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The Beginning of Adventist Education in the Solomon Islands Avondale College ResearchOnline@Avondale School of Ministry and Theology (Avondale Theology Book Chapters Seminary) 2017 The Beginning of Adventist Education in the Solomon Islands Wendy Jackson Avondale College of Higher Education, [email protected] Follow this and additional works at: https://research.avondale.edu.au/theo_chapters Part of the Religion Commons Recommended Citation Jackson, W. (2017). The beginning of Adventist education in the Solomon Islands. In R. McIver, & P. Kilgour (Eds.), Perceptions of mission held by teachers in Seventh-day Adventist schools in Australia and the Solomon Islands (pp. 109-123). Cooranbong, Australia: Avondale Academic Press. This Book Chapter is brought to you for free and open access by the School of Ministry and Theology (Avondale Seminary) at ResearchOnline@Avondale. It has been accepted for inclusion in Theology Book Chapters by an authorized administrator of ResearchOnline@Avondale. For more information, please contact [email protected]. 109 9. The Beginning of Adventist Education in the Solomon Islands Wendy Jackson Avondale Seminary Background The Solomon Islands are located in the western Pacific Ocean south-east of Bougainville Island. The six large islands and more than nine hundred smaller islands which make up the island nation are roughly arranged in two parallel chains which extend more than 1450 km in length and contain close to 28,000 square kilometres of land. Sitting on the Pacific Rim just south of the equator, the islands enjoy a tropical climate but are also subject to frequent cyclones and earthquakes. The terrain of the country varies from mountainous volcanic islands carrying lush forests to low-lying atolls that enclose sparkling lagoons. The first European contact with this island group was made in February 1568 by the Spanish explorer Álvaro de Mendaña de Neyra, who discovered several of the islands while searching for a southern landmass. It was he who gave the islands their European name. While the primary quest was for land and wealth, the explorers also sought to serve God through conversion of the heathen, and included Franciscan friars among their expedition party (Whiteman 1983, 32). Amherst and Thompson note that the ship’s navigator, Gallego, inscribed the following purpose for the expedition in the prologue of his journal: “to enlighten and convert to Christianity all infidels and to lead them as labourers into the vineyard of the Lord” (Amherst and Thomson, 110 Perceptions of Mission 1901, 3). Consequently, when the Spanish explorers arrived in the Solomon Islands, the new land was not only claimed for Spain, but also for God. A cross was erected as a visual symbol of the Christian conquest (Whiteman, 1983, 34). This symbolic gesture was however, premature. While the Islanders were initially friendly, the interactions between the Spanish and the indigenous inhabitants were difficult. They were marred by frequent misunderstandings and high-handed behaviour on the part of the newcomers. Barely six months after their arrival, the Spanish explorers and their crew left empty-handed with neither riches nor conversions to Christianity. It would take more than three centuries before the first Christian conversion in these islands and an additional three-quarters of a century before the first Seventh-day Adventist missionaries arrived on its shores in 1914 (Jones, 1916a, 13 ). Apart from several short visits by other Spanish sailors, the Solomon Islands remained free from Western influence until the nineteenth century when British and French explorers rediscovered the Islands (Whiteman, 1983, 118–119). Missionaries soon followed the explorers, but like the Spanish sailors, they struggled to establish their presence in the Solomon Islands. Marist priests were the first to arrive in the mid-1840s, but they abandoned the islands a mere twenty months later after their group was significantly incapacitated by a combination of malaria and murder. The Anglican-sponsored Melanesian Mission was the next mission group that attempted to bring the gospel to the Solomon Islands. More successful than the Catholic pioneers, they became the sole Christian mission in the islands for nearly fifty years. Under the leadership of Bishop John Patteson, they began sending native children to New Zealand for education with the intention of them returning as missionaries to their own people (Olson, 1991, 564). However, native distrust of Europeans was rampant due to the widespread trader practice of blackbirding, which involved recruiting indentured labourers for sugar plantations in Queensland and Fiji either by force or trickery. While the missionaries actively denounced blackbirding, their European heritage meant they became convenient targets for the rising anger of the Solomon Islanders. The murder of the first Anglican Bishop, John Patteson in 1871, was a direct reprisal for a blackbirding raid on the island of Nukapu (Rutledge, 1974). Patteson’s death highlighted the danger faced by the European Beginning of SDA Education in the Solomon Islands 111 settlers and prompted a series of measures which attempted to stop the practice of blackbirding and control the resulting violence (Olson, 1991, 564-5). It is commonly considered that the establishment of a German Protectorate over the northern Solomon Islands in 1885 and of a British protectorate over the southern Solomon Islands in 1893 were at least partially motivated by these issues. It is likely, however, that military and economic concerns were more important motivating factors for their establishment (Olson, 1991, 565). Nevertheless, the first Resident Commissioner of the British Protectorate, Charles Woodford, worked hard to curb violence, headhunting and blackbirding while promoting European interests. Woodford’s efforts produced a safer environment for the European settlers which, along with the increased mission consciousness that characterized Christianity at the end of the nineteenth century, encouraged other mission groups to enter the Solomon Islands. The Catholics returned to the Solomon Islands in 1898, the Methodists arrived in 1902, and the South Seas Evangelical Mission (SSEM) shortly afterward (Steley, 1983, 36). Since the vast majority of the population had still not been exposed to the gospel, there should have been room for all the denominational groups to exist in harmony. The reality, however, was very different. An intense rivalry existed between groups, and small matters could set off arguments that led to destruction of property and not infrequently resulted in legal battles. Most mission groups began education programs for the indigenous inhabitants. Some such as the Melanesian Mission continued to send students out of the country for education, while others concentrated on education with the local villages. They each used the gospel message and their own brand of Christianity as the focus of their curriculum. The result was an education which differed significantly from the traditional family and tribal-based education which focussed on customs, culture, and basic living skills (“Education”, 2013, para. 1). Establishment of Adventist Mission on the Solomon Islands It was not until October 1913, that the Australian Union of Seventh- day Adventists made the decision to “open up work in the Solomon Islands as soon as practicable” (Actions Taken by the Union Conference Council Held at Wahroonga, New South Wales, September 23 to October 3, 1913, 3), and commissioned the first Adventist missionaries 112 Perceptions of Mission to begin working there. They chose master mariner Griffith F. Jones and his wife Marion, who had become interested in Adventism after reading the Adventist periodical, The Present Truth (Anderson, 1930, 16). In 1900 both Griffiths and Marion had completed a Bible-workers course in Texas and were subsequently active in international mission work. By the time of their appointment to the Solomon Islands they were experienced missionaries, having previously worked in the Society Islands, Java, Sumatra, Borneo, the Federated Malay States (now Malaysia) and Singapore (Neufield, 1976, 798). The Joneses arrived in the Solomon Islands on May 29, 1914, with a boat for transportation and a selection of vital supplies (Jones, 1916a, 13). With the aid of a local trader and a group of his Pidgin- speaking employees, they set about finding a suitable location for the first mission buildings and school. Hoping to begin work amongst “true heathens” on an island where missionaries of other faiths had not yet penetrated, the Griffiths left the Methodist stronghold on the northern aspect of the Roviana Lagoon on New Georgia, and sailed to Rendova Island. However, the villagers there were unwilling to have the Adventists settle among them. Jones reluctantly sailed back to New Georgia. Nearing the coastline, he was met by people from the village of Viru (Cormack 1944, 150-152). While there were firmly established Methodist missions in some regions of New Georgia, Viru was located in the south of New Georgia in an area with no mission presence. The villagers of Viru wanted a school established in their midst, and gave the missionaries permission to lease land. Jones readily agreed to begin in their midst. It was a strategic location that would allow Adventist mission to expand into the Marovo Lagoon and gain traction in the New Georgia Group of the Solomon Islands. Barely a month after his arrival in Viru, Jones began a village school with thirty-four students in attendance. The
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