The theme of the conference, from lamentation to hope, suggests a spectrum (along which different speakers situated themselves) as well as directional movement. Tuvaluan theologian Tafue Lusama, from Pacific Theological College, argued that to lament is to be prophetic. Several speakers spoke of distressing and challenging events, but rather than being crushed by their destruction or destructive potential, considered the promise inherent in them. Anglican Bishop Nicholas Chamberlain from the Diocese of Lincoln mentioned that his diocese was almost insolvent in 2019. Professor Elisabeth Holland, a renowned scientist specialising in climate change and ocean systems, spoke about environmental tipping points, points after which change becomes irreversible. Yet both shifted from lamentation over these circumstances towards hope. The financial challenges of Bishop Nicholas’s diocese offered an opportunity to change for the better, and for a total reframing and reprioritising of their ecological goals. Care for the environment is now central to the work of the diocese. Professor Holland cautioned strongly about the potential realities of unchecked climate change, but alongside that lamentation she offered the potential of a tipping point for good, comprised of divestment from fossil fuels and other solutions which are being developed by scientific research.

In order to tip those balances in the right direction, many speakers talked about what actions and connections needed to be strengthened in order to make a positive difference with real impact. There was much emphasis upon the partnerships that must be forged between churches and scientists. Though some in the community—even the leaders of some churches—hold religion and science to be in opposition, that is not the case and need not be the case: creating and investing in connections between the two is a critical way forward. While there is benefit for church leaders and scientists in engaging with political processes, particularly in bodies like the United Nations’ COP, it is also clear—as Anglican Archbishop Emeritus Dr. Winston Halapua pointed out—that political lifespans are short compared with the work of the church. Because politicians’ term of influence can be brief, scientists and church leaders should be talking to corporations as well as political leaders. In addition, Anglican Archbishop Julio Murray argued that though COP is a significant body, the real work of combatting climate change doesn’t happen at its meetings. Churches also have the opportunity to communicate from within, from a cultural context that could reach climate change deniers or millenarian Christians and lead to concrete local action. Archbishop Winston urged church leaders to do something with what they have: words. And Rev. Dr. Hirini Kaa, Manukura of St John’s Theological College in Auckland, described the comfort and spiritual support provided by the Anglican Church to those impacted by the devastation of Hurricane Gabrielle in Tairawhiti in 2023.

Another strand woven from many speakers’ points was that people of all ages can contribute to the work of protecting the environment around us. Several spoke of the importance of listening to as well as guiding youth. Reverend James Bhagwan of the Methodist Church in Fiji, and General Secretary of the Pacific Council of Churches, began his talk by asking his daughter Antonia to read her published poem, itself a lament, titled ‘Don’t let my home sink like the sun’. He called for indigenous climate knowledge to be brought into the curriculum of schools, including church-run primary and secondary schools, using empowering decolonised language. He called also for theological colleges to take two particular steps. First, to prioritise climate change work, so that it will be brought to the communities where graduates will go after their training. Second, to make actions which resist or reverse climate change a part of church life in the round rather than a separate programme, recognising the interconnectedness of this work with all of religious life and practice. The seeds of hope are not tended only by the young; Anglican Archbishop of Polynesia, Sione Ulu’ilakepa, told a story about an elderly man, Mihati, who took on some of the clean-up after Cyclone Kita in Tonga in 2018. Mihati responded with openness and positivity even after his house and all of his possessions in it had been destroyed by the cyclone, and he was eager to make a contribution to his community’s survival. In addition to supporting youth, Archbishop Sione advised listening to the wisdom of those with experience and knowledge.

Speakers also stressed the importance of reframing economic models and moving away from the orthodoxies of capitalism and neo-imperialism. Rev. Dr. Cliff Bird of the Uniting Church of the Solomon Islands spoke about his work reimagining the dominant model of economic projection away from GDP and a focus on growth. The political pressure being exerted right now by mining companies, who want to extract minerals from the deep ocean, alongside the environmental impacts of historical mineral extraction and the destruction of forests, leaves us ecologically poorer and less stable; Dr. Bird argued that the economic model of market growth/GDP as a measure of the economy is weak. Sharing and reciprocity preceded capitalism, and this informed his work in formulating Reweaving the Ecological Mat (REM), published by the Pacific Council of Churches. Rev. James Bhagwan pointed out that the ocean plays an important role in absorbing carbon and in producing 50-60% of the oxygen we breathe, and yet the ocean is mapped for exploitation and as a part of an economic war for resources. Feiloakitau Tevi directed a question at those from Aotearoa: what is your role in exploiting others in the Pacific? Similarly, Dr. Paul Roughan cautioned against the neo-imperialism which is present in the Pacific, and warned about treating some legal strategies as a panacea. He pointed out the risks of naming the ocean as a person (as has been done with the Whanganui River in Aotearoa) because while this strategy appears to protect the ocean, people can be subjected to custodianships, and controlled by lawyers.

The final strand highlighted here is the power of the unknown and how an awareness of how much we do not know must temper advocates of further extraction. Taholo Kami, the United Nations’ IUCN Regional Director for Oceania and the Pacific, showed an image of nodules at the bottom of the Pacific Ocean. Scientists have recently realised that these nodules are charged, and can break apart water molecules to produce oxygen deep in the ocean where light cannot reach. This ‘dark’ oxygen sits counter to the orthodoxies about the production of oxygen on our planet. Messing with these nodules—as would happen were proposed deep sea mining to proceed at scale—could have significant flow-on impacts on the health and even survival of those of us who live outside the ocean. Though there is much we cannot see or do not yet know about its systems and its depths, the ocean is central to life on land.

The Moana Water of Life 2 conference was livestreamed and can be watched here.

The post Science and Faith: Moving from Lamentation to Hope together at the Moana Water of Life 2 Conference appeared first on He Taonga Tuku Iho.

Ko e talanoá, ko e fakakaukau tu‘ulotoloto ia ‘i he ngaahi ‘ulungaanga fakafonua ‘o e ngaahi ‘otu motu Pasifikí. ‘Oku ‘uhinga ‘a e talanoá ko e fealea‘aki, lea, fevahevahe‘aki ‘o ha ngaahi fakakaukau, ‘o tatau ‘i he fakamatāpulé mo e anga mahení.^[1] Ko e talanoá ‘oku mahu’inga, koe‘uhí ko e tauhi ‘o e ngaahi vā ‘oku makatu’unga lahi ai e ngaahi ngāue ‘a e Pasifikí.^[2] Ko e taha e ngaahi mālohinga ‘o e talanoá, ‘a ‘ene holoki ‘a e ngaahi ‘ā vahevahe ‘i he vaha‘a ‘o e kakaí mo honau ngaahi tu‘unga kehekehe, ka ne faka‘atā ke nau fengāue‘aki ‘i ha lēvolo ‘oku tatau ki he tokotaha kotoa. ‘I he talanoá, ‘oku ‘ikai ke ngata pē hono tānaki ai ‘e he kakaí ‘a e ngaahi ‘ilo ‘oku kaungatonu, ka ‘oku lava ‘o vahevahe atu ai ‘a e fakamatala mahu‘inga ke tali‘aki e ngaahi palopalema ‘o e Pasifikí. Neongo e ‘ilo ‘a e mālohinga ‘ oe talanoa ma ‘a e ngaahi fonua he Pasifikí, ‘oku malava foki ke toe hoko pē ko e vaivai‘anga, tautautefito ki hono ‘omai ke tali‘aki ‘a e ngaahi palopalema faka‘ātakaí. Kuo pau ke tau teke‘i ‘a e ‘āsenitá ke fakalaka mei he talanoá ki hono fakahoko ha ngaahi ngāue hā mai ‘i he fonuá.

‘I he kongatohi kimu‘á, na‘a ku lave ai ki he kamata‘anga ‘o e mofele mai ‘a hono fakatokanga‘i ‘i he Kōsilio ‘o e ngaahi Siasi ‘o māmaní ‘a e ‘i ai e fatongia ‘o e kau Kalisitiané ke tokangaekina e fakatupu ‘a e ‘Otuá, hili ia ‘a hono tukuaki‘i ‘e Lynn White ‘i he 1967 ‘a e Lotu Kalisitiane faka-Uesité ‘i he‘ene kau ki he palopalema faka‘ātakai kuo tau fehangahangai mo ia ‘o a’u mai ki he lolotongá ni. Ko ‘eku konga tohi ‘i he ‘aho ní te ne tomu‘a to‘oto‘okongalalahi mai ‘a e puipuitu‘a fakahisitōlia kuo ne tataki e fehokotaki ‘a e WCC ki he vahefonua Pasifikí pea mo hono toki fokotu‘u ‘o e PCC. ‘Oku mahu‘inga ke ‘ilo ‘a e puipuitu‘á kae lava ke mahino ‘a e anga hono fononga‘ia mai ‘a e palopalema ‘o hono tokangaekina e fakatupu ‘a e ‘Otuá ‘o a‘umai ki he PCC. Te u toki fakalahi leva e fakamatala ki he ngāue kuo fakahoko ‘e he PCC ki hono tali e ngaahi palopalema ‘o e feliuliuaki ‘o e ‘eá talu mei hono fokotu‘ú. ‘I he tu‘unga ko ení, ‘oku ou loto ke tōmu‘a fakahā atu: kuo ma‘u ‘i he‘eku fekumí, neongo ‘a e ngaahi taukave kuo fakahoko ‘a e ngāué ‘o ‘ova ‘eni he ta’u ‘e uongofulu tupu, kuo te‘eki ke fakahoko ‘e he PCC ha ngaahi ngāue fe‘unga ke matatali‘aki e palopalema ‘o e feliuliuaki ‘o e ‘eá. Ko ‘enau tefito‘i tokongá kuo meimei fakapalataha pē ki he fokotu’u fakakaukaú/fakamatalá, ‘o hangē ko hono talaki ‘o e ngaahi talafakahāhā fekau‘aki mo e nunu‘a ‘o e feliuliuaki ‘o e ‘eá, kā ‘ikai pe ke fakahoko ha ngāue totonu mo fakavavevavé ‘a ia ‘oku fiema‘u lahi ke hoko ‘i he fonuá.

Ko e kakai ‘o e ‘otu motu Pasifikí na‘a nau takiaki’i ‘a e talaki ‘o e ongoongoleleí ki he ngaahi ‘out motú, ka na’e ‘ikaai kau honau ngaahi siasí ‘i he taimi na‘e fokotu‘u ai ‘a e WCC ‘i he 1948. ‘I he 1961, na‘e loto ai ‘a e ‘Inglaní mo e ngaahi siasi kehekehe faka-Palotisani ‘i he Pasifiki ke fa‘u ha sino ‘eukamenikale fakavahefonua. Ko e kamata‘anga ‘eni ‘o e fehokotaki mo e talanoa ‘i he vaha‘a fakavahefonuá mo e WCC, ‘a ia na‘e fakaiku ai ki hono fokotu‘u ‘o e PCC ‘i he 1966. ‘I he 1983, ko e Fakataha hono nima ‘a e WCC na‘e fakahoko ‘i Venikuva, pea na‘e fakamamafa‘i ‘i he ‘āsenitá ‘a e ngaahi palopalema fakavahefonua ‘a e Pasifikí, tautautefito ki he ‘ahi‘ahi ‘ātomi na‘e fakahoko ‘i he taimi ko iá ‘e he ngaahi fonua ‘Iulopé ‘i he Pasifikí, mo hono ngaahi nunu‘á hā sino mai ‘i he ngaahi fonua he Pasifikí. Ta‘u ‘e tahafitu kimui aí, na’e fakahoko leva ‘e he WCC ‘o fakafou ‘i he tataki ‘a e PCC, ‘o fakalahi ai ‘enau hoha‘á ‘o fakakau ai ‘a hono fakafepaki’i ‘a e tupumā‘olunga ‘o e tahí mo e ngaahi nunu‘a ‘o e feliuliuaki ‘o e ‘eá, ‘a ia oku mahu‘inga fakamamanilahi, ka ko e Pasifikí ‘oku tefito ki ai ‘a e faingata‘á. ‘I he ngaahi ta‘ulahi kimuí ni maí, kuo tānaki ‘a e ngaahi fakamo‘oni lahi ‘o fakahā ‘a e maumau lahi ki he kakai Pasifikí mo honau ‘ātakaí tupu mei he ‘ahi‘ahi ‘ātomí mo hono fakatupulekiná, mei he tupumā‘olunga ‘a e tahí mo e ngaahi fakatamaki faka‘aufuli ‘o e matangí ‘i he vahe fonuá. Ko e ola ‘eni ‘o e ngaahi feliuliuaki ‘i he māfaná mo e ngaahi fetō‘aki ‘i he matangí. ‘I hono tali ‘o e ngaahi fakamatala ko ‘ení, kuo fa‘u ai ‘e he PCC ‘a e teolosia ki hono tokangaekina ‘o e ‘ātakaí ‘aki hono tu‘uaki ‘o e ngaahi fatongia mo e fakatahataha ‘a e kau Kalisitiané ‘i hono malu‘i e fakatupu ‘a e ‘Otuá, ‘o fakakau atu ki ai ‘a e tangi ki he fakamaautotonu fakasōsiale kiate kinautolu ivivaivaí.

‘I he ta‘u ‘e uongofulu tupu kuohilí, kuo fakahoko ai ‘e he PCC mo e WCC ha ngaahi talafakahāhā ‘o tukupā te na ngāue ‘ātakaimalú ki he totonu ‘a e tokangaekina ‘o e ‘ātakaí. ‘I Ma‘asi 2004, ‘i Kilipati, na‘e talaki faka‘ofisiale ai ‘e he WCC ‘a e Otin Tai Talafakahāhā, ‘a ia ne fakapapau‘i ai ‘e he kau takilotú mo e kau ma‘ufakataha ‘i he Alea ‘o e ngaahi Siasi ‘i he Pasifikí ki he Feliuliuaki ‘o e ‘Eá, ‘enau tukupā ‘o ‘ikai ngata pē ‘i hono tokangaekina ‘o e māmani ko ‘enau tali ia ki he ‘ofa ‘a e ‘Otuá ‘i he fakatupú, kae pehē foki ‘a e fiema‘u ke nau tali fakavavevave ki he fakamātoato ‘o e feliuliuaki e ‘eá kuo fakatupu ‘e he fa‘ahinga ‘o e tangatá ki he ngaahi mo‘uí, ma‘u ‘angamo‘uí, sosaietí, ‘ulungaanga fakafonuá mo e ‘ekosisitemi-faka‘ātakai ‘o e ngaahi fonua he Pasifikí. Na‘e mahino ‘a e Talafakahāhā—‘e ‘ikai ke toe tala ‘e he ngaahi siasi tukufakaholomotu‘á ko e palopalema fakataautaha ‘a e feliuliuaki ‘o e ‘eá, ka ko e palopalema faka‘ekuimenikale. ‘I he‘ene pehē, ko e palopalema ‘o e feliuliuaki ‘o e ‘eá ‘oku totonu ke tali fakakomunitī, mo kau fakataha mo uouongataha ‘a e ngaahi siasí. Neongo na‘e fakafofonga‘i ‘e he ngaahi Talafakahāhā ko ‘ení ‘a e nga‘unu ‘a e fakakaukaú mei he fakafo‘ituitui ki he fakatokolahi hono tali ‘o e ngaahi palopalema ‘o e feliuliuaki ‘o e ‘eá, ka na‘e ‘ikai ke liliu ‘e he PCC mei he talanoa ki he fakahoko ngāué.

‘I ‘Epeleli 2009 ‘i Fisi, na‘e fengāue‘aki ai ‘a e kau taki ‘o e PCC mo e kau ngāue ‘o e WCC ‘o fakahoko ai ‘a e Moana Decelaration (MD) —“Ko hotau Oikosi – ko e fakakaukau fo‘ou ki he feliuliuaki ‘o e ‘eá mo hotau ui ke fakahoko e ngāue” (WCC, 2009). Ne ngali hāmai ‘eni ko e ngāue mahu‘inga ‘a e PCC, tautautefito ‘i hono uimai ‘o e kau takilotu ke tataki ‘enau ‘eukuimenikale ‘i he feliuliuaki ‘o e ‘eá mo tali ‘a ‘ene ngaahi uesia ki he ngaahi fonua he Pasifikí. Na‘e tukumai ‘e he kau takilotu ‘a e talafakahāhā ‘e 12, ‘o kau ai e: faka‘apa‘apa‘i mo malu‘i ‘a e totonu ‘o e kau hikifonuá koe‘uhī ko e feliuliuaki ‘a e ‘eá; fa‘u ha palani mo ha ‘esiangāue ke tokoni‘i e totonu e kakai hikifonuá tupu mei he feliuliuaki ‘o e ‘eá; fekumi ki ha ngaahi koloa ke tokoni ki he fehikitaki mo e hiki e nofo; mo fakahoko ha ngaahi fono mo e komiuniti ‘o e Pasifikí ‘a ē ‘oku uesia ‘e he feliuliuaki ‘o e ‘eá.

‘I Fisi ‘i ‘Epeleli 2017, ko e kau taki ‘o e PCC, mo e kau fakafofonga mei he ngaahi komiunitī mo e ngaahi kautaha sosaieti sivilé, na‘a nau tukuatu ‘a e Fakamatala ki he Kelikoloa ‘i Kilisitahí, mo ui ki he Pule‘anga ‘o Papua Niukiní mo e ngaahi fonua kehe ‘o e Pasifikí, ke fakangata ha toe ngāue pe fakalakalaka ‘o fekau‘aki mo e tekinolosia Kelikoloa ‘i Kilisitahí ‘i he ngaahi fonua mo e ngaahi tahi (PCC, 2017). ‘I ‘Aokosi ‘o e ta‘u tatau, na‘e fakataha ai ‘a e kau taki ‘o e PCC ‘i ‘Okalani, Nu‘usila pea fokotu‘u ai ‘a e Ui mei Moana Ki Fakahoko Ngāue (MCFA). Ko e fo‘i nga‘unu mahu‘inga ‘a e kau taki ‘o e PCC hili ia ha ngaahi ta‘u lahi ‘o e talanoa, fengāue‘aki mo e lototaha ‘ia te kinautolu fekau‘aki mo e ngaahi palopalema ko ‘ení. Kuo taimi ke fakahoko ā e ngāue, kae‘oua ‘e kei tuku ai pē ngaahi palopalema ko ení ‘i he lēvolo ‘o e talanoa mo e fakataha. ‘I he MCFA, na‘e ‘i ai ‘a e palopalema lalahi ‘e 7 ‘o e ui ki he ngāue ‘a ia na‘e kau ai: 1) Tutui fakaekita, 2) Kelikoloa Kilisitahi, 3) Tisapola Pasifiki, 4) Tataki ‘o e siasí, 5) Vā ‘o e Siasi mo e Pule‘anga, 6) Hū mai ‘o e ngaahi lotu fo‘ou, mo e 7) Totongi mēmipa he PCC. ‘I he tu‘unga ko ‘ení, ‘oku hā mai kuo nga‘unu e PCC ki hono fakahoko ‘o e ngāue.

Kaikehe, ko e kau taki PCC, kau fakafofonga mei he komiunitī, mo e ngaahi kautaha sosaieti sivile ‘oku nau kei tu‘uma’u pē he lēvolo ‘o e talanoá mo e fakatahá. Ko e taha e ‘uhinga ki hení ko e si‘isi‘i ha founga pe sipinga ke nau muimui ki ai ‘i hono ‘ohifo e ngaahi fakakaukau faka‘ātakai ke fakahoko’aki e ngāué. ‘I he ‘uhinga ko iá, na‘e toe ‘i ai e fakakaukau na‘e kamata’i—Toe Lālānga e Fala Faka‘ātakai (REM). Ko e REM na‘e kautaha ai ‘a e Kolisi Faka-Teolosia ‘a e Pasifikí (PTC), Konifelenisi ‘o e ngaahi Siasi he Pasifikí (PCC), mo e Senitā ‘Ōsenia ki he ‘Aatí, ‘Ulungaanga Faka-fonua mo e ngaahi Ako Fekau’aki mo e Pasifiki (OCACPS) ‘o e ‘Univēsiti ‘o e Sauté Pasifiki (USP), ‘o kamata ‘i he 2017. Ko e taumu‘a ‘o e REM na‘e ua. ‘Uluaki, ke tataki e ngaahi hoá ngāué mo fakakaumai honau kau mēmipá ‘i hono tali e faingata‘a faka‘ātakai ‘o e ‘aho ní. Ua, ke ‘oatu ki he ngaahi pule‘anga ‘i he Pasifikí ha ngaahi founga (‘o kau ai hono ngāue‘aki ‘o e ngaahi vakai teolosia, fakatohitapú, mo e fakafonuá) ki he fakalakalaka ‘o tatau mo ia na’e fakahoko ‘i he kuohilí. Na‘e toe fakataumu‘a foki ‘a e REM ke fakatupu e ngaahi fakakaukaú mo fakanofonofo e fakalakalaka ‘i he vahefonua ‘o e Pasifikí ‘i he fa‘unga fo‘oú.

‘I he 2020, na‘e hikihake ‘a e REM ki he konga fakalakalaka hoko ‘o paaki ha tohi, Toelalanga ‘o e Fa‘unga Fala Faka‘ātakai: Ki ha Fa‘unga Faka‘ātakai ma ‘a e Fakalakalaká..^[3] Ko e tolu‘i fa‘ungá ni na‘e fa‘u ‘aki ha fuo ‘e tolu—teolosia, ‘ekonōmiká, mo e ngaahi ‘ulungaanga fakafonua/fakalaumālie. ‘I loto ‘i he ngaahi fuó ni ‘oku tu‘u ai ‘a e vāfekau‘aki, pea ‘oku ngāue‘aki ko e me‘afua, ki hono fakatokanga‘i mo faka‘apa‘apa‘i ‘a e fenāpasi mo e fetāiaki ‘a e kātoa ‘o e ngaahi felālānga‘aki e tu‘oni kehekehe ‘o e mo‘uí. ‘Oku kamata ‘a e fa‘ungá ‘aki hono fakamatala‘i e tu‘unga ‘o e Pasifikí mo e founga ‘o e mōtolo niolipalolo fakalakalaka faka‘ekonōmiká, ‘oku ‘ikai ke fehokotaki lelei ia mo e tūkunga fakakātoa ‘o e Pasifikí. Ko e mōtolo niolipaloló ‘oku fakaivia ia mei he ma‘utakī tokanga ki he tupulaki ‘o ‘ikai fakangatangatá. Ko e taimi ‘oku makatu‘unga ai ‘a e tupu “‘i hono ta‘aki ‘o ‘ikai toe fakafo’ou pea mo hono ngāue fakavalevale‘akí e ma‘u‘angakoloa, ‘oku ‘ikai fenāpasi, ka ‘oku ne maumau lahi ‘a e mo‘ui lelei ‘o e hotau ‘api fakalukufua, Māmani” (UNEP, 2019). ‘Oku fakamamafa‘i ‘e he fa‘ungá ko eni ‘a e REM ‘oku hā mai ai ko e fa‘unga faka‘ātakai ki he fakalakalaka ‘i Pasifikí.

‘Oku taukave ‘a e kau fatutohi ‘a e REM ko e mōtolo niolipalolo fakalakalaka faka‘ekonōmiká ‘oku lahilahi kaungalelei pē ki he kau tu‘umālie tokosi‘i, mo e kau ma‘umafai mālohi-taha fakataautaha/fakatokolahi ‘o māmaní, ka ‘ikai ma ‘a e tokolahi-taha ‘o e kakai ‘o māmaní, ‘o kau ai ‘a e kakai ‘oku nofo ‘i he Pasifikí. Ko e mōtolo niolipalolo fakalakalaka faka‘ekonōmiká ‘oku ne tu‘uaki ‘a e tō‘onga tatau na‘e ‘uhinga ki ai ‘a White mo ne fakaanga‘i ‘i he‘ene ‘analaiso ‘a e ngaahi uesia faka‘ātakai ‘a e Tui fakakalisitiane ‘o e Uesité (sio ki he kongatohi kimu‘a).Ko e mōtolo ko eni ‘oku makatu‘unga ‘i hono “‘o hake ‘o e ma‘u‘angakoloa ‘o māmaní, tā ‘o e ‘ulu‘i‘akaú, fakakonahi e vaí, tukuange hake ‘a e veve fakangāue‘anga ki he ‘etimosifiá, palau‘i hake ‘a e ngaahi fonuatongotongo, mo kelikoloa ‘i he ngaahi feitu‘u ‘oku pelepelengesi faka‘ātakaí.”^[4] Kuo uesia ‘e he mōtolo niolipaloló ‘a e Pasifikí ‘i he founga kehekehe ‘o hangē ko e fu‘u fakafalala ‘i he koloa hūmai mei mulí, ngāue‘aki e koloa ‘oku teke ‘e he māketí, maumau e ‘ātakaí koe‘uhī ko e ngaahi fahipapa fakakomēsialé, mo e ngaahi mahua ‘a e loló ‘i ngaahi ‘out motu Solomoné ‘i he 2019, ke fakalau pē ha kongasi‘i.^[5]

‘Oku ‘i ai e ‘uhinga na‘e mahu‘inga ai ‘a e paaki ko ‘ení. ‘Oku ne fakamahu‘inga‘i ‘a e kehekehe ‘o e ngaahi ‘ekonōmika iikí, komiunitī iikí, mo e ngaahi founga iiki ‘o e fatongia fakasetuatá/tu’ufakakalikali ‘oku ne fakahoko ‘a e mo‘uí mohutafea. ‘Oku ne tu‘uaki ‘a hono toe fakafoki e mafaí ki he ngaahi ‘ekonōmika faka‘aho ‘i he ngaahi tulikí, ‘aki hono ‘omai kinautolu mei ai ki he senitā. ‘Oku ne toe fakamaama ‘a kinautolu ‘oku teke‘i ki he tulikí, ‘o hangē ko e ngaahi fonua ‘i he Pasifikí, ke toe fakafoki mai ‘enau mo’ui fakalaumalie mo e ngaahi makatu‘unga vā mahu‘inga felalave‘i faka‘ātakai ki lotomālie. Ko e mo‘ui kotoa pē ‘i he māmaní ‘oku vā ofi pea fekaukau‘aki ‘afa‘afa; Ko e māmaní ko ‘api ia ‘a e ‘Otuá, fa‘ahinga ‘o e tangatá mo e me‘a mo‘ui kotoa pē; pea ko e pule‘anga ‘o e ‘Otuá ‘oku tonu ke to‘o fakamātoato ‘e he māmaní mo e kakaí, koe‘uhi ko e kupu kotoa pē ‘e taha. Kaikehe, neongo ‘oku makatu‘unga e REM ‘i he ngaahi fekumi kehekehe mei he tapakehekehe ‘o e kolopé mo e Pasifikí, ‘oku lahiange ‘ene fakamamafa ‘i faka-e-fakakaukaú kae ‘ikai ke tukumai ha ngaahi founga mo‘oni fakaengāue. Neongo na‘e fakatokanga‘i ‘e he tohi ‘a e kehekehe ‘o e ngaahi mo‘oni‘i me‘a fakapolitikalé, ‘oku ‘ikai te ne tukumai ha ngaahi founga ‘e lava ke ne tukuhifo ai e ngaahi fa‘unga fakakaukaú ki he ngaahi founga ngāue ma ‘a e Pasifikí pe ma ‘a e ngaahi tūkunga fakapolitikale kehé.

‘Oku mahu‘inga ke faka‘ilonga‘i mo fakamālō‘ia ‘a e ngaahi lavame‘a ‘a e PCC ‘i hono tali ‘o e feliuliuaki e ‘eá talu hono fokotu‘u ‘i he 1966 pea ke vakai‘i pe fakamātoato oku lelei fēfē ‘a e ngaahi me‘á ni ‘i he‘ene a‘umai ki he ‘aho ní. Kuo lava ‘e he PCC ‘o fokotu’u ha teolosia ki he tokangaekina ‘o natulá pea hokohoko mo hono malanga‘i e mahu‘inga ‘o e ngaahi fatongia fakakalisitiané ‘i hono faka‘apa‘apa‘i mo malu‘i e fakatupu ‘a e ‘Otuá. Kuo toe lava ‘e he PCC ‘o fa‘u e ngaahi talafakahāhā mo e ngaahi fakamatala fekau‘aki mo e fakamātoato ‘o e tukupā ki hono tali fakavavevave ‘o e faingata‘a faka‘ātakai, ko e feliuliuaki ‘o e ‘eá ko e palopalema faka‘ekuimenikale, pea mo uiaki ke fakahoko e ngāué. ‘Oku ongo faka‘amanaki lelei ‘a e ngaahi me‘á ni, ka ko e lea leleí mo e taumu‘á ‘oku ‘ikai ke fu‘u ‘i ai hano mahu‘inga kapau ‘oku ‘ikai lava ke fakahoko ha ngāué. ‘Oku fakamo‘oni‘i ‘e me‘á ni ‘i hono talafakahāhā ‘e he PCC ‘a ‘enau Ui mei Moana Ki he Ngāue ‘i he 2017, pea ‘osiange ko iá ‘oku ‘ikai lava ke nau mo‘ui‘aki ‘enau tukupā ke fakahoko e ngāué. ‘Oku ‘ikai te u faka‘ikai‘i ‘a e lelei ‘o e fa‘unga REM: he ‘oku ‘ikai ngata ‘ene tu‘uaki ‘a e ngaahi teolosia ‘o e Pasifikí, ngaahi ‘ulungaanga fakafonuá mo e ngaahi ‘ekonōmiká, ka ‘oku toe fakamahu‘inga‘i mā‘olunga ‘a e ‘ilo fakalotofonuá, poto, mo e ngaahi fakakaukau ki hono tali ‘o e feliuliuaki ‘o e ‘ea ‘i he Pasifikí. Ka ko hono fakamulitukú, ‘oku fa‘u‘aki ‘a e mei mei me‘a tatau pē: talanoa mo e fono. Talu mei ai, ko e talanoá mo e ngaahi fakatahá ‘oku kei hokohoko atu pē.

‘I tu‘a he ngaahi kautaha ko ‘ení, kaikehe, ‘oku ‘i ai e ngaahi ngāue ‘i he ngaahi siasi fakakoló. Ko e faka‘osi ‘o e ngaahi konga tohi ko ‘ení te ne fakamatala ki he ngāue kuo fakahoko ‘i he fonuá ‘i Tonga, taha e fakatātā ‘oku ne fakamamafa‘i ‘a e mahu‘inga e ngaahi fatongia ‘o e Konifelenisi ‘o e ngaahi Siasi he Pasifikí (PCC) ‘o fakafou ‘i he Kōsilio e ngaahi Siasi ‘i Tongá mo e Fōlomu ‘o e kau Taki Lotu ‘i Tongá pea ko e hā e ngaahi ‘elia ‘o e ngāue ‘oku nau fiema‘u ke fakamamafa kia ai e tokanga. ‘A ia, ko hono fakalahi e ngaahi tokoni fakapa‘angá ki hono kaungā-fa‘u mo fakahoko ha ngaahi ngāue ‘i he lēvolo ‘o e siasi fakakoló. ‘Oku ‘i ai ‘a e fiema‘u ki ha tokanga lahiange ki hono fakafa‘ūtaha mai e ngaahi ma‘u‘angakoloa ‘oku nofo mo e ngaahi siasí mo ngāue‘aki lelei ki hono fakasi‘isi‘i e tukuange ‘o e ngaahi kasa koná. ‘Oku mātu‘aki mahu‘inga hono ngāue‘aki e ngaahi ivimalava tu‘ufonua ki hono tau‘i ‘o e feliuliuaki e ‘eá.

Translated by Rev. Dr. Laiseni Liava’a and Dr. 'Alaimaluloa Toetu'u-Tamihere.

This is the third in a series of four posts. Click here for the first post: A History of Care for God’s Creation within the Church: It’s Time to Walk the Talk! Click here for the second post: Lynn White Jr. and the Origin of Care for God’s Creation in the World Council of Churches. Click here for the fourth post: Churches and Climate Change in Tonga: A Real Measure of the Effectiveness of Pacific Conference of Churches’ Climate Works

Footnotes

[1] T. M. Vaioleti, ‘Talanoa Research Methodology: A developing position on Pacific Research’, Waikato Journal of Education 12 (2006), 21-43.

[2] Timote Masima Vaioleti, ‘Talanoa, Manulua and Founga Ako: Frameworks for Using Enduring Tongan Educational Ideas for Education in Aotearoa/New Zealand’ (PhD Thesis, University of Waikato, 2011), 115.

[3] Cliff Bird, Arnie Saiki, and Meretui Ratunabuabua, Toelalanga ‘o e Fa‘unga Fala Faka‘ātakai: Ki ha Fa‘unga Faka‘ātakai ma ‘a e Fakalakalaká. (Pacific Theological College, 2020) (accessed 21 April 2023).

[4] Steve de Gruchy, “Oikos, God and the Olive Agenda: Theological Reflections on Economics and Environment,” 2007.

[5] Karen E. Charlton et al., ‘Fish, Food Security and Health in Pacific Island Countries and Territories: A Systematic Literature Review’, BMC Public Health 16, 1 (24 March 2016), 285; Jocelyn Linnekin, ‘Consuming Cultures: Tourism and the Commoditization of Cultural Identity in the Island Pacific’, in Tourism, Ethnicity, and the State in Asian and Pacific Societies, ed. Michel Picard and Robert E. Wood, (University of Hawaii Press, 1997), 215–50; ‘Logging Rate Unsustainable in Solomons, Admits Official’, RNZ, 5 June 2019; UNESCO World Heritage Centre, ‘Update on East Rennell Oil Spill, Solomon Islands’, UNESCO World Heritage Centre, (accessed 26 August 2024).

The post The Pacific Conference of Churches (PCC) and Practical Initiatives Addressing the Climate Crisis appeared first on He Taonga Tuku Iho.

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‘Oku ‘ilo ‘e he kau Kalisitiané ‘a e fatongia ‘o e kau palōfita ‘i he Fuakava Motu‘á pea me he hisitōlia ‘o e Siasí. Na’e ui ‘e he ‘Otua e kau Palōfitá ‘i he ngaahi kuonga/vaa‘i taimi pau ke nau lea ki he ngaahi palopalema kehekehe pe. Na‘e pukepuke ‘e kau Palōfitá ‘a e ngaahi fatongia kehekehe, ‘o kau ai ‘enau hoko ko e kau matāpule ma ‘a e ‘Otuá ‘o fakafou ‘i hono vahevahe ‘o e ngaahi fekau kuo fakamānava‘i, kikite‘i ‘o e ngaahi me‘a ‘i he kaha‘ú, malanga‘i e ngaahi fekau fakalotolahi ‘a e ‘Otuá, kikite, tala ‘o e finangalo ‘a e ‘Otua ki he kakai, ‘o nau hoko foki ko e kau taki fakamōlalé/poto mo e kau fakaanga/fakafepaki/fakalelei ‘o ‘enau ngaahi sōsaietí.^[1] Neongo na‘e ‘iloa e kau Palōfitá ki hono talaki ‘o e ngaahi fekau tala fakatu‘utāmaki mo ha fakaevaha ‘oku tu‘unukumai, na‘a nau ‘ave foki mo e ngaahi fekau fakalotolahi mo e ‘amanaki lelei ki he kakai ‘a e ‘Otuá. ‘Oku ou taukave ko e tokotaha tohi hisitōlia ko ‘Amelika ko Lynn T. White Jr. ko e pālofita ‘o e palopalema faka‘ātakaí ‘i he 1960 tupú. Ko ‘ene fuofua ngāue na’e tupu mei ai ‘a hono tokangaekina e fakatupu ‘a e ‘Otuá ‘i he Kōsilio ‘o e ngaahi Siasi ‘o Māmaní (WCC).

Ko e hisitōlia ‘o e tokangaekina ‘o e ‘ātakai ‘i he malumalu ‘o e WCC, ‘oku malava ke ‘ilo hono tupu’anga mei he ngaahi tali kehekehe ki he tohi ‘iloa ‘a White, “Ko e ngaahi Aka Fakahisitōlia ‘o ‘etau ngaahi Palopalema Faka‘ātakai”, ‘i he 1967.^[2] Na‘e pehē ‘e White ko e palopalema faka‘ātakaí na‘e ‘i ai ‘a hono ngaahi aka fakalotu, ‘a ia ‘oku fekau‘aki ia mo e fakakaukau Kalisitiane faka-Uēsite fuoloa ‘oku pehē, ‘oku pulefakaleveleva ‘a e fa‘ahinga e tangatá ki natula. Na‘e kau lahi e tohi ‘a White ki hono fakae‘a ‘a e lahi fau e ngaahi ‘ulungaanga mo e ngaahi fakakaukau faka-Kalisitiane ‘oku ne fakatupunga e maumau ki he ‘ātakaí, mo hono teke ‘a e ngaahi kautaha ‘i loto mo e vaha‘a ‘o e ngaahi siasí ke nau fefa‘uhi mo e tukulaumea ko ‘ení, mo e founga ke nau fakalakalaka ai kimu‘a. ‘I he kongatohi ko ‘ení, te u fakafehokotaki ai ‘a e ngāue faka‘atamai ki he hisitōlia ‘o e feliuliuaki e ‘eá ki he tali ‘a e Kōsilio e ngaahi Siasi ‘o Māmani (WCC) ‘i he kuohilí mo e lolotongá ki he palopalema ‘o e feliuliuaki ‘a e‘eá.

Na‘e fu‘u manakoa ‘a e ngāue ‘a White, ko e ’uhinga lahi pē, ko e lahi fau ‘a e tūkunga na‘e paaki aí: ko e tupulekina ‘o e ngaahi fetu‘utaki fakasaienisi fekau‘aki mo e ngaahi ola ‘o e ngāueta‘efakapotopoto ‘a e fa‘ahinga e tangatá ki he ‘ātakaí, ‘a ia na‘e hoko ‘o fu‘u e‘a ‘i he 1960 tupú, fakataha mo e hokohoko e ngaahi maumau faka‘ātakai lalahi na‘e ‘ikai toe lava ke fakaikai‘i. ‘I ‘Amelika, ke fakatātā‘aki, na‘e ‘i ai ‘a e mafolalahi ‘o e kohutamaki ‘i he Kolomu‘a Niu ‘Ioké mo Losi ‘Enisela, mahua ‘a e lolo lahi ‘i Sanita Pāpulā ‘i Fēpueli 1969, mo e ngaahi vela ‘i he Vaitafe Kuāhoukā ‘i Sune ‘o e ta‘u tatau. Ko e kotoa e ngaahi fakatamaki ko ‘ení na‘a ne tohoaki‘i e tokanga ‘a e kakaí ‘o ‘Amelila ‘o fakafou he ngaahi fakamatala ongoongó, ‘o ne fakatupu ‘a e fakatokanga mo e hoha‘a.^[3]

Tānaki atu ki he ngaahi ‘iveni ko ‘ení, ‘a e hokohoko ‘o e ngaahi tohi ‘iloa na‘e paaki ‘o tohoaki’i e tokanga ‘a e kakai. Ko e tohi ‘a Rachel Carson ‘i he 1962 Silent Spring na‘a ne tukuaki‘i e ngāue‘anga kemikalé ‘i hono tukuatu e fakamatalahala ki he kakaí, fūfū‘i e mo‘oni fekau‘aki mo e nunu‘a fakatu‘utāmaki ‘o e DDT (faito‘okona fakangoue) ki he ‘ātakaí. Na‘e toe tukuaki‘i foki ‘e Carson ‘a e kau ‘ofisiale fakapule‘angá ‘i hono faka‘atā e kemipeini fakamāketi ‘a e ngāue‘anga kemikalé kae ‘ikai ke toe fehu‘ia.^[4] Ko e tohi ‘a Paul Ehrlich The Population Bomb, na‘e fuofua paaki ‘i he 1968 pea na‘a ne fakafehokotaki ai ‘a e ngaahi ‘iveni faka‘ātakai faka‘aufuli mo hono ngāue ta‘efakapotopoto‘aki ‘e he fa‘ahinga e tangata e ‘ātakaí, ‘o tokoni‘i e kakaí ke nau lāu‘ilo ‘a e ngaahi palopalema ko ‘ení ‘oku nau felālāve‘i kotoa pē. Fakatātā‘aki ‘eni, ko e tupu vave ‘o e tokolahi e kakaí ‘oku ne hiki hake ai pē ‘a e ngaahi fiema‘u ki he ngaahi koloa ‘oku fakangatangata, ‘o‘oku fakaiku ai ki he ngaahi tu‘utu‘uni fakavalevale ki he anga hono ngāue‘aki ‘o e ngaahi koloá. Ko e ngaahi ‘iveni faka‘ātakai kuo ne ‘ākilotoa e kakaí, fakataha mo e lelei e fakafetu‘utaki atu ‘o e ngaahi tohi fekau‘aki mo e ‘ātakaí, ‘o ne ue‘i e kakai ‘o ‘Ameliká ke nau uingaki ‘a e liliú.^[5] This spread to other countries as well.

Na‘e hanga ‘e he tohi ‘a White ‘o fakataumai e ‘ulungaanga ta‘efakapotopoto na‘e fakamatala‘i ‘i he ngāue ‘a Carson mo Ehrlich ki he ngaahi talanoa fakatupu ‘o e Lotu faka-Kalisitiané, ‘o hangē ko Senesi 2, ‘a ia ‘oku ne tala ai ko e fa‘ahinga e tangatá ‘a e senitā ‘o e fakatupú, kae tukuhifo ‘a natula ia ki he fatongia ko e poupou pē ki he fa‘ahinga ‘o e tangatá. Fakatatau ki he kau ‘ikolosia tokolahi na‘a nau toki fa‘utohi kimui mai ‘ia White, koe‘uhī ko e fa‘ahinga tui faka-Kalisitiane ko ‘eni, kuo hanga ai ‘e he kau Kalisitiané ‘o ngāue ta‘efakapotopoto‘aki ‘a natula ki he‘enau ngaahi tānakilelei siokita pea maumau lahi kuo ki he ‘ātakaí mo e ngaahi me‘a mo‘ui kehé.^[6] ‘Oku fu‘u fehangahangai ‘aupito ‘eni ia mo e kakai tu‘ufonua tokolahi—‘o kau ai e kau Tongá—mo ‘enau ngaahi tui mo e angafai kimu‘a ‘enau fengāue‘aki mo e kau Kalisitiane misinale mei ‘Iulopé. Na‘e tui e kau Tongá ‘i he fekaukau‘aki mo e taha ‘o e fakatupú, pea ko e fa‘ahinga e tangatá ko e konga pē, kae ‘ikai ko e senitā ia ‘o e fakatupú. Te tau toki hoko atu ki he talanoa ‘o e tali ‘a e ngaahi siasí ‘i Tonga ki he feliuliuaki ‘o e ‘eá ‘i ha konga tohi ‘amuiange.

Na‘e fokotu‘u ‘e White kuo pau ke toe vakai‘i ‘e he lotu faka-Kalisitiané ‘ene ngaahi makatu‘ungamahu‘ingá mo e ngaahi tuí kae lava ke ma‘u ha ngaahi founga fo‘ou ke mahino ‘a e vāfekau‘aki ‘i he vaha‘a ‘o e fa’ahinga e tangatá mo e ‘ātakaí. ‘Oku kau heni ‘a e fiema‘u ki he lotu faka-Kalisitiané ke liliu ‘a e fa‘ahinga teolosia ‘a ē ‘oku ne tala ‘oku pule fakaleveleva e fa‘ahinga ‘o e tangatá ki natula. Neongo e tukuaki‘i mālohi ‘e White ‘a e Lotu Kalisitiane faka-Uesité ki he ngaahi aka ‘o e palopalema faka‘ātakaí, na‘e ‘ikai hanga ‘e he‘ene pepa ‘o tukuange ‘a e tui faka-Kalisitiané. ‘O hangē ko ‘ene taukavé, “Koe‘uhī ko e kongalahi ‘o e ngaahi aka ‘o hotau faingata‘a‘iá ‘oku fakalotu, ko e faito‘o ki aí kuo pau ke fakalotu ‘a hono uhó.”^[7] Na‘e fokotu‘u mai leva ‘e White ha ngaahi founga ‘e ala ngāue‘aki ‘e he kau Kalisitiané. Fakatātā‘aki eni, ‘oku fiema‘u ke toe vakai‘i ‘e he kau Kalisitiané ‘a e ngaahi makatu‘ungamahu‘ingá mo e ngaahi tui ‘a ē ‘oku ne tokangaekina e ‘ātakaí—hangē ko hono fakatolonga, faka‘apa‘apa‘i mo malu‘i e fakatupu ‘a e ‘Otuá (Sen 2:15; Saam 24:1)—pea fai e langá ‘i he ngaahi tafa‘aki ko iá. Ko e fakatātā ‘e taha, ko e molomolomuiva‘e ‘ia Sanita Falanisisi ‘o ‘Āsisí, tautautefito ki he‘ene tokangaekina ‘a natulá.^[8]

‘I he ta‘u ‘e nimangofulu kuohilí, kuo tokolahi e fa‘ahinga kuo fai ‘enau lau ki he tohi ‘a White, ‘o tatau ‘i hono poupou‘i mo hono fakafepaki‘i ‘a ‘ene taukavé. ‘I he fakamāmanilahí, kuo tataki ‘e he ngaahi laauleá ha ngaahi liliu ‘i he ngaahi fungavaka kehekehe ‘o e ngaahi siasí; neongo kuo fakatahataha e kau ‘Ingilaní/‘Episikopeliané ‘i hono poupoua e tokangaekina ‘o e ‘ataki, ka ko e ngaahi fungavaka kehe ‘o e siasí (e.g. Penitekosi mo e ‘Evalgelio) kuo nau fakafefeka‘i ‘enau fakafepaki ki he tokangakina ‘o e’atakai. ‘Oku ‘i ai foki mo e ngaahi siasi ‘oku ‘ikai te nau tali ‘e kinautolu ‘oku mo‘oni ‘a e feliuliuaki e ‘eá, pea ‘oku toe ‘i ai pē mo e fa’ahinga ‘oku nau toe siofi ‘enau teolosia faka-Kalisitiané mo e ngaahi ‘ulungaanga-tu‘ufonua ‘o e ngaahi feitu‘u ‘oku nau tu‘u aí. Neongo ‘a e tu’u kehekehe ‘a e ngaahi siasí fekau’aki mo e feliuliuaki ‘o e ‘eá, ‘oku mahu‘inga ke fakamamafa’i ‘a e hanga ‘e he fekau fakapalōfita ‘a White ‘o ne fakahoko ha liliu mahu‘inga ki he ngaahi siasí mo e anga ‘enau vakai ki he ‘ātakaí, ‘i he ngaahi ta‘u ‘e onongofulu kuohilí.

Ko e ngaahi solova‘anga na‘e fokotu‘u ‘e White ‘i he‘ene ngaahi palōfisaí kuo lahi ‘a hono to’o ko e fakatokanga, pea ko hono fakafelāve‘i ‘o e Kalisitiané mo e ngaahi teolosia faka‘ātakaí kuo tala ‘oku mahu‘inga, ‘o hangē ‘oku ‘asi he founga kuo ngāue‘aki ‘e he Kōsilio ‘o e ngaahi Siasi ‘o Māmaní (WCC). Ko e WCC ‘oku fa‘u‘aki ‘a e tokolahi taha ‘o e ngaahi siasi ‘Ofokosi ‘o māmaní (Hahake mo ‘Esia), ‘Afilika ‘Inisitiueti, ‘Ingilani, ‘Āsilia, Papitaiso, ‘Evalngelio, Lutelo, Menonaite, Metotisi, Molāvia, Katolika-Motu‘a, Penitekosi, Lifoomu, ‘Iunaite/‘Iunaitieti mo e ngaahi siasi Tau‘atāina, Kau Tisaipale ‘o Kalaisi mo e Felenite (Kueki). Ko e hisitōlia lōloa ‘o e WCC, talu mei he 1960 tupu ki he ‘ahó ni, ‘a ‘enau tokangaekina ‘a e mo‘ui lelei ‘o e fa‘ahinga e tangatá mo e ‘ātakaí, tautautefito ki he‘ene ngaahi hoha‘a fekau’aki mo e ngaahi tesi me‘atau faka‘ātomí mo hono fakatupulekiná. ‘I he kongalahi ‘o e hisitōlia ‘o e WCC, kuo ne takimu‘a ‘i kaluseti ke teke ke ta’ofi e ngaue’aki e me‘ataú. Ko e tokangaekina ‘ae ‘atakai ‘e he WCC kuo faka‘ai‘ai mo poupou‘i ‘i he ngaahi ta‘ú lahi ‘o fakafou mai ‘i hono kau mēmipa siasi ‘i he kolopé. Kuo hoko ‘a e misiona faka‘eukamenikale, fakamaautotonu fakasōsiale, ngaahi palopalema faka‘ātakaí mo e ngaahi ‘īsiu kehe kuo ne iku ki hono fa‘u ‘o e Konifelenisi ‘o e ngaahi Siasi ‘i he Pasifikí (PCC), ‘o hoko ko e konga ‘o e WCC pea mo hono ngaahi sino pulé ‘i he kongalotoloto ‘o e 1960 tupú, ‘a ia ko e kaveinga eni ‘o e konga tohi hokó. Pea neongo ‘ene ngaahi talamālie ‘oku ne tokangaekina e ‘ātakaí, te tau toki sio ‘i he konga tohi hokó, ki he tali ‘a e WCC ki he ngaahi paolpalema faka‘ātakaí talu ‘ene kamata mai, ‘oku kei fakangatangata pē ia ki he ngaahi talatalanoa mo e ngaahi fono, ka ‘oku te‘eki ke ‘i ai ha ngaahi ngāue sino ha mai ke tau siomata ‘oku hoko he fonuá.

Translated by Rev. Dr. Laiseni Liava’a and Dr. 'Alaimaluloa Toetu'u-Tamihere

This is the second in a series of four posts. Click here for the first post: A History of Care for God’s Creation within the Church: It’s Time to Walk the Walk! Click here for the third post: The Pacific Conference of Churches (PCC) and Practical Initiatives Addressing the Climate Crisis. Click here for the fourth post: Churches and Climate Change in Tonga: A Real Measure of the Effectiveness of Pacific Conference of Churches’ Climate Works

Footnotes

¹ Dorothy Emmet, ‘Prophets and Their Societies’, The Journal of the Royal Anthropological Institute of Great Britain and Ireland 86, 1 (1956), 13–23.

² Lynn T. White, Jr., ‘The Historical Roots of Our Ecological Crisis’, Science 155 (March 1967), 1203-7.

³ Michigan in the World and the Environmental Justice HistoryLab, ‘“Environmental Crisis” in the Late 1960s · Exhibit · Give Earth a Chance: Environmental Activism in Michigan’, Projects of the U-M History Department (accessed 31 July 2024).

⁴ Rachel Carson, Silent Spring (Houghton Mifflin, 1962). For a reflection on its significance, see: Dorothy McLaughlin, ‘Silent Spring Revisited | Fooling With Nature | FRONTLINE | PBS’, n.d. (accessed 31 July 2024).

⁵ Paul Ehrlich, The Population Bomb (Ballantine Books, 1968). Further discussed in “Environmental Crisis” in the Late 1960s · Exhibit · Give Earth a Chance: Environmental Activism in Michigan’.

⁶ Paul Collins, God’s Earth: Religion as if Matter Really Mattered (A Dove Publication, 1995), 87; Peter Harrison, “Having Dominion: Genesis and the Mastery of Nature,” in R. J. Berry, ed, Environmental Stewardship: Critical Perspectives – Past and Present (T & T Clark International, 2006), 21; Thomas Sieger Derr, “Lynn White and his Magical Essay – Religion’s Responsibility for the Ecological Crisis: An Argument Run Amok”; Lisa Sideris, “Environmental Ethics, Ecological Theology and Natural Selection,” in R. J. Berry, ed., Environmental Stewardship: Critical Perspectives – Past and Present (T & T Clark International, 2006), 160, just to name a few.

⁷ White, 1207.

⁸ ibid., 1208.

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Kuo tu‘olahi ‘a hono fakamanatu ki he Siasí,^[1] “Ke mou hoko ko e kau ngāue ‘o e folofola, ‘o ‘ikai ko e kau fanongo pē, ‘o mou kākā‘i ‘akimoutolu.”^[2] ‘I he tu‘unga fakamāmanilahí, kuo kau fakataha ‘a e Siasi ’Ingilaní mo e ngaahi siasi ‘Otokosi, Lutelo, Pelesipita, Kueki, Katolika mo e Metotisi, ‘i he ofongi he ngaahi palopalema faka‘atakaí, tautautefito ki he ngaahi nunu’a he uesia ‘o natula mei he feliuliuaki ‘o e ‘eá ‘oku tau fehangahangai mo ia he kuonga ní. Neongo iá, ‘oku fakahā ‘e he ngaahi fakatotolo ko e tokolahi ’o e tali ‘a e ngaahi siasi ko eni ki he palopalema ni ko e talanga pe mo e fono ‘i he ta’u ‘e nimangofulu kuohilí, kae si’isi’i ha ngāue ke fakahoko foki. ‘Oku matu’aki fiema‘u ke fakahoko ‘e he ngaahi siasí ha ngāue fakavavevave he taimí ni—‘oku fakaha eni ‘i he ngaahi talanga kuo fakahoko—pea ko e nunu’a ‘o e ‘ikai ke fakahoko leva ha ngāué ki ai, ‘e matu’aki mahu‘inga ki he Pasifiki. Kuo lahi e ngaahi fakatotolo kuo fakahā ‘a e fepaki tonu ‘a e ngaahi ‘otu motu ‘o e Pasifiki mo e nunu’a ‘o e feliuliuaki ‘o e ‘ea.^[3] Ko Tonga (‘a ia ‘oku ngāue‘aki ko e fakatātā ‘i he ngaahi konga ka hoko mai) ‘oku fika ua ia ‘i he tu‘u fakamāmanilahi ‘i he tu‘ulavengofuataha ki he nunu‘a ‘o e fakatamaki fakaenatulá mo e feliuliuaki ‘o e ‘eá, ka ko e ngaahi tali ‘a e ngaahi siasi lahi tahá ko e talanga pe mo e fono.^[4]

‘I he ngaahi konga tohi ka hoko maí, te u talanoa ki he hisitōlia ‘o e tokangaekina ‘o e ‘atakaki na’e fakatupu ‘e he ‘Otuá ‘i he loto‘i Siasí ‘o lave ki he va’a kehekehe ‘e tolu faka‘eukuimenikale: 1) Kōsilio ‘o e ngaahi Siasi ‘a Māmaní (Fakamāmanilahi), 2) Konifelenisi ‘o e ngaahi Siasi ‘i he Pasifikí (Fakavahefonua), mo e 3) Kōsilio ‘o e ngaahi Siasi ‘i Tongá/Fōlomu ‘o e Kau Takilotu ‘i Tongá (Fakalotofonua). ‘I he konga tohi ‘uluakí, te u talanoa ai ki he mahu‘inga ke fakatokanga’i ‘a e ngaahi nunu’a ‘o e feliuliuaki ‘o e ‘eá ki he‘etau mo‘uí, mo e fiema‘u ki he ngaahi siasí ke nau fakahoko ha ngāue he vave tahá. Hili leva ia, te u sio ki he tali ‘i he kuohilí mo e lolotongá ni ‘a e Kōsilio ‘o e ngaahi Siasi ‘o Māmaní mo e Konifelenisi ‘o e ngaahi Siasi ‘i he Pasifikí ki he palopalema faka‘atakaí, ‘aki hano fakamamafa‘i ‘a e fatongia fakapalōfita ‘a Lynn White Jr mo e ngaahi founga na‘a ne fakafepaki ‘a e anga tu’uma’u ‘a e ngaahi siasí, ‘o iku ai ki he fakalakalaka ‘o e tokangaekina e ‘ātakai ‘e he siasí mo hono fokotu‘u ‘o e Konifelenisi ‘o e ngaahi Siasi ‘i he Pasifikí. ‘I he konga tohi hono tolú, te u talanoa ai ki he tali ‘a e Konifelenisi ‘o e ngaahi Siasi ‘i he Pasifikí ki he feliuliuaki ‘o e ‘eá. ‘Oku mahu‘inga eni koe‘uhi te ne fakahā ai ‘a e ngaue kuo fakahoko ‘e he ngaahi siasí mo hono ola foki. Faka‘osí, ‘i he konga tohi hono fā, te u fakama’ama’ala ‘a e anga hono tali ‘e he Kōsilio ‘o e ngaahi Siasi ‘i Tongá mo hono kau taki ki he faingata‘a ‘o e feliuliuaki ‘o e ‘eá pea mo e ngāue kuo lavá. Te u fakamamafa’i ‘a hono ‘uhinga ‘o eni ‘i he sio ki he fa’unga ‘o e Matakali ‘e Tolu ‘o e Siasi ‘Ingilani ‘i he Pasifiki, pea aofangatuku‘aki ha ngaahi fale’i, ke tokangaekina’aki ‘a e ‘atakai na’e fakatupu ‘e he ‘Otuá.

Ko e ‘Tokangaekina ‘o e fakatupu ‘a e ‘Otuá’ ko e tefito‘i mo‘oni mahu‘inga kuo ne hoko ko e makatu‘unga ‘o e ngaahi kominiuti ‘o e siasi tokolahi, ‘o kau atu foki mo e Siasi ‘Ingilaní mo ‘ene misiona, ‘o laka hake he ta‘u ‘e nimangofulu tupu. ‘I he Pasifikí, ko e siasí ‘oku mātu’aki lahi ‘ene mafai ke ue’i e sio, ‘ulungaanga mo e tali e kakai fekau’aki pea mo e ngaahi palopalema faka‘ātakaí. Ko ia ai, ‘oku mahu‘inga ke fekumi ki ha ngaahi founga ‘e malava ai ke toe fakatupulekina mo longomo‘ui ange ai ‘a e siasí, pea ‘i he‘enau fai pehē, ‘e hoko leva ‘o fakaivia honau ngaahi mēmipá ke nau tokangaekina ‘a e fakatupu ‘a e ‘Otuá. ‘I he lotofale ‘o e Siasi ‘Ingilaní, ko hono tokangaekina ‘o e fakatupu ‘a e ‘Otuá ‘oku mahu‘inga koe‘uhī ko e ngaahi uesia-kovi ‘o e feliuliuaki ‘o e ‘eá ‘i he‘etau ngaahi mo‘uí mo e ma‘u‘angamo‘uí, pea koe‘uhí ko e nima‘i Maaka ia ‘o e Taumu‘a-Misiona.^[5] ‘I he Komuniō ‘Ātakai Fehokotaki ‘a e Siasi ‘Ingilaní (ACEN), ‘oku tukupā ‘a e Siasi ‘Ingilaní ke malu‘i, fakatolonga, mo fakafo‘ou ‘a e māmaní. ‘E ‘ikai toe fiema‘u ke toutou fakamamafa‘i ‘a e mahu‘inga ke tau fakahoko ‘a e ngāué ni, ‘o ‘ikai ngata pē foki ko kitautolu ko e kupu ‘i he sino ‘o e māmani, ka ‘oku tau fakafalala foki ‘i hono ‘ātakaí ‘o tau ma’u mo’ui mo lakalakaimonū mei ai. Ko e ‘aho kotoa pē ‘oku tau fakafalala ‘i he ‘ea ‘o e māmaní ke tau mānava, ko ‘ene vaí ke tau inu, ‘ene me‘akai ke tau kai. ‘Oku mātu‘aki mahu‘inga ki he fa‘ahinga ‘o e tangatá ke ne ‘ilo ko e hokohoko atu ‘a ‘etau mo‘uí ‘oku makatu‘unga ‘i he māmaní. Kuo pau ke fakamātoato ‘etau tokanga‘i e fakatupu ‘a e ‘Otuá mo ngāue fakavavevave ki he ngaahi nunu’a ‘o e feliuliuaki ‘o e ‘eá ‘i he ‘ahó ni.

Translated by Rev. Dr. Laiseni Liava’a and Dr. 'Alaimaluloa Toetu'u-Tamihere.

This is the first in a series of four posts. Click here for the second post: Lynn White Jr. and the Origin of Care for God’s Creation in the World Council of Churches. Click here for the third post: The Pacific Conference of Churches and Practical Initiatives Addressing the Climate Crisis. Click here for the fourth post: Churches and Climate Change in Tonga: A Real Measure of the Effectiveness of Pacific Conference of Churches’ Climate Works

Footnotes

¹ Every time the word ‘Church’ appears with the capital ‘C’ and without a modifier in front, I refer to the whole Christian church, encompassing various denominations.

² James 1:22, The Bible (New Revised Standard Version Updated Edition, 2022).

³ R. K. Pachauri and L. A. Meyer, eds, Climate Change 2014: Synthesis Report. Contribution of Working Groups I, II and III to the Fifth Assessment Report of the Intergovernmental Panel on Climate Change (IPCC, 2014). Ministry for Meteorology, Energy, Information, Disaster Management, Climate Change and Communications [MEIDECC], Kingdom of Tonga Third National Communication on Climate Change, December 2019, 12; E. H. Havea, ‘Climate Change Education in Tongan secondary schools’ (PhD diss., University of Waikato, 2020); Dhrishna Charan, Kushaal Raj, Ravneel Chand, Lionel Joseph, and Priyatma Singh, ‘At the Frontline of Climate Change: Adaptation, Limitations and Way Forward for the South Pacific Island States’, in Climate Change Impacts and Adaptation Strategies for Coastal Communities, ed. W. Leal Filho, (Springer, Cham: 2018), 69–85.

⁴ Peter Mucke, ed., WorldRiskReport 2020; Focus: Forced Displacement and Migration (Bündnis Entwicklung Hilft And Ruhr University Bochum – Institute for International Law of Peace and Armed Conflict (IFHV), 2020), 7. The World Risk Report has been published annually since 2011 by Bündnis Entwicklung Hilft. Since 2017, the Institute for International Law of Peace and Armed Conflict (IFHV) at the Ruhr University Bochum has been responsible for the scientific management and calculation of the World Risk Index contained in the report. The figures published this summer by the UN Refugee Agency are alarming: almost 80 million people are currently fleeing their homes, and refugees at the EU’s external borders and internally-displaced persons in their own countries continue to die every day.

⁵ The Five Marks of Mission are widely accepted by Anglicans across the globe. These five mission statements offer a practical guide to the holistic nature of mission. The fifth mark of mission states: “To strive to safeguard the integrity of creation and sustain and re-new the life of the earth”. See ‘Five Marks of Mission’, Anglican Schools of Aotearoa New Zealand & Polynesia (blog) (accessed 29 July 2024), and Anglican Communion Office, ‘Anglican Communion: History’, (accessed 29 July 2024), for further details.

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