Christianity should be inclusive yet elusive to many since there are fundamental aspects that drive perception. Fiji’s experience offers essential insights into discussions about political instability and appropriate ways to organize the state in international communities (Ngin, Chanrith, et al. 299). In current multiracial studies, very little attention is paid to colonial roots and policies. Integration would require greater sensitivity and compassion qualities, a disease dangerous to Fijian natives where they were in short supply.
The constitutional framework of state and national power in Fiji, since independence, has been more important than economic or social structures because of racial divisions. However, the history of Fiji’s colonies led to mistrust and conflict between the two major communities as a matter of policy. Traditionally, Fiji’s financial and political expansion has fashioned inequality and deep splits among various ethnic factions (Loga et al., np). Political tensions remained hinged on the country’s national fabric, and Christianity plays a significant role in promoting certain ideologies within the country’s social setting.
Uprising and conflicts
The country has been overthrown four times by the military uprising since 1987, primarily due to tensions between the majority of Fiji’s indigenous people and the economically powerful Indian minority (Naidu, Vijay, et al. 7). The value of integration in as far as the national context of the Fijian context goes there is the element of sensitivity requiring fundamental factors including compassion which seems to lack. The minority, including the Banaban, Rotuma, Chinese, Melanesians, and other Pacific Islanders, is generally politically and administratively indistinguishable.
The latest 2006 overthrow, led by Commodore Josaia Voreqe Bainimarama, has pledged its commitment to generating a multi-ethnic Fiji and terminating the scheme of dividing Fijians into ethnic groups. However, Fiji’s martial administration has been widely disapproved for violating the right to freedom of expression, media, peaceful assembly, and association. Douglas et al. (2018) offers an insightful piece that creates an economic and political understanding of the tensions affecting how Fijians interact. Nevertheless, mistrust within the social setting cannot be ignored as a fundamental factor.
Therefore, it plays a momentous role in contemporary Fiji, with a more in-depth look at how Christians convert for partisan explanations and embrace Christian principles as communities. The contextual social enterprise in Fiji impacts individuals who perceive themselves as Christians with cultural effects on their belief system (Douglas et al.np). The local, historic, and recognized impacts on the social innovativeness in a minor Pacific Island nation. There is an essential consideration to the colonial system approach that drew the ideological differences in the country, exploring them in the process.
The Origin of the Social Enterprise
The concept by Douglas et al. looks at the Fijian environment, antiquity, and societal, financial, party-political, and enlightening institutions that affect the social innovativeness. The social creativity is predisposed by Fiji’s inaccessible position and minor economy, limiting admission to foreign knowledge and suggesting that the state is slow to accept new philosophies. One would have expected the value that Christianity impacts on society would push the integration of the masses to the extent to which the country would fuse. Fiji’s population, ethnicity, and enlightening systems generate financial and partisan pressures that disturb how sustenance capitals and economic strategies are distributed (Douglas et al., np).
The concept of Christianity did little to advance the integration process, with specific qualities lacking in their approach, where integration requires greater sensitivity and compassion qualities. The introduction of Indians to Fiji under British colonial rule and Fijians of Indian origin now makes up about 40 percent of the population’s importance in understanding the region’s diversity and captures underlying issues that need addressing (Douglas et al., np). The informal divisions and growing pressures among these Fijian Indians and native Fijians have underwritten to party-political unpredictability (Craney, Aidan, np).
The migration of non-native peoples has condensed human resources and professional standards. It undermines Fiji’s innovativeness, including developing a robust public-sector enterprise. At the same time, social enterprise may be the most operative way to deal with communal and financial difficulties in Fiji. It, therefore, seems improbable that the régime accepts the idea deprived of sustenance and reassurance from outside sources, especially universal aid and UN activities. Ngin, Chanrith, et al. (299) posits that it is essential to explore the aspect of faith in the Fijian context and what it means to be a believer while still practicing cultural beliefs.
The impact of proactivity by religion
Ngin, Chanrith, et al. provides critical insight into institutions at risk from immigration and how they cope; their integration and coordination of social grants, which are essential in execution of this part, may be barred by linguistic barricades, generation differences, membership differences, personal conflicts, and political divisions (Craney, Aidan, np). Cambodian and Thai groups in Auckland, New Zealand, offer some insightful approaches on religion as the role of Buddhist shrines in disaster attentiveness, response, and retrieval, and barriers to improving this part and hence impacting the society positively.
It is an approach that Ngin, Chanrith, et al. (300) advances that lacks within the context of Christianity becoming a reactionary entity instead of advancing practical steps to promote integration. In that instance, among the groups, Buddhist sanctuaries are recognized as places of communal association and distribution of information and may serve as significant places to seek help during a significant crisis promoting community integration. The argument advanced by Ngin, Chanrith et al. (304) that Buddhist sanctuaries have a part in helping their memberships formulate, respond to, and recuperate from catastrophic events indicates its impact on the community.
Understanding the constitutional framework of state and national power in Fiji, since independence, has been more important than economic or social structures because of racial divisions (Loga et al., np). It is possible because these institutions are centers of religious affiliation, reconciliation, compassion, and cultural adherence. Christianity should advance the social enterprise and integration while at it since it is prejudiced by Fiji’s isolated position and tiny economy, limiting aspects to foreign awareness and suggesting that the nation is slow to receive new philosophies.
Disaster Risk lessening in Migrant Societies
However, their integration and coordination of social grants, which are essential in accomplishment this part, may be striped by language barricades, generation differences, membership differences, personal battles, and political partitions. It concludes that the part of religious organizations in disaster jeopardy lessening in migrant societies living in Global North cities need to be carefully monitored, especially in terms of their internal and external fragmentation (Loga et al., np). A better understanding of these complexities enables the intervention to manage conflict and consider the different interests and values of the affected communities.
Modern inter-ethnic relationships and discernment have past and circumstantial magnitudes (Naidu, Vijay, et al.). Colonist culture was created on a pyramid of race and discrepancy behavior founded on origin. The colonist management reinvigorated the distinct financial expansion of different societies. The system shaped a three-tier up economic construction with Europeans and Chinese at the highest tier, trailed by ‘Indians’ in the middle tier, and ‘Fijians in the lowest tier.’ Religious institutions’ role in disaster risk reduction in the migrant communities of Global North cities should be carefully assessed.
A better comprehension of these difficulties will enable the intervention to manage conflict and consider the attractions and values of the altered societies, especially in terms of their internal and external fragmentation. The research to build on the thesis and correlate with the context of Christianity and its impact on conflict prevention and resolution (Naidu, Vijay, et al., np). Integration would require greater sensitivity and compassion qualities, a disease dangerous to Fijian natives where they were in short supply. The history of Fiji’s colonies led to mistrust and conflict between the two major communities as a matter of policy.
Religion Perception and Conflict
There seems to be an underlying aspect of misunderstanding of the concept of religion by the native, making the factor of integration elusive and hence challenging from a Christian perspective. Loga et al. Path-dependency philosophy in a post-conflict state offer some insightful information on path dependency within the Fijian context. Most notably is the need to explore how religion is intertwined with the existing social and cultural aspects that dictate societal behavior and conduct by offering immense information on the discussion on political tensions and the role of Christianity in the process.
In essence, Fiji’s experience offers essential insights into discussions about political instability and appropriate ways to organize the state in international communities and the role of Christianity in the process (Craney, Aidan, np). While analyzing the conflict as a roadmap, the article shows how unintended decree during Fiji’s colonial rule and the brief time it took for the state to move from the colony to the autonomous Province contributed to the conflict in Fiji (Loga et al., np). The study made two significant contributions: developing a theoretical understanding of conflict using the theory of reliance and revealing the legacy of colonization that established war in Fiji.
Douglas et a., (np) shapes a new approach to understanding the conflict and Christianity. In contrast, geo-political conflicts are rising worldwide, especially in fragile regions, as explored by Loga et al. (np). There is more than Christianity can do as a deterrent of conflict, but it must address the perception created by the colonial government in the country. It is essential to explore Fiji in its history of public administration, examine historical assets that have contributed to its ongoing conflicts, and examine how Christianity has contributed to the process.
Major Causes of Conflict
Racial competition for natural properties, political control, edification, and job prospects are considered causes of conflict and skirmish. More iTaukei point out that ‘politics has led to racism and racism. The previous government’s policies have contributed to the deterioration of interethnic relationships, and as a consequence, ‘racism’ is one of the significant problems in the world (Naidu, Vijay, et al., 27). It also emerged that there was a consensus that social and economic inequalities contributed to the international conflict. World news also functional to Melanesians.
Most have indicated that their access to property is not secure according to their plans. Their current home in Levuka was an Anglican church; however, it has returned to the landowners as the contract expires. One of the Melanesian men said that it was at the mercy of the landowners (Naidu, Vijay, et al., 27). The Church of England played a crucial role in reaching the country for the Melanesian people, but now it has improved as its employers. Most Indo-Fijians believe that they could practice their beliefs without anxiety and meet without restrictions for sacred purposes, but this was not the case until the Public Emergency Rules lifting.
In conclusion, the current multiracial studies offer very little attention to the colonial roots and policies that continue to shape integration, requiring greater sensitivity and compassion. As a result, it is a disease dangerous to Fijian natives where they occur in short supply. Post-independence administrations have followed inconsistent strategies of looking for national harmony and treating inhabitants differently bestowing to their origin. Different institutes convoyed by confirmatory achievement strategies that advantaged indigenous Fijians and their organizations.
Numerous investigative pieces have explored the conflict Fiji faces with an underlying aspect of governance at the core of the issues, which means the advanced religious concept needs to be relooked. It is essential that while advancing the liberties of individuals, diversity of the community addresses social injustices that were advanced in the past to ensure that reconciliation becomes part of the region’s culture. Christianity can and should be at the forefront in advocating for the same with action. Religion can be a helpful tool that promotes peace and integration if it is applied proactively within the social construct.
Craney, Aidan. “Fault lines for unrest in the Pacific: Youth, livelihoods and land rights in driving and mitigating conflict.” Asia Pacific Viewpoint (2021).
Douglas, Heather, Buriata Eti-Tofinga, and Gurmeet Singh. “Contextualising social enterprise in Fiji.” Social Enterprise Journal (2018).
Loga, Patricia, Andrew Cardow, and Andy Asquith. “Path-dependency theory in a post-conflict state: the case of Fiji.” Journal of Management History (2021).
Naidu, Vijay, et al. “Fiji: The challenges and opportunities of diversity.” (2013).
Ngin, Chanrith, et al. “The role of faith-based institutions in urban disaster risk reduction for immigrant communities.” Natural Hazards 103.1 (2020): 299-316.