Migration was no big deal for our ancestors, as evident in Paula Tau moepeau’s recollect ion: “Manatu ki he talanoa ‘emau kui ki he‘ene fanga kui. ‘Ohovale kuo nau puli ‘o lau uike, a‘u ‘o lau māhina. Nau foki ange ‘o talanoa e ‘otu motu ne nau ō ki ai, ‘o a‘u ki Fisi mo Ha‘amoa. Na‘e ‘ikai ko ha me’a lahi ia kiate kinautolu” (I recall my grandfather telling about the generation of his grandparents. Some would disappear for weeks, even months. They return to tell of the islands that they visited, as far as Fiji and Samoa. That was not a big deal to them).1 It is appropriate to open this reflection with the recollection by a native of Oceania who is named Taumoepeau (Tau-mo e-peau) in part because his name suggests someone who has “been (tau) upon waves” or who has “fought (tau) with waves.” Tau-mo e-peau is what happens when the people of Oceania migrate. Back then, migration involved getting sprayed, salted, lost, then rereading the winds, currents, and stars to find one’s path in the sea. Migration used to involve getting wet in the sea. Nowadays, people fly over the routes of migration with ease and confidence.
|Title of host publication||Christianities in migration|
|Subtitle of host publication||The global perspective|
|Editors||Elaine Padilla, Peter C. Phan|
|Place of Publication||Basingstoke, Hampshire|
|Number of pages||22|
|Publication status||Published - 2016|
|Name|| Palgrave Macmillan’s Christianities of the World|