Opinion: Why All Voices Matter in the Debate Over Military Use of Sacred Lands
By Melino Maka, Tonga Independent News
A recent Facebook post by Dr. Tēvita O. Kaʻili brought to light a profound moment of moral leadership: Christian leaders in Hawai‘i publicly rejecting the use of Hawaiian lands for U.S. military training. Reverend Steve Costa of the Episcopal Church and Reverend Amy Wake of the United Methodist Church took a courageous stance during a Board of Land and Natural Resources (BLNR) hearing, referencing indigenous Hawaiian cosmogonies and the sacred relationship between people and the land (‘āina). Their testimonies were a call to conscience — both religious and cultural — reminding us that the Earth is not just a resource, but a divine trust.
Their moral stance deserves our reflection, not our ridicule.
Yet, as the comment thread beneath Dr. Kaʻili’s post reveals, not everyone welcomed this view. One reply, from a fellow Tongan with military ties, dismissed the Christian leaders’ testimony as illogical and even foolish — implying that opposing military training while benefiting from military protection is hypocritical. These types of responses are not unique, and they point to a broader problem: the inability or unwillingness to engage with perspectives different from our own, especially when those perspectives challenge dominant narratives about power, security, and faith.
Respecting Conscience Over Consensus
What the Christian leaders did was not reject protection or safety — they rejected the desecration of land deemed sacred, both spiritually and culturally. Their position is not about eliminating protection, as one critic argued, but about redefining what protection means. Protection, in their eyes, includes safeguarding creation, honoring indigenous sovereignty, and preserving the land for future generations.
This moral logic may not align with military logic — but that doesn’t make it any less valid.
As people of faith and culture, we must learn to listen when others speak from conscience. Dismissing their views as “religious extremism” or “foolishness” betrays not only a lack of humility but also a dangerous presumption that only one worldview — often Western, militarized, and male-dominated — is rational or legitimate.
Acknowledging Alternative Worldviews
Dr. Kaʻili’s response was both gracious and incisive. He reminded us that the U.S. military has been one of the world’s greatest polluters, especially in the Pacific, including in Hawai‘i. This isn’t an ideological attack; it is a matter of record. The environmental degradation caused by military activities — oil leaks, toxic waste, unexploded ordnance — has long-lasting effects, often borne by Indigenous and Pacific Islander communities.
To ask hard questions about military presence and environmental justice is not to undermine national security; it is to broaden the conversation beyond the narrow confines of militarism. It is to ask, “At what cost does this protection come, and who pays that cost?”
Why These Conversations on Facebook Matter
Social media platforms like Facebook have become modern-day talanoa circles — places where ideas are exchanged, identities shaped, and consciousness stirred. Posts like Dr. Kaʻili’s serve a vital purpose: they disrupt the dominant narratives and give voice to marginalized perspectives.
In an age of soundbites and outrage, we need more posts like his — thoughtful, rooted in cultural and spiritual wisdom, and willing to challenge us to think more deeply.
Other Examples Worth Remembering
We’ve seen similar moral stands across the Pacific and around the world:
- In Aotearoa New Zealand, Māori communities have challenged seabed mining projects that threaten sacred waters.
- In Guam and Okinawa, Christian leaders and Indigenous groups have resisted U.S. military expansion due to environmental and cultural concerns.
- In Tonga, there are growing conversations around climate change, resource extraction, and the sanctity of land — where Christianity and culture can (and must) guide decisions for the good of the people and the planet.
These examples remind us that faith is not a private matter. It can and should inform public life — especially when it comes to caring for God’s creation and standing with those whose voices are often ignored.
A Call for Humility and Dialogue
To those who have served in the military or been shaped by military institutions: your experiences are valid, and your concerns about national defense and readiness are important. But they are not the only valid concerns.
We must resist the temptation to see opposing views as threats, rather than opportunities to learn.
The Christian leaders in Hawai‘i didn’t speak to attack the military — they spoke to defend something sacred. That may not make sense to those trained to see the world in strategic or geopolitical terms. But in the moral universe of indigenous spirituality and Christian stewardship, it makes perfect sense.
We need more conversations that are not about winning arguments, but about understanding truths — even if they’re not our own.
I thank Dr. Tēvita O. Kaʻili for reminding us of that.
Melino Maka is a political and economic commentator based in both New Zealand and Tonga. He writes regularly on Pacific affairs, environmental justice, and governance issues impacting the region
