The Cycle of Love and Care

http://www.fijitimes.com/story.aspx?id=240602

On Monday night, on my way home after attending a reguregu, I made a detour to by some bread for the family for the next day. I must commend the baking fraternity on the general freshness of most bread which allows us to enjoy our "fresh bread na noa". Given the late hour, I wasn't surprised to find my family's preferred bakery closed and so I continued a little further to Raiwaqa's popular bakery.

Coming out after making my purchase, I noticed two young women struggling to get their car started. As a few of us passers-by stopped to offer our assistance to the stranded women, I noticed their embarrasment turn to relief as we jokingly explained that this was part of owning a car in Fiji and discussed options on getting the car started. Eventually we managed to "push-start" the car and the grateful ladies drove off.

On the way home, I reflected on how we go about both asking for and offering help. In this day and age of individualism and self-sufficiency, sometimes it is not that we are reluctant to offer help, but that we are reluctant to ask for help.While I am not a big fan of all things "Wiki" (the possible exception being 'Gangnam Style' sensation Psy's "WikiKorea"), I found the following information from " WikiHowTo," very informative.

Sometimes we feel that we're totally independent and don't need any help, or that any person offering us help may be doubting your ability to remain independent. Sometimes we may be frightened of rejection or may have a tendency to perfectionism. Both motivations can cause us to avoid accepting help for fear of failing or being seen as a failure.

If you have had a much harder life than others and had to work harder than others you see around you now, or you simply feel yourself far more independent, you might feel that people not handling their own affairs is a sign of inferiority or incompetence. Sometimes it is just that asking for help makes us feel vulnerable. Perhaps somebody let you down in the past and you swore never to let that happen again, and spun a cocoon of self-reliance as your chief defense. Not wanting to show your perceived vulnerability can cause you to refrain from asking for help.

Sometimes we believe that that it is a sign of weakness to reveal any problems at all to any other person.  You may have an unresolved issue of your own that you are essentially denying or ignoring. 

Consequently, you might have an issue with people seeking help for difficulties, as it serves as a reminder of your own problems that you're not wanting to face.

Or it may be that you may also have had a lot of difficulty finding anyone to help you in various times of need, and consequently think that people just don't help other people.

These examples may sometimes be partnered with a feeling that it is socially wrong to ask (or to be a burden) to friends and family for assistance; or are hindered by a personal fear of being judged or portrayed as weak or inferior. Similar fears are being seen as having friends or family that are weak or inferior, or being associated with people having problems.

It is suggested that we need to work through how not wanting to ever seek help is reinforced by unrealistic ideals and wishful thinking. Sometimes there are conflicting or reinforcing societal ideals that can make it seem a weakness to seek help. If you understand that these "ideals" are but one among many approaches to living, you might be better placed to ease off the obsession with seeing needing help as a weakness.

Consider whether your bias to not ask for or seek help has any benefit to yourself and others. By keeping yourself or making yourself aloof from other human beings, you are building an invisible barrier around yourself that wards off the potential for new relationships and friendships. You might feel a sense of safety but you are missing out on learning about reciprocal give and take, where you not only take help but also provide help in return, all within a compassionate cycle of love, care, and generosity for all.

Look to reality instead of relying on wishful thinking. For example, recognise that people are acting in good faith in general. If another person is being kind in offering help, accepting it at face value is the first step.

For more visit: http://m.wikihow.com/Stop-Thinking-that-Accepting-Help-is-a-Sign-of-Weakness.

Not all to the challenges we face are provided by Wiki. But at the very least, this article helped me to begin to understand why it is we are afraid, ashamed and otherwise reluctant to ask others for help, even when we desparately need it.

At the same time we can also start to understand others and why they may be not inclined to ask for help. The onus then is on us to be able to recognise those who are in need and offer what assistance we can give.

Such is the web of life.

"Simplicity, Serenity, Spontaneity"

Unity: Cooperation instead of Competition

 Published in the Fiji Times' "Off the Wall with Padre James" 31 July, 2013

Last Wednesday, I was one of the 25 witnesses to revival of the Fiji Council of Churches. The Fiji Council of Churches members include the Anglican Diocese of Polynesia, Fiji Baptist Convention, Congregational Christian Church, Methodist Church in Fiji and Rotuma, Roman Catholic Archdiocese of Suva, the Salvation Army, St. Andrews Presbyterian Church, St. Mark Coptic Orthodox Church and Fiji Community Churches of Christ. The Annual General Meeting that was 6 years in the making was a sign of the desire by many of the churches in Fiji to put aside the issues that had caused division in the past and start afresh.

The significant and challenging task of the churches’ service in “different sections” of God’s “one and same vineyard and collectively,” was highlighted by the Council’s Interim President, Rev. Tuikilakila Waqairatu.  Speaking to Church leaders and representatives, Rev. Waqairatu said that “it was not easy to sail our ecumenical boat, ”during the past years. Reflecting on how the churches handled this ecumenical journey from a denominational perspective over the last six years, he said “I believe that we had a lot to share,” both individually and collectively, especially, “our deep theological insights and interpretation” of events since 2006. “How did we read those events? What were the messages God wrote on the walls of our Nation Building?” asked Rev. Waqairatu.

Looking at the present context, the Interim President reminded those present that the context in which churches serve is “in a state of flux.” “Change in this context is inevitable.” Highlighted as the results of the winds of change blowing locally, nationally, regionally and globally were neo-colonialism and neo-liberalism; the erosion of socio-cultural identity and values; sexual abuse and abuse of human rights; ecological catastrophe; substance abuse; HIV and AIDS; corruption at all levels of society; poverty; links between religion, capitalism, politics, militarism and humanistic religion; globalisation; cults and the new world order.  These “cutting-edge” issues were used by Rev. Waqairatu to illustrate the “enormous and challenging tasks” facing the ecumenical boat of the Fiji Council of Churches as it sails in “21^st century waters”.

In suggesting a new course-charting for this “ecumenical boat”, Rev. Waqairatu offered the following for consideration:

*Revisiting and restricting of the mission of the Fiji Council of Churches;

*Conducting more retreat and consultations as a means of spiritual strengthening and mission orientation;

*Explore the possibility of a joint consultation with the Assembly of Christian Churches in Fiji in a commitment to the prayer of Jesus, “that they may be one, as we are one.” (John 17:22); and

*Focusing on the mission to the fragmented, abused and wounded Fiji in the light of the words of Jesus (quoting the prophet Isaiah), “The spirit of the Lord is upon me, because he has anointed me to preach the good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, and to proclaim the year of the Lord’s favour” (Luke 4:18-19).

Fiji Council of Churches was urged to remain Kingdom of God oriented and holistic in approach, and service.  “Our churches are under the rule of the Kingdom of God; a rule that must penetrate all culture, institutions, traditions, values and human structures – converting and transforming them to become agents and instruments for the extension of its values and rule in our society. Characterised by justice, love, forgiveness, reconciliation, peace, progress and prosperity for human society as well as all creation, this rule “must be individually and collectively witnessed by us Christians in both words and actions,” concluded Rev. Waqairatu.

To help sail the boat, Rev. Waqairatu called for the contribution of “auxiliary hands” to be accepted from the fields of psychology, sociology, economics, law, politics, development expertise, information technology, environmental and marine science, and administration and management.

The tireless work of Rev. Isireli Kacimaiwai who had been tirelessly holding the fort as interim General Secretary during the last six years was recognised by the Council.  Rev. Kacimaiwai agreed to continue to serve until a new General Secretary was appointed.  The Council also remembered those members and supporters of the ecumenical movement who had died during the Council’s six-year hiatus. After a moment’s silence, a special prayer of thanks for these departed brothers and sisters was offered by the Archbishop Dr. Peter Loy Chong of the Roman Catholic Diocese of Suva.

A sign of the commitment of the churches to work together was the election for the positions of President and Vice President of the Council. By consensus it was agreed that Mr. Manu Tuinanumea of St. Mark’s Coptic Orthodox Church become the new president of the Fiji Council of Churches and that Mrs. Mere Fong of the Roman Catholic Archdiocese of Suva become the new Vice President.  Mr. Tuinanumea, a retired school-teacher who had previously  served as Vice-President said that he was humbled by the confidence of the church leaders and pledged to serve as best he could in this “fresh start” that the Council had made. Mrs. Fong, who was overwhelmed by her election gracefully accepted the call to serve the churches in the same spirit that “another Mary agreed to bring the Saviour into the world”

Reflecting on the AGM and the Fiji Council of Churches’ themes of “Journeying together into the New Millennium,” and “Cooperation For Unity, Rather Than Competition for Visibility”, I remembered my late father, a former General Secretary of the FCC, the late Archbishop Jabez Bryce and Father Jone Teana of the Anglican Diocese of Polynesia and other supporters of churches working together in fellowship rather than competition. There is much work to be done by the FCC as it comes out of hibernation. However, as the “ecumenical boat” finds itself in new waters with strong and dangerous currents and people crying out to be carried to the island of hope, the fact that those onboard are willing to work together and sail in the same direction is a sign that the churches are willing to not just talk about unity, but walk the talk as well. It is a unity, which while not meaning uniformity, means walking and working together.

“Simplicity, Serenity, Spontaneity”

Taking Time to Reconnect

Published in the Fiji Times' "Off the Wall with Padre James" 17th July, 2013

I consider myself a sociable person. Studying drama and working in radio and television broadcasting pushed me to get over the shyness I had as a child. As a Christian minister, my pastoral responsibilities continue to encourage me to engage with people from all walks of life. I enjoy being part of an extended family, although my wife once commented that if I had my way my extended family would include, at the very least, everyone in Fiji.

Almost everyone has their “gang” or perhaps their “gangs”. There’s the “grog gang”, the “touch rugby (or some other sport gang),” the “gang from church (or the ‘mandli’ or mosque),” the “gang from work,” the “ex-scholars/old boys/ old girls gang”, the “gang you grew up with,” even the “gang from the garage,” as well as the “charity/social work gang” and of course, the “gang from the village”. The list goes on. The broader and more colourful your life and work experiences, the more diverse your groups may be.

These days the word “network” is commonly used to refer to “an extended group of people with similar interests or concerns who interact and remain in informal contact for mutual assistance or support.”

One of the difficulties I faced while living and studying in South Korea was the issue of language. That was to be expected and I did learn enough of the Korean language “Hangumal” (although my children seem to have taught themselves more) to survive for the better part of two years and sing the Lord’s Prayer in another language. What I had not expected was the limitation of not being able to fully converse in another language meant that there were not many groups in my university and church communities with whom I could talanoa with.

I had many friends and we could “hang out” and do things together but real conversation, talanoa was a long and difficult process, especially for the translator. As a result I had to get used to only having a smaller circle of friends and shift from group talanoa to one-on-one conversations.

Even if conversations would start off very casually and shallow, as time went on the conversations would become more serious and deep. Without the group around my friend and I could really share our thoughts, our hopes and fears, joys and sorrows with each other.

For a communal society such as ours, one-on-one conversations are very important in helping us to really understand one another. For example, in terms of parent and child relationships, one-on-one time helps children to feel both connected to the family as a whole, but also to each parent in their own way. In the same way, while you may have a good relationship with the group as a whole, taking the time to have one-on-one conversations with those in the group creates connections between the group members and strengthens the group as well.

The one-on-one connection in friendships is an important part of mental health.

According to the Mental Health Foundation (UK), “Our friendships are among the most valuable relationships we have. We gain in various ways from different friendships. We may talk to friends in confidence about things we wouldn’t discuss with our families. Our friends may annoy us, but they can also keep us going.”

“Friendship is a crucial element in protecting our mental health. We need to talk to our friends and we want to listen when our friends want to talk to us. Our friends can keep us grounded and can help us get things in perspective. It is worth putting effort into maintaining our friendships and making new friends. Friends form one of the foundations of our ability to cope with the problems that life throws at us.”

Of course, deep and meaningful conversations call for real listening and honest sharing, which is not always easy. It is also something that needs time. However when we make the time and effort to have those conversations, we make a real connection with the other and the “net” or circle of friends or colleagues is made stronger.

Last week I was having a casual online chat with one of my friends in Korea. All of a sudden he switched from typing to voice chat so he could “really talk” with me. Half an hour later when the chat was over, I felt close to him, even though he was thousands of kilometres away from me.  In that time he had shared deeply and openly with me. I hope I did the same.

As the western concept of time permeates our society and replaces our “Fiji Time,” we are in danger of losing not only the time and space for these deeper conversations but also the value for them. In the rush for information and the increasing need for entertainment value in our conversations, let us not forget to allow and use the opportunities for our hearts and souls to speak to each other.

“Simplicity, Serenity, Spontaneity.”

Out of the mouths of babes...

Published in the Fiji Times' "Off the Wall with Padre James" 10th July, 2013

On Sunday I had the privilege of preaching at a special thanksgiving service for the staff of the Fiji National Provident Fund. While my role was to provide spiritual nourishment to the staff and their families and pray for the first three FNPF staff to be deployed to the Fund's subsidiary in Papua New Guinea, in all honesty the highlight of the service for me was the musical offerings presented by staff and especially by their children.

As I listened to the impromptu children's choir sing "Love makes the world go round," I couldn't help but be moved and inspired. it wasn't just the lyrics of the song or the cuteness factor of the children; it was the  innocent belief in the words they were singing. By innocent I am not implying that their literal belief in the transformative power of love, kindness and goodness when shared with the other, is naive. What often strikes me is that how they choose to believe that this is possible despite the many instances they may witness or indeed experience that to the contrary.

Being in a religious gathering,  I couldn't hep but reflect on the words uttered by Jesus nearly two thousand years ago, "Who ever wants to enter the Kingdom of God must do so like a little child," and said that to "those such as them belong the Kingdom of God."

Antonia Bhagwan, Angelica Roadhouse and Isabel Dayal of class 302
 of Holy Trinity Anglican School prepare for their field trip.

Yesterday (Tuesday) I spent the day with my daughter as her class (302, Holy Trinity Anglican School) went on a field trip so that the class four, six and eight students, sitting for their national LANA examinations could have some relative peace and quiet. The trip included visits to Koronivia and Nadurulolo Agricultural, Plant and Freshwater Fish research stations and Nausori Airport. The children and the teachers, parents and guardians had a great adventure and learning experience at places we have often passed or bypassed on our way to and from Nausori and travelling along the King's Road.

Having spent the greater part of the last two years abroad with my nose buried in theology books and academia; I have been paying my dinau (debt) to my family in terms of quality time and duties. In fact, when I suggested that this week could be my wife's turn for making breakfast and lumch for the children, she reminded me that after being away for so long, it was not just my week on duty, it was my year!

I have begun to make up for my time away, especially from the children, by allocating special one on one time with them. Apart from playing with them and helping them with their homework, this "one on one" time is to listen to what their issues and concerns are about school, home, and life in general. While only time wil tell if I am able to maintain this commitment, it has been an amazing time of reconnecting.

Often we adults are so concerned with speaking to and directing our children or too busy maling them into mini models of ourselves that we neglect to listen to their voices until they breakdown in tears or tantrum. Sometimes, convinced tht children should be seen and not heard, we miss simple but profound truths, uttered by those unencumbered by fears of being politically correct or socially acceptable.

The classic example of this is the story of the Emperor's New Clothes, by Hans Christian  Anderson.

When the two con men presented the"imaginary" and thus invisible clothes to the fashionista king,  the Emperor did not see any colors and could not feel any cloth between his fingers. The two scoundrels draped the new clothes on him and then held up a mirror. The Emperor was embarrassed but since none of his bystanders were, he felt relieved.      "Yes, this is a beautiful suit and it looks very good on me," the Emperor said trying to look comfortable. "You've done a fine job."      "Your Majesty," the prime minister said, "we have a request for you. The people have found out about this extraordinary fabric and they are anxious to see you in your new suit."

The Emperor was doubtful showing himself naked to the people, but then he abandoned his fears. After all, no one would know about it except the ignorant and the incompetent.      "All right," he said. "I will grant the people this privilege." He summoned his carriage and the ceremonial parade was formed. A group of dignitaries walked at the very front of the procession and anxiously scrutinized the faces of the people in the street. All the people had gathered in the main square, pushing and shoving to get a better look. An applause welcomed the regal procession. Everyone wanted to know how stupid or incompetent his or her neighbor was but, as the Emperor passed, a strange murmur rose from the crowd.      Everyone said, loud enough for the others to hear: "Look at the Emperor's new clothes. They're beautiful!"      "What a marvellous train!"      "And the colors! The colors of that beautiful fabric! I have never seen anything like it in my life!" They all tried to conceal their disappointment at not being able to see the clothes, and since nobody was willing to admit his own stupidity and incompetence, they all behaved as the two scoundrels had predicted.     

A child, however, who had no important job and could only see things as his eyes showed them to him, went up to the carriage.      "The Emperor is naked," he said.      "Fool!" his father reprimanded, running after him. "Don't talk nonsense!" He grabbed his child and took him away. But the boy's remark, which had been heard by the bystanders, was repeated over and over again until everyone cried:      "The boy is right! The Emperor is naked! It's true!"     

Out of the mouths of babes indeed.

"Simplicity, Serenity, Spontaneity"

Digital Dilemas

Published in the Fiji Times' "Off the Wall with the Padre James" 3rd July, 2013

Monday’s Fiji Times carried a story which made for very serious discussions between my wife, our children and I. Titled, “Digital Dementia,” the story by Timoci Vula highlighted a South Korean study that found increased use of digital devices such as smartphones and tablets can contribute to the deterioration in cognitive abilities in children.

Francisco-Xavier Bhagwan absorbed in the virtual
world before giving it up for the month.
The author says smart devices, like any other tool,
should only be taken out of the shed when required. 

If you missed the article, the study conducted by the Balance Brain Centre in Seoul noted the following:

·         Teenagers, who had become so reliant on digital technology, were no longer able to remember everyday details, even simple things such as their phone numbers.

·         Overuse of smartphones and game devices hampers the balanced development of the brain, with heavy users likely to develop the left side of their brains, leaving the right side untapped or underdeveloped.

·         The right side of the brain was linked with concentration and, when it was underdeveloped, could affect attention and memory span.

·         In 15 per cent of cases, this can lead to the early onset of dementia. In addition to messing with memory, digital overuse is also connected with emotional underdevelopment, with children more at risk than adults as their brains are still growing.

Having just returned from two years of living and studying in South Korea and with my family undertaking a whirlwind tour of Seoul prior to my return, the social impact of new technology was obvious the first time one travels on the subway/ metropolitan railway. Virtual silence as row upon row of bowed heads, with earphones blocking everything out, peered into the world offered to them by their smart-phones or tablets – watching movies or television shows, playing games or chatting on social media or surfing the internet.

Hardly anyone communicated to anyone else.

I assumed that this was part of the culture of silence and respect for the other person’s space and while this may be partly true, an older member of my congregation told me that chatting with your neighbour on the bus or subway was common, until the advent of the smart phone. Now people are becoming more self-absorbed or perhaps absorbed with the virtual reality that the physical world and physical relationships are being ignored.

Sitting at a coffee-shop I would notice couples on dates, sitting opposite or next to each other and ignoring each other while they chatted online with friends (or maybe each other) or played games. I heard that neck strain from the constantly bowed head when using smart devices was becoming a common problem and that there were numerous accidents caused by either drivers using their smart devices or pedestrians so focused on theirs that they weren’t watching where they were walking.

As a communicator by profession, I am very interested in the tools that enhance communication and information gathering. As someone living away from his family, the cheap communication opportunities afforded by the internet and social media were important in maintaining relationships. However one cannot really maintain a relationship or be a virtual parent for too long.

When I returned to Fiji for my first visit with a smartphone, I found that the children got addicted quite quickly to the games and applications on the phone. Tears and tantrums followed withdrawal of the gadget from their small hands.

The fact that our children sometimes are more technologically savvy than the grownups does not mean that they are fully aware of the implications and effect of using these devices.

Just over a week ago as my family walked along the banks of the river Han in Seoul, on our way to a picnic (see last Wednesday’s column), we noticed many people enjoying being outdoors in the South Korean summer. People were, playing, riding bicycles, having their own picnics. There were also many people out enjoying the fresh air. Some however, were simply physically there, their attention – their minds were focused on the gadget in front of them. Perhaps they were looking for the picnic “app.”

There is a false sense of reality that comes with the digital virtual world that we need to be cautious of. There is not personal time unless these gadgets are switched and one disconnects. An attitude of instant gratification is connected to a loss of patience. Sometimes our children cannot differentiate from the virtual or imaginary world and the real one.

I see the use of smart devices as tools of communication. But like all tools, sometimes they just have to be put in the shed until they are needed.

My children, on reflection of the issue of smart devices by our family, have agreed to not use any smart devices and to use the family computers only with parental supervision for the month of July.

I am packing away my smartphone for the month and trying to convince myself that after 2 years of instant communications and near lightspeed internet, I can disconnect from the grid and just enjoy  our wonderful environment and face to face, heart to heart and tanoa to bilo communication.

“Simplicity, serenity, spontaneity.” 

Wise Words with a Garland

Published in the Fiji Times' "Off the Wall with Padre James" on 26th June, 2013

On Sunday a chapter in my life ended as I boarded Korean Air flight KE137 bound from Incheon Airport in Seoul, South Korea to return to Fiji. I had completed my four semesters as a International Graduate student in the Methodist Theological University's Masters of Theology pogramme (majoring in Christian Ethics).

To the many travellers at Incheon airport, I must have looked a rather strange sight as I lead my family, who had come over to celebrate the completion of my studies, at a brisk pace/trot to the check-in counter.

The double takes were not dircted soley toward my sweating , puffing large frame leading my tribe throught the airport, but at the direction of the salusalu (garland) around my neck.  Those on the flight from Fiji understood that something special was happpening and those who were aware of my studies in Korea realised that the salusalu signified that I had completed my studies.

With my family with me,  there might have been the assumption that my family had brought this. rather special salusalu specially for my graduation. They would have been half right. The salusalu was indeed specifically made for my graduation. However it was sent by one of my wife's closest friends and her husband. It also was sent to Korea five days ahead of my family and arrived about a week after them, I received it the night before I returned to Fiji.

The salusalu was hand delivered to me by the Mnister for Youth and Sports, Villiame Naupoto, during an impromptu picnic on the bank of the Han River, which runs through the heart of Seoul.

Mr. Naupoto shared with me the story of the journey of my salusalu. He had brought it to Seoul in time for my graduation ceremony. However as he was in transit he was unable to deliver it then.  The salusalu then accompanied hìm on his tour of European States - Germany, France, Belgium and the Netherlands before finally returning to South Korea.

To complete the "handing over", Mr. Naupoto insisted on tying the salusalu on me himself to congratulate me for my academic acheivement and encouragement for the ministry to which I ws returning back home.

After presenting and placing the salusalu on me, Mr. Naupoto related two stories to me. The first was of how when he was a young naval officer selected to study in Australia, his neices and nephews lined up as he sat in the place of honour, atop mat and masi, and one by one each shuffled past and laid a handkerchief in front of him. The young Viliame, excited to be travelling overseas for the first time, did not pay much attention to what was happening until his elderly mother explained the significance of what had just happended.

With tears in his eyes, Mr. Naupoto recounted how his mother had told him that each time he would use the handkerchief to wipe the sweat from his brow, he was to remember that his family was wiping his sweat with him. Each time he wiped the tears from his eyes with a handkerchief, he was to remember that it was his family who was wiping those tears.

As someone who had shed sweat and tears during the months away from home studying in a foreign land, I remembered my own experience of the love and prayers by my family and friends.

Mr. Naupoto went on share his experience of  how, when he was preparing to deploy to Lebanon, his mother had presented him with a salusalu to farewell him. He had originally planned to remove it when he entered the bus to the airport. However when he heard his mother tell him that she had made this with her own two hands and that these aging hands of hers might not able to make another salusalu for him, he wore it on the plane all the way to Lebanon.

I ended up wearing the salusalu the whole evening in the park, during my final worship service at Gaepo Church, to Imcheon airport and on to the plane and off again, all the way through Nadi airport.

During our evening in the park and on the plane flight back to Fiji, I get thinking about the wise words of a woman I had never met. Wise words that influenced a son and gave him hope and strength.

There is so much wisdom which our elders (family and community) have shared but we have ignored until often it is too late. At the same time many of us fear being thought of as fools when we attempt to share our widsom in an age where advice is sort from Google rather than grandma.

The contexts and language of words of wisdom are ever-changing. However, their truth and relevance will always remain for us to learn from.

"Simplicity, Serenity, Spontaneity"

Creating Safe Communities of Faith

Published in the Fiji Times' "Off the Wall" on 19th June, 2013

Many religious leaders, when asked for comments by the media, speak out against gender violence. Yet how are we addressing the issue of violence in general and in particular violence against women and children within our communities of faith, mata-siga and bible-study groups etc?

In a society that holds dearly to religious values that promote peace, justice and the greater good, the question needs to be asked: what are we doing to stop violence from destroying our homes and our communities?

One of the critical areas that has been needed is the training of clergy, church workers and lay leaders in not only understanding the issues surrounding violence against women and children but also how they can impart this knowledge and lead their congregations to eliminate violence against women and children from the pulpit and within the community.

How do religious organisations to respond to violence in the home and the community in a country where close to sixty percent of the population claim to believe in and follow the teachings of Jesus the Christ, who uplifted and empowered the status of women?

The South Pacific Association of Theological Schools (SPATS) is an organisation that is not only responsible for the accreditation of theological training institutions in the region but also in developing curricula that address the important emerging issues of our time. It is an ecumenical partnership of 29 schools of the South Pacific basin compromising of 15  islands including Australia and New Zealand as its associate members. 

SPATS challenge is to bring together a multi-lingual, multi-cultural and geographically scattered membership.  The twenty-nine member schools are spread across the vast expanse of the Pacific Ocean, from Tahiti in the east to Vanuatu in the west, from the Marshall Islands in the north to the Aotearoa in the south.  The area encompasses the three major Pacific regions: Micronesia, Melanesia and Polynesia.

SPATS seeks to commit itself in three main core values:

1.       Ecumenism  -  Value the mixture of Christian traditions stated by the Member Schools in understanding creative relationship in theological education among theological institutions.

2.       Quality Education - Enhancing and training for higher education by improving common practices and standards. 

3.       Leadership Training - Upholding the significance of leadership as a fundamental goal in its dominated ministerial formation of theological education. It is a tool for institutions to accomplish their church missions in developing skills for lecturers and students for future church leadership roles. 

So far SPATS has developed two training manuals for addressing HIV and AIDS as well as one for on the issue of disabilities. Through its WEAVERS (Women Doing Theology) programme it has also worked on developing a training manual on the Church and Violence Against Women. 

Yesterday (Tuesday) an important step was taken in the struggle to face something often unspoken in the context of church life in Fiji, with the launch of the iTaukei/Vosa Vaka Viti version of the training manual on the Church and Violence Against Women.

The manual has already been translated into a number of Pacific islands languages.

The launch of the iTaukei/Vosa Vaka Viti version of  the manual is an important step in addressing this uncomfortable issue in worship services, prayer meetings, and teaching programmes in places of worship as well in religious education classes in school.

Many churches and other religious organisations have Men’s Fellowship groups and youth groups. These are also important forums and spaces in which to seriously discuss the role of men in perpetrating and, more importantly their role in preventing all forms of violence against women.

The manual was launched by the head of the largest Christian group in Fiji, Rev. Tuikilakila Waqairatu of the Methodist Church in Fiji.

Earlier this year, Rev. Waqairatu spoke at a regional workshop on eliminating gender-based violence, acknowledging that was, “legitimised by many cultures, institutions and some Christian groups in society and its effects are extensive in nature.”

He was quoted as saying that the church “must create a climate of openness and develop policies and procedures which keep children and the vulnerable safe from harm.”

I acknowledge that many Christian churches and other faith-based organisations are meaningfully engaged in this issue. At the same time the newly translated manual will be an important tool in elimination of gender-based violence.

Having worked with the English language version in educating would-be ministers at Davuilevu Theological College, I have witnessed first-hand the change in attitudes to the issue of violence against women and children as students worked through the manual.

While the attitude of ministers and pastors towards this issue is important, at the same time this manual is not piece an overly academic literature but has facts, explanations and provides a biblical and theological understanding for Christians to work together at all levels of the community to understand and overcome violence against women and children.

“Simplicity, Serenity, Spontaneity”

ENDS