Church Women's Groups and the Empowerment of Women in the Solomon Islands

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State, Society and Governance in Melanesia Project
Australian National University

"BRIDE PRICE" AND CHRISTIANITY

Alice Aruheeta Pollard

Chief Women's Development Officer
Ministry of Youth, Women, Sports and Recreation
Solomon Islands

INTRODUCTION
In this presentation, I will discuss three main issues that relate to the above topic. Firstly, I will look at "bride price" as practised in the AreAre society, its values and limitations Secondly, I will look at the history of free marriage as emphasised within the South Seas Evangelical Church (SSEC) and its development up to date. Finally, I will discuss the interaction between "bride price" and the SSEC and the impact it is having on the AreAre society. It is also important to bear in mind that for the purpose of this presentation, I will use the word "bride price" although it is problematic in its translation and meaning for the type of marriage that is practised in the AreAre society.

THE GIRL CHILD IN THE AREARE SOCIETY
At the birth of a girl child, metaphors such as she is my bundle of firewood (mani parani ai nau), she is my bundle of bamboo of water(mani parani kahu nau) and she is my basket of wealth(mani kareni mae nau) is chanted by parents, families and relatives. There is much rejoicing and chanting as the girl child is welcome into the family. Parents and relatives would have a name ready for the girl child, a name that will connect her to her tribe, land and resources. These chanting are not empty words but maps the future direction of the girl child's roles and place in the AreAre society. The chanting also demonstrates the girl child's value socially, politically and economically. She is not looked upon as a mere girl child but as one whose family can depend on for survival, power, fame and wealth.

While I am tempted to discuss the different types of names for girls laid down by the AreAre society for the girl child and her position within the family and the society, time does not allow me for that. My paper examines "bride price" and Christianity as observed in the AreAre society and the SSEC, a small section of a broad and complex topic.

It is the third type of chanting which reads she is my basket of wealth that I will focus my discussion on. A girl in the AreAre society is wealth in many forms but particularly in shell money. She is an investment in her own right for the future. In fact she is a saving in today's monetary terms. She is also the family's resource for the future. No boy or man is to touch her, make jokes of her or her body. She is guarded and guided by her mother and relatives. If a boy or a man is found touching her and talking to her in private or abusing her without her parents and relatives' knowledge, compensation is demanded straight away. It is money to money transaction. In the distant past, death takes place on the spot.

WHAT IS BRIDE PRICE?
The AreAre word for bride price is horia keniha meaning the act of buying and selling a girl. It is a contradictory term to how and what happens in the custom marriage that is practised in the AreAre society. It is a term which is wrongly interpreted in its English context and meaning. The AreAre word used to describe this important marriage ceremony is hua keniha, meaning the release and exchange of a girl from one authority, family, clan or community to another authority, family, clan or community. It does not engage in selling or buying girls. It involves exchange of gifts between the two groups of people and is recognised as an equal distribution of gifts and recognition of the girls' value rather than as victims of selling and buying. It is a communal activity that involves lots of consultations, discussions and meetings between two groups of tribes, communities or families before a final decision can be reached in the joining of the couple.

THE "BRIDE PRICE" PROCESSES
It must be understood from the outset that in "bride price" marriages, it is the parents and relatives of the groom that perform the job of finding a suitable bride for their son. The characteristics of a fine bride would be hardworking, hospitable, kind, strong, good character, confident, loving, able to bear children and skilful. There is little or no emphasis on the outside appearance. It is the inner beauty that matters.

Once a bride is identified, the parents and selected relatives will make the first visit to the bride's parents and relatives with a basket of shell money depending on their wealth. This team consists of both men and women. With some lengthy discussion and negotiation between both parties, responses could be negative or positive. In most cases the discussion is between parents and relatives of the bride and the groom. The bride has no or little say on the person she marries. If the girl says no to the proposal, she could be harshly questioned and must explain her reasons. If the parents and relatives of the bride give a positive response, the groom's parents and relatives will then give some shell money to the bride's parents in a form of exchange for positive response and the beginning of the marriage proposal for their son. It could be referred to an engagement ring in the Western marriage practice. A date will also be set for the groom's parents and relative to take the bride to their family and unite them as man and wife (rukasia poni). The news will be released to both tribes and even the public of the arrangements. The bride will wear a piece of cloth just to cover the front part known as (maku). The bride to be can visit the groom's family and relatives but must still keep away from the groom to be until all processes of the marriage is observed.

Stage 2
When the date has arrived, the groom's parents and selected relatives will go and bring home the bride. This is a very important occasion as the bride is beautifully dressed and decorated with shell money and led by two women, one on each side walking on mats or local umbrellas from her house. On arrival at the groom's village, the same will be done to her as well. The real "bride price" ceremony will take place at a later date or at the same date of the joining of the couple. For most couples, this takes place within one to five years after marriage and for some it is even a longer period.

"BRIDE PRICE" CEREMONY
As Daniel de Coppet (1995) stated,

"In marriage ceremonies, those wishing to take part in the events must choose one of two groups, the bride's or the groom's. The marriage feast , which takes place at the bride's village, is followed two or three years later by the return marriage feast at the groom's village. Two main operations are accomplished through the various offerings observed. First, the monetary contributions offered by the 'men' s side' are lent to the 'women's side' until the return feast, on the condition that each monetary contribution be returned only after it has been converted into one of the three different species: living taros to be planted, living pigs to be raised or shell money. In this case, money is returned for money" (de Coppet 1995:249). There is no invitation business during the marriage ceremony. Any one can attend, depending on two factors, one, through blood relationship and two, friendship in one way or another.

At this feast, each one wishing to participate will bring along taros, pigs and more importantly, strings of shell money to be presented to the groom's side who will then put them all together and share it to the bride's family and relatives. It is being noted that each person of the bride's family and relatives who have contributed in one way or another towards the feast will have a share of shell money in a form of exchange for their participation and contribution towards the ceremony. The gift given to the bride's family depend very much on how much the groom's family were able to give and how wealthy they are. The bride's parents, relatives and tribe will then make a small gift to the bride to prepare her for future involvement in similar ceremonies that will take place with the family she is married to.

VALUES OF "BRIDE PRICE"
It could be argued that while many people and writers make different assumptions about the issue of "bride price", this section attempts to examine some of the values of "bride price."

Firstly, "bride price" is founded on exchange of gifts. It must be understood that the bride is invaluable, no money or wealth in the whole world will measure up to the bride's roles and presence within her own family. The gift received symbolises the bride's value within her own family and tribes. Her absence in her home during her marriage leaves a vacuum that must be filled by others in terms of the roles she perform, her presence and who she is. It is not a payment in any form.

Secondly, it is a fair system that distributes wealth to all parties who contributes towards the ceremony. A system that focuses on the "give and take" principle. Every one who spend and give shell money/taro/pigs towards the ceremony will each receive some thing in return in the form of pigs, taros or shell money. A system that is flexible and depended on the wealth of the family. Wealthy families give more while less wealthy families give less. The most important issue is the development of friendship, relationship and sharing of resources. It is a gain/gain transaction on both sides and is argued to be in recognition of women's value. As one of the interviewee commented, shell money lasts while food in today's system of free marriage feasting perishes the next day.

Thirdly, it recognises the value of the girl, meaning that the girl is not a mere girl, but a valuable and important resource in the home and the family. She is a wealth, mother of the future generation, the producer and reproducer, the decision- maker, the teacher and the manager.

Fourthly, it reflects the people's identity and way of life that makes them unique and different. It is their pride and history, a ceremony that must be practised and nurtured so that it is passed on from one generation to another. As one of the women said, it is in my blood and I am not going to give it up. My children are born into it and I am going to die in it. It must be continued. It is not a foreign system. The system is fair and is part of their life style. Most resources required for the ceremony are available and can be home grown and produced.

Fifthly, any children born to the couple are already covered under the exchange of the gifts and it is considered that they belong to both tribes but more so to the male's side although they have equal access to their mother's side and land. The children are loved, valued and properly cared for by the clan. No child is to be neglected or abused. (Mera ami horia naina). The tribe will ensure that the children's basic needs are met and that their place within the society is maintained.

Sixthly, "bride price" strongly binds the couple as the basis for the family unit. Marriage in this case is not seen as two individuals getting married, but is seen as a marriage between two families, two clans or even two communities. It is a communal system rather than individual arrangements.

The seventh factor is that the "bride price" ceremony unites the tribe together, an important time in which the elders would spend time with the younger generation in giving words of wisdom, knowing each member of the tribe, knowing the family tree, land and family relationships. It is also a time that the young girls will learn required skills through participation and involvement in the ceremony, a time of hard work but on the other hand, empowerment and excitement.

Because of the above values, elders and parents emphasised to their sons and daughters that promiscuity lifestyle and bad behaviour should not be practised at all from childhood up to adulthood. A daughter or a son must observe and obey the words of wisdom laid down by the society for them with close supervision from the elders. Any misbehaviours and conduct is seriously disciplined.

While it is seen as an important and fair system as discussed above, there are also difficulties experienced in the whole system as told by the respondents. These are -:

Firstly, the girl has little choice over the man she marries and is often dictated by her parents and relatives. Shell money is used as a powerful tool in the whole system. Once the family's wealth through shell money is displayed, it is likely that the girl must give a positive answer towards the proposal. A negative response might result in harsh words and ill feelings.

Secondly, the processes used sometimes can lead to lying, ill feelings and dissatisfaction. The fact that both parties play equal roles and responsibilities, when one party fails to give or live up to its commitment, it could result in hatred and enmity.

Thirdly, the system could demonstrate pride and power struggles in the sense that the wealthy family would demonstrate their wealth through giving more than the normal transaction, resulting in shame and feeling of powerlessness by the less wealthy family.

Finally, as observed today, "bride price" is taking a different direction. It has lost its real meaning and become cash oriented, a very expensive transaction for many families. The whole system has become moneterised and money has become the main focus, not the value of the girl. It is seen as using the girl's body as a form of earning cash. In addition, other expensive goods are also demanded.

Having looked at the values and difficulties of "bride price", I will now discuss the history of Free Marriage and "bride price" within the South Seas Evangelical Church (SSEC) and how both interact together.

HISTORY OF "BRIDE PRICE" AND FREE MARRIAGE IN THE SOUTH SEAS EVANGELICAL CHURCH (SSEC)
The SSEC originated from Queensland, Australia, through the Solomon Islands Sugar Plantation labourers in 1882. It was first called the "Kanaka Mission". In 1904, SSEC was established on Malaita by a respected and honourable man, Mr. Peter Ambuofa The church was also known at that time as the South Seas Evangelical Mission (SSEM). In 1964, it was established under its current name and became independent from the mission in 1975. SSEC has the third largest population in Solomon Islands, out of which 47% are from Malaita, while a significant number are also found in Guadalcanal, Honiara, Makira and other provinces. They also play an important role in the areas of education, training and health in Solomon Islands. The SSEC are very strict and do not allow its members to drink alcohol, chew betel nut or smoke (Ernst 1994:122; Forman 1982:49-54). It is also noted that women and men within the church take active roles in all aspects of the development of the church.

The issue of "bride price" within the SSEC church could be traced back to 1904, when Peter Ambuofa, the pioneer of the SSEC established the church. His conversion to Christianity and as the pioneer of the church introduced what is now known as "Free Marriage". Free marriage was a new concept and was not easily received by many leaders. It was critically scrutinised and questioned. It was discussed in many consultative meetings with leaders in the villages who have adopted the concept in response to the gospel during the missionary era. To do away with bride price and replace it with free marriage was not accepted in its initial stages. It was however agreed at that time that "bride price" can continue but limited to 3 Red money (Strings of Red money). This implies that any "bride price" ceremony within the church must be limited to 3 Red money.(This is still problematic as each cultural group within Malaita have different interpretation of Red money). However, it was a starting point to a long debating issue for the church and an introduction of two streams of marriage operating within the church.

In 1932, a great revival swept across Malaita, an evangelist from Australia by the name of Mr. Neil believed to have receive a message from God, saying that Christians should not practice "bride price", smoking and chewing betel nut. In response to that message many people gave up the above practices.

As the church continue to develop, more people started giving up "bride price" while some continue to hold on. These two streams continued to progress within the church. The two streams brought confusion and disagreements amongst the congregation and between the SSEC and the Anglicans. It has become apparent that in order for the people to live in harmony with each other, the issue must be resolved. With continued dialogue and negotiations between the parties concerned, it was agreed that "bride price" must be standardised and was increased from 3 Red money to 5 Red money only. Peter Ambuofa, despite of his pioneer role in the establishment of the church, continued to practice "bride price" while his assistant Shem Irofaalu gave up "bride price". This second resolution allow people to practice "bride price" in the church while those who have given up "bride price" could practice free marriage.

This resolution spread through out Malaita, especially through out AreAre and South Malaita. Resulting in some people declaring that they are free and will not participate in any "bride price" ceremony. On the other hand, some continue practising it. It must be noted here that four strong English words are used in the church to renounce their freedom from "bride price". These are:- "Free", "Surrender", "Give up" and "Hands up". It could be argued that whether the people who have used these terms in their declaration ever understood the meaning of these terms or whether they were imitating the preachers and their leaders.

In the early sixties, an evangelist from Australia by the name of Mr. George Francis was invited to speak at a convention, conducted in Ambu, Malaita. The topic for the convention was on the issue of "bride price". It was understood that the topic was chosen by one of the "Free Marriage" supporters. Mr. George Francis highlighted the following topics in his sermons. :-

That in the creation, God did not sell Eve to Adam. Thus the soul of man is not to be sold or used for other purposes. Man and wife are for family relationship and procreation.

That a woman is not a chattel, nor a commodity to be sold.

That a woman is a human being and not an asset to be sold.

That a woman is the temple of the Holy spirit and not to be sold as she has already being bought through Jesus' death on the cross.

With such a message, his appeal to give up "bride price" was resulted in nearly the whole congregation showing up their hands, declaring that they have given up "bride price". It is assumed here that Mr. George Frances misunderstood the idea of bride price and had his preconceived idea that people were selling and buying girls.

Although his appeal to give up bride price was overwhelming, his message came under great criticism and disagreement by some of the local church leaders.

Despite such a response, the issue was not resolved, the two streams of marriage continued to operate within the church up until today. In 1992, the general conference of the SSEC came with the third resolution, stating that any one who is involved in "bride price" beyond 5Red money and $200 must step aside from his ministry and be disciplined according to the seriousness of the matter. These discipline procedures includes, sitting at the back stool of the church for a period of few weeks up to six months and banned from taking any leadership roles within the church. In addition, if the relatives of a member who has given up "bride price" involve in demanding or giving of "bride price", he/she must also step aside and repay the money back to the concerned group of people before he/she is restored to do his/her ministry in the church. This resolution further complicates the whole issue of bride price in the church and punishes those involved. It also brought along further confusions and disagreements amongst families and the church congregation.

The issue has not been resolved. Today within the SSEC, it has been observed that there are three types of marriage that are practised in the church. They are "free marriage", "bride price" marriage" and "dual marriage" (both).

WHAT IS FREE MARRIAGE?
Free marriage in the context referred to in the church is similar to that of the Western type of marriage. It is characterised by the following :-

Wearing a white dress or a wedding gown
Having a party to eat and celebrate with the newly weds
Presenting gifts to the newly wed.
It does not involve giving of any gift to the parents or the relatives of the bride in exchange of their daughter unless other wise.
It does not involve reciprocity arrangements to the bride's parents and relatives. How ever, as the culture of the AreAre people, those concerned may feel obligated to assist whenever such ceremony is hosted by the tribe concerned,
Wedding presents are more of chinaware, glasses, plastic ware and many modern gifts, not so much so with shell money.
Wedding feasts are organised more like Western partying system.
Use of engagement ring and wedding ring.

Recently,(Aug 10-14^th 98), during a SSEC Theological Consultation workshop, "bride price" reappeared again as an issue to be resolved as the previous decision was causing a lot of confusion and misunderstandings within the church. After a lot of expressed opinions and discussion from the people in attendance, the Consultation Workshop agreed to make the following recommendations to the SSEC Council, On the matter of "bride price", it was resolved that participation in "bride price" is not a matter of Spiritual defilement. It was noted that the practise of excluding from ministry those that have participated in "bride price" arose because of the 1992 decision of the General Conference that "free marriage" was the standard of the Church. However, this General conference decision was in conflict with the constitution and therefore the constitution takes precedence.

Furthermore, the consultation agreed to recommend that the SSEC stand on "bride price" and marriage celebration be one of "Freedom before the Lord" and in the context of the limitations of Christian liberty as stated in 1Corithians 8. In addition, the following shall be guiding principles in the consideration of this matter, love, peacefulness, actions glorifying God, acting responsibly, appropriate marriage counselling, modesty, mutual acceptance, reasonableness and cultural values"

While this recommendation is strongly agreed upon and seen as a positive step forward, it is argued that further work is still required to define it and simplify it in a manner that absorb the following three principles -:

Does this glorify God?

Does this reflect my testimony and help me grow spiritually as a Christian?

Does this help others?

It was noted that further work still need to be done on it, to make it appropriate for today and at the same time reflect the values of "bride price" as well as the Christian principles.

INTERACTION BETWEEN CHURCH AND "BRIDE PRICE"
The church recognises that the "bride price" system has values that compliment the church doctrines and the Melanesian way of life. However, there were some practices within the "bride price" system that contradicts the Christian principles. These contradictions between the two systems are creating the confusion that is currently experienced. These are summarised as follows -:

The issue of "Free Marriage" versus "bride price" has bought along many confusion and misunderstandings amongst the people. Free marriage need to be clearly defined in its context. Both systems are quite opposite to each other in some ways and compliments each other in some ways.
The tribes and even some families are divided. For example, in some families, it is the wife who has given up "bride price" while the husband is not. Further more, the children are confused whether they are covered under the declaration made by their parents or not. The girls in particular are affected in that if the father has not given up "bride price", she will have to be very sensitive in making that declaration as it will really hurt the father and the relatives in the other denominations that practice bride price.
Free marriage is an individual decision while "bride price" is a communal decision.
Free marriage is a new concept brought in by the church while "bride price" has been and will always be part of the people's culture.
Free marriage focus only on the two newly wed while "bride price" involves the whole tribe and the community. Thus free marriage practise invitation cards while in "bride price", every one are invited.
In free marriage, gifts are given to the newly weds while in "bride price", every one who has contributed will receive some form of gifts in return.
In free marriage, the bride is dressed with wedding gown while in "bride price", the bride is dressed with shell money and custom decoration.
In free marriage, the bride's parents do not receive any gift in return for her value while in "bride price" the value of the bride is being noted through gifts.
In free marriage, the children become the responsibility of the parents while in "bride price", the children are cared for by the tribe and are covered under the exchange of gifts.
Replacing "bride price" with free marriage results in the loss of many cultural values that are attached to "bride price" that have governed the people for many years, leaving a vacuum that must be filled with alternative measures.

Today, it is being observed that many families are developing alternatives that encompasses, both the values in free marriage and "bride price". These include things such as wearing both the wedding gowns and the shell money, introducing new systems such as "mother's love" and buying of goods that are highly valued such as tinned corned beef to be given to the bride's parents and relatives.

It is argued that "bride price" is part of the people's culture, which is also given by God. The people's culture must be treated with respect and integrity. How ever, it was strongly expressed during the consultation that culture must submit to the Bible. In support of that, one of the participants added, "The culture must bow to the scripture and not scripture to culture". In addition, culture is a way of life and is prone to change according to time, life and the environment. I want to argue here that when it comes to the crunch, who is to bow to who in terms of culture and the bible?

"BRIDE PRICE", TODAY'S ECONOMY AND THE CHURCH
It has become apparent that the real meaning of "bride price" in the AreAre Society is slowly diminishing as today's economy and the church growth slowly weave their way through the system which was meaningful in its own right. It was highlighted in my various discussion with people that the poor economic situation of the country and the church doctrines are bringing in new issues that are having negative impact on the system and thus the families. These negative impact are briefly discussed below -:

That the "bride price" system has become commercialised, in that a girl's body is used as a business or a commodity having a price tag of some shell money and some modern dollar. It targets more in money making and personal gain rather than maintaining its real meaning of exchange and recognising the value of the girl as a resource base for the family unit. Because of this, it harms the biblical teaching of a Christian marriage which promotes good marriage relationships which are pleasing to God. It is an abuse to a beautiful activity in our culture.
That there is division amongst families and tribes as to Free marriage versus "bride price". The two systems do not only operate within the church but also within families, leading to arguments, competition, selfish attitude and pride.
The term "Free Marriage" is confusing and prone to different interpretations. Questions such as Who is free? What is free? and How is it free? are raised by concerned people. Up to date, a definition is yet to be reached by the church.
The Church is yet to develop a model that encompassed the values in both the "bride price" system and the Free marriage.

CONCLUSION
The two streams of free marriage and "bride price" have been operating within the church for more than a century now. Efforts to resolve the issue and creation of a model that encompass both the values of "bride price" and free marriage is yet to be designed. It is not going to be an easy task for the church but the recent step taken by the Consultative conference held recently is making some headway to resolving the issue.