ALL PACIFIC ARISE TIMELINE
1946 (September 6): Michael Maeliau was born in the village of Dodaia in the To’abaita speaking region, with descent from the local Baleafoa lineage and the Gwalu’masu lineage of the Baelalea speaking group.
1958: In order to attend school, at the age of twelve he moved to his grandmother in the nearby village of Suidara, close to Malu’u School in the To’abaita speaking region.
1963: Maeliau tau mus kawm King George VI Secondary School hauv Honiara. Nws raug ntiab tawm ntawm lub tsev kawm ntawv xyoo 1965 rau kev teeb tsa kev tawm tsam kom tshem tawm ib tus kws qhia ntawv.
1966: Maeliau joined the Royal Solomon Islands Police Force but resigned after a year because he wanted to join the ministry of his church.
1974: Maeliau graduated with a college diploma from the Bible College of New Zealand (BCNZ, now the Laidlaw College) in Auckland and, in the same year, with a Diploma in Divinity from the Melbourne College of Divinity.
1975: Maeliau married Martha Safina Atomea and took up a lecturer position at the Christian Leaders’ Training College (CLTC) in Papua New Guinea. Whilst lecturing he took up Arts courses at the University of Papua New Guinea.
1976-1983: Maeliau tau ua tus Thawj Tswj Hwm ntawm Evangelical Fellowship ntawm South Pacific.
1979-1980: Maeliau tau txais nws thawj qhov kev tshwm sim thaum ob lub rooj sib tham Catherine Easter nyob rau sab qaum teb, Australia. Nws qhia tias Vajtswv tau qhia rau nws tias Thawj Haiv Neeg Australia yuav coj sab ntsuj plig. Qhov no tau cim qhov pib ntawm "kev coj mus rau kev sib ntaus sib tua."
1980: Maeliau kawm tiav Bachelor of Arts los ntawm University of Papua New Guinea.
1983: Maeliau tau mus koom lub rooj sib tham Billy Graham rau Evangelists hauv Amsterdam. Txij thaum ntawd los, "cov tswv yim xyoo" pib.
1984: Maeliau tau txais thawj lub zeem muag ntawm Lub Caij Nplooj Ntoos Hlav Los Ntawm Lub Ntiaj Teb thaum thawj lub Ntiaj Teb Kev Thov Vajtswv hauv Seoul, Kaus Lim Qab Teb. Rov qab rau hauv Solomon Islands, nws tau txais kev pom ntawm huab saum Solomon Islands coj los nag tom kawg.
1984: Nyob rau lub dav hlau thoob teb chaws Australia, thaum mus ncig teb chaws rau kev sib sau ua ke ntawm First Nations cov thawj coj, Maeliau tau kawm los ntawm Vajtswv tias cov suab puam hauv qab nws tau tsim nws tus kheej Mauxes thiab David.
Xyoo 1985-1986. Maeliau tau txais kev tshwm sim ntau ntxiv thaum mus ntsib Wagga Wagga thiab Mapleton (thaum lub sijhawm ua Kev Cai Raus Dej Cov Thawj Coj), thiab Bundaberg. Hauv Bundaberg nws tau kawm tias txoj cai rau SSEC yog '" tais thiab phuam', ib tug tub qhe ntawm cov tub qhe" thiab Solomon Islands yog "Joseph ntawm South Pacific."
1986: Maeliau received the so-called “Deep Sea Canoe Vision” during a Church Elder’s prayer meeting in Honiara. This vision heralded The Move of the Glory of the Lord (later APA).
1987: Xibhwb Tom Hess tau tsim lub Tsev Yeluxalees saum Roob Txiv Ntoo Roj rau "tus neeg saib xyuas" thoob plaws ntiaj teb kom tuav tau nees nkaum plaub teev thov Vajtswv tas mus li. Maeliau, ua tus sawv cev rau Solomon Islands, tau koom nrog kev txav los ntawm thaum ntxov 1990s mus txog.
1989 (Lub Kaum Ob Hlis): Cov thawj coj tseem ceeb tshaj tawm txoj moo zoo Oswald Sanders, John Hitchen, thiab Joshua Daimoi, nrog rau lwm tus, tau sib sau ua ke hauv Suva, Fiji rau thawj zaug Pacific Lub Hom Phiaj Sib Tham. Tshwj xeeb tshaj yog cov tsev teev ntuj Melanesian tau tawm tswv yim rau kev hloov pauv ntawm txoj haujlwm.
1990s: Sau los ntawm Maeliau ua "lub xyoo tsim," lub sijhawm no yog lub sijhawm uas South Pacific Prayer Assembly (raws li APPA tau raug hu ua) tau koom nrog kev ntseeg ntau dua nrog cov roob thov Vajtswv (saib hauv qab) thiab lub koom haum ntawm South Pacific Kev Thov Vajtswv Pawg hauv cheeb tsam.
1992: The South Pacific Prayer Assembly (SPPA) was established.
1996: Xibhwb Tom Hess tau mus xyuas Brisbane thiab Honiara qhov chaw uas Maeliau coj nws mus rau lub roob thov Vajtswv. Maeliau pib mus koom Hess 'txhua xyoo Txhua Lub Tebchaws Convocation hauv Yeluxalees.
1993-1997: Maeliau tau tsim thiab ua tus thawj coj nom tswv hu ua Christian Leadership and Fellowship Group. Txog li ib thiab ib nrab xyoo, Maeliau ua tus Minister of Home Affairs thiab tom qab ntawd Minister of Commerce nyob rau hauv Prime Minister Francis Billy Hilly (1993-1994).
1997: Maeliau tau txais txiaj ntsig ntawm Order of the British Empire (OBE) rau kev pabcuam rau pawg ntseeg, zej zog thiab kev nom kev tswv.
1998–2003: Kev tsis sib haum xeeb, kev tsis ncaj ncees thiab kev tsis sib haum xeeb tau tuav Solomon Islands, ua rau Maeliau hu kom muaj kev ywj pheej ntawm Malaita thiab tsim kom muaj kev ntseeg siab.
2000: Lub Kaum Ib Hlis Ntuj ntawm South Pacific Prayer Assembly tau ua kev zoo siab, thiab, tom qab hu rau xyoo 1998 hauv Yeluxalees, Maeliau tau muab Solomon Islands tuaj rau tus Vajntxwv Yeluxalees. Thaum lub XNUMX hli ntuj, Mailiau nce toj Uluru kom Yes Xus tuaj.
2003 (August): Maeliau received several revelations on the Glory of the Lord while in Papua New Guinea. The movement was renamed to All Pacific Prayer Assembly (APPA).
2003 (Lub Yim Hli): Hauv Solomon Islands, Maeliau tau qhia txog kev zam txim rau phom kom xaus kev tsis sib haum xeeb thiab peb hnub dhau los, thaum Lub Yim Hli 17, nws tau txais kev tshwm sim tias cov lus faj lem txog kev tuaj txog ntawm Tus Thawj Tub Rog tau ua tiav.
2004: Thaum lub rooj sib tham "24/7 Kev Thov Vajtswv" nyob rau hauv Canberra, Maeliau tau raug txib los ntawm Vajtswv kom nkag mus rau hauv Parliament House kom hais kom Yexus los tuav lub hwj chim ntawm Australia, txhawm rau tsoo lub tebchaws Babylonian system, thiab tshem tawm tag nrho cov kab ke ntawm cov kab ke hauv lub tebchaws. uas nws tau exported.
2005 (Lub Ob Hlis): Maeliau tau mus koom Kev Sib Tham Txhua Lub Tebchaws hauv Singapore uas Vajtswv tau qhia rau nws tias Australia yuav mus rau Yeluxalees los ntawm Lub Rooj Sib Tham Bethany.
2005 (Plaub Hlis): Maeliau tau koom nrog Kev Sib Tham Thib Peb Tag Nrho Pacific Kev Thov Vajtswv hauv Auckland.
2006: Maeliau sawv ua tus neeg sib tw ywj pheej rau kev xaiv tsa rau lub teb chaws parliament. Nws txoj haujlwm ntawm kev hloov kho tau cog lus rau tsoomfwv uas ntshai Vajtswv thiab tsis yog tsoomfwv, tab sis nws txoj kev xaiv tsa thaum kawg ua tsis tiav.
2007 (Lub Xya Hli 7): Thaum lub rooj sib tham pawg txwj laus hauv Auki, Malaita, ntawm Solomon Island lub 29th Independence Day, Vajtswv tau qhia tias qhov kev txav ntawm tus Tswv lub Hwjchim ci ntsa iab yuav kov yeej hauv Yeluxalees tom qab kaum xyoo.
2009: The APPA broke away from the South Sea Evangelical Church. The Church decided to defrock Maeliau.
2010: Over the course of the year Maeliau received a succession of manifestations and messages from Jesus. The movement changed its name to All Peoples Prayer Assembly (APPA).
2015 (Lub Kaum Ob Hlis 25): Maeliau tau txais cov lus hais tias tsoom fwv ntawm Solomon Islands nyob rau ntawm Yexus lub xub pwg nyom (Yaxayas 9: 6,7) thiab ntxiv cov lus hais txog kev kho dua tshiab ntawm kev tswj hwm ntawm tsib theem (Vajtswv, xeev, haiv neeg, pawg neeg, tsev neeg, thiab tib neeg).
2016 (September 6): Nyob rau lub hnub yug ntawm Maeliau, tus tshaj tawm txoj moo zoo Peter Kama, uas nyob hauv Papua New Guinea rau "kev ua koob tsheej kev khi lus," tau txais cov lus los saum ntuj los tshaj tawm txog Maeliau txoj kev ua tus yaj saub.
2017 (Lub Kaum Hli): Maeliau tau tuaj koom Kev Txais Tos Tus Vaj Ntxwv ntawm Hwjchim ci ntsa iab rau hauv Yeluxalees lub rooj sib tham hauv Npelehees thaum lub Koobtsheej Tsev Pheebsuab.
2018: The movement changed its name to All Pacific Arise (APA).
2019 (Cuaj Hlis): Maeliau koom nrog kev thov Vajtswv hauv Bougainville, Papua New Guinea.
2019 (December): Maeliau joined a gathering of the APA Jerusalem Council in Israel for the last time in his life.
2021 (Lub Kaum Hli 14): Tom qab pw hauv tsev kho mob ntshav qab zib hauv Malu'u, Maeliau tuag.
2022 (October): There was a major celebration of the 30th Anniversary of APA and Feast of Tabernacles in the Maranatha Hall in Honiara.
FOUNDER / GROUP KEEB KWM
The All Pacific Arise (APA) is an evangelical millenarian movement that appeared in the To’abaita and Baelalea speaking regions on the island of Malaita in the mid-1980s and has grown steadily to thousands of followers and an international network (Timmer 2015a, 2015b). The movement was built on a long tradition of revelation, revival, and ideas of autonomy in the South Sea Evangelical Church (SSEC) and its predecessor, the South Sea Evangelical Mission. The Mission has been active in the region since the early twentieth century and grew most strongly on the island of Malaita (Young 1925; Hilliard 1969; Moore 2009). It is the oldest traditional and most politically engaged church on the island (Akin 2013:28). APA emerged as an alternative to the SSEC’s traditional evangelical doctrine, especially with respect to its relegation of salvation to the future. In contrast, APA is open to the imminent presence of God, revelations, and pasts that include relations with ancestors. Following several conflicts over fundamental theological matters, APA broke away by invoking a black theology and a new constitution of society in 2005. 
APA was founded by Reverend Michael Maeliau, [Image at right] and he continued to lead the movement as chief prophet until he passed away in October 2021 at the age of seventy-five. In the context of secondary conversions following a major charismatic revival in 1970 (Griffiths 1977), Maeliau began to receive divine revelations of a prophetic nature concerning the past, present, and future of Malaita. He became a prophet-leader, he began to speak on behalf of God while being in control of a movement. Prophets in the context of APA are understood as a convergence between prophets in the Hebrew culture of the Old Testament and a local tradition of “priests” responsible for communication with ancestors. They are manifestations of what Garry Trompf sees as a Melanesian prophetic tradition, “even when certain messages may be palpably syncretic … or heavily garbed in Christian vocabulary, they are mouthed by Melanesians in an indigenous, non-imitative manner” (1977:9).
Over a period of years, Maeliau lived out a new understanding of himself in a local yet intensely globally connected society, constructing a movement with strong links to Israel as well as to other eschatological movements around the globe. As prophet and theologian, Maeliau has used the 1970 revival to re-define Malaita as a Christian nation, presented as possessing certain key continuities with its past forms. Essentially, APA’s theology builds on the notion that the coming of Christ’s reign is expanded through the gift of the Holy Spirit in the last days (Acts 2:17) towards the ends of the earth (13:47), including to the divinely named Solomon Islands and its past rituals for communication with ancestors and God.
Maeliau qhov zoo tshaj plaws ntawm kev hais txog yav tom ntej thiab kev siv cov ntawv apocalyptic tau txuas ntxiv mus thoob plaws qhov kev txav mus rau hauv ib qho kev coj noj coj ua hauv zos thaum ub ntawm kev sib txuas lus nrog cov poj koob yawm txwv thiab cov ntseeg lub tswv yim ntawm kev ywj pheej thiab kev tshwm sim rau thaj av tau cog lus tseg. Qhov kev txav no tseem tau txuas ntxiv nyiam cov neeg hauv lwm lub tebchaws Pacific, feem ntau tseem ceeb hauv Papua New Guinea (Bougainville, Manus, thiab Port Moresby), thiab Vanuatu.
Tsav los ntawm Kev Cai Raus Dej thiab Evangelical kev tshawb fawb hauv Aotearoa / New Zealand thiab Papua New Guinea, kev txhawb siab loj ntawm cov kob ntawm Malaita xyoo 1970 (Griffiths 1977), thiab lub zeem muag ntawm lub Hwj Chim ntawm tus Tswv, Maeliau tau pib Lub Txav ntawm Lub Hwj Chim ntawm tus Tswv nyob rau xyoo 1984. Maeliau tau kawm tiav qib siab hauv tsev kawm ntawv qib siab hauv Bible College of New Zealand (BCNZ, tam sim no hu ua Laidlaw College) xyoo 1974 thiab tib lub xyoo tau txais daim ntawv kawm tiav qib siab los ntawm Melbourne College of Divinity. Xyoo 1975, tsis ntev tom qab nws tau sib yuav Martha Safina Atomea, nws tau los ua tus kws qhia ntawv ntawm Christian Leaders' Training College (CLTC) hauv Banz, Papua New Guinea. Los ntawm 1976 txog 1983, Maeliau tau ua tus Thawj Tswj Hwm ntawm Evangelical Fellowship ntawm South Pacific. Thaum Maeliau rov qab mus rau Solomon Islands nyob rau nruab nrab-1980s, nws tau los ua tus Thawj Kav Tebchaws ntawm South Sea Evangelical Church thiab tom qab Thawj Tswj Hwm ntawm pawg ntseeg.
Maeliau nqa nrog nws cov kev paub txog kev ntseeg, qhov pom-pog pov thawj ntawm kev txhawb siab hauv Papua New Guinea, kev paub ntxaws ntxiv ntawm kev ntseeg hauv zej zog uas tau tshwm sim ntawm Malaita txij li txoj cai Askiv, thiab kev sib txuas thoob ntiaj teb. Rov qab mus tsev nws pib paub txog nws tus kheej nrog nws tus kheej lub neej, nrhiav kev cuam tshuam nws txoj kev hloov pauv. Rau kev hloov pauv ntawm nws lub neej, nws xav txog ib lub zej zog kev coj ncaj ncees tshiab uas tau tsim los ntawm cov yaj saub ua ntej Christian thiab qhov tshwm sim ntawm tus Tswv. Nws yuav tsum dhau los ua ib pab neeg dawb huv, uas, koom ua ke, pe hawm Vajtswv lub xub ntiag, ntsib kev tshwm sim ntawm kev tshwm sim, koom nrog kev thov Vajtswv thiab nkauj, thiab txhawb nqa yav dhau los hauv kev cia siab ntawm Vajtswv txoj kev cuam tshuam los ntawm lawv pawg.
Tshaj li ntau qhov kev tshwm sim thiab kev tsim kho ntawm kev ntseeg dub, ntau yam ntawm Chiv Keeb zoo li zaj dab neeg tau tshwm sim, txuas mus rau hauv kev nthuav dav sai sai ntawm lub neej yav tom ntej thiab yav dhau los, kuj ua rau lub neej tshiab rau hauv cov noob caj noob ces ntawm Malaitan. Tib neeg tau pib tsim daim duab qhia lub cev ntawm lub cev thiab qhov chaw ntawm lub sijhawm sib sib zog nqus thiab qhov chaw sib sib zog nqus nyob ib puag ncig cov ntoo ntawm cov noob caj noob ces hloov los ntawm Phau Qub ua ke nrog kev txheeb xyuas keeb kwm hauv zos.
Qhov kev txaus siab nyob rau hauv xws li "Hamitic" keeb kwm hnub rov qab los tsawg kawg yog rau xyoo 1960, thaum kev tshaj tawm txoj moo zoo ntawm Herbert W. Armstrong thiab nws cov neeg Askiv thiab Asmeskas cov neeg Ixayees tau tshaj tawm hauv Solomon Islands, nrog rau ntau xyoo kev xav txog vim li cas lawv lub tebchaws muaj npe. Solomon Islands. Cov Islands tuaj puas yog cov neeg Ixayees thiab? Qhov chaw no tau xeeb tub nrog cov lus nug ontological. Nrog lub khob puv rau qhov ci ntsa iab zoo li nws tau, xyoo 1970 kev txhawb siab yog rau ntau qhov kawg poob, tab sis nws tseem xav tau lub suab tso cai. Ntawm no Maeliau tau los ua tus thawj coj ntawm yav dhau los ua tau tshiab rau Malaita, phau Vajlugkub thiab cov neeg Ixayees tam sim no, thiab yav tom ntej uas yuav tuaj txog nrog lub sijhawm kawg.
Thaum xyoo 1986, ib pawg txwj laus ntawm SSEC tau ntsib los txiav txim siab pib lub koom txoos tshiab hauv ib cheeb tsam ntawm Honiara. Hnub Peetekos, thaum lub sij hawm thov Vajtswv, Maeliau pib txais kev pom los ntawm Vajtswv. Lub zeem muag ntawm cov yaj saub lub sijhawm kawg no tau qhia txog zaj dab neeg ntawm nthwv dej loj uas pib hauv Solomon Islands, mus ncig thoob ntiaj teb, thiab xaus rau hauv Yeluxalees. Lub zeem muag pib nrog ib lub hav uas puv nrog cov dej ntshiab (tsis muaj kuab paug), uas ua rau dej nyab thiab tom qab ntawd dhau los ua huab. Huab cua mus rau Australia thiab rov qab mus rau Solomon Islands los ntawm qhov chaw nws mus rau sab hnub tuaj mus rau txhua haiv neeg nyob rau sab qab teb Pacific. Raws li huab cua mus txog Papua New Guinea, nws hloov mus rau peb-pronged haib tam sim no uas mus rau sab hnub tuaj mus rau sab hnub poob ntawm Tebchaws Meskas. Thaum nws tuaj txog hauv Tebchaws Meskas, qhov nruab nrab tam sim no txuas mus rau sab hnub tuaj ntug dej hiav txwv tom qab ntawd tig ib ncig ntawm 180 degrees thiab txhim kho mus rau hauv lub zog nthwv dej uas nws thiaj li ncav cuag sab qaum teb mus rau sab qab teb. Lub nthwv dej ces yob rov qab thiab taug kev mus rau sab hnub poob.
Nthwv dej loj heev uas nws submerges tag nrho cov haiv neeg nyob rau hauv nws txoj kev thiab yog li ntawd nws thiaj li dej nyab txawm Mount Everest. Nws npog txhua yam hauv nws txoj hauv kev thaum nws txav mus thoob plaws Pacific thiab Asia kom txog thaum lub voj voog ncig lub ntiaj teb ua tiav. Thaum lub voj voog ua tiav, cov nthwv dej zoom rau hauv Yeluxalees thiab tua mus rau saum ntuj ceeb tsheej zoo li tus ncej loj. Thaum nws nce mus txog saum ntuj, nws qhib zoo li lub nceb loj uas maj mam kis mus txog thaum nws ntim lub ntiaj teb. Lub sijhawm no, muaj ib lub suab tawm hauv huab, hais tias, "Thiab tus Tswv lub hwjchim ci ntsa iab yuav npog lub ntiaj teb ib yam li cov dej npog dej hiav txwv."
This vision inspired followers to reflect on the Sermon on the Mount (described in Matthew 5:7 and Luke 6:17-49; and See Acts 1:8) in which Jesus referred to the uttermost parts of the world as the geographical ends to which God’s word should be spread. For most evangelical Christians in Malaita, this vision has become the most significant aspect of the sermon. In Maeliau’s historical reflection on this vision, the Lord raised him up together with a prayer movement from Melanesia (Maeliau 2018b:4).
Ob peb lub ntsiab lus tseem ceeb ntawm kev txav tau tshwm sim los ntawm thawj zaug Pacific Kev Sib Tham hauv Fiji, Kaum Ob Hlis 1989. Lub rooj sib tham tau koom nrog ntau tus thawj coj tshaj tawm txoj moo zoo thiab nyob rau lub sijhawm, Melanesian pawg ntseeg tau tawm tswv yim rau kev hloov pauv ntawm txoj haujlwm. Qhov no tau tshoov siab rau Maeliau los tsim ib txoj kev xav nyob ib ncig ntawm lub luag haujlwm ntawm Malaita uas yog qhov kawg ntawm lub ntiaj teb los ntawm qhov chaw uas Vajtswv Txojlus yuav tsum rov qab los. Nyob rau tib lub sijhawm, nws tau pib ua haujlwm ntawm kev ntseeg nyob ib puag ncig ntawm Vajtswv lub xub ntiag, kev ua tsov rog saum ntuj ceeb tsheej, kev tshwm sim ntawm tus Tswv lub Hwjchim ci ntsa iab, qhov kev tawm tsam thib peb, thiab kev ua tiav ntawm Great Commission (Maeliau 2006: 21-22).
APA was also greatly inspired by theology developed around the ”Jerusalem House of Prayer for All Nations’ Worldwide Watch” prayer network, which was initiated in 1987 and run by U.S. Tom Hess from his base on the Mount of Olives. The Jerusalem House has operated a 24/7 prayer and worship practice with the aim to call all nations to Jerusalem to prepare for the full restoration of Israel following its “rebirth” as a nation in 1948 (Hess 2008:1-2). Following a number of contributions by Maeliau to Hess’s prayer meetings, Solomon Islands was allotted a Worldwide Watch mandate “to take up the dish and the towel, to be a servant of all (John 13) and to guide the return of the nations from the Pacific region through the Golden Gate” (Hess and Hess 2012:279).
Qhov kev kub ntxhov ntawm ib lub tebchaws tshiab los npaj thaj av rau Vajtswv cov phiaj xwm kuj txhawb kom Maeliau los ua haujlwm hauv tebchaws. Nws tau tsim thiab coj pawg ntseeg Cov Thawj Coj thiab Kev Sib Koom Tes los ntawm 1993 txog 1997. Cov pab pawg tsis xav kom raug hu ua pawg nom tswv raws li cov tswv cuab nrhiav kom tsis txhob muaj kev noj nyiaj txiag los ntawm kev coj cov thawj coj uas hwm Vajtswv los rau hauv parliament ua thawj kauj ruam ntawm kev tsim txoj kev ntseeg (Fugui thiab Wat 1994: 458). Thaum lub Tsib Hlis 1993 kev xaiv tsa hauv tebchaws, Maeliau yeej muaj zog ntawm Northwest Malaita cov chaw pov npav (Premdas thiab Steeves 1994: 55). Raws li tus Thawj Kav Tebchaws raug xaiv tsa tshiab, Francis Billy Hilly, nws tau los ua Minister of Home Affairs. Tsoom fwv Hilly pom qhov xav tau kev huv thiab "Yexus Tsoom Fwv" (Alasia 1997: 12) thiab hais txog kev faib tawm thiab kev cia siab rau tus kheej ntawm cheeb tsam. Ib txoj hauv kev kom ua tiav qhov ntawd yog txhawm rau ntxiv dag zog lub luag haujlwm ntawm pawg ntseeg hauv kev tswj hwm cov zej zog nyob deb nroog (Fugui thiab Wate 1994: 459-60). Tab sis kev siv zog los ua kom tsis muaj zog rau tsoomfwv Hilly tau tshwm sim sai sai, thiab yuav luag tag hmo nws pom nws feem ntau evaporate thaum lub Kaum Ib Hlis 1994 (Moore 2004: 57-58). Xyoo 2006, Maeliau tau sawv los ua tus neeg sib tw ywj pheej rau kev xaiv tsa rau lub tebchaws nom tswv, tab sis nws txoj kev xaiv tsa tsis tuaj yeem ntxias cov neeg xaiv tsa.
DOCTRINES / TXHEEJ TXHEEM
APA follows patterns of “cargo cults” in the region in the way it takes on the frameworks of Christianity, works on a transformative apocalyptic scenario, and is led by charismatic leaders with a training in the traditional church and theology (Landes 2011:132). But, as anthropologist Nancy McDowell points out, setting the analyses of such a movement in a global category of millenarian cargo cults, “distracts our attention away from the socio-cultural context in which they occur (1988:122).
Inspired by Hess’ House of Prayer, they key mandate for APA is fulfilling the King’s Great Commission of the Kingdom of God to All Nations (Isaiah 43:10-12, Acts 1:8). (Jerusalem House of Prayer for All Nations 2020). Maeliau pom lub luag haujlwm no tsim nyog rau lub tebchaws Melanesian uas tib neeg xav tias "me me thiab muaj kev sib raug zoo," tseem tab tom npaj rau "Tus Thawj Coj Loj los coj thoob ntiaj teb" (2021: 20). Hauv kev xav txog keeb kwm yav dhau los ntawm Melanesia tau koom nrog hauv lub ntiaj teb lub hom phiaj, Maeliau sau:
Cov teb chaws Melanesian tau ris lub nra hnyav ntawm qhov tsis txaus ntseeg ntawm kev qhia Txoj Moo Zoo rau tag nrho lub ntiaj teb vim tias peb yog qhov kawg ntawm lub ntiaj teb. Peb tau muaj thiab tau txais qhov kawg ntawm Vajtswv txoj hauj lwm mus txog rau lub sijhawm no, tsis muaj lub sijhawm los koom nrog hauv Ntiaj Teb Lub Hom Phiaj. Txawm tias cov Polynesians thiab cov Micronesians tau tig los tshaj tawm lub tebchaws Melanesian ua ntej peb. Yog li ntawd, peb nyob hauv Melanesia xav zoo li tus Thwj Tim Povlauj yuav tsum tau xav thaum nws hais tias: “Kuv yog cov nuj nqis rau cov neeg Greek thiab cov neeg Barbarians: ob qho tib si rau cov neeg txawj ntse thiab cov tsis txawj ntse. Loos 1:14” (Maeliau 2021:20).
Maeliau txoj kev nplij siab rau thaj chaw marginalization uas tau muab los ntawm kev coj tus Vaj Ntxwv Tus Thawj Kav Tebchaws ntawm qhov kawg ntawm lub ntiaj teb, qhia txog qhov kev ua haujlwm ntawm qhov chaw (thiab lub sijhawm) uas ua rau tib neeg muaj kev nkag siab ntawm kev ywj pheej los ntawm kev thaj yeeb nyab xeeb - Melanesians tsis yog cov nuj nqis rau lub ntiaj teb. lub sij hawm, qhov chaw thiab cov txiv neej, tab sis nyob rau hauv lawv txoj kev ywj pheej rau Vajtswv.
In its freedom to God, APA has set itself two tasks. The first is the removal of sins and consequences of “irregularities” in known histories and genealogies. This includes the “straightening” of genealogies so as to limit them to male descendants only and excluding inconvenient migrants, leading to unilineal lines of begetting. Secondly, these straightened genealogies were, with some variety but constrained by the confluences of the Old Testament and local histories, extended to biblical worlds. By establishing historical relationships between Malaitan genealogies and ancestors in the Old Testament people and by mapping possible migration routes, people construct new histories to a ground a sense of Malaita’s original holiness.
Cov keeb kwm tshiab no txhawb nqa kev sib raug zoo thiab kev nom kev tswv tshiab. Ua ke nrog lub rhetorical reservoir ntawm Christian vaj lug kub uas yog zoo nyob rau hauv cov zej zog nyob rau hauv Malaita, peb muaj peev xwm xav txog yuav ua li cas cov neeg zoo li Maeliau tuaj yeem txhawb nqa tib neeg los koom nrog hauv kev tsim kho hauv lub xeev feem ntau. Maeliau tej kev tshwm sim yog li no kuj yog kiv puag ncig; lawv raug khi rau lub hom phiaj ntawm kev hloov lub ntiaj teb, ntawm kev tsim lub ntiaj teb thiab kev nthuav tawm lub ntiaj teb.
In brief, APA’s theology reflects a desire for justice now, through the mediation of the Holy Spirit. Furthermore, APA has a non-western gospel. Its rituals attempt to cohere biblical history and prophecy with local tradition and connections with Israel. APA is constituted around the utopian idea of a just “Israel” grounded in the ancestral soil (Timmer 2015a). This grounding in Malaitan matter and its emphasis on moral excellence for readying the nation of Malaita for the return to Jerusalem, appears to stabilize the political community. And unlike traditional SSEC doctrine APA’s theology has continuously evolved, it is open, never complete, creative, and resisting doctrine.
Rituals / kev xyaum
APA participants often engage in prayer, [Image at right] and leading people often go on prayer journeys. In the region, many groups regularly stage non-stop, days-long prayer sessions in their villages or by coming together with others at designated locations for special programs, labeled Fathers Arise, Mothers Arise, Youth Arise and Leaders Arise. These local fellowships tend to attract hundreds of people. They go dressed in white and adhere to certain rules about purity. Convocations used to be organized under temporary leaf roofs put up at open spaces in the forests between villages in North Malaita, but since APA’s well-built Aroma Centre was established a few years ago, they are now mostly held there. Aroma is named after the Spice Route, which, according to Maeliau, is a possible route along which Hebrews populated the Pacific and along which they may return to Jerusalem. The center is also a teaching venue and caters for visits of foreign guests.
APA also engages in evangelical prayer gatherings anywhere in the world that are typically also attended by (North) American Indians, First Nation people from Australia, Māori from Aotearoa/New Zealand, and groups from Africa, South America, and Asia. The fellowships in Israel are in principle staged every year and are organized by and for APA’s Jerusalem Council, the Spiritual Eldership of the movement. In His royal throne-room, they praise their King and act as his official councilors and messengers. They act as witnesses, investigating detectives, and perhaps fellow judges (See Daniel 7: 9-14; Jeremiah 23: 18-22). Also reserved for those who have matured in the movement as elders, prayer and fasting sessions atop mountains are organized.
Payer mountain is central to the theology of APA. Prayer mountain conjures images that resonate with past functions of Malaitan rituals conducted at mountain top shrines as well as biblical narratives on mountain tops. APA’s theology builds on similarities that people see between Mosaic law and their kastom regulations. These similarities have stimulated ideas around the above-mentioned Hamitic origins for Malaitans and feeds into the ways in which they cultivate home ground. For neighboring Kwara’ae, Ben Burt (1982) notes that such histories result from a tradition of writing lawbooks and constitutions since at least the 1920s. Among To’abaita and Baelelea speakers too, people have been actively recording histories, mapping land and producing constitutions for lineages in light of mounting subversion of the powers of the ancestors and abu (taboo, sacred, holy, grace).
Abu is the governing principle for all relationships and the political power to which forces contribute. Abu is still present, just as ancestors are still present, and original rituals are still valid and today animated in terms of a covenant with God. I suggest that for To’abaita and Baelelea, we need to see APA’s engagement with God and Israel as novel shapes of abu, now mostly expressed in terms of “grace.” Attending a fellowship is thus a theocratic moment in the sense that one achieves an ultimate unity, joining Malaita and Israel, past-present-future, and the body of other worshippers. This experience sits somewhere in between mysticism and the concrete effort to build a New Jerusalem on Malaita. For this to be successful, Malaita needs to return to an original state of abu.
Vajtswv ces tsis yog ib tug Vajtswv tau txiav tawm ntawm Malaita yav dhau los hauv txoj kev uas cov neeg feem coob hauv SSEC yuav tau ntsib thiab piav qhia nws, tab sis raws li kev txuas ntxiv ntawm cov lus cog tseg qub nrog cov poj koob yawm txwv tsim. Cov ntsiab lus ntawm yav dhau los xws li rituals ntawm thaj neeb thiab thawj cov poj koob yawm txwv yog li tsim lub neej yav tom ntej. Cov lus piav qhia ntawm keeb kwm thiab kev nco txog kev ua yeeb yam ntawm cov toj roob hauv pes, raug nthuav tawm rau keeb kwm ntawm Malaita. Maeliau lub zeem muag tshwm sim tawm ntawm nws txoj kev paub txog kev pom thiab cov lus faj lem, thiab lawv ruaj khov rau qhov chaw ntawm lub cev rau cov kev ntseeg dub hauv SSEC cov ntseeg dawb huv thiab cov keeb kwm tseem ceeb. Lawv qhia txog qhov tshwm sim ntawm lwm lub sijhawm nyob rau hauv lub ntsiab lus ntawm North Malaita.
These alternative temporalities eschew a unilateral cause, a linear development from Genesis to Revelation in which Malaitans are meaningful players. Nevertheless, it does allow for a sense of multiplicity of time and relations to disparate sites: contemporary Malaita and past Israel, shrines on Malaita and mountains in past and present-day Israel. These connections offer a wider variety of experiences of time and space than the linear temporality of the visions suggests. Amid all the promises of development and infrastructure programs and progress and change, APA activates its own potential by offering an experience of time not premised on developmental change and progress. Instead, it offers the return of ancestors in a particular shape, now connected to ancient and contemporary Israel, and connections to the land that go beyond mere use and the Christian conception of dominion.
ORGANIZATION / LEADERSHIP
Maeliau’s break with the mother church of the SSEC in 2009 not only highlights APA’s doctrine but also its form of leadership. In a key letter to the SSEC, he argued that their theologians have left the prophets aside and struggle to explain unfulfilled prophecies, referring to Joel’s prophecy as quoted by Peter on the Day of Pentecost in particular. Peter refers to Joel’s eschatological prophecy to convey that the last days are the first days, that the eschaton is about new beginnings. In other words, the visions and of the sons and daughters of Israel in Joel’s prophecy, are the key to what Karl Barth describes as the wonder of astonishing biblical stories that highlight the “fundamentally new event which, although undoubtedly occurring within time and space, is not to be identified with other events occurring within the limits of time and space” (1963:68).
Maeliau thus draws the contrast between APA and the SSEC in terms of wonder, vision, and openness, and suggests he is open to astonishment. He is a self-proclaimed prophet and, as he likes to see himself, a theologian as a fact of grace, who situates himself in the moment of immanence that transcends all events in historiography as Jesus stands in eternity over time. Immanence here is the manifestation of God in Maeliau’s lifeworld and in the worlds of the people he associates with. His visions indicate this immanence, while also bringing unity to people’s makings of the past, in particular the position and role of their ancestors and past rituals. For decades people wondered about their origins in light of similarities they discern between their customary rituals and rituals of worship described in the Old Testament.
Zoo li tus tubtxib Povlauj, Maeliau tsis lees paub lub xeev tom qab lub tebchaws, tshwj xeeb tshaj yog nyob rau thaj tsam ntawm nws lub tebchaws thiab, raws li tib neeg liam, lub hauv paus chiv keeb thiab keeb kwm, thiab nrhiav kev tsim tsa lub tebchaws rau Malaita. Tab sis, tsis zoo li Povlauj uas nrhiav kev kov yeej Mauxes los ntawm kev tso Yexus ua tus tshaj (Henplais 3: 1-6), Maeliau tsis lees paub Mauxes kev lig kev cai, tiam sis thov nws. Povlauj pom Mauxe Kaum Nqe Kevcai muaj koob meej tsawg dua li Yexus cov lus cog tseg tshiab, uas suav nrog lwm haiv neeg, thiab ua rau muaj txoj sia thiab kev ncaj ncees. Maeliau, qhov sib txawv, txawm hais tias yeej tsis lees paub qhov tseem ceeb ntawm txoj kev khi lus tshiab, pom nws pawg thawj coj thiab lawv haiv neeg Melanesian yug los nrog Vajtswv qhov kev tshwm sim rau Mauxes hauv Sinai.
This is the basis for APA’s religious sovereignty. The movement is conceptualized as a family of people who identify with the Move of the Glory of the Lord and obey God’s commandments. Its main body of leaders are the elders, all prophets, who sit in the Throne Room Council. This is a small group of select leaders who guide and educate the local communities. Overlapping in membership with this group is the APA Jerusalem Council. This council of “spiritual eldership” also includes APA members from other regions in the Pacific. This group organizes and, when finances allow, attends the yearly council meetings in Jerusalem.
In North Malaita, APA’s communities are organized under the banner of the “All Peoples Communion” (APC). Also called “estates” or “communions,” APCs are the social and economic nuclei of the Malaitan nation (Bond and Timmer 2017:146-47). As the state is perceived as the New Jerusalem, these communities are to be run as the model for all the yet to be converted nations along the path back to Jerusalem. With pretensions to a world order and to firmly root nations in scripture, APCs are not just oppositions to the current state and nation of Solomon Islands, they are assemblages that make the thought of the state critical elements in people’s life worlds (Barker 2013; Timmer 2013).
Originally referred to as the “E-State” system, the APCs signify eternal and excellent state (Faiau 2013:142–47). The system is designed to capture the “seven spheres of society for God” which can be found in international Evangelical/Pentecostal discourse and is written into the evolving APC constitution. The spheres are arts and entertainment, business and finance, church and religion, distribution and information (media), education and science, family and home, and governance and law. Leaders of APCs tend to find the last share most relevant. The APC is able to carry out all the functions associated with a modern state and enters into a federation with other Communions. More generally, APCs are physical extensions or complements of APA: they are a push toward the physic-spiritual integration and wholeness that is seen as critical to theocracy-building (Bond and Timmer 2017:147).
TEEB MEEM / CHALLENGES
While it may be tempting to see APA time as a resistance to the modern state and to the West’s modernity, the picture is less simple. Above all, Maeliau is unfolding an internal, local theological dynamic with evolving perceptions of the activities of God and Malaitan ancestral spirits in a culture in which the human order has always been unfinished. At the same time, Maeliau’s self-altering trajectory cannot be characterized as a change only reserved for himself. In APA, no one writes or owns a whole book, as it were. Works are collective, like a sacred text. Every Malaitan involved in the movement has taken on the transformation of their society towards a Christian nation.
Members of APA continuously seek to engage as new individuals with their variable relationships to living kin, ancestors, and a future nation. In other words, much of the momentum of APA is understood as generated from the divine within Malaitan culture itself, in a human order that is, like all human orders, always unfinished (cf. Jorgensen 1994). Moreover, conversion in this case is experienced as an increased interest in past, present and future social relations. The self-alteration of Maeliau led to substantial changes in his and his followers’ conceptualizations of core domains of Malaitan culture. Here spirits and spiritual power are transmitted to the group and believed in as a group, and it does not matter that this group has now been extended to ancestors in the Old Testament and fellow evangelical travelers around the globe.
Qhov uas Maeliau ua tus yaj saub thiab tus thawj coj tau ua ntau xyoo dhau los yog tshem tawm qhov sib sau ua ke ntawm cov lus faj lem. Tshwj xeeb tshaj yog txij li xyoo 1970 kev txhawb siab, kev tshwm sim tau nthuav dav tab sis kuj poob tag nrho cov kev taw qhia. Nyob rau hauv ib puag ncig ntawd, Maeliau tau pib qhia rau tib neeg tias ntawm ib sab, lawv yuav tsum ua zoo li cov yaj saub txuas ntxiv vim nws yog lub cim qhia txog kev muaj Vajtswv thiab cov neeg Malaitians txuas ntxiv mus ua cov neeg xaiv. Ntawm qhov tod tes, los ntawm kev ua tus yaj saub ua thawj coj (xws li Mauxes rau cov neeg Ixayees) Maeliau ua kom cov txheej txheem sib sau ua ke los ntawm kev tsim cov kev ntseeg zoo ib yam thiab keeb kwm tshwj xeeb rau Malaita ua lub hauv paus rau cov ntseeg Vajtswv.
Tau ntau xyoo dhau los, Maeliau txoj kev qhib siab rau cov ntsuj plig los ua tsis tshua muaj zog. Tej yam tsis muaj kev ntxhov siab li lawv ib zaug, thiab peb pom qhov tshwm sim ntawm kev nce ntxiv schematic thiab decontextualized ecclesiological ntsiab lus ntawm txoj moo zoo thiab liturgy. Qhov kawg tshaj tawm los ntawm Maeliau muaj cai Kev tshwm sim ntawm lub yeeb koob ntawm tus Tswv (2021) qhia txog qhov no. Nyob rau hauv sib piv rau nws ob keeb kwm ntawm Malaita nyob rau hauv Lub Tebchaws Ophir (2018a) thiab Lub Koom Txoos Kav Tos Liv (2018b), phau ntawv tshiab kawg no qhia txog kev ntseeg. Tej zaum nws yuav yog lub sij hawm, tshwj xeeb tshaj yog tam sim no uas Maeliau nyob mus ib txhis ntawm sab xis ntawm lub thaj neeb, rau ib tug yaj saub tshiab nce roob qhib lub rooj vag tshiab tawm tsam qhov kev tsim tsa no.
DLAWS
Duab #1: Michael Maeliau hauv Tiberias, tos tsheb npav, Kaum Ob Hlis 13, 2012.
Image # 2: Chav thov Vajtswv ntawm Yeluxalees Lub Tsev Thov Vajtswv.
Image #3: Kev thov Vajtswv ntawm Little Rock, ze lub zos Afenakwai, North Malaita, Solomon Islands, Kaum Ob Hlis 24, 2015.
ua tim khawv
Akin, David W. 2013. Colonialism, Maasina Txoj Cai, thiab Keeb Kwm ntawm Malaitan Kastom. Pacific Islands Monograph Series 26. Honolulu: University of Hawai`i Xovxwm.
Alasia, Sam. 1997. “Party Politics and Government in Solomon Islands. Xeev, Society thiab Kev Tswj Xyuas hauv Melanesia. " Daim Ntawv Sib Tham 97/7. Canberra: Tshawb Fawb Lub Tsev Kawm Ntawv ntawm Pacific thiab Asian Studies, Australian National University.
Barker, Yausua. 2013. "Epilogue: Ethnographies of state-centrism." Oceania 83: 259-64.
Barth, Karl. Xyoo 1963. Evangelical Theology: Ib qho Taw Qhia. Txhais los ntawm Grover Foley. New York: Holt, Reinhart, thiab Winston.
Bond, Nathan thiab Jaap Timmer. 2017. "Wondrous Geography and Historicity for State-Building on Malaita, Solomon Islands." Phau ntawv Journal of Religious and Political Change 31: 36-51.
Burt, Ben. 1982. "Kastom, Christianity and the First Ancestor of the Kwara'ae of Malaita." Noob neej 13: 374-99.
Faiau, James K. 2013. Tshawb nrhiav Kev Txhim Kho Hauv Zej Zog: Ib qho xwm txheej kawm txog vaj tse thiab kev txhim kho hauv zej zog nyob deb nroog hauv North Malaita, Solomon Islands. Master thesis. Massey University, Palmerston North.
Fugui, John Moffat, thiab Mike Wate. 1994. “Melanesia in Review: Issues and Events, 1993: Solomon Islands.” Lub Ntiaj Teb Pacific 6: 457-63.
Griffiths, Alison. Xyoo 1977. Hluav taws hauv cov Islands tuaj! Cov Tub Txib ntawm Vaj Ntsuj Plig Dawb Huv hauv Solomons. Wheaton, IL: Harold Shaw Publishers.
Hess, Tom. Xyoo 2008. Cov Neeg Saib Xyuas: Npaj thiab Npaj Txoj Kev rau Mexiyas. Plaub tsab. Yeluxalees: Kev Pom Kev Loj Hlob thiab Yeluxalees Lub Tsev Thov Vajtswv rau Txhua haiv neeg.
Hess, Tom, thiab Kate Hess. 2012. Lub Tsev Thov Vajtswv rau txhua haiv neeg: Lub Ntiaj Teb Wide Watch. Kho dua tshiab. Yeluxalees: Kev Pom Kev Loj Hlob.
Hilliard, David L. 1969. “The South Sea Evangelical Mission in the Solomon Islands: The foundation years.” Phau ntawv Journal of Pacific History 4: 41-64.
Yeluxalees Lub Tsev Thov Vajtswv rau Txhua haiv neeg. 2020. "Tus Thawj Coj Zoo." Accessed los ntawm https://jhopfan.org/projects/the-great-commission nyob rau 20 Cuaj hlis 2022.
Jorgensen, Dan. 1994. "Nrhiav Divine hauv Melanesia: Kev Txaus Siab ntawm Kev Ua Haujlwm ntawm Kenelm Burridge." Anthropology thiab tib neeg 19: 130-37.
Landes, Richard. Xyoo 2011. Saum Ntuj Ceeb Tsheej Hauv Ntiaj Teb: Ntau Yam ntawm Kev Paub Txog Millennial. Oxford: Oxford University Press.
Mailiau, Michael. 2021. Kev tshwm sim ntawm lub yeeb koob ntawm tus Tswv. Sydney: Kindle Direct Publishing, Amazon.com.au.
Mailiau, Michael. 2018 a. Lub Koom Txoos Kav Tos Liv. Draft tsab. Honiara: Xeev Xov Xwm.
Mailiau, Michael. 2018 ib. Lub Tebchaws Ophir. Honiara: Xeev Xov Xwm.
Mailiau, Michael. 2006. Lub Hiav Txwv Dej Hiav Txwv Canoe Movement: Ib Daim Ntawv Qhia Txog Kev Thov Txiaj Ntsig nyob hauv Pacific Islands nyob rau nees nkaum xyoo dhau los (Hloov kho thiab nthuav dav). Canberra thiab Singapore: B & M Publishing thiab OneStoneBooks.
Mailiau, Michael, ed. Xyoo 2006. Uluru: Lub Plawv ntawm Australia, Kev Sib Tw rau Australia. Honiara: Michael Maeliau.
Mailiau, Michael. 2005. Tsab ntawv mus rau General Secretary ntawm South Sea Evangelical Church nyob rau hauv Honiara, hais txog “SSEC Kev Sib Tham txog Kev Txhaum Loj Thib Peb,” Cuaj Hlis 26.
Mailiau, Michael. 2003. Muaj Teeb Meem Hauv Vaj Kaj Siab. Honiara: Aroma Ministries.
Mailiau, Michael. 1987. "Nrhiav rau Melanesian Txoj Kev Teev Ntuj." Pp. 119-27 ib Txoj Moo Zoo tsis yog Western: Dub Theologies los ntawm Southwest Pacific, kho los ntawm Garry W. Trompf. Maryknoll, New York: Orbis Phau Ntawv.
Mailiau, Michael. 1984. "Cov lus qhia." P. iii ib Kev txhawb siab - nws txoj koob hmoov thiab kev sib ntaus sib tua: Ib qho ntawm cov kev paub hauv Solomon Islands, kho los ntawm G. Strachan. Lawson, NSW: Mission Publications of Australia.
Mailiau, Michael. 1980. 'The Evangelical Alliance of the South Pacific Islands'. Cov peev txheej thiab cov txheej txheem hauv keeb kwm ua haujlwm rau qib Bachelor of Theology, Christian Leaders' Training College ntawm PNG. Ib., 18 p. Pacific Manuscripts Bureau, PMB1348, Reel 1, Yam No 2.
Mailiau, Michael. 1976. Lub Koom Txoos Remnant – (Lub Koom Txoos Separatist). 'Long Essay for Part D (Option I), Christian Leaders' Training College, Banz, Papua New Guinea.
McDowell, Nancy. 1988. "A Note on Cargo Cults and Cultural Constructions of Change." Pacific Studies 11: 121-34.
Moore, Clive. 2013. “Peter Abu'ofa and the Founding of the South Sea Evangelical Mission in the Solomon Islands, 1894–1904.” Phau ntawv Journal of Pacific History 48: 23-42.
Moore, Clive. Xyoo 2009. Florence Young thiab Queensland Kanaka Lub Hom Phiaj, 1886-1906. Brisbane: Tsev Kawm Ntawv ntawm Keeb Kwm, Philosophy, Kev ntseeg thiab Classics, University of Queensland.
Moore, Clive. Xyoo 2004. Happy Isles in Crisis: Cov keeb kwm ua rau lub xeev poob hauv Solomon Islands, 1998-2004. Canberra: Asia Pacific Xov Xwm
Premdas, Ralph R. thiab Jeffrey S. Steeves. 1994. "Kev xaiv tsa xyoo 1993 hauv Solomon Islands." Phau ntawv Journal of Pacific History 29: 45-56.
Timmer, Yaj. 2015 a. "Tsim Yerusalem hauv North Malaita, Solomon Islands." Oceania 85: 299-314.
Timmer, Yaj. 2015 b. "Tus txais txiaj ntsig rau phau Vaj Lug Kub Npaiv Npaum: Txhua Tus Neeg Thov Vajtswv Sib Tham hauv Solomon Islands." Nova Religion: Phau Ntawv Xov Xwm Ntawm Lwm Txoj Cai thiab Kev Nyab Xeeb Mus Ib Txhis 18: 16-34.
Timmer, Yaj. 2013. "Lub logic peb zaug ntawm Papua-Melanesia: Txoj Cai Lij Choj-sau hauv cov npoo ntawm Indonesian lub teb chaws-xeev." Oceania 83: 158-74.
Trompf, Garry W. 1977. “Introduction.” Pp. 1-10 hli Cov yaj saub ntawm Melanesia: Rau Essays, kho los ntawm Garry W. Trompf. Port Moresby thiab Suva: Lub Tsev Kawm Ntawv ntawm Papua New Guinea Studies thiab Lub Tsev Kawm Ntawv ntawm Pacific Studies, University of South Pacific.
Young, Florence SH 1925. Pearls los ntawm Pacific. London thiab Edinburgh: Marshall Cov Kwv Tij.
ACKNOWLEDGMENT
This research has received funding from the European Union’s Horizon 2020 research and innovation programme under the Marie SkƗodowska-Curie grant agreement no. 754513 and The Aarhus University Research Foundation.
Daim Ntawv Qhia Hnub:
29 Cuaj hlis 2022
