Recently, I came across a post by Dr. Obed Sandie that I found very interesting and deeply thought-provoking. As someone coming from an island and community where missionaries have long targeted and destroyed many important kastom symbols and practices, his words struck a strong chord with us. It is alarming to realize how much of our cultural heritage and spiritual complexity has been overlooked in the ways our nation addresses social and spiritual challenges.
Dr. Sandie raises a critical issue that deserves national reflection: Vanuatu is lacking an anthropological perspective in how we approach our spiritual and social challenges.
As I reflected more on this, I came to understand why religions such as the Baha’i Faith emphasize principles like the harmony of science and religion—that science and religion must agree and work together. This idea deeply resonates with what Dr. Obed is referring to. It is a call for balance between faith and rational understanding, between spiritual beliefs and empirical insight. Neither should dominate or dismiss the other; instead, they should inform and strengthen each other to address complex human realities.
As a country rooted in deep kastom traditions, yet heavily influenced by modern state structures and evangelical Christianity, Vanuatu’s leaders have often developed policies and responses to national issues that try to bridge government and grassroots concerns. But too often, those policies lack the insights of anthropology—the discipline that studies people, cultures, beliefs, and the social meanings behind them.
This missing perspective, Dr. Sandie argues, is one reason why our leaders today frame Vanuatu’s problems as spiritual in nature. We are told the nation’s stagnation or struggles are caused by invisible forces: curses, ancestral spirits, or spiritual pollution.
As K. Rio et al. (2017) point out, because we have failed to attend to the details of cultural and social life, our government and churches have embraced solutions that are confrontational in nature. These include spiritual warfare, spiritual mapping, discernment, and healing—forms of prayer and ritual aimed at confronting what is perceived as evil in the spiritual realm.
But what are we really fighting? And are we addressing the root causes of our challenges?
Why Anthropology Matters
Anthropology doesn’t reject spirituality. Instead, it helps us understand:
- Why people believe what they believe
- How symbols, rituals, land, and kinship systems shape society
- The meanings behind kastom and how it evolves
- How power is negotiated between chiefs, churches, and the state
By bringing anthropological perspectives into our national policy conversations, we can stop treating cultural elements as enemies to be “delivered from,” and instead begin to listen, learn, and engage.
Real-Life Examples of Misguided Approaches
1. Burning of Traditional Artifacts
In some villages, church-led missions conduct spiritual cleansing by burning traditional items like tamtams, mats, shells, and stones. These objects are considered evil or cursed. But in kastom, they often carry deep ancestral meaning and identity.
Anthropology helps us see that these aren’t “evil objects,” but part of a spiritual ecology that gives life meaning. Destroying them is not healing—it is erasure.
2. National Prayer Days to Break “Curses”
The government has occasionally called for national days of prayer to repent and “remove curses” believed to hinder the nation. This reflects a belief in spiritual blockage—but it ignores deeper political, economic, and governance issues.
Anthropological thinking asks: What are we avoiding by blaming invisible forces? What historical and structural issues remain hidden under the word “curse”?
3. Deliverance for Youth “Possessed by Laziness”
In urban areas like Port Vila, youth are prayed over and delivered for issues like laziness, addiction, or rebellion. These events rarely address the real causes—unemployment, lack of opportunity, and cultural dislocation.
Anthropologists would advocate for youth engagement, identity-building, and systems that support—not stigmatize—them.
4. Framing National Development as a Spiritual Battle
When leaders say “our problem is spiritual,” it can sometimes shift the focus away from public service delivery, corruption, or weak institutions. Instead of long-term planning, we get short-term prayer campaigns.
Anthropology reminds us that belief and development go hand-in-hand—but spiritual frameworks must not replace critical thinking or policy action.
A Way Forward
Dr. Sandie’s observation is not an attack on faith or kastom. It is a call for balance.
To move forward:
- We must invite anthropologists—especially Ni-Vanuatu scholars—into national dialogue.
- Churches and government can work with kastom leaders, not against them.
- Spirituality can be part of healing, but not the only tool we rely on.
- Development policy must reflect the real social world—not just the invisible realm.
Final Thought
Vanuatu’s strength lies in its spiritual depth and cultural diversity. But without the lens of anthropology, we risk fighting the wrong battles. Let’s listen to voices like Dr. Obed Sandie and rethink our approach—not by abandoning faith, but by grounding it in understanding and harmonizing belief with knowledge.
This reflection does not oppose faith, Christianity, or kastom. It seeks to encourage balanced understanding between spiritual belief and cultural knowledge. The aim is to promote thoughtful dialogue, not to attack any religion, tradition, or institution. All views expressed are personal and intended for educational and cultural discussion.
Mattdotvu 
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