Aisake Casimira’s reflections on the “unburying” of Pasifika identities provide a thought-provoking lens in the ongoing conversations surrounding Pasifika philosophies and development. Casimira’s introduction to the book “The ‘Whole of Life’ Way – Unburying Vakatabu Philosophies and Theologies for Development” emphasizes that this unburying is not about exhuming human remains but about reviving the deeply rooted philosophies and ways of life suppressed and buried beneath colonial occupation. Original identities have been persistently submerged by dominant Western ideologies that once labeled them as savage or demonic. Casimira and others argue that these identities are key to reclaiming a holistic and sustainable approach to development for Pasifika peoples.
In 2008, Julian Aguon, a Chamoru from Guam, published “What We Bury at Night: Disposable Humanity,” exploring how the burial of faith, spirituality, and indigenous identity at night erases core elements that define his people. Both Casimira and Aguon, along with other Pasifika writers, educators, and development experts, emphasize the importance of unburying Vanua and Pasifika identities for national and regional development.
Philosophies in contemporary development frameworks
However, not everything buried should be unearthed. The contradiction of life is that while we unbury beneficial practices, we must also bury those that are harmful. Cannibalism, for instance, was rightfully buried. What needs to be revived are the values of aloha, loloma (love), veikauwaitaki, veiwekani, and veisemati, which signify connectedness and the relationality of life among all living things. These values are the inheritance of Pasifika peoples and can be shared with the world to foster development.
The essence of Pasifika life is intrinsically linked to the vanua (land), wasawasa (sea), mountains, forests, and skies—elements that once formed the basis of a deeply connected philosophy of living. Western ideologies, however, have overshadowed these traditions, obscuring the core values of aloha and loloma, leading to a disconnection from fundamental aspects of Pasifika identity.
The recent Pacific Theological College (PTC) Certificate in Philosophical Competency, which attracted about 30 scholars and mentors from across the globe to Fiji, exemplifies this philosophical unburying. The Pasifika Philosophies scholars, mostly PhD candidates from New Zealand, Australia, Fiji, the United Kingdom, and active in various development policy spaces, graduated in a ceremony officiated by the Anglican Archbishop, The Most Reverend Sione Ulu’ilakepa at the Islander Missionaries Memorial Church at PTC.
This two-week course aimed to reawaken Pasifika philosophies buried under colonial influence. The toloa, metaphorically referencing the Samoan bird known for returning to its waters for rejuvenation, symbolizes the need for Pasifika peoples to revisit their indigenous knowledge and philosophies to guide future development.
Amy Gildea, the managing director for Tetra Tech International Development Indo Pacific Australia, one of the few non-Pasifika participants, found the course transformational. She praised the world-class content and insightful professors. Gildea emphasized that learning these philosophies can elevate consciousness and drive an authentic approach to development grounded in vanua and traditional values. She highlighted the philosophy of being “centred on aloha,” which connects love for land, people, animals, and the spirit world.
Development should focus not just on material success but on the emotional, spiritual, and communal wellbeing of people and their relationships with all living things. This approach aligns with the biblical notion of living life to the fullest, contrasting with the capitalist model of development that prioritizes economic gain. Countries like Finland, despite their high happiness rankings, face significant mental health challenges, illustrating the limitations of equating development with economic success.
Rusiate Misikivosa from Yadrana Village in Lau, coordinating the Lau Seascape project, spent a weekend at Nadakuni Village learning about indigenous knowledge and philosophies. Other scholars visited Nalase Village and Qoma Island, gaining valuable development knowledge from the communities. Misikivosa noted that indigenous knowledge has always existed but was suppressed by foreign ideologies.
Sera Vatuloka from Suvavou Village, a PhD candidate at Victoria University in Wellington, found that reconnecting with Pasifika philosophies helped her understand the iTaukei Fijian way of thinking and being. Vatuloka, who left Fiji for New Zealand at six, immersed herself in the land during the two-week course, helping her reconcile her Western education with her indigenous roots.
To conclude, Casimira’s call to unbury Pasifika identities and philosophies is not just a philosophical exercise but a vital process of reclaiming and revitalizing values that can guide a more “whole-of-life” form of development. By integrating ancestral insights into contemporary practices, Pasifika peoples can honor their heritage while addressing modern challenges with renewed vigor and purpose. The Pasifika Philosophies Course, run annually by PTC, recently published “The ‘Whole of Life’ Way of Development—Unburying Pasifika Philosophies and Theologies for Development.”