E. Mei-Li Roberts Phd Thesis
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Translating Identities: ‘Being a missionary’ in Papua New Guinea Submitted by: E. Mei-Li Roberts For the degree of: PhD (Social Anthropology) Date of submission: March 13, 2006 Abstract Many studies of missionaries have taken an historical perspective, looking particularly at missionaries’ role in colonialism. However, missionaries are still very much part of contemporary Papua New Guinea (PNG), with a significant number of expatriate missionary groups working in PNG. This thesis is a study of a present day mission in PNG, SIL International, formerly known as the Summer Institute of Linguistics (SIL). It examines the way in which the mission community is constructed and the boundaries and divisions within the community itself. It attempts to challenge some of the stereotypes of missionaries and show that there are different views of what it is to ‘be a missionary’ even within the missionary community itself. I focus particularly on what it means to ‘be a missionary’ and the ambiguities and ambivalences between the ideals and realities of mission work. The focus of the study was on SIL members themselves and their identities as missionaries rather than the effect of their missionising on others. This is examined through a number of different themes. Debates about the fence surrounding the mission station highlighted the way in which it created both a physical and a symbolic boundary between those living inside the fence and the people living outside of it. Related to this were debates regarding the mission station, Ukarumpa and how SIL members should ‘communicate the gospel’. SIL’s main goal is Bible translation and the thesis explores the challenges and problems of translation, both the practical aspects of Bible translation and translating between cultures. Literacy work is also an important part of SIL’s goal and is shown to be especially significant in maintaining a good relationship with the PNG government. Finally, notions of ‘home’ and ‘belonging’, particularly in relation to the children of missionaries, and the notion of ‘citizens of heaven’ is shown to help shape SIL members’ identities as ‘missionaries’. Contents List of illustrations Acknowledgements Introduction 1 Chapter One 38 Ukarumpa Chapter Two 96 History of the Land Dispute and Fence Chapter Three 150 Communicating the Gospel Chapter Four 201 Translation Chapter Five 260 Literacy Chapter Six 285 Citizens of Heaven: Missionary journeys between ‘homes’ Conclusion 328 Appendix A 344 Appendix B 356 Appendix C 363 Appendix D 366 Glossary 378 Bibliography 380 Illustrations Maps 1. Map of Ukarumpa (reproduced with permission of SIL- PNG) 2. Map of Papua New Guinea and SIL translations (reproduced with permission of SIL-PNG) Figures Figure 1.1 SIL PNG Branch Statistics As of 31 January 2002 44 Figure 1.2 Countries Represented Chart 44 Figure 1.3 SIL-PNG Organisational Structure 2001 47 Acknowledgements Firstly I would like to acknowledge my supervisor, Dr Mark Harris, not only for his patient supervision over the past few years but also his friendship. I would also like to acknowledge Dr Declan Quigley for his supervision during the first part of my PhD, particularly his emails encouraging me to think critically during my fieldwork. Thanks also to Dr Tony Crook for supervising me while Dr Harris was on sabbatical and for giving me insight into the Melanesian aspect of the thesis. Dr Mario Aguilar, my undergraduate supervisor, was instrumental in encouraging me to continue my undergraduate research as a PhD student and helped to spark my interest in missionaries. I would also like to thank Dr Eric Hirsch for his helpful advice and the many references he has provided. Dr Alex Greene has not only provided support while I have been completing my thesis but has also become a good friend. I would like to thank all in the Ukarumpa community, both old friends and new, who made me feel welcome, looked after me and were available for many discussions and debates. I hope that this thesis will reflect some of the conversations I had during my fieldwork. Thanks to the SIL Directors for allowing me to do fieldwork in Ukarumpa and being available for interviews. I especially wish to thank Kim and Anong for providing friendship and people to share a house with! I also want to thank John and Helen Hobson for looking after me and acting as second ‘parents’. Thanks also to Anastasia, Sharon and Avi and all at the Ladies Fellowship. I would also like to acknowledge all the friends who have supported me throughout the thesis. Firstly, thanks to Judith and Aidy for helping me financially to get started on the PhD and thanks also for their friendship throughout. Heather has provided an excellent sounding board over the years and I hope will find the final version interesting! Thanks also to Kirsty, Ineke and Tracey for looking after me when I came back from fieldwork. I would particularly like to thank my fiancé, Cailean, for encouraging me to finish the thesis, and for making me motivated to work on it when at times it has seemed never-ending! Finally, would like to thank my family, John, Kwai, Matthew and Abigail, for all their love and encouragement throughout the PhD and for showing me what it means to ‘be a missionary’. SIL Linguistics Library 1 INTRODUCTION Introduction The stereotype of the nineteenth century missionary is still a prevalent image of missionaries and, indeed there are some who believe that missionaries no longer exist in ‘a multicultural, post- Christian (even postmodern) world’ (Swanson 1995: 6). Accordingly, many studies of missionary activity have taken a historical perspective, focusing primarily on the early period of missionary contact and on conversion, looking particularly at missionaries’ contribution to the colonial encounter. In fact, some have argued that in the final analysis Pacific Christianity must ‘be understood in terms of colonization’ (Beckett 1978: 209; cf. Huber 1988). However, as this study will show, processes of missionization are not only confined to the colonial past, but are ongoing practices continuing today and are a significant part of post-colonial Melanesia. Historian James Reed [1983] has observed that “the Protestant missionary movement began to wane in the 1920s and, despite periodic atavism and latter-day nostalgia, the decline continues to this day.” But William Hutchison [1987] terms this “a bit of conventional wisdom that was both accurate and wildly incorrect.” On the one hand, if defined as a significant movement of the Protestant establishment within the mainstream of American culture, Hutchinson points out that foreign missions had indeed diminished almost to extinction by the mid-twentieth century. But on the other hand, marginalized fundamentalists and independent evangelical “faith missions” had picked up (and even expanded) the foreign missions enterprise where the liberalized mainline denominations had left off. (Swanson 1995: 6) In this study, I attempt to challenge some of the stereotypes of missionaries by looking at a contemporary mission setting in Papua New Guinea. Missionary activity is often viewed as monolithic and 2 INTRODUCTION unified, however, like other colonial projects it ‘is not a unitary project but a fractured one, riddled with contradictions and exhausted as much by its own internal debates as by the resistance of the colonized’ (Thomas 1994: 51). As Langmore shows in Missionary Lives: Papua, 1874-1914, there is variety and diversity both between different missions and among the individuals that comprise those missions. Literature Review There are several different approaches to the study of missionaries ranging from studying the missionaries themselves to the indigenous response to their presence. In Mission, Church, and Sect in Oceania (Boutilier, Hughes, and Tiffany 1978), a pioneering work examining the role and effects of missionaries in Oceania, some of the main issues regarding mission activity are raised. These are: the relationship between missionaries and anthropologists; missionization from an historical perspective; local-level missionary adaptation; and the indigenous response to missionization. Here, I intend to examine these various approaches through a review of the literature concerned. The relationship between missionaries and anthropologists has often been one of deep ambivalence and contradictions. Anthropologists and missionaries have, at least in stereotype, been at odds with one another for many decades. The caricatured missionary is a strait- laced, repressed, and narrow-minded Bible thumper trying to get the native women to cover their bosoms decently; the anthropologist is a bearded degenerate given to taking his clothes off and sampling wild rites. (Keesing and Strathern 1998: 377) In practice, moreover, anthropologists and missionaries not only stereotyped each other but sometimes cross-dressed and entered into 3 INTRODUCTION myriad mutable varieties of personal and professional relationships, in which certain broad patterns can be traced. (Douglas 2001: 40) Although early anthropologists relied heavily on missionary publications and there have been many missionary ethnographers, the general attitude of anthropologists toward missionaries has been negative. (Stipe 1980: 168) Criticism of missionaries, present and past, is as pervasive in academic discourse as it is in the wider literary circles addressed by Hitchen’s Mother Teresa book. Indeed, any scholar who embarks on missionary studies aiming to contribute to the literature on colonial/postcolonial society (as