The Contemporary Emergence of Pacific

Pacific thought is like a dormant volcano: as long as it does not erupt, no one notices it. When it does boil to the surface, it comes, to the many who would rather dismiss it, as an unpleasant reminder of its persistent exis-tence.1 And when it settles again, it is easily forgotten. But we (whether researchers, educators, policymakers, donors, or others) ignore it at our peril. Why should we be concerned about Pacific thought? Answers to this question are partially provided by the literature that has explored facets of national and local philosophies and epistemologies. Over the past thirty-five years or so, Pacific theologians have examined how Samoan, Kiribati, Tuvaluan, Fijian, Tongan, Papua New Guinean, and other Pacific Islander fundamental concepts and philosophies are linked to the gospel and to Christianity in general in order to make the latter more relevant to their societies.2 They have mainly sought to show that, while Christianity can-not survive without integrating existing fundamental values of local soci-eties (even though the Church has a checkered record on this issue),3 there are parallels and meeting points between the two systems of thought as well as areas where one may be enriched by the other. Pacific educators at the University of the South Pacific (in particular, Konai Helu Thaman, Unaisi Nabobo, Teweiariki Teaero, and ‘Ana Maui Taufe‘ulungaki) have been conducting research on Pacific educational philosophies.4 Their concern has been to affirm the existence of particu-larly Pacific ways of learning and distinctive understandings of the nature of knowledge, wisdom, and intelligence—and to ensure that these becom