FIJI is still grappling with the aftermath of the political upheaval caused by the 1987 coups, a period that has left the nation in a state of suspicion, grief, and division. The optimistic vision once articulated by Pope John Paul II, describing Fiji as a model for the world, now appears to be a distant memory. Returning from a four-year study abroad, Fr. Frank Hoare found himself confronting a fractured society, now in the wake of former Prime Minister Dr. Timoci Bavadra’s death, where trust needed to be painstakingly rebuilt.
Fr. Hoare, armed with degrees in psychology and social anthropology, returned not just as a priest but as a vital bridge-builder, echoing the Columban Society’s renewed mission of reconciliation. His journey took an enlightening turn during a lecture in London in March 1989, where he heard a story from Lomaiviti that reflected the complexities of Fijian relationships. A young husband’s transition from cold tea to warm laughter with his wife symbolized how deeply rooted cultural expectations could impact love and unity in relationships.
In January 1990, Fr. Hoare, alongside fellow Columban priest Fr. Dick Keelan, launched People for Intercultural Awareness, a grassroots initiative aimed at fostering understanding between Indigenous Fijians and Indo-Fijians. They were supported by Rev. Paula Niukula, a prominent figure advocating for unity. A poignant moment during their workshops surfaced when a participant expressed, “I am Fijian first, and Christian second,” igniting discussions about the newfound divisions created by the coups. While some propagated division, others like Sunia Cama, a former boxing champion, showcased acts of bravery that resisted ethnic hostility, highlighting the capacity for compassion amidst tension.
Fr. Hoare’s experience observing the cultural practices of the Indo-Fijian community led him to adopt vegetarianism as a gesture of solidarity, further emphasizing cultural sensitivity in a nation with diverse religious beliefs. Yet even personal choices brought complications, revealing the delicate balance between hospitality and respect for religious traditions. Despite the backdrop of ethnic stereotyping and division, he witnessed small, persistent efforts towards reconciliation, with community members engaging in dialogues, sharing meals, and recounting stories.
In reflecting upon his experiences, Fr. Hoare draws parallels to the Biblical story of Jacob wrestling with the stranger; it is in this struggle for inclusivity amongst different cultures and faiths that the essence of Fiji’s character is revealed. His narrative is not merely about lamenting divisions but also about cherishing the small victories of understanding that promise a brighter, more harmonious future for Fiji. Father Hoare’s ongoing reflections invite us to witness the enduring spirit of community and the potential for unity amid diversity, nurturing hope through shared experiences in a land rich with cultural heritage.