I walked into the humble bure sitting on top of the hilly village, in the interior of Tailevu. The household was Methodist and one of selected families to be interviewed. I sat down on the mat, accompanied by my colleague from England. The husband was bed-ridden on a raised platform. His wife was seated beside him on the floor. And, cupping my hands clapped (cobo) three times, out of respect for the aging couple facing me, I thanked them for allowing us into their space. After an exchange of greetings, and, an expression of gratitude for agreeing to be interviewed, a brief description of the project was given. After a few minutes of ice-breaking chit-chats, we proceeded with the few main questions. One of which was around their relationship with the Methodist Church as a member of its congregation. I didn’t expect the immediate response. As if consumed by a deep pain, the woman began to sob. It took a while as I empathised with her and suggested we could halt to give her time. But she continued. She said their mataqali (clan) chief visited them the night before. And, admonished the couple for their outstanding debt to the Methodist Church. He added that the delay in paying their debt (commonly referred to as vakamisinare and is a collection of money for the Methodist Church, to support the church officials, such as ministers or talatala and wardens or vakatawa) had brought disrepute to the vanua. Usually, names are called out, announcing the amount given by each household. She then explained during the interview process that much of the couple’s monthly social benefit from the Department of Social Welfare was spent on their grandchildren (who were abandoned by their separated parents), and were attending school.”
THE year was 2013 during November to December. This was an Australian Government funded research on informal social protection in Fiji. Development Pathways Ltd (UK) was commissioned to undertake this role. The research looked at selected religious organisations; Catholic, Hindu, Methodist and Muslim. I was one of two local researchers recommended by Professor Vijay Naidu, head of Development Studies at University of the South Pacific to assist. The preparatory process included consultation with the Ministry of iTaukei Affairs and representatives from the religious organisations. After the field work, the team presented their preliminary findings to representatives of the targeted religious organisations at the Office of the Australian High Commission in Suva. I recall that when our Team Leader reached the slide which revealed the Fiji Muslim League as top rated out of selected Fijian communities in rural, peri-urban and urban areas, for responding to the poor, and, that the Methodist Church of Fiji was at the “bottom of the heap”, a very irate Reverend of the church stood up and challenged our Team Leader. I had to intercede, clarified the methodology, and explained to everyone present, the opening scenario above.
Lotu, matanitu kei na vanua
According to Reverend Ilaitia Tuwere (2002:52), the Taukei Trinitarian Solemnity, constitutes the; vanua, lotu and matanitu. He described that the tripod had infiltrated nearly all levels of the Taukei hierarchy. And that their unity was so solemn and intimate, one could not disconnect the other without collapsing the whole.
Push factor into urbanisation
Over the years, I have found that aside from poor Government policy, some villages are obligated with the continued practice of using traditional leaders or persuasive persons to entice money for various reasons including the church. Consequently, villagers become so pressured that they either leave the Methodist Church or flee to other areas. Most populate the urban areas. The few lucky ones do better despite the implications of globalisation on a struggling economy and what appears to be a political crisis. Others however, do worse.
As evidenced in the Taukei claiming 75 per cent of the poor and, who coincidently number the most in the Methodist Church.
Exorcising the colonial ghost in the lotu
Hence, president of the Methodist Church of Fiji Reverend Dr Semisi Turagavou’s opening remarks at this year’s conference has finally hit the nail on the coffin. It is profound for shattering into smithereens a practice that was introduced in the 19th century and compounded by colonial indirect rule, to fund the operations of the church, using the approach; ‘lotu, matanitu kei na vanua’ or the Trinitarian Solemnity, as coined by the late Reverend Ilaitia Tuwere (RIP). The strategy, however, of glorifying the role of chief as akin to God, but yet so damnatory because of its impact on the vulnerable, who still believe in and fear the Trinitarian Solemnity, as evidenced in the village scene above, must be addressed. Thanks Be to God for using the Methodist Church to revisit its own history and hopefully liberate us.
- n ALISI DAUREWA is an advocator and practitioner for people-centred development. The views expressed in this article does not necessarily reflect the views of this newspaper.
