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O Le Tofa Liliu a Samoa: a Hermeneutical Critical Analysis of the Cultural-Theological Praxis of the Samoan Context

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O Le Tofa Liliu a Samoa: a Hermeneutical Critical Analysis of the Cultural-Theological Praxis of the Samoan Context O LE TOFA LILIU A SAMOA: A HERMENEUTICAL CRITICAL ANALYSIS OF THE CULTURAL-THEOLOGICAL PRAXIS OF THE SAMOAN CONTEXT by Fa’alepo Aveau Tuisuga-le-taua A thesis submitted in fulfilment of the requirements for the degree of Doctor of Philosophy Melbourne College of Divinity December 2009 ABSTRACT The central question of this study is: ‘How can we understand the Samoan church as an indigenous church of the twenty-first century?’ In the eyes of the adherents of the Ekalesia Fa’apotopotoga Kerisiano Samoa (EFKS) – also known as the Congregational Christian Church of Samoa (CCCS) – the Samoan life-world as it is now has been vigorously shaped and reshaped by the assimilation and integration of Samoan culture and Christianity since the arrival of the latter in 1830. The whole Samoan existential system, the fa’asamoa, which encompasses moral, ethical, cultural, political, economic and social factors, and indeed the spiritual values of Samoan society, has been conditioned by the interface between the two institutions – the EFKS, and Samoan culture. Reciprocally, the Christian faith and practice of the EFKS has been reshaped by the Samoan cultural context. The concrete actions and activities that constitute good Samoan life are what the term praxis denotes in this study. The sum total of actions and activities that derive out of the fine synthesis between Samoan culture and Christianity is described here as the ‘cultural– theological praxis’. This study is an attempt to interpret and understand the dynamics of the integration, interaction, and inter-relationship processes existing between Christianity and Samoan culture within the Samoan context. Thus, the overarching aim of this study is to critically analyse the cultural theological praxis of the EFKS setting; and to explore and establish a philosophical hermeneutic to both appraise and understand such praxis of the indigenous Samoan church context of the twenty-first century. I have developed this contextual philosophical hermeneutical approach from the indigenous notion of ‘O le Tofa Liliu a Samoa’ – ‘objective self-reflective wisdom of Samoa’. From the critical evaluation and analysis of the EFKS some suggestions are made as to further significant elements of possible contextualisation from the fa’asamoa, through which the EFKS may be made more relevant and participatory for its contemporary adherents, especially the younger generation. The hermeneutical approach O le Tofa Liliu a Samoa could establish a solid foundation for a more extensive review of the EFKS. MELBOURNE COLLEGE OF DIVINITY CANDIDATE DECLARATION I certify that the thesis entitled: ”O le Tofa Liliu a Samoa: A Hermeneutical Critical Analysis of the Cultural-Theological Praxis of the Samoan Context” Submitted for the degree of Doctor of Philosophy Is the result of my own work and that where reference is made to the work of others, due acknowledgment is given. I also certify that this thesis in whole or in part has not been submitted for an award, including a higher degree, to any other university or institution. Full name: ……………………………………. Signed: ………………………………………… Date: …………………………………………. Acknowledgement This project would not have reached this stage without the help, support and encouragement of many people. Thus, I would like to express my sincere thanks and gratitude to all those individuals, organizations, church leaders and congregations who have contributed to this research in various ways. First, I express my gratitude to my supervisor the Rev. Dr. Ruwan Palapathwala for his wisdom and knowledge, shared with me in my long journey as a researcher and a scholar. A word of thanks to Dr Guy Powles and Maureen Powles for their constant support and encouragement for me to complete this work; and especially Maureen for proofreading the whole document. Thanks to Dr. Ross Langmead of Whitley College for his computer expertise shared in this work. I also express my sincere thanks to various faculty members of the United Faculty of Theology (UFT) who offered their invaluable insights and help, and to Dr Mark Lindsay and staff members of the Melbourne College of Divinity office. I also owe so much to the Ekalesia Fa’apotopotoga Kerisiano Samoa (EFKS) for sponsorship, which enabled me to undertake the task. Your prayers and support during my study have been invaluable. I express my gratitude to the General Secretary of the EFKS, Rev. Dr Iutisone Salevao for his unwavering support at all the times I needed you. To the Principal of Malua Theological College, Rev. Prof. Otele Perelini for his vision and understanding, which is now being translated into this piece of work, not only for the Church but for Samoa. I also thank the many members of the EFKS Central Office and all the Fa’afeagaiga of the Matagaluega Vitoria who have offered help and support while I have been studying and researching. A word of thanks to the staff of the various libraries I have consulted throughout my research. A special thanks to the Librarians and staff members of the Dalton McCaughey Library, The Baillieu Library of the University of Melbourne, the Whitley College Library, the Samoa National University Library, the Malua Theological College Library, and the Nelson Memorial Library in Apia. Thank you to Rev. Elder Paul Gray and Taulogomai Gray, Rev. Asafo Iosefa and Selina Iosefa, the Glenroy EFKS congregation, and Melbourne EFKS congregation, for your prayers and support while our family struggled to live and survive in Melbourne in the four years of study. A special word of thanks to my best friend and godfather, Leaso Moefa’auo, and to my good friend, Poutoa Aiga, for the words of encouragement and fellowship at critical times of the study. Last but not least is the word of thanks to my families in Samoa, New Zealand, and Melbourne for your prayers and help in many ways. To my children, Fatutolo, Obert, Constantine, and Toelagi for their patience and understanding when I neglected them for the sake of this study. Finally, to my best friend, partner and wife, Lemapu, for her love, encouragement, comfort, and understanding which all came to fruition in this Thesis. Fa’afetai tele lava May God bless you all. CONTENTS PART ONE GENERAL INTRODUCTION AND RESEARCH METHODOLOGY CHAPTER ONE INTRODUCTION 1.0 THESIS PROBLEM………………………………………………………………… ..1 1.1 THE RESEARCH QUESTION AND AIMS OF THE STUDY………………3 1.2 SCOPE OF THE STUDY……………………………………………………...6 1.3 BACKGROUND AND CONTEXT OF THE STUDY………………………..6 1.4 DEFINITION OF KEY CONCEPTS………………………………………...12 1.4.1 Praxis………………………………………………………………….12 1.4.2 Samoan Theological Praxis...………………………………………....12 1.4.3 Samoan Cultural-Theological Praxis…………………………………13 1.4.4 Samoan Philosophical Hermeneutic………………………………….14 1.4.5 O le Fuata Ma Lona Lou…………………………………………………...15 1.4.6 Soalaupule……………………………………………………………………16 1.4.7 Ua Tasi Le Tofa……………………………………………………………...17 1.4.8 Christian Era………………………………………………………….17 1.4.9 Fa’amatai…………………………………………………………………….18 1.5 RESEARCH METHODOLOGY……………………………………………..20 1.6 PREVIOUS RESEARCH IN THE FIELD AND ITS CONTRIBUTION...…………………………………………………………..21 1.7 THE STUDY’S CONTRIBUTION…………………………………………..22 1.8 LIMITATIONS OF THE STUDY……………………………………………23 1.9 OUTLINE OF THE THESIS…………………………………………………24 CHAPTER TWO RESEARCH METHODOLOGY 2.0 RESEARCH METHODS…………………………………………………………….27 2.1 ETHNOGRAPHY & AUTOETHNOGRAPHY RESEARCH METHODS…29 2.2 RESEARCH RATIONALE…………………………………………………..35 2.2.1 INTERVIEWS………………………………………………………..35 2.2.2 OBSERVATIONS...………………………………………………….40 PART TWO PHILOSOPHICAL HERMENEUTIC CHAPTER THREE HERMENEUTICAL FRAMEWORK 3.0 INTRODUCTION..…………………………………………………………………..42 3.1 WHAT IS HERMENEUTICS?………………………………………………43 3.2 A SAMOAN PHILOSOPHICAL HERMENEUTIC MODEL (PARADIGM)………………………………………………………………..46 3.3 SAMOA CONTEXT AS TEXT……………………………………………...53 3.4 CULTURAL-THEOLOGICAL PRAXIS…………………………………....55 vi CHAPTER FOUR O LE TOFA LILIU A SAMOA: A SAMOAN PHILOSOPHICAL HERMENEUTIC MODEL 4.0 INTRODUCTION…………………………………………………………………....65 4.1 A NEED FOR SAMOAN HERMENEUTICS…………………………….…65 4.1.1 O le Fuata Ma Lona Lou – A Stimulus/Need for Change……………66 4.1.2 Soalaupule – Genuine Dialogue……………………………………..67 4.1.3 Ua Tasi Le Tofa – Fusion of Horizons………………………………..68 4.2 APPLICATION OF O LE TOFA LILIU A SAMOA HERMENEUTIC MODEL……………………………………………………………………....69 4.2.1 Church Government and Leadership…………………………………69 4.2.2 Church Services – Tapua’iga……………………………………………...72 4.2.3 Church and Society…………………………………………………...78 PART THREE THE SAMOAN CONTEXT CHAPTER FIVE PRE-CHRISTIAN SAMOA 5.0 INTRODUCTION…………………………………………………………….…...…81 5.1 HISTORICAL BACKGROUND…………………………………………….82 5.1.1 Pre-Christian Contacts…………………………………………….….86 5.1.2 The Nafanua Prophecy………………………………………………..86 5.1.2.1 Impact of the Prophecy on the Samoan Context Then And Now……………………………………………………...90 5.2 CULTURAL CONTEXT……………………………………………………..91 5.2.1 Fa’asamoa …………………………………………………………………...92 5.2.2 Fa’asinomaga………………………………………………………………..94 5.2.3 Ava-Ceremony………………………………………………………..96 5.3 SOCIAL CONTEXT………………………………………………………….97 5.3.1 Education……………………………………………………………..98 5.3.2 Punishment – ‘Aulape a Samoa………………………………………….100 5.4 RELIGIOUS CONTEXT……………………………………………………101 CHAPTER SIX CHRISTIAN SAMOA: CULTURAL-THEOLOGICAL PRAXIS 6.0 INTRODUCTION.………………………………………………………………….107 6.1 EARLY CHRISTIANITY IN SAMOA……………………………………..108 6.2 THE SAMOAN CHURCH (LMS)………………………………………….114 6.2.1 Ekalesia - Church………………………..…………………………..116 6.3 CHANGES IN THE PHILOSOPHICAL AND RELIGIOUS PERSPECTIVES……………………………………………………………117 6.3.1 Samoan Personality………………………………………………….118 6.3.2
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