fale” STEP 1:a deep theological impact which brings forth the depth of theology of God’s Oikos expresses 1. planning,world setting newgoes vision based denominational, on experience of the last years - thatEvaluation, is, it is an inhabited which beyond gender and3cultural – “Family” start from Jerusalem and “Women behold thy son”, boundaries. Through hermeneutics you are able to discover many more theological 2. Family members as family team leaders interpretations culminated with Projects Christological meanings of events and things, which powerfully in the realm of our beings, positive models for peace, andcircuit, unity. 3. Designexists of new Implementation and as reporting structures family,justice church, Together in this issueof areWomen’s two interesting and resourceful Bible Studies which are division, national office fellowship both related to the concept of hermeneutics offered by Pacificreport women theologians with (Feb-April) 4. Divisional targets and Implementation and 1st Quarter great challenges as food for thoughts in our journey through new discoveries of Pacific STEP 2: Implementation Monitoring. 2ndTira Quarter reportAfor (May-August) hermeneutics. The first Bibleand Study by Rev Arisi “The Rama, Float of an Outrigger rd Canoe, of Partnership forSeptemberWomen and Men in Ministry” presented in bullet points relates and 3 Symbol Quarter Report for November) us to the Kiribati model of the Outrigger Canoe; the hull is the main body symbolising the STEPof3:a man Evaluation, for next Rama, which is thecycle part(December) that makes the canoe float symbolises a body and the planning woman as the completion of the body of the canoe. The second Bible Study is the “Samaritan woman’s encounter with Jesus at the Well. The important reflection that challenges our Pacific Islanders here is how we use ‘time’ in our daily encounters and activities to make it more effective and purposeful like how the woman of Samaria chose to C. water Lessons fetch aroundLearnt that very particular time. On the same note as we search for quality theological education for women in our i Implementation of the strategic the word go; some papers st century,process we werefrom fortunate to have Pacific ecumenical community in this 21planning i Conduct skills audit to identify skills and allocate roles and and which are part of this publication presented during the Weavers Regionaldevelop Consultative maintain database at the national, divisional, circuit and church levels; Workshop held here in Suva, Fiji. These papers offer many challenges for ways forward and improvements of the of gender justice incycle our church and i Training in of terms women in values all phases of equality strategicand planning – design, societies. This is a very important issue as Mrs. Lisa Meo says, allow me to reiterate, gender implementation, monitoring, reporting evaluation and back to planning; issues need to be incorporated into theological education reporting curriculum and and making gender a i Develop templates for monitoring, evaluation, data collection concept in theological analysis. and analysis; The Pacific Islands on the whole, constitute a potentially rich and challenging i Resourcing of women’s setting for hermeneutics and operations’ theological centre; reflections, whereby the church is constantly i Call for professionals to beone volunteers; reminded to retired work in “kautaha,” with another, while we seriously consider the i Menfolk especiallyin front liners of church the biggest opposition; theological implications the openness of the the “fale” andprovide explore more possibilities that the Develop planustoinmanage such opposition. “tautai” can offer our beautiful Oceania. In conclusion, may I quote Rev Dr Anton century, will be century in at which Women’s in the Knuth, “this 21stplan i Succession developed andthe implemented earliest possibleOrdination time; Protestant will plans; eventually no longer be the exception, but the norm,” in another i Have Churches contingency word, as in the prayer oftools our Lord Jesus Christ, ”Father, may they be one, as you i Follow thepowerful QA principles, and processes; and I are One.” (John 17:11, 21,22). 84 84 2

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i Ongoing pilot of process, procedure and content; i Reward success and effort - Have awards provision; i Strategic planning process must begin at the national level and cascades down.

D. Conclusion: Some gems as food for thought Take time to read through the document. Use the diagram to guide you. Refer to the steps in the case study for further assistance. Use Quality Assurance process at home, church, women’s group and other areas of your involvement. It can be done. Need to be visionary. Set a target and keep to it. Have a pioneering spirit. When you are challenged and bitterly opposed it is a sign that you are in the right direction. Have a good reference team. They can be your Prayer engine room too. SetKautaha up and usein your family hermeneutics, Prayer Alter daily. Daily reading and implementation of island the Word of God.

governance and leadership

It is my prayer that you will step out in faith using the proposed guidelines offered in this paper to review, plan, implement, monitor, and evaluate the Women’s Programme you offer in your various countries in your new found drive and determination to lift a notch up, the effectiveness, efficiency and relevancy of the programme your institution delivers ensuring the Quality is assured on an ongoing basis. May God be your guide. Abstract Jione Havea This presentation proposes kautaha for Rev. Dr. Jione Havea is a native of consideration among the models for island Tonga and an Ordained Minister of hermeneutics, and for effective governance and the Methodist Church of Tonga. responsible leadership in Oceania. Kautaha is a Tongan word meaning He is Senior Lecturer in Biblical “cooperation” and used to identify village dayStudies, Hebrew Bible and Old workers. Kautaha is the local unincorporated Testament at the United Theological College and at the School of Theology workforce in villages. In calling attention to of the Charles Sturt University. kautaha I take a proverbial step away from the buzzing sophisticated mindsets of island towns, to the setting of village life. Kautaha as hermeneutical model urges us to interpret scriptures in solidarity with the unincorporated work-force, male and female, whose wellbeing is necessary for the security of villages, and health of creation. Based on kautaha as hermeneutical model, effective governance and responsible leadership in Oceania need to be communal, attentive to Series II, Issue 47 2012

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of our patriarchal societies, as well as link between ecology and the well being of society in Bibliography: kautaha with creation. In the Samoan tradition the “tautai ” meaning fishermen, man of the sea, or Report ofasthe Fiji Islands Education – 2000 seafarer, exegete by Dr.Mose MailoCommission challenges one’s view of Oceania’s indigenous values in this post colonial era. Dr Mose Mailo enlightens readers to see that the experience is the tool used to unlock the– meaning and skills of island Accreditation and “tautai” certification forhermeneutical TET Institutions (APACC 2004) Colomboof the fishing episode PacificforIslanders. The word “tautai” has more meaningful concepts that Plan Staff for College Technicians Education for Pacific Islanders are fundamental to subsistance survival, relates them to home, is source of life,Fiji andBusiness a sacred Excellence space that bonds islanders to God.and Guidelines for ApplicationThe Awards framework Mercy Ah Siu Maliko presents the uniqueness of the “fale” the traditional house of 2004 – TPAF Samoa as another resourceful model of hermeneutics. The word “fale” in Greek interpretation meaning “Oikos” and according to Mercy the openness of the “fale” Strategic aPlanning – Ministry of Education expresses deep theological impact which brings2007 forth the depth of theology of God’s Oikos - that is, it is an inhabited world which goes beyond denominational, gender and cultural Davuilevu Division plan 2010-2014 – 2010 by Neinimany Curulala, boundaries. Through Business hermeneutics you are able to discover moreProjects theological Director culminated with Christological meanings of events and things, which interpretations powerfully exists in the realm of our beings, as positive models for peace, justice and unity. Together in this issue are two interesting and resourceful Bible Studies which are both related to the concept of hermeneutics offered by Pacific women theologians with great challenges as food for thoughts in our journey through new discoveries of Pacific hermeneutics. The first Bible Study by Rev Arisi Tira “The Rama, A Float of an Outrigger Canoe, Symbol of Partnership for Women and Men in Ministry” presented in bullet points relates us to the Kiribati model of the Outrigger Canoe; the hull is the main body symbolising the body of a man and the Rama, which is the part that makes the canoe float symbolises a woman as the completion of the body of the canoe. The second Bible Study is the “Samaritan woman’s encounter with Jesus at the Well. The important reflection that challenges our Pacific Islanders here is how we use ‘time’ in our daily encounters and activities to make it more effective and purposeful like how the woman of Samaria chose to fetch water around that very particular time. On the same note as we search for quality theological education for women in our Pacific ecumenical community in this 21st century, we were fortunate to have some papers which are part of this publication presented during the Weavers Regional Consultative Workshop held here in Suva, Fiji. These papers offer many challenges for ways forward and improvements in terms of the values of gender equality and justice in our church and societies. This is a very important issue as Mrs. Lisa Meo says, allow me to reiterate, gender issues need to be incorporated into theological education curriculum and making gender a concept in theological analysis. The Pacific Islands on the whole, constitute a potentially rich and challenging setting for hermeneutics and theological reflections, whereby the church is constantly reminded to work in “kautaha,” with one another, while we seriously consider the theological implications in the openness of the “fale” and explore more possibilities that the “tautai” can offer us in our beautiful Oceania. In conclusion, may I quote Rev Dr Anton Knuth, “this 21st century, will be the century in which Women’s Ordination in the Protestant Churches will eventually no longer be the exception, but the norm,” in another word, as in the powerful prayer of our Lord Jesus Christ, ”Father, may they be one, as you and I are One.” (John 17:11, 21,22). 86 86 2

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Information for Contributors Policy Statement Kautaha in island hermeneutics, The Pacific Journal of Theology is published twice yearly by the South Pacific Association of Theological Schools (SPATS). It seeks to stimulate theological governance and leadership thinking and writing by Christians living in or familiar with the South Pacific, and to share these reflections with church and theological education communities, and with all who want to be challenged to reflect critically on their faith in changing times. Opinions and claims made by contributors to the journal are solely those of the authors and do not necessarily reflect those of the Editorial Board or SPATS and its constituent bodies, nor of associations with which the authors are affiliated. Abstract Jione Havea This presentation proposes kautaha for The Editorial Board welcomes various kinds of writing an isemerging Rev.that Dr.express Jione Havea a native of consideration among Pacific theology. Thesethe maymodels include: for island Tonga and an Ordained Minister of hermeneutics, and for effective governance and the Methodist Church of Tonga. responsible in Oceania. ʌ original leadership articles in the theological disciplines Kautaharelating is atheological Tongan thinking word to meaning He iscontemporary Senior Lecturer inissues Biblicaland ʌ articles Pacific cultures, “cooperation” and used to identify village dayStudies, Hebrew Bible and Old other academic disciplines workers. localand unincorporated Testamentpastoral, at the United Theological ʌ helpfulKautaha materialisforthe pastors church workers (liturgical, educational) College and at the School of Theology workforce in villages. In calling attention to ʌ artistic expressions of the Christian faith (poetry, visual art, music) of the Charles Sturt University. kautaha takereviews a proverbial stepthat away thefor Pacific ʌ notesI and of books are from relevant Christians buzzing sophisticated of islandin towns, ʌ information about mindsets ongoing research the theological disciplines in the Pacific. to the setting of village life. Kautaha as hermeneutical model : urges us to interpret Guidelines for Authors The Editorial Board will consider for publication all scriptures in solidarity with the unincorporated manuscripts of scholarly standard and in keeping with the overall policy of the work-force, male and female,French whose or wellbeing is journal. Articles in English, Pacific languages will be considered. Poetry, necessary for the security of villages, and health photographs and black and white drawings are also welcome. Manuscripts must ofbecreation. previously unpublished and not under Based on kautaha as hermeneutical consideration for publication elsewhere. model, effective governance and responsible leadership in Oceania need to be communal, attentive to Series II, Issue 47 2012

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Review policy: Criteria for Acceptance : Following initial screening, papers of our patriarchal societies, as well as link between ecology and the well beingare of reviewed society in by two more board members, using these criteria: kautaha withorcreation. ” meaning fishermen, man of the sea, or In •the Samoan and/or traditioncurrency the “tautai Relevance of interest to the Pacific Islands. seafarer, as• exegete by Dr.Mose Mailo challenges one’s view of Oceania’s indigenous Contribution to current debates. values in this• post colonial era. Dr Mose Mailo enlightens readers to see that the experience Originality, balance, scholarship. “tautai” is the hermeneutical tool used to unlock the meaning of the and skills of• island Argument, organisation and presentation. the final decision to publish fishing episode for Pacific Islanders. The word “tautai” has more meaningful concepts that is retained by the Editor and the Editorial Board, who may also suggest editorial for Pacific Islanders are fundamental to subsistance survival, relates them to home, is source changes all articles submitted for publication. of life, and a for sacred space that bonds islanders to God. Mercy Ah Siu Maliko presents the uniqueness of the “fale” the traditional house of Submissions, addressed to the Editor, PJT,hermeneutics. (see SPATS contact address, Samoa as another resourceful model of The word “fale”inside in Greek front cover), must comply with the following requirements: interpretation meaning “Oikos” and according to Mercy the openness of the “fale” expresses a deep theological impact which brings forth the depth of theology of God’s Oikos Maximum length: 6000 words (book Author and date referencing in text - that is, it is an inhabited world which goes beyond denominational, gender and cultural reviews 1000 words) including notes. (surname date:page) at the end of boundaries. Through hermeneutics you are able to discover manye.g. more theological a clause or sentence, (Ernst 1994:8); interpretations culminated with Christological meanings of events and things, which Style: exists Australian or, models withinfor apeace, sentence, ‘Little powerfully in the realmGovernment of our beings, as positive justice and unity. Publishing Service, Style are Manual for (1996:212) notes Bible that.....’ Together in this issue two interesting and resourceful Studies which are and Printers, 5th edn; offered by Pacific women theologians with bothAuthors, related Editors to the concept of hermeneutics great as food for thoughts in our through discoverieson of aPacific or challenges the 6th edn revised by Snooks & journey Reference list, new commencing new hermeneutics. The firstby Bible Study by Rev Arisi page, Tira “The Floatcited of anreferences Outrigger Co. and published Wiley in 2002. of allRama, (and Aonly) Canoe, Symbol of Partnership for Women and Men in Ministry” presented in bullet points relates listed alphabetically by author and, hull is the main body symbolising the us to the Kiribati model of the Outrigger Canoe; the Spelling: British (not American) within author, by date, title and body of a man and the Rama, which is the part that makes the canoe float symbolises a spelling is preferred. Follows the publisher. Use italics for book and woman as the completion of the body of the canoe. The second Bible Study is the Concise Oxford Dictionary. journal inverted commas “Samaritan woman’s encounter with Jesus at the Well. titles, The single important reflection that and minimal capitalisation for article and challenges our Pacific Islanders here is how we use ‘time’ in our daily encounters Notes:to In theit more manuscript, andthenowoman markings for presented activities make effective all andnotes, purposefultitles, like how of Samaria chose to commencing newparticular page, must papers or unpublished texts. Chapters fetch water aroundon thata very time.be double-spaced endfoot-) and articleseducation shouldfor women show inpage On the same note(and as wenot search for quality theological our we were fortunate to have some papers Pacific ecumenical community in this 21st century,numbers. notes. which are should part of be thissubstantive publicationonly presented Notes not during the Weavers Regional Consultative Workshop held here in Suva, Fiji. These documentation. In the text, papers the offer many challenges for ways forward and improvements in terms of the values of gender equality and justice in our church and identifier, if in superscript, should be societies. This is a very important issue as1 Mrs. Lisa Meo says, allow me to reiterate, gender outside the punctuation, like this: If issues need to be incorporated into theological education curriculum and making gender a you use the Insert, Notes facility, the concept in theological analysis. program will superscript If constitute a potentially rich and challenging The Pacific Islands onfor theyou. whole, you prefer to construct your list of setting for hermeneutics and theological reflections, whereby the church is constantly notes manually, will have to one set another, while we seriously consider the reminded to work inyou “kautaha,” with the identifiers theological implications inmanually the openness too. of the “fale” and explore more possibilities that the “tautai” can offer us in may our beautiful Oceania. Alternatively, you just indicate it In conclusion, may I quote Rev Dr Anton willInbehisthecase, century in which Women’s Ordination in the Knuth, “this 21st century, in parentheses, thus: (1) Protestant eventually nolist longer you willChurches have to will construct your of be the exception, but the norm,” in another word, as inmanually. the powerful prayer of our Lord Jesus Christ, ”Father, may they be one, as you notes and I are One.” (John 17:11, 21,22). 88 88 2

Pacific Journal of Theology

See Style. e.g.:

Ernst, Manfred, 1994, Winds of Change:

rapidly growing religious groups in the Pacific Islands, Pacific Conference of Churches, Suva.

Little, Jeanette, 1996, ‘. . . and wife: Mary Kaaialii Kahelemauna Nawaa, missionary wife and missionary’, in The Covenant Makers:

Islander missionaries in the Pacific, eds Doug Munro &

Andrew Thornley, Pacific Theological College & Institute of Pacific Studies at the University of the South Pacific, Suva, Fiji, pp. 210–34.

Minimal formatting. Italics (or marked by underlining) may be shown where appropriate. Subheads: Bold, left aligned, minimal capitalisation. Subsubheads: Italics, left aligned, minimal caps. A lot of formatting will have to change in the final layout so the less you put in the better. Electronic Submission : E-mail attachments addressed to the editor at the SPATS eaddress are the fastest. A 3.5” diskette or CD -ROM is also acceptable. The electronic file must contain all files relevant to the manuscript. If hard copy is submitted, it is helpful to provide an electronic file as well.

Kautaha in island hermeneutics, Cover governance page: A separate cover must and page leadership include: title, author’s name, affiliation, postal, fax and e-mail addresses, and a list of any maps, figures etc. accompanying the text.

Please include brief biographical data and a head-and-shoulders photo of the author, with any necessary information Abstract about paper, e.g. details of wherekautaha it Thisthe presentation proposes for was presented, in the case of consideration among the models afor island conference paper hermeneutics, and for effective governance and

responsible leadership in Oceania. Maps, Tables, Diagrams, Graphs, Kautaha is a location Tongan word Photographs: Indicate in text and meaning “cooperation” and used to identify village dayinclude the electronic copy for the workers. Kautaha is the local unincorporated material at the end of the file, each on a workforce in villages. In calling to separate page; or in separate files; attention or submit camera-ready copies on separate kautaha I take a proverbial step away from the pages. Publication will mindsets be b & w. buzzing sophisticated of Any island towns, necessary attribution notes and copyright to the setting of village life. Kautaha as clearances are author’s hermeneutical modelresponsibility. urges us to interpret scriptures in solidarity with the unincorporated Computer processing: MS Word preferred. work-force, male and female, whose wellbeing is Format: A4 paper, double or 1½ spacing, necessary for security and health 5cm spaces all the margins, fontof 11 villages, or 12 ofpoint creation. Times Roman, left aligned; all Based on kautaha as hermeneutical model, pages numbered sequentially at bottom effective governance and responsible leadership of pages. in Oceania need to be communal, attentive to

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