The word ‘vā’ in Tongan refers to an in-between space. It is a sacred space, the threshold, the border-line, the liminal space that no one has the right to cross or enter without negotiation. Peace is impossible to achieve when the vā is violated. This is almost true with all wars and conflicts that we have experienced in the world. Negotiation, guided by the principle of mutual respect and agreement, and consensus determines if and how the space can be crossed. If there is no agreement, then crossing over that liminal space is prohibited.

It is in this moment of disagreement that the respect of the vā is usually broken, which leads to broken relationships and animosity. When it reaches this stage, confrontation and hostility are inevitable. Peace is no longer present for the ‘vā’ has been violated and harmed. When the relationship is in chaos, it is known in the Tongan language as ‘vā-kovi’, meaning, ‘bitter relationship.’ Consequences can range from a minor conflict to a brutal war and aggression. However, when the vā, is kept and respected there is vā-lelei, meaning ‘harmonious/good relationship’. Therefore, it is the ultimate goal of the gate-keepers to look after the vā. In Tongan, ‘tauhi-vā’, means ‘protecting the in-between-space,’ in Samoan, ‘Tausi le va,’ and in Fijian ‘Vakasaqara Matua.’ In keeping the vā, there is peace.

If we look to the history of major wars or any conflict around the world it is always an outcome of violating the in-between space. It is either an attempt to take over someone’s inheritance by force or ignoring the sovereignty of the people of that place. Indigenous people have been the victims of such ferocious actions. Their rights[LW1] and freedom have been taken away only because someone has decided to cross over the vā by force. The church of course is not innocent in that regard for we have been part of fuelling such campaigns back then and even now. The Crusades of 11th to 13th centuries, Jews’ inquisition and expulsion, colonisation, are just a few classic examples of the church supporting those horrific events. The questions I am wrestling with in the 21st century include: Have we learned from the horror of breaking the vā? Do we have the strategy to protect breaching the vā? Are we humble enough to respect our vā with our neighbour?

My heart was breaking when I saw on the news the first day that the Russian army invaded Ukraine. I was shocked and numbed that this barbaric action is still happening in this day and era. One of my friends from Dunedin Methodist Parish, Dr George Davis, in his reflection on Sunday 13 March describes his own experience in this way, “How many of you on that first Thursday stayed up through the night or got up very early on Friday morning to the surprising views of the attacks by Russian artillery and tanks across the border into Ukrainian territory? I think I cried realising that I was viewing the unfolding of a brutal and great tragedy, as brutal as the Nazi Blitzkrieg invasion by air and tanks in 1939 which led us straight into WW2.”

It may be some of us had the same experience that George had on the first day of this invasion. But surely, none of us, including the people of Ukraine would have had that experience if the Russian army and the current regime of that country had not violated the vā. We bear witness to the damage and effects of devastation of one person’s decision to ignore the inviobility of the borderline. In order for peace to prevail and be restored, I believe there should be an open conversation on the importance of the vā between Russia and Ukraine and how this should be respected.

John Wesley in his sermon entitled, “The Catholic Spirit,” talks metaphorically and theologically about the importance of keeping and respecting the ‘vā’. He says, “I do not mean agree with me on everything, I do not want it or expect it. Nor do I mean I will agree with you on everything because I cannot … You keep your opinions; I will keep mine as strongly as ever. And don’t let us try to convert each other. Don’t let us speak about our different opinions; just give me your hand.” For John Wesley, giving a hand to one another is an expression of respecting the in-between space. We may disagree in many things but let us show love, mercy and kindness by stretching our hands to embrace one another. In doing so, we can be peace-makers and known as children of God (Matthew 5:9).

[LW1]?