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State, Society and Governance in Melanesia Project
Australian National University


Christian Marriage in Kanak Society with Special Reference to 'Iai' island.

by
Tamara Wete
Pacific Theological College
Private Mail
Suva, FIJI
 

Introduction

I would like to begin with a definition of Christian marriage given by the Vatican II Council. It presents a clear view of marriage and family:

Christian marriage seen in this way is a God-given, life-long community, created to ensure the most appropriate conditions for the promotion of life, the life of the children and that of the spouses. It is based on a series of relationships of love which is chronological order are those of spouses, the spouses and the children and the children among themselves... 1 In this paper I intend to present a further detailed analysis of this definition, including its theology as seen in the light of the Old and the New Testament. This biblical analysis will guide us to Jesus Christ and his teaching on Christian marriage, where he emphasises monogamous marriage as an ideal type of marriage for Christian people who follow God's will.

The discussion on the unity of Kanak society in the context of 'Iai' will lead the reader to understand marriage in the way of the Kanak people. This will be followed by a debate on Kanak marriage in connection with Jesus's view on Christian marriage. To conclude, I will discuss the issue of divorce which is now very common in Kanak society and examine the role and response of Kanak people.
 

A) A theology of marriage

i) Marriage in the Old Testament

God's revelation about sexuality and marriage in the Old Testament occurs at the very beginning of Genesis with the description of creation. There are two accounts of the creation story, which will guide us to understand the concept of marriage as understood in the Old Testament. The first account is told in Genesis 2: 18 -25,

Then the Lord God said, "It is not good for the man to live alone. I will make a suitable companion to help him. So he took some soil from the ground and formed all the animals and all the birds. Then he brought them to the man to see what he would name them; and that is how they all got their names. So the man named all the birds and all the animals; but not one of them was a suitable companion to help him.

Then the Lord God made the man fall into deep sleep, and while he was sleeping, he took out one of the man's ribs and closed up the flesh. He formed a woman out of the rib and brought her to him. Then the man said, "At last, here is one of my own kind - Bone taken from my bone, and flesh from my flesh. 'Woman is her name because she was taken out of man," That is why a man leaves his father and mother and is united with his wife, and they become one. The man and the woman were both naked, but they were not embarrassed.

 From this first account of the creation story, it is clearly understood that it is not good for the human to be alone; that the man-woman relationship is the right order for humanity. The woman is derived from the man and has  equal value as a person. She is part of him. Furthermore, the destiny of the relationship is towards oneness. That is why the couple has to leave their home and establish a new social and psychological unit. 2

Coming now to the second account, given in the first chapter of Genesis, it says:

God said, ' Let us make man in our own image, in the likeness of ourselves and let them be masters of the fish, of the sea, the birds of heaven, the cattle, all the wild beasts and all the reptiles that crawl upon the earth.'

God created man in the image of himself, in the image of God he created him, male and female he created them. God blessed them, saying to them, ' Be fruitful, multiply, fill the earth and conquer it'. (Gen. 1:26 28).

 This biblical text shows us the momentous truth that both male and female are created in the image of God. Therefore, they both reflect the divine image in themselves. Also, this account gives us evidence of the equal worth of the sexes. This same principle of equality is emphasised by Paul in his epistle to the Galatians. "All baptised in Christ, you have all clothed yourselves in Christ, and there are no more distinctions between Jew and Greek, slave and free, male and female, but all of you are one in Christ Jesus" (Gal 3:27-28). In our days, these declarations drive women to claim their right of equality with man despite their biological differences. 3

The second account tells us that one of the purposes of marriage is 'to be fruitful and be multiply'. In the first narrative Yahweh made male and female become one body, that is, to have sexual intercourse. So sexual intercourse is now linked with procreation. In creation God gave life and this life was a gift given to both male and female. 4

From the two biblical passages, sexual intercourse and procreation are linked but stand separately. In the second narrative, intercourse is connected with the gift and blessing of children. These realities are separated, but they show us the appropriate possibilities of the man-woman relationship in marriage. 5

These two combined accounts advocate a monogamous relationship which is oriented towards procreation. Thus, having a family was highly important in Israel. Monogamy remained the ideal but polygamy was allowed, particularly in cases of infertility. For example, the story of Abraham, Sarah and Hagar. 6 Because property and inheritance were primarily concerned with males in the family, it was almost imperative that a man have a son to continue the family line and to whom he could leave his estate. The need for a male successor is crucial to the understanding of Hebrew marriage practice in the OT.

In the Old Testament, marriage is regarded as a covenant entered by the two (the bride and the bridegroom). This covenant is also told in the books of Prov 2:17 and Mal 2:14. The reality of marriage was also used as a symbol for the covenant of grace existing between Yahweh and Israe1. 7

There are three theological points from the two creation stories. The first one is where God is portrayed as Creator. He created male and female in his own image. Secondly, man and woman become 'one flesh'. This means that through sexual intercourse, they restore the original pattern of human unity. And for that purpose, a man must leave his father and his mother. And thirdly, the union in 'one flesh' is followed by God's blessing which is the procreation. 8 There are many statements of children being praised in the Old Testament. Children are described as stars in the sky (Gen. 15:5) and also as the crown of man (Prov. 17:6). 9
 

ii) Teaching about marriage in the New Testament

Let us now turn to some specific teachings of Jesus about marriage in the New Testament. According to Mark 10:2-12, Matt 19:1-9 and Luke 16:18 Jesus discussed with some Pharisees the question of marriage and divorce. According to Mark, the Pharisees wanted to embarrass Jesus. Because of the different views on law and divorce they were probably trying to know which particular party Jesus aligned himself with. So as Jesus did often, he replied by putting a counter question: "What did Moses command you?" Then the Pharisees quoted the Jewish law in Deuteronomy 24:1, which allowed husbands to divorce wives on certain conditions. Then Jesus went beyond the Mosaic code by quoting Gen.1-27: "So God created human beings, making them to be like himself. He created them male and female" and Gen. 2.24: "That is why a man leaves his father and mother and is united with his wife, and they become one. No human being must separate what God has joined together". Jesus tried to tell his fellow Jews that if they really understood what God was trying to reveal to them through the Book of Genesis they would see that the fulfilment of his will for humans required equal fidelity on both sides in terms of monogamous marriage. This reference to Genesis opens up the whole question of biblical inspiration and interpretation. 10

In the house, the disciples continued to discuss the topic (v.10) and they received from Jesus an uncompromising reply: "A man who divorces his wife and marries another woman commits adultery against his wife. In the same way, a woman who divorces her husband and marries another man commits adultery."(v.11 and v.12). This quotation is also found in Mtt 5:32 and Luke 16:18. 11 Jesus tells us that sexual intercourse belongs in the setting of love whose fullness is to be found within the relationship we call marriage. 12

In the Old Testament, divorce was not desirable but permissible. Jesus in abolishing divorce refers back to the creation story (Mark 10:6-7), which shows that the true fulfilment of God's will would require fidelity in monogamous marriage with no divorce.13

Paul says many things about sex and marriage. In his letter to the Corinthians, he says "A man should fulfil her duty as a husband, and a woman should fulfil her duty as a wife, and each should satisfy the other's needs. A wife is not the master of her own body, but her husband is; in the same way a husband is not the master of his own body, but his wife is". Paul emphasised this teaching in his letter to the Eiphesians "Be subject to one another" (Eph.5.21). Christian marriage vision is to recognise equality in right and duty toward mutual service. 14
 

iii) Do marriage in the Old and the New Testament have something in common?

Marriage in the first place is outlined in Genesis. It is for two purposes. One is for procreation: Be fruitful and multiply. And in the other, it manifests and institutionalises the unity of man and woman: In marriage they become 'one flesh', 'one body' or 'one person'. This unity is still of great importance. 'A man leaves his father and mother and joins himself to his wife, and they become one body (Gen.2.24). This reference of unity is emphasised by Jesus when he was caught up by the Pharisees with the question of divorce. They were much in favour of Moses' law: "Moses gave permission for a man to write a divorce notice and send his wife away" (Deut. 24.1-2). But Jesus reminded them that Moses wrote this law for them because they were so hard to teach.15 Those who belong to the people of God continue to sin by denying the unity. Consequently, this causes great problems in marital relationships.

One common teaching on marriage from the Old and New Testament is that marriage has to be a monogamous union supported by mutual fidelity in a partnership of equals. 16

Marriage is regarded as a covenant between God and the two involved (the bride and the bridegroom). It is a sacrament; a divine blessing in the life of the two involved and also of those Christians entering into it. 17

Jesus' statement that remarriage after divorce is a form of adultery clearly emphasises that Christian marriage should be a lifelong monogamous union. 18

Christ's suffering on the cross is the supreme example in history of what love should be. The promise made by the bride and bridegroom (in their marriage vows) is that they will build a joint life in which each will daily lay down his or her life for the other. 19
 

B) The unity of Kanak society in the context of 'Iai'

The unity of Kanak society is based on the following factors: Kong (gods); lap (clan); momo (woman) the agent of procreation; than (king); kânâ (land) and Hofuc ( word).
 

i) Kong (gods or spirit).

Kanak people in Kanaky continue to believe in their respected ancestors, as their kong (gods). This belief is sometimes practiced through the use of traditional medicine. This is used with the belief that kong is present in the land, in the sea and in the air. Even though their ancestors are dead their beliefs in the concept of supernatural power are very powerful. 20
 

ii) Lap (clan).

In Kanak society, lap (clan) is based on hofuc (word) or oral tradition or myth. Without hofuc, the whole society will collapse. Lap is an extended family. Lap is composed of the whole group of persons entitled by the same kong. That whole group includes all lakibitin (ancestors); all buba (grand-peres and grand-meres); all cica me bai (fathers and mothers); all nokon da me nokon in (sons or daughters). Lap is very important because it builds up the unity of many people. 21
 

iii) Momo (woman) source of unity.

In Kanak society momo (woman) plays a major role especially through totr (marriage). It is through totr (marriage) that momo not only continue to build up lap but also build links between lap. Also momo gives ownership of the life to his brother (maternal uncle) through her role of procreation. Kanak people believe that life comes from the maternal uncle through the sister, especially when she plays her role of procreation. 22
 

iv) King (Than).

Kanak society includes four types of than (king): waikânâ (landowner), atö (elder brother), than (king) and than at ikanyua (foreign king).

Waikânâ are the first people to occupy the land. Waikânâ are also called waibanu which means that they are owners of the coconut trees.

Atö (first born or elder son). According to Kanak tradition, atö is the than (king) of lap. Atö will be respected by other clans' members.

Than (king) came to be a sign of peace. Thanbrought peace in the past because of wars between clans.

Than at ikanyua (foreign king). Hospitality is common in Melanesia. Kanak people believe that foreigners are holy and sacred people because they maintain the unity of lap before our gods. 23
 

v) Land (kânâ).

Kanak people believe that kânâ (land) is the holy place in which their ancestors or gods live. Because of that belief, they consider themselves as kânâ. Kanak people have a strong belief that their ancestors or gods live in the land, in the sea and in the air. Thus, those cultural beliefs become part of their identity. 24
 

C) Marriage in Kanak context.
 

i) Three types of marriage.

Before the arrival of missionaries in 1841, polygamous marriage was the typical one that gave much prestige especially to the chiefs. Then later, it was abolished and replaced by monogamous marriage that is called today Christian marriage. In addition to that were the custom marriage and the civic marriage . These three types of marriage can take place in one week. The three of them make up what we call marriage.

In the civic marriage, the couple are presented before the mayor. Then followed by the signing of the marriage certificate by the married couple, the mayor and the witnesses.

The Christian marriage always takes place after the custom marriage. The bride and the bridegroom are presented before the minister and the congregation in the Church. There is an exchange of rings where the minister would say, "And God said, for this reason a man will leave his father and mother and unite with his wife, and the two will become one. No human being must separate, then, what God has joined together." (Mtt 19. 5 and 6). This is also the minister's last words: "I pronounce them joined in marriage." 25

The custom marriage is a very complicated one because of many factors involved. This will be discussed in the following section:
 

ii) Factors involved in custom marriage especially in ' context.

Totr hnyi when (custom marriage)

Totr hnyi when (custom marriage) in Kanak society as in other islands of the Pacific was probably the most important public event in common life. It came into being through a series of meetings, negotiations and ceremonies.

Totr hnyi when means marriage in word. Totr hnyi when involves not only the bride and bridegroom but also their proper clans and other kins' clans.

Totr hnyi when has been always regarded as a social and economic institution because of several functions that need to be carried out during ceremonies of marriage. There will be exchange of hofuc (word) as well as the exchange of hu ta unyi (wealth). In the past, it was only the exchange of food or Kanak money (which is in the form of shells). In our contemporary time, this has been replaced by big cash, big money. Kanak custom marriage now costs about six to ten million French money.
 

b) Ohmâ (put aside)

Ohmâ happens when the girl is asked to be the bride. In the past, ohmâ took place between kin clans or either between different clans in relation to the kin, the land, gods or economic interests. Today ohmâ can take place anywhere. Also more choices are given to the bridegroom whether ohmâ becomes the bridegroom clans business or himself.
 

c) Tang Ohutu ( Basket of shell) or Bride price.

Tang Ohutu is given after the first night of the wedding. Tang Ohutu represents the bride's role which is to cook for the bridegroom's clan. Ohutu is a utensil for cooking. Tang Ohutu is usually presented to the bride's clan by the bridegroom's clan as a sign of expressing appreciation for the bride's virginity. This was done in the past. Today, the big cash takes over and the girl's virginity doesn't matter any more. Divorce can take place straight after the custom marriage.
 

d) Hmahinyen (maternal uncle).

Hmahinyen means root. In Kanak society, there is a strong belief that life comes from the maternal uncle who owns the prestige of her sister's procreation after being married. In any cultural function, the hmahinyen is always the first to be given the honour.
 

e) Lap anyin baga me lap anyin momo (Paternal and maternal clan)

In Kanak society, lap anyin baga me lap anyin momo (paternal and maternal clan) are well known because of the numerous functions they both play in various situations. In the past, these two clans were always in contradiction to each other. One wants to be better than the other. Competitions were always taking place between the two. Today, lap anyin momo (maternal clan) is much more respected because of the belief that life derives from him, Hmahinyen.
 

f) Three different types regarded as one, totr (marriage).

In Kanak society, the three types of marriage discussed previously are called totr (marriage). Three different marriages with different names and celebrate in different ways but all make up what Kanak people call marriage. Kanak marriage is always celebrated in Church, in public and in custom. There are always one to two weeks of ceremonies.
 

D) Does totr (marriage) in Kanak context have any connection with monogamous marriage as discussed at the beginning of this paper?

Of course, there is a connection between Kanak marriage and the monogamous marriage discussed previously. As I said before, polygamy was replaced by monogamy after the arrival of the first missionaries. Marriage which is based on creation story, is applied in the same way to the Kanak people with the arrival of Christianity. The Kanak marriage of three types still remains and is considered a Christian marriage.
 

E) Divorce becomes an issue in Kanak society.

Twenty years ago, divorce was not welcome in Kanaky society because of strong Kanak cultural values. At present, due to the economic and western influences, divorce becomes part of the daily happenings in Kanak society.

Urban life influence also gives both husband and wife wide opportunities to meet other attractive women and men. As a consequence, this sometimes lead to separation and finally divorce.

Marriage vows are not respected any more by any of the two involved. The union in 'one flesh' and 'one body' has no more meaning or impact on the couple concerned. There is a lack of responsibility and commitment from both partners.
 

F) What is the role of Kanak people in relation to the issue of divorce today?

In Kanak society, like elsewhere in the Pacific, people are born Christian. So whenever family problems arise within community, people always say that it is the Church minister who has to take care of those issues. However, it is time for Kanak people to take that responsibility in sharing family issues affecting the two concerned, in order to avoid disputes and divorce. Clans still own their strong relationship through marriage and as a basis, people can move forward and bring about change aiming to avoid divorce.

People must stop for a while, reflect back on the past and ask this question: " What does it really mean by Christian marriage today?" People need to be re-educated today about the meaning of Christian marriage in order to understand marriage as a gift from God involving responsibilities.

Jesus' suffering on the cross would be a good example for everyone entering marriage. Marriage means to take the cross and accept suffering for the benefit of the two involved in family and the whole of Kanak society.
 

Conclusion

Man and Woman become 'one flesh'. This is the central point which is asserted in marriage and many people have come to misinterpret it. As a result of that, many couples tend to end up in marriage breakdowns and divorces. In marriage, man and woman become 'one flesh' which means that they legally complete each other through sexual intercourse by restoring the original pattern of human unity. 26

The origin of marriage comes from the creation story. From generation to generation, people have accepted it as an institution celebrated in different forms either officially, culturally or religiously. Marriage involves two persons, male and female. In his teachings, Jesus was clear that the unity of the two persons in marriage is very important to their relationship with God, their creator.

Marriage is regarded as a sacrament and a gift from God. And the two involved in marriage have a great responsibility to take care of that gift. Marriage as a unity of two person (male and female) has now become more crowded involving more than two people. That reality leads people to many kinds of diseases.

Everyday we have so many people die of AIDS. Therefore we must ask ourselves, why? "Why is this happening?"
 

Endnotes

1 Dominian, Marriage, Faith and Love, Darton: Longman and Todd Ltd, London, 1981.

2 Ibid, p. 9.

3 Ibid, p. 11

4 Ibid, p. 11.

5 Ibid, p. 11

6 Ibid p. 11.

7 Perelini Otele Sili, Christian Marriage: a critical study of Christian Marriage with Specific Reference to Samoa Society, Unpublished thesis, PTC: Fiji, 1973. p.7.

8 Bailey Derrick Sherwin, 7hc Mystery of Love and Marriage, Harper and Row: New

York, 1952, p. 44.

9 Dominian Jack, Marriage, Faith and Love, Longman and Todd: London, p. 11.

10 Hodgson Leonard, Sex and Christian Freedom: An Enquiry, SCM: London, 1967, p52.

11 Bromiley W. Gooffrey, God and Marriage, Grand Rapid: United States of America, 198O, p.44.

12 Dominian, 1967, p.l5.

13 Hodgson, 1967, p. 52.

14 Hastings Adrian, Christian Marriage in Africa, SPCK: London, 1973 p.64.

15 Hastings, 1973, p. 63.

16 Hodgson, 1967, p.56

17 Hastings, 1973, p. 65.

18 Hodgson. 1967. p. 74

19 Ibid, p. 56.

20 Wea Djoubelly, An Education for the Kanak Liberation, Unpublished Thesis, PTC: Fiji, 1977, p.2

21 Wea, 1977. p 3

22 Wea, 1977, p 5

23 Wea, 1977, p 7

24 Wea, 1977, p. 8

25 Hmae K. Jean, A study of Worship in Culture with Specific Reference to Mare Islands, Unpublished thesis, PTC: Fiji, 1982, pg 109

26 Bailey, '1952, p.43.
 

Glossary
 
atö first born or eldest
bai mother
buba grandfathers/grandmothers
cica father
hmahinyen maternal uncle
hofuc word
kânâ land
kong gods
lakibitin ancestors
lap clan
lap anyin baga paternal clan
lap anyin momo maternal clan
momo woman
nokon da sons
nokon in daughters
ohmâ put aside
tang ohutu basket of shell or bride price
than king
than at kanyua foreign king
totr marriage
totr hnyi when custom marriage
waibanu owners of the coconut trees
waikana landowner

 

Bibliography

Bromiley W. Geoffrey, God and Marriage, Grand Rapids William B. Eerdmans: United States of America, 1980.

Bailey Derrick Sherwin, The Mystery of Love and Marriage, Harper Row: New York, 1952.

Basset Bernard SJ. Love at the Crossroad, Burns & Oates: London, 1960.

Collins F. Rayrnon, Divorce in the New Testament, Liturgical Press: United States of America, 1989.

Dominian Jack, Marriage, Faith and Love, Longman and Tood Ltd: London, 1981.

Hastings Adrian, Christian Marriage in Africa, S.P.C.K: London, 1973.

Hodgson Leonard, Sex and Christian Freedom: An Enquiry, SCM Press LTD: London, 1967.

Hmae K. Jean, A study of Worship in culture with special reference to Mare Islands, Unpublished Thesis, P.T.C: Fiji, 1982.

Ingebritson Joel, Human Sexuality in Melanesian Cultures, Melanesian Institute: Papua New Guinea, Series No 14, 1990.

Mage R. David, The Christian Response to the Sexual Revolution, Lutter Worth Press: London, 1971.

Mantovani Ennio, Marriage in Melanesia: A Theological Perspective, Melanesian Institute: Papua New Guinea, Series No 11, 1987.

Nicole Eugenia, Love and Marriage, Unpublished Thesis, P.T.C. Fiji, 1983.

Perelini Otele Sili, Christian Marriage: A Critical Study of Christian Marriage with special reference to Samoan Society, Unpublished Thesis, P.T.C: Fiji, 1973.

Pike A. James, If You Marry Outside Your Faith, Harper and Row: New York, 1954.

Report of a Seminar, Sex, Marriage and the Family in the Pacific, WCC: Geneva

Wakaine Wakira Etienne, Church and Culture: The Mare Islands Situation, Unpublished thesis, P.T.C. Fiji, 1980.

Wea Djoubelly, An Education for the Kanak Liberation, Unpublished Thesis, P.T.C. Fiji, l977.


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