This thesis is an historical anthropology of the role of the Methodist Church in Fiji, from the arrival of Methodist missionaries in 1830. At that time Fiji was a fragmented society. Fijians lived in villages on various islands, so there was no cohesion within the society. The insertion of Methodism into traditional Fijian society irreversibly changed the society, and this thesis traces the key changes that occurred. The rise to prominence of Chief Cakobau from Bau Island marks the beginning of unification of a fragmented Fiji. He formed the first Fijian government in 1871.The British Colonial authorities and the Methodists were also centrally involved in unification and the development of a national society as they set up structures to govern and evangelise the Fijians. However, the thesis argues that with the arrival of Indo-Fijians as indentured labourers to Fiji in 1879, the seeds of polarisation were planted and Indo-Fijians were left out of the frame of Fijian society. The thesis traces the involvement of Methodism, always in close relationship with the state in the twin processes of unification and polarisation. The coups that have changed the political landscape of Fiji served to alter the relationship between the Methodist Church and the state. A schism occurred in the Methodist Church following the 1987 coup, where violence against some ministers occurred, and the Methodist constitution was suspended. Members belonging to i taukei Methodist hierarchy who insisted on Fijian paramountcy to the exclusion of Indo-Fijians have been separated irretrievably from members of the Methodist hierarchy who believe in an inclusive society irrespective of race. Increasing diversity of socio-economic status allied with hierarchical divides and different interpretations of the Church�s mission have generated conflict in the Church and society at large. Diminution of the power of the Methodist Church in Fiji has occurred since 1987, and there are both internal and external factors at work which continue this trend. The various factors influencing the Church in the present along with its future prospects are discussed.

京都大学 / 新制・課程博士 / 博士(地球環境学) / 甲第24766号 / 地環博第238号 / 新制||地環||46(附属図書館) / 京都大学大学院地球環境学舎地球環境学専攻 / (主査)教授 小林 広英, 准教授 落合 知帆, 准教授 深町 加津枝 / 学位規則第4条第1項該当 / Doctor of Global Environmental Studies / Kyoto University / DFAM

Living in two worlds is an insider perspective of how indigenous Pacific Immigrant communities, in this specific case Fijian's living in New Zealand face the challenges of living two cultures in a developed country like New Zealand. The quest to hold on to one's indigenous culture while adapting to another, in order to survive the realities of everyday circumstances can be a complicated struggle. The main objective of this research was to collate and analyze information from Fijian families who migrated to New Zealand from 1970's to the mid 1980's with reference to the challenges they faced. In order to understand such constant struggles there are underlying questions and factors that should be considered. For example - why do people continue to be conservative about their cultural identities or how do they react to unfamiliar challenges in a multicultural society. Another could be - what influences have been seen in order for their children to recognize their indigenous identity. Comparable factors that will bring to other aspects of living in two worlds which would be considered were socio-economic issues, higher education, technological advancement, immigration policies, development constraints and quality of living standards. Fijians and other indigenous Pacific people have through the years gained the ultimate will to defend their cultural and traditional identity whilst living in a world of western values and culture. Coupled with this have been the complexities of holding on to the values of both worlds. As this project probed into these newly rediscovered stories about journeys to their new homeland filled with opportunities, capitalism or westernization had never withered their passion and dreams as Pacific people to better themselves. They also enjoyed the luxury of both worlds as conservators of Pacific cultures and exploiters of technological advancement filled with huge dreams, opportunities and better standards of living. Fijians have the smallest population of Pacific people in New Zealand when compared to Samoa, Tonga, and Cook Islanders. There were relatively small number of Fijians who arrived after the end of World War 2 and they were basically employed in farms, forestry work stations and industrial areas. Others were in New Zealand on government scholarships, training or internship and work experience programs. Most of these people returned home while a very small proportion stayed behind. In the early 1970's and 1980's there was also an influx of seasonal workers in the Central North Island areas including Hawkes Bay, Tokoroa and the Waikato region. Most people were recruited from the Pacific Islands including Fiji because of their hard working attitude and cheap labour margins. When their term was completed some decided to stay and work, eventually residing legally and permanently with their families. Another group of men came via Wellington by boat, destined to become maintenance and repair workers. (bound for maintenance and repair work and ) but were left stranded when the shipping company ownership changed. The dock and maritime workers union fought for the case stating the government on humanitarian grounds should provide them with employment and residency status. After an extensive legal struggle, which lasted almost seven years these early Fijian workers and their families were granted work and residency permits. The (remaining) other families came as visitors or through marriage links and were granted work and residency permits. The 1996 statistics (Statistics New Zealand, Census 1996) stated that Fijians were the most highly skilled and educated Pacific Island population in New Zealand. These statistics had been directly influenced by the latest influx of well educated and highly qualified Fijians who arrived in the late 1990's. The research will also highlight whether those who arrived before this latest influx faced the same challenges. These challenges will be compared to those faced by the generation of Fijians and Pacific people who were born and bred in New Zealand.

This study was undertaken to selectively investigate pre-service primary teacher education in one of the Pacific island countries, and in particular to explore whether it provides an adequate and enriching professional preparation to beginning teachers with a view to satisfying the demands of work in the field. In doing so, the issue was examined in detail in a teacher education institution located in Fiji, namely, Lautoka Teachers College (LTC). An integration of qualitative and quantitative approaches was employed to explore if beginning teachers from the College are provided with appropriate professional preparation as future teachers. Using LTC as a case study, basic data gathering methods utilized questionnaire surveys, interviews and documentary analyses. Survey-based data were gathered from the beginning teachers to find out their perceptions of the pre-service program that they had completed. Data were also gathered from their Head Teachers to ascertain views on the beginning teachers' professional preparation for the demands of work in their schools. In addition, an interview-based approach explored the perceptions of not only the College staff but also the Ministry of Education officials with regard to the preparation of teachers in meeting the demands of work and responsibilities in the field. Documentary-based research was also used to explore matters associated with teacher preparation at LTC and to integrate the findings with the data obtained in the surveys and interviews. The study indicated that the beginning teachers were not adequately prepared for the demands of work and responsibilities expected of them as perceived by the profession and other stakeholders. A number of factors were found to be contributing to the perceived inadequacy of the professional preparation of beginning teachers. Lack of physical facilities and quality of educational resources together with an outdated curriculum contributed to this situation. At the same time, lack of support from the principal stakeholder in terms of staff professional development and funding was also cited as impacting upon the quality of pre-service teacher education provided to the beginning teachers. An important emergent issue emanating from the study relates to colonial influence on Fiji's education in general, and teacher education at LTC in particular. Some of the problems LTC grappled with were attributable to certain features of the formalised educational system introduced during the colonial era. These aspects, such as the inheritance of the system of educational administration and centralised control, constrained the College in attempting to fulfil its professional role in an appropriate and responsive manner. The administrative system and related context, delivery and assessment elements established in education during the colonial period have been retained and not attuned to contemporary Fiji needs despite the changing times. In overview terms, the presence of these aspects appeared to have impacted negatively on College's effective conduct of its professional role and responsibilities. Further, this study provides specific insights into the pre-service primary teacher education in Fiji, in particular the importance of having relevant policies and programs to ensure the provision of an adequate and enriching professional preparation for teachers to meet the range of work commitments in the field. The study concluded that a number of factors influence the professional preparation of future teachers and these need to be considered with a view to ensuring that teachers are able to meet the demands of their profession. Based on these findings, the study recommends ways and means to improve the pre-service primary teacher education at LTC, which in turn could be expected to enhance the professional preparation of teachers and their competence within the context of teaching in Fiji primary schools. Additionally, some possible areas for future research have been suggested.

Remittances by international migrants have become an important source of finance for livelihood development amongst the households in Fiji. This is substantiated by the country’s rising migrant stock as a result of unstable political environment and the increasing economic opportunities for skilled manpower. It has been noted that the flow of remittances to Fiji excelled the amount of other capital inflows such as foreign aid and foreign direct investment and have surpassed commodity export earnings in the recent years. This has made remittances the second largest foreign exchange earner in Fiji after tourism. This thesis examines the developmental impact of workers’ remittances in Fiji, particularly its impact on economic growth, financial sector development, welfare development of the recipient households and an examination of the sustainability of remittance flows. Using an extended neoclassical framework, the empirical evidence finds a positive impact of remittances on economic growth and financial sector development. The welfare development hypothesis is tested using the Household Income and Expenditure Survey (HIES) data. This is analyzed first, by examining the expenditure patterns of the remittance-recipient households, the poverty and inequality effects followed by an assessment of human capital development impact of remittances. The empirical results show that households which receive remittances do not only expend their remittance income on basic consumption but have other substantive uses such as that on education of children, housing and expenditure on durables and nondurables. The poverty and inequality reducing effects of remittances, employ two counterfactual methodologies to estimate first, what the poverty and inequality indicators would be in a scenario where remittances are treated as an exogenous addition to household income. Second, it tests the effect in a scenario without migration and remittances, which treats remittances as a substitute for migrants’ foregone earnings. The results show strong poverty reducing effects of remittances irrespective of the methodology used while the effects on income distribution are not unambiguous. The results obtained for the human capital development analysis indicate the positive role of remittances in providing education opportunities for children in the recipient households. In noting these positive effects of remittances, it must however be acknowledged that the flow of remittances has to be sustainable overtime for households to benefit from human development. From a survey of Fijian-New Zealander migrant households, this study examines the remittance-sustainability debate. The results suggest that a combination of factors such as income of migrants, acquisition of higher education prior to migration and the intention to inherit assets from families in Fiji contribute to continued flow of remittances. These results do not support the hypothesis of remittance decay amongst Fijian migrants in New Zealand but reflect a strong altruistic motive of remittances sent to households in Fiji as insurance against economic shocks. This highlights the importance of development policy in facilitating the flows of migrant remittances for the socio-economic progress of Fiji.

This thesis contributes to the literature on the history of the transition from colonial to post-colonial in the Pacific. It explores the contribution of an individual to this transition, Rev. Dr. Alan Richard Tippett, as a focus for illuminating the struggles in the transitions and the development of post-colonial theory for mission. Alan Richard Tippet sailed to Fiji as an ordained Methodist missionary in 1941. He was a product of a Methodist parsonage and heir to the evangelical and revival tendencies of the Cornish Methodism of his family. He began his missionary career steeped in the colonial visions of the mission enterprise fostered by the Board of Missions of his church. He was eager to study anthropology but was given no chance to do so before he left Australia. He pursued his study of anthropology and history in Fiji and began to question the paternalism of colonial theory. Early in his time in Fiji he made the decision to join with those who sought change and the death of colonial mission. In his work as a circuit minister, theological educator, writer and administrator he worked to this end. He developed his talent for writing and research, encouraging the Fijian church to take pride in its past achievements. He became alienated from the administrators of the Australasian Methodist Board of Missions and could find no place in the Australian church. In 1961 he left Fiji and began a course of study at the newly formed Institute of Church Growth in Eugene, Oregon. This led him into the orbit of Donald McGavran and the newly emerging church growth theory of Christian mission. Although his desire was to enhance the study of post-colonial mission in Australia he could not find a position to support him even after he gained a PhD in anthropology from the University of Oregon. After research in the Solomon Islands he returned to the USA to assist Donald McGavran in the formation of the now famous School of World Mission at Fuller Theological Seminary, Pasadena. While at Fuller he exercised considerable influence in the development of missiological theory and especially the application of anthropological studies in post-colonial mission. Although he contributed to both the ecumenical and evangelical debates on mission, he found himself caught up in the bitter debates of the 1960s and 1970s between them and, despite all efforts to maintain links, lost contact with the ecumenical wing. Retiring to Australia in 1977 he found that his world reputation was not recognised in his native land. He continued his work apace, although he was deeply saddened by the ignorance he found in Australia and by his continued rejection. He finally donated his library to St. Mark???s National Theological Centre. He died in 1988 in Canberra.

This thesis contributes to the literature on the history of the transition from colonial to post-colonial in the Pacific. It explores the contribution of an individual to this transition, Rev. Dr. Alan Richard Tippett, as a focus for illuminating the struggles in the transitions and the development of post-colonial theory for mission. Alan Richard Tippet sailed to Fiji as an ordained Methodist missionary in 1941. He was a product of a Methodist parsonage and heir to the evangelical and revival tendencies of the Cornish Methodism of his family. He began his missionary career steeped in the colonial visions of the mission enterprise fostered by the Board of Missions of his church. He was eager to study anthropology but was given no chance to do so before he left Australia. He pursued his study of anthropology and history in Fiji and began to question the paternalism of colonial theory. Early in his time in Fiji he made the decision to join with those who sought change and the death of colonial mission. In his work as a circuit minister, theological educator, writer and administrator he worked to this end. He developed his talent for writing and research, encouraging the Fijian church to take pride in its past achievements. He became alienated from the administrators of the Australasian Methodist Board of Missions and could find no place in the Australian church. In 1961 he left Fiji and began a course of study at the newly formed Institute of Church Growth in Eugene, Oregon. This led him into the orbit of Donald McGavran and the newly emerging church growth theory of Christian mission. Although his desire was to enhance the study of post-colonial mission in Australia he could not find a position to support him even after he gained a PhD in anthropology from the University of Oregon. After research in the Solomon Islands he returned to the USA to assist Donald McGavran in the formation of the now famous School of World Mission at Fuller Theological Seminary, Pasadena. While at Fuller he exercised considerable influence in the development of missiological theory and especially the application of anthropological studies in post-colonial mission. Although he contributed to both the ecumenical and evangelical debates on mission, he found himself caught up in the bitter debates of the 1960s and 1970s between them and, despite all efforts to maintain links, lost contact with the ecumenical wing. Retiring to Australia in 1977 he found that his world reputation was not recognised in his native land. He continued his work apace, although he was deeply saddened by the ignorance he found in Australia and by his continued rejection. He finally donated his library to St. Mark???s National Theological Centre. He died in 1988 in Canberra.