Solomon Islands

SPREAD like two necklaces of precious pearls across the turquoise-dappled waters of the Pacific lies the Melanesian nation of the Solomon Islands, fondly called “the Happy Isles.” This double chain of volcanic islands and atolls begins with the Ontong Java Atoll just south of the Equator, bordering Papua New Guinea on the west, and stretches for some 930 miles [1500 km] farther southeast to the Santa Cruz Islands, which include the Reef Islands, not far from its southern neighbor Vanuatu. Dense, luxuriant forests cover most of the islands in the Solomons archipelago, and razorback ridges and stiff spurs form mountain ranges, between which run deep, narrow valleys. With a total land area of some 10,600 square miles [27,500 sq km], this isolated country is the second largest, after Papua New Guinea, of the South Pacific island nations.

 The first of the European explorers to step on these sandy-white shores was the Spanish mariner, Álvaro de Mendaña, in 1568. He was seeking the legendary lost gold mines of King Solomon; instead he discovered what he called the Isles of Solomon, but no gold was to be had, other than the alluvial gold in rivers on Guadalcanal.

A Diverse People With a Common Thread

The islands are home to a rich diversity of some 300,000 people of skin color ranging from blue-black to creamy-brown, with hair varying from the masses of tightly woven, shiny blond curls to the bright red of the many Melanesians, which attractively contrasts with the sleek, straight black hair  of the Polynesian people. Communication is a polyglot affair in the Solomons, with over 90 local languages and dialects being spoken. However, most people use English or English-Melanesian Pidgin when talking with neighbors from different islands and tribal groups.

The far-flung islands of Ontong Java, Rennell, Bellona, Sikaiana in the Stewart Islands, and Tikopia and Anuta in the Santa Cruz Islands are where the Polynesian population live. Large groups of Micronesian people from Kiribati have gathered and settled on Wagina and Gizo islands in the western Solomons, as well as in Honiara, the capital, on Guadalcanal.

Besides their Solomon Islands citizenship, the one common thread running through this variegated populace is a deep interest in the Bible. Intensely religious, the people enjoy vigorous hymn-singing at their village church, which they attend several times a week, some even every day. Bible prophecy fascinates them immensely, especially the books of Daniel and Revelation. They believe strongly that we are indeed living in the last days of this old system. This belief makes them, in the main, a very easy people to talk to regarding Jehovah God’s promises to bring about lasting peace and happiness by means of his heavenly Kingdom.

The Happy Isles Hear About “the Happy God”

The “good news of the happy God” has been vigorously preached throughout six of the main islands and among dozens of smaller islands since 1953. (1 Tim. 1:11) During those earlier years, the oversight of the evangelizing work in the Solomons was cared for by the Australia branch of the Watch Tower Society and then by the Papua New Guinea branch. * Intrepid Witnesses from Papua New Guinea, such as John Cutforth, R. L. (Dick) Stevens, Les Carnie, and Ray  and Dorothy Paterson, visited the growing number of brothers and sisters in the bush. Often they lived with them in their leaf houses whose roofs and sides were made from long, bladelike palm leaves. The association Jehovah’s Witnesses of the Solomon Islands Trust Board was legally incorporated on April 18, 1977, opening the way for further expansion and easier organization of the preaching work.

July 1978 saw the Solomon Islands achieve political independence. The brothers were pleased that their local corporation, Jehovah’s Witnesses of the Solomon Islands Trust Board Inc., had been registered before the change in government, as restrictions were later placed on the introduction of religions new to the area. With a view to expanding the preaching work to even more of “the Happy Isles,” it was decided that the Solomon Islands should have its own branch office. Shortly after the decision was reached, Glenn Finlay from the Papua New Guinea branch arrived there with his  wife, Merlene, to coordinate the work.

This was not the first time Brother Finlay set foot on the Solomons. Besides serving as a circuit and district overseer at various times, in 1965 he spent three months in north Malaita as a special pioneer under assignment from the Papua New Guinea branch.

First Branch Office

“Our first branch office was set up in the basement of Bob Seccombe’s house on Lengakiki Ridge, Honiara,” writes Brother Finlay concerning the year 1978. That small basement room had already made theocratic history. It served as the first Kingdom Hall on the island of Guadalcanal and later as the first literature depot for the Solomon Islands. And since Brother Seccombe provided a small one-bedroom apartment at the rear of the building, his house also served as the first Bethel.

Brother Finlay continues: “We were set up with only one manual typewriter and one hand-operated duplicator, but we had a million-dollar view over the deep blue waters of the sound.” Almost 50 years ago, on November 13, 1942, that sound was the scene of one of the fiercest battles in naval history. The Americans came to call it Ironbottom Sound, so nicknamed for the number of ships rusting beneath its surface.

After 30 years of service, Brother Seccombe and his wife, Joan, returned to Australia for health reasons. While they  never had any children of their own, their countless spiritual children and grandchildren warmly treasure their loving labors.

Let us return to Brother Finlay’s report: “Denton Hopkinson and his wife arrived from the Philippines in 1978. He was the first zone overseer that most of the brothers had ever seen. The next few years saw the construction of a two-story branch office and Bethel Home.” What a project that was! The brothers and sisters in Honiara excavated huge chunks of razor-sharp coral with nothing but hand tools. Although branch construction was a lengthy and difficult process, taking almost three years, it was also a great display of Christian love. And as an added bonus, some of the workers drawn to the site would later labor for Jehovah in other special ways.

Ten young brothers came to work full-time on the site under the direction of one of the Branch Committee members, Rodney Fraser, an Australian, who was also a builder. Most of those volunteers were from bush congregations. Hence they had never used construction tools before. However, after three years of working with Brother Fraser and a number of other brothers from Australia, they not only developed sound construction skills but also gained a great appreciation for the workings of Jehovah’s earthly organization and a greater skill in presenting the good news to others.

Seven of these young men went on to increase their service to Jehovah in one way or another. Omega Nunu went back home to Taba’a village located high in the mountains of the Kwara’ae section of Malaita. He became the only elder in the congregation. Lilio Liofasi stayed for eight years as one of the first members of the Bethel family. He now serves with his Philippine-born wife, Priscilla, in another feature of full-time service. The two fleshly brothers, Joe Kwasui and David  Kirite’e, who became carpenters, entered the full-time service as well. They shared in bringing the truth to the Santa Cruz Islands in the eastern Solomons. Billy Kwalobili, who became skilled in laying tile, served as a special pioneer on Ndeni, the largest of the Santa Cruz Islands, and is now pioneering on the isolated Reef Islands. Pedro Kanafiolo, a strong, energetic brother from Malu’u in north Malaita is now serving as a special pioneer in relatively new territory on the island of San Cristobal. Simon Maedalea, who left the branch project as a carpenter, later pioneered in east Malaita. These diligent and energetic brothers have been at the forefront of the preaching effort along the scattered “Happy Isles.”

Conventions​—Joyous Milestones

Conventions were joyous milestones, each requiring a considerable amount of preparation. Every talk and drama had to be translated into Solomon Islands Pidgin. Then the dramas had to be retaped, using the voices of Honiara Witnesses while dubbing music and sound effects from the English tapes. After hours of work, the tapes were sent in cassette form for use in rehearsals. Using small battery-operated tape recorders, brothers and sisters rehearsed under the flickering light of lamps in small thatched-roofed Kingdom Halls. Some conventions were so small that there were not enough actors to put on the dramas. So for some dramas, slides from Europe were shown in conjunction with the tape. The brothers in these far outposts were thrilled to see these dramatized Bible accounts!

Toward the end of 1979, two islands were used for one small convention in the Santa Cruz Islands. In order for the delegates to see the slide presentation of the drama, the whole audience had to move from the small island on which most of the sessions had been held to a larger one that had the proper electrical power for the slide projector. Imagine watching this cheerful and excited crowd as they traveled  across the sea in dugout canoes to pack out the hall, while interested onlookers crowded every window! Then they happily paddled back, reminiscing under bright moonlight as they crossed that glistening, crystal-clear sea. You would be left with a never-to-be-forgotten memory.

The Good News Spreads

For years the preaching activity centered on just two islands, Malaita and Guadalcanal, which had just one congregation. In the 1960’s and 1970’s, small groups of interested people were formed in Munda and Gizo in the western Solomons. But progress was slow. Eventually, interest spread to other areas as pioneers traveled to Choiseul in the west and the Santa Cruz Islands in the eastern outer islands group.

Malaita is known for two things: one, as the origin of the famous shell money that was once used for paying the bride-price; and two, as home to a rugged people, who have a craving for travel. Malaitans are hard workers, many of them maintaining mountain gardens of truly heroic proportions. Because of their migrant spirit, they can be found in every province of the Solomons, some even living outside their tribal areas for more than 50 years. It was therefore no coincidence that when Norman Sharein, from the Papua New Guinea branch, went to the north of Malaita in 1962, he found hundreds of them, many willing and eager to accept Bible truth.

Many Malaitans had been involved in a failed political movement striving for independence from British rule, called Ma’asina Ru’u (The Brotherhood). Feeling alienated from the established churches, they formed their own religion, Boboa (Foundation). However, that name proved to be prophetic. A large number of them accepted Bible truth and became baptized Witnesses who went on to become sturdy preachers and pioneers. They have served not only in the scores of isolated mountain villages in their own tribal area in Malaita  but everywhere throughout the Solomons, no matter how remote and isolated the territory.

The Good News Comes to the Western Province

One of the first Witnesses to be used in the local missionary work in the Western Province was Fanidua Kirite’e from east Malaita. He was a young family man back then in 1967. He and another brother volunteered to travel to the Western Province as special pioneers, concentrating their efforts first on Gizo Island.

During Brother Fanidua’s stay in Gizo township for two weeks, he was encouraged to continue in his preaching work by the district police superintendent, who also told him and his partner to contact him if they should meet with any problems in his jurisdiction, which covered the New Georgia island group. It did not take long for pioneers to arrive in Munda, a settlement on Roviana lagoon on New Georgia Island.

Munda is actually a series of small villages that dot the perimeter of a landing strip built in the early 1940’s by the Japanese Army. The U.S. Air Force later took over the  landing strip, enlarged it, and used it throughout the remainder of World War II. The tribes in this area are matriarchal societies. Brother Fanidua remembers: “When we arrived in Munda on the government mail boat, we began wondering where and with whom we would stay and what kind of reception the truth would get in this new area. We walked along the road edging the lagoon and shortly arrived in front of the house of Taude Kenaz, a Malaitan. I knew Taude would make us welcome, as he was a fellow Kwara’ae, but whether we would be able to stay at his home while in Munda depended a great deal on the reception we would get from the landowner, his widowed mother-in-law, Miriam.”

Miriam was a well-known and respected member of the Roviana tribe of New Georgia Island. Miriam not only wielded power as landowner but was very influential in the United Church. Her late husband had been instrumental in introducing that religion into their area. Because Miriam  dreamed earlier that she would receive some unusual visitors, she could not believe her eyes when she saw the two pioneers with briefcases and Bibles in hand, standing at her door. She immediately invited them to stay at her house, much to the surprise of the pioneers. Her hospitality proved to be a blessing for her whole family. The pioneers concentrated on studying every evening with all those who showed such kindness. Miriam and her daughter Esther and Taude, Esther’s husband, were three such people.

It was during this period, in 1970, that traveling overseers John Cutforth and Jim Smith visited Munda on their way back to Papua New Guinea. Quickly discerning the potential interest at Munda, Brother Smith told the pioneers that it would be good if they could stay until a congregation was established. These two overseers diligently helped the pioneers to organize meetings. For the first time, songs of praise to Jehovah could be heard on the island of New Georgia! Leaving the pioneers in Munda to care for the sheep, the traveling overseers set out for other territories.

Suddenly, one evening, the pioneers were rudely awakened by a crowd of angry people. The mob was led by an off-duty policeman, who sternly ordered the brothers to vacate the area immediately. Brother Fanidua turned to the crowd and told them what the police superintendent had said to them back on Gizo: “Should you have any problems in any of the areas under my jurisdiction, be sure to contact me.” On hearing this, the policeman became frightened, and the crowd dispersed. However, this disturbing news quickly spread and was heard in Gizo by the superintendent himself.

The superintendent immediately boarded a plane for Munda. Soon after his arrival, he asked Brother Fanidua to come to the local police station. On entering the station, Brother Fanidua noticed that two high-ranking local police officers were present. Then it dawned on him; the interview  with the superintendent was for the benefit of those two local police officers. After Brother Fanidua explained why he and his partner had come to Munda, the superintendent summed up the hearing by saying: “I have a religion; you, Albert, [pointing to one officer] have a religion. You, Alex, [the other] have your religion. The law of the Solomon Islands guarantees freedom of worship to everyone. The Witnesses are staying at Miriam’s home at her invitation. She is the customary landowner, and she is quite within her legal and tribal right to have people of any religion visit her in her own home, and you as officers of the law, either on duty or off, have no right to try to prevent Miriam from showing her interest in Jehovah’s Witnesses.” He concluded by placing the two pioneers in the special care and protection of the local police officers.

Though Brother Taude died some years ago, the small congregation in Munda continues to thrive and regularly praises Jehovah’s name in song and in the preaching work. And as for Brother Fanidua, he remains a faithful proclaimer of the good news.

Missionaries Permitted to Reside

In 1980, Gilead-trained missionaries were granted visas for the Solomon Islands. The first to arrive were native New Zealanders from the 67th class, Roger and Shona Allan. Previously, missionaries and circuit and district overseers from the Papua New Guinea branch had been permitted to enter on a temporary basis only. In April 1982, more missionaries came, Arturo Villasin and Pepito Pagal from the Philippines. More help was needed when Brother and Sister Finlay had to depart for Australia because of family commitments in 1985. In that same year, two seasoned missionaries arrived, Josef Neuhardt of the 45th class of Gilead and his wife, Herawati, who had served for ten years in Indonesia and  eight years in Papua New Guinea. He was appointed Branch Committee coordinator. Then Loreto Dimasaka arrived from the Philippines, and later, Douglas Lovini of the 70th class of Gilead and his wife, Luana, were permitted to enter the country, after spending some years in Papua New Guinea. He serves as a member of the Branch Committee.

Down Comes the Cross in Temotu Province

About 600 miles [900 km] southeast of Honiara lies Temotu Province, embracing the eastern outer islands of the Solomons, including the Santa Cruz Islands. Temotu Province was unusual. Only one religion was represented there, the Anglican Church. For years no other religion had been able to make any impression on the serious-minded people of those islands. But in 1976, John Mealue, an Anglican lay preacher, was sent to Papua New Guinea by his church for training as a translator of local languages. The religious fabric of the province was about to change.

While residing in Papua New Guinea, John opened the door one morning to one of Jehovah’s Witnesses. He got his first taste of the good news of the Kingdom. After several discussions, John quickly recognized that what he was hearing was Bible truth. Although he had been selected to be the next Anglican bishop of the Santa Cruz Islands, he resigned from his linguistic studies and returned to the Solomon Islands. On his way back to the Santa Cruz Islands, he stopped at the branch office in Honiara and asked if someone could visit his island for the purpose of starting a congregation. The branch immediately began making arrangements.

Back in his village, John began witnessing to his fleshly brothers, James Sopi and Drawman Alilvo, both schoolteachers, but they opposed his message. His brothers as well as others wanted to know why he had returned. He answered them directly and told them about his disappointment with  the clergy. “They have lied to us all along,” he said, and he gave them examples. Remember, up to this time, John had never been taught how to give a tactful witness. One time, with ax in hand, he marched to the center of Malo village and chopped down its huge cross, dragged it along the ground, and threw it into the sea. No one dared lay a hand on him. Nevertheless, not only did his deed cost him a day in court but because he had cut down their holy symbol, religious leaders predicted that in eight days John would be struck dead.

Eight days later John was still alive. This marked the turning point for sheeplike ones. News of this spread like wildfire, and when John appeared in court, not only was the local courthouse packed out but all of Lata Station, the capital of Temotu Province, was swarming with people.

You could hear a pin drop in the courtroom when John stood to defend himself. He appealed to the conscience of the crowd as he spoke in detail about the origin of the cross, the hypocrisy of Christendom, and how the clergy had kept him and his people, spiritually, in the Dark Ages. In handing down his verdict, the judge said: “Charges dismissed. However, you must pay a fine of $20 for destroying private property.”

The clergy were defeated; they had wanted John sentenced to hard labor in prison. Quite a few people, including his brothers, James and Drawman, were affected by what they heard in court and later came into the truth.

The Peaceable Way to Preach

In 1981, Billy Kwalobili and Joe Kwasui arrived at Lata Airstrip in Temotu Province fresh from two years in branch construction. They looked forward to helping the truth grow in this new territory. Newly qualified publishers needed to learn that ‘a slave of the Lord does not need to fight but needs  to be gentle toward all, keeping himself restrained under evil.’ (2 Tim. 2:24) For example, one day when a publisher group was out witnessing, a mob of irate Anglicans, urged on by the clergy, assaulted one of the publishers and ordered the rest not to preach in their village. The new publishers thought that the only way to get the witnessing work done was to remove the barrier by force. So they beat up the whole mob, breaking the leg of one of the opposers! Happily, as a result of instruction from the Society and the example of the pioneers, with some anxious moments along the way, the new publishers eventually learned the peaceable way to preach.

Billy and Joe faced other challenges too. The circuit and district overseers were due to arrive in three weeks to hold the very first circuit assembly in the Santa Cruz Islands. However, there was one big problem; they had no assembly site. Immediate efforts were made to obtain a piece of land for a Kingdom Hall. But where? Although there were many interested ones in Nemba, there was strong opposition from the Anglican Church. Unfortunately, the traditional landowners were all members of the church and very much against having any Kingdom Hall constructed in their vicinity. So the decision was made to build in John Mealue’s home village, on the island of Malo, a three-hour canoe ride from Nemba.

When the pioneers approached John with this suggestion, he replied: “This is exactly what I have wanted for a long time.” So that very same day, construction started at a frantic pace. Partway through the construction, the circuit overseer arrived for his regular visit to the congregation, and he too joined in the building work. Right on time, a neat, well-constructed leaf hall, with a roof, a platform, and three open sides, stood ready to house the crowd expected for the assembly program.

In time John, James, and Drawman, along with their  wives, were baptized. These three fleshly brothers were highly valued by the Anglican Church, but after they accepted the truth, the clergy put pressure on education officers and had James and Drawman fired from their jobs. This did not deter the two brothers. They decided to live off the land and sea and use their time to preach from house to house about real treasures, the marvelous Kingdom truths. Soon many more joined them. Finally a Kingdom Hall was built at Nemba. The congregation was later transferred to the village of Belamna.

Special pioneers Festus Funusui and his wife, Ovature, were assigned to Belamna in 1988 to organize the preaching work further. Witnessing on the streets and in the markets was introduced at Lata Station. Recently, at a circuit assembly at Belamna, close to 200 persons attended. Future growth looks promising. They are planning to build a 500-seat Assembly Hall right in the heart of Lata Station. Certainly, Jehovah has blessed the growth.

A “Different” Bite on the Reef Islands

Sometime after John Mealue accepted the truth, Michael Polesi of Gawa in the Reef Islands, in the eastern outer islands group, attended the College of Higher Education in Honiara. Michael was an Anglican. One morning, as he was walking by the market where Witnesses stand under the trees while engaged in street witnessing, he noticed that young boys were making fun of some of the older publishers. Their verbal barbs would often single out Benjamin Ru’u, a Witness with part of one of his legs amputated. As Michael saw him walking with the aid of a peg leg strapped to his knee joint, he felt sorry for Benjamin and obtained from him the book The Truth That Leads to Eternal Life. He took it back with him to Malo in the Santa Cruz Islands, where he was teaching primary school.

There he was contacted by John Mealue’s brother Drawman, who was then still a primary-school teacher. Michael  was happy that someone could help him understand the Bible. Unfortunately the school year was drawing to a close, and Michael would soon return to his home and family in the Reef Islands. By the time he was ready to return home, he had read only three chapters in the Truth book. However, in spite of such a limited understanding of the Scriptures, he began to preach back home.

Because Michael would not stop speaking publicly about the truth, the clergy pressured the education officers at Lata Station to have him fired, just as they later had James and Drawman fired. Michael decided to live off the land. He and his wife, Naomi, along with their children, were finally forced to leave their village as outcasts. Far from the village, they built a new home and later a Kingdom Hall. When they left their village, they took with them a puppy named Different, since, as Michael put it, “This is a sign to show that we are certainly different from the world.” To this day, according to Michael, Different appears to know the difference too because “he bites the seat only of those who are not Jehovah’s Witnesses or interested ones.”

But back to our story. Later, James Sopi, Billy Kwalobili, and Joe Kwasui arrived by ship from the Santa Cruz Islands for seven days in order to give Michael spiritual encouragement and to help him care for the interested ones. Michael became a zealous publisher and was later baptized at a district convention in Honiara. The number of those who joined Michael as publishers in the Reef Islands kept increasing. So in 1984, David Kirite’e and Ben Ramo arrived as special pioneers. However, things did not go smoothly for them.

The Leaves Cry Out

One of the problems David and Ben experienced was caused in part by the enmity that exists between some Reef Islanders and Malaitans. This hostile attitude developed after a fight between rival Anglican factions in Honiara broke out  around the time of the pioneers’ arrival. Thus it became difficult for these Malaitan special pioneers to go anywhere on their own to preach. To compound their problem, the people live in fear of their bishop and priests. The clergy would often visit the people to see if any of the Society’s literature was in their homes. If any was found, the homeowner was sure to receive a stiff dressing down and would be forced to hand over the literature so the priest could have it destroyed. Hence, it became extremely difficult to preach to anyone; people would run away as soon as they spotted the Witness coming.

The pioneers realized that they would have to use another way to preach. “We decided to use leaves,” they said. “We would go to a place where the bush tracks crossed and pull a large leaf off a nearby tree and write a scripture on it in big print and, in smaller print, an explanation of that scripture. Then in really small script, we would write: ‘Suppose you like for savvy more long this-fella scripture, please write go long all’gether Jehovah’s Witness long Solomon Islands, or askim any Witness where stop close up long you.’” *

David and Ben tell us another example of their leaf witnessing: “We would write a theme, ‘Kingdom belong God’ [The Kingdom of God], and then underneath, the first scripture, Matthew 24:14, with the words ‘Me-fella must preach about this-fella something.’ [We must preach about this one.] And then, underneath, a question, ‘Wanem now Kingdom belong God by-by doim?’ [What is this Kingdom of God going to do?] And then, the final scripture, Revelation 21:4.”

If the pioneers were witnessing in an area where people were strongly set against the truth, they would use Psalm 37:9  as the final scripture on the leaf: “Every bad-fella people by-by finish, but everyone where hope long Jehovah by-by stop long earth.” * They would then put the leaf in the middle of the most-traveled bush tracks and walk away. Did this method of preaching produce good results?

One day one of the pioneers wrote a sermon on a leaf with a ballpoint pen and carefully placed it right in the middle of a well-traveled roadway. He walked a short distance away and stood concealed among the trees. He waited, curious to see who would pick up the leaf. To his surprise a dog came wandering along the road and paused to sniff at the leaf. “I think the dog could read,” said the pioneer humorously, “because he started barking at the leaf. The dog became  excited and made so much noise that a hunter in the bush nearby thought the dog had a possum or a lizard trapped up a tree. The hunter ran to the scene only to discover the dog barking and pawing at the leaf. He pushed the dog aside and carefully picked up the leaf. He spent a few moments reading the sermon on the leaf and then just as carefully replaced the leaf-message in the middle of the road.

The pioneer concludes the story: “Later as I passed this hunter’s house, he called out to me, ‘Did you put something on the road?’ We started a Scriptural discussion that soon became a regular Bible study. Now that man and his entire family are publishers of the good news.”

The Blind One Sees

Billy Kwalobili got married in 1986, and he and his bride, Lina, were assigned to the Reef Islands as special pioneers. One of their favorite Bible students was a young man, Eriki, who was blind. Eriki was fascinated with the sounds of birds and insects and could mimic them perfectly. By means of his Bible study with the Kwalobilis, he learned about the One who created all those creatures. He also learned why people are ill and why he was blind. Billy would read all the paragraphs of the study lessons out loud; Eriki would listen intently and then answer questions on those paragraphs in his own words. Eriki memorized more than 30 scriptures.

When a traveling overseer visited Eriki, he recommended: “Don’t hold him back. Let him preach.” That very weekend Eriki joined eight publishers as they trekked through dense bush to the territory. The traveling overseer held one end of an umbrella and Eriki held the other end, quickly following along. Every now and then, a cry would ring out: “Log coming up!” or, “Watch out for the rock on your left!” and then Eriki would raise his leg and climb over the log or do a side step to avoid the rock. Many of the people listened to Eriki as he told of his hope, and when he quoted scriptures from memory,  they shook their heads in amazement as they followed along in their Bible.

At the end of the visit, Eriki said to the traveling overseer: “There are three things that I would love to have if only I could get them.” When asked what these things were, he replied: “A Bible, a songbook, and a witnessing bag!”

“But why would you need those things, Eriki?” asked the overseer. Eriki answered: “So that when I go to the Kingdom Hall or out in the field, I can be one with my brothers and sisters. When I go witnessing, people may not believe what I say, but when I show them those words in my Bible, they can follow along. And in order to carry my Bible and songbook, I need a bag.” Soon after, Eriki was presented two gifts​—a new Bible and a songbook. Since the brothers do not have leather bags, they cut rice bags in half and sew shoulder straps to them. Eriki was presented with his own witnessing ‘rice bag’ too. It was like a dream come true for him. All the congregation shared his joy!

Soon after, Michael Polesi was employed as a schoolteacher again. In this position he could now contact more people on the Reef Islands. Further joy was realized when the first two women from the Reef Islands were baptized in 1990 at the circuit assembly in the Santa Cruz Islands. Certainly, many more good things are in store for Temotu Province.

The Good News Reaches Makira Province

In 1984 a territory that had not before been explored by any Witnesses opened up. It was the island of San Cristobal, where tribal village areas were still dominant. It was difficult to assign pioneers to preach on the island because the tribal way of life made no provision for visitors. However, things began to look brighter when a brother who was a heavy equipment machine operator was sent to San Cristobal by his company. The branch quickly took advantage of this and  dispatched James Ronomaelana, a special pioneer and now a member of the Branch Committee, to San Cristobal to evaluate the possibilities of opening up the work.

While witnessing on the island, James endured much opposition initially, and one day he was surprised to come across a sign that warned: “People of Jehovah! Do not trespass without permission to enter.” Many such discouraging moments, though, did not dampen his zeal, for which he was blessed with a thrilling experience. He relates: “In one village, I came to a large house. The man of the house owned a coconut plantation and cattle and was obviously much wealthier than his neighbors. So I turned away from this house, thinking that this man would not have the time for the truth. As I walked away, I began to judge my timid actions. I sternly asked, ‘Why am I turning away from this place?’ and then courageously answered, ‘Jehovah sent me here, and maybe it is the last time I will be here. I must go and talk to the man!’”

When he reached the house, he met the owners, Oswald and Rachel Oli. James enthusiastically opened the discussion by pointing out that God has a name, and he has a purpose for the earth. The couple were elated to learn that God will restore the earth to a paradise. On the second visit, a Bible study was started. Oswald and Rachel quickly began to conform their lives to Jehovah’s righteous principles. Since Oswald was a big contributor to the church, it was no surprise when fiery opposition from the Anglican Church was hurled against him. At that time also, special pioneers were assigned to open up the territory further, which added to the anger of the local pastors, so much so that they even instructed their members to use violence to silence the pioneers.

Neither the pioneers nor Oswald and his family were deterred. For example, when Hankton Salatalau, a special pioneer, was witnessing to an interested man, a member of  the Anglican Church began screaming abuses at Hankton. When Hankton respectfully walked away, the man viciously attacked Hankton from behind and knocked him down onto sharp coral rocks, mercilessly kicking his body for more than 15 minutes. The village people were shocked as they looked on in horror. However, their great fear of their pastors prevented them from coming to his aid. Hankton lay helplessly on the ground defending his head and body with his arms. His blood-covered back looked like a piece of raw meat from being cut by the rocks. Finally, some villagers mustered up enough courage to intervene. They grabbed the attacker and held him back while Hankton, badly battered, made his way home.

It is too bad that many islanders are still caught within the church’s cobweb of fear. Nevertheless, some are beginning to see the distinction between true Christianity and Christendom. In the meantime the endurance of the four special pioneers has been rewarded. Two hardworking, happy congregations flourish on San Cristobal. Oswald, Rachel, and their children, as well as Rachel’s family, are now fearless publishers of the good news too.

Unusual Customs

In many of the inaccessible regions of Malaita, especially in the mountains, as well as on the other islands, there are tribes who have had little contact with either Christendom or true Christianity. In the main they are ancestor worshipers, but some are animists.

Elson Site, formerly a circuit overseer and now a special pioneer with a family of eight children, explains what conditions are like in some of these areas: “It is the custom among the tribes to wear little clothing or none at all, and anyone wearing clothing who visits such a village is viewed with suspicion and often barred from entering the village.”

 How would they tackle this sensitive situation? Elson continues: “On one occasion a group from a small congregation arrived at a village to preach, and the chief objected to the wearing of any clothing by either brothers or sisters while in the village. The brothers explained that it was not a Christian custom to go naked. Since they had traveled all this distance to share some important information from God’s Word, they would very much like to solve this small problem that was preventing his people from hearing some good news. The chief conferred with the older men of the village for quite a long time and finally decided that it would not be possible for the brothers to preach to the villagers on that day. But arrangements were made to make future visits more successful. The villagers promised to build a leaf house just outside the village boundary so that the brothers and sisters, fully clothed, could use the house to meet with any of the village people who wished to come to the house to hear what the Bible teaches. This system worked quite well, as the villagers enjoy talking about spiritual things.”

Besides having to respect the restriction regarding clothing in some villages, the brothers must observe other restrictions that are in force among these people because of their beliefs. Arturo Villasin, now a circuit overseer, reports: “The brothers leading any group for witnessing are very careful to respect the fact that the villagers do have very strong feelings about doing anything that will offend the spirits. In some villages it is absolutely forbidden to mention certain words or names, such as saying the personal name of a dead ancestor who is believed to have power over the village. Some trees are also viewed as sacred, and only males may sit down in their shade. In one particular seaside village, the wearing of certain colors is offensive; red or black cannot be worn. So, discreetly, a book or Bible with a red or a black cover will not be used while witnessing.

“A woman is strictly forbidden to enter some areas in a  village. A man may not sit down on the same seat with a woman who is not his wife. If any of these customs are broken, compensation must be paid immediately. So it is vital that the brothers and sisters have a detailed knowledge of the rules, laws, and restrictions of each particular village if a successful witness is to be given. Thus, before entering a village, the brother leading the group will discuss in detail exactly what those in the group, especially the sisters, who are more likely to break unknowingly the male-oriented customs, should and should not do while in the village. Adjustments that do not compromise Jehovah’s righteous principles are gladly made so that the villagers get a fair opportunity to hear the good news. Many villagers have responded and have gladly shed practices that displease the true God.”

Surrounded by Demons

In the mountainous district of Kwaio on Malaita lies the village of Aiolo. This village consists mostly of families of Jehovah’s Witnesses.

 Aiolo is like a haven for Jehovah’s people, surrounded as it is by demon worship. As you look out of the village, you see many areas that are sacred grounds, dense bush on the top of hills, with the sides of the hill trimmed to distinguish between the sacred ground and neutral territory. There the priest sacrifices pigs to the gods. Part of the sacrifices are eaten by the priest and, at times, by other men. However, no woman is allowed to eat any of the sacrifice nor share in the actual offering of the sacrifice on penalty of death, although she has a major part in the raising of the pigs. After the sacrifice, the priest or others who offer the sacrifice must stay in a holy house within the confines of the village for a set number of days before returning to their family.

A ‘quick build’ house made from bamboo and other bush materials was erected in Aiolo. A Witness provided this new house for the so-called runaways. These are interested persons, even families, who have run away from demon worship. They have fled their demon-worshiping village to find refuge in Aiolo. At one time, a runaway family, a husband, his wife, and some of his brothers and sisters, arrived because the villagers were seeking to kill them for having offended their demon by not sacrificing a pig to him. The penalty​—death!

Several days later a traveling overseer visited Aiolo. Listen to what he has to say: “My wife and I were invited for a meal at the home of one of the brothers. In their midst sat this runaway family. We fell in love with them straight away, but they were frightened and had their backs toward us. However, by the time the meal was over, they had full smiles and sat facing us. They had come to realize that we were just the same as all the other brothers and sisters who love Jehovah and who are loved by him in return!”

No Long Pants

But let us go back to Brother Villasin and ask him why he now wears shorts instead of long pants. He says: “In one  village our group of publishers had witnessed to everyone in the village. However, one brother had been talking at length to the village chief. Finally, the brother came out of the chief’s house. A worried look was on his face. The chief told him that he wanted my long trousers! Now I looked worried! I did not have a spare pair of trousers, and it was not proper for a circuit overseer to walk around without trousers. I begged the brother to go back quickly and convince the chief that while he and his people may feel perfectly comfortable wearing nothing at all, I was a man from a different country with completely different customs, and one of them was that we did not under any circumstances appear naked in public. The chief, though, coveted my trousers. However, after a long discussion, the brother convinced the chief to leave my trousers with me. I was relieved! From that time on, I have not worn long trousers to any village. I wear shorts just like the rest of my brothers do!”

Another foreign traveling overseer went through a hair-raising experience. In one village, a person may not use the banned English words “wicked” and “war.” Those two words are the names of two of their demons. To utter these names is an offense and a high compensation must be paid by the offender. When the local Witnesses went preaching there, the new traveling overseer told the brothers that he would rather listen at each door. The brothers disagreed; they insisted that the traveling overseer speak at a door, since he had been well drilled in the local customs. The visiting brother finally agreed. As he walked up and down the mountains along the bush track, he kept muttering to himself: “Don’t say WAR, don’t say WICKED.”

When they eventually reached the territory, a man invited the traveling overseer and two other brothers into his house.  The two brothers began the conversation and then introduced the nervous traveling overseer. He gave a short Scriptural presentation, and everything went well. The householder seemed pleased by what he heard. The traveling overseer felt quite pleased with himself too and opened the book You Can Live Forever in Paradise on Earth and started to show pictures about Paradise. But then, to his horror, he added: “And God shall wipe out war.”

The man’s eyes widened, and so did the eyes of the traveling overseer. He quickly looked at the two brothers for help and took a deep breath, but they looked at the householder as if to say, “He didn’t say ‘war,’ did he?” The householder looked back at them as if to say: “No, I guess he didn’t.” And so the conversation ended without any compensation having to be paid. But as for the traveling overseer, he could not wait to get back to Aiolo.

Not only are customs and clothing styles of the Solomons different from Western ones but also construction methods are different. Nonetheless, two major construction projects have helped many local people see that Jehovah God’s spirit is upon his worshipers. In 1989 the people of Auki on Malaita were amazed as they watched a congregation of 60 publishers build an Assembly Hall that could seat over a thousand conventioners. Then, in June 1991, the people of Honiara stared wide-eyed as a 1,200-seat Assembly Hall seemed to spring up from its foundations in just two weeks, the first quickly built hall of this size in the Pacific region. The first stop on our construction site tour is the island of Malaita.

“The Hall That Jehovah Built”

Start with two hammers and two chisels as tools. Add scores of willing workers and all the timber you can cut from a surrounding swampy forest. You now have the makings of  a 1,500-seat Assembly Hall, Solomon Islands-style. Such a miracle of construction has fueled a great shout of praise to Jehovah’s name on Malaita. So many apparently insurmountable problems had to be overcome in the construction of the 10,000-square-foot [930 sq m] facility that it has become known as “the hall that Jehovah built.”

In June 1982 the missionaries assigned to Malaita held a meeting in the main provincial town of Auki and reached this conclusion: A new Kingdom Hall for the local congregation of 65 publishers was urgently needed. At the meeting were Roger Allan and two Filipino missionaries, Pepito Pagal and Arturo Villasin.

The old Kingdom Hall was infested with termites. It had become so rickety that even the slightest gust of wind threatened to knock it down. Originally built to provide temporary shelter from the sun and rain for the 400 people who had attended a convention in Auki 15 years earlier, it was now in its last days.

The Auki Congregation had only two fully employed brothers, and their income amounted to about $50 per month each. So the congregation members all agreed to concentrate first on raising money to start the project. Brothers Pagal and Villasin were assigned to organize a congregation “union”​—a group of volunteers from the congregation who would work to obtain the needed funds.

The congregation grew its own crops of sweet potatoes and cabbage. The produce was then packed in coconut-leaf baskets and sent by boat to Honiara. There, an elderly pioneer sister, Cleopass Laubina, sold the vegetables for the best price she could get and sent the money back to the congregation in Auki. Also, on Mondays, 40 to 50 brothers and sisters toiled in the sweat of their brows to earn funds, by digging  ditches, clearing coconut plantations of undergrowth, and mixing concrete by hand. Thus, by 1985, after working for 3 1/2 years, the congregation had accumulated a building fund of $2,000.

Expand the Project

Meanwhile, it was decided to expand the building project significantly to benefit all 23 congregations on Malaita. “Instead of building a Kingdom Hall for up to 70 publishers, why not build an Assembly Hall for up to 1,500 people?” reasoned the local Witnesses. So a large structure was planned that could seat 1,500 people and provide shelter not only from the intense equatorial sun but also from the frequent downpours that are characteristic of the Solomon Islands.

A roughly sketched plan was drawn up, depicting a hall 98 feet [30 m] long by 105 feet [32 m] wide, with a roof sloping gradually upward to allow rising warm air to escape along the ceiling. The hall was designed without any center posts so that the view of the audience would not be obstructed. It would be situated on the congregation’s five-acre [2 ha] lot.

In 1985 the congregation building committee obtained a low-interest loan. A short time later, Witnesses in Sweden made a sizable donation, thus giving the Assembly Hall fund a total of $13,500 to commence the building work.

The manager of a timber mill in Honiara also promised to supply all the 300 milled logs required for the main support pillars and the veranda and porch posts as well as the roof trusses along with purlins and rafters. The trusses would be constructed in Honiara and then dismantled and shipped by barge to Auki, where they would be reassembled and erected on top of the main support pillars.

The construction work crew was eager and ready to start!  However, the only equipment they had was two claw hammers and two chisels. Of course, there were a lot of willing helpers ready to lend their hands to the task. But none of the Witnesses on Malaita had any commercial building experience. “The brothers and sisters were looking to me to oversee the construction work, but I had never even built a chicken coop!” said Brother Allan.

How were the Witnesses going to get the roof trusses​—each consisting of eight large logs bolted together and weighing from two to five tons—​off the ground and onto the top of the 20-foot-high [6 m] support pillars? And, besides, how could they lift the roof apex some 40 feet [12 m] into the air without the use of heavy construction cranes?

“I don’t know,” confessed Brother Allan at the time. “We’ll just have to rely on Jehovah to help us.”

Assistance Welcomed

Skilled assistance came from far across the sea in October 1986. Jon and Margaret Clarke, who had shared in the construction of the New Zealand branch office, heard of the plight of the Auki Congregation and were able to get a three-month visa to visit Malaita.

With a concrete mixer received as a gift, the congregation proceeded with building a large stage and a concrete-block wall with side wings behind the stage. Using their bare hands as shovels, they dug deep holes and filled them with concrete, into which they set the 18 main support pillars for the wall, roof, and veranda.

Having received training from Brother Clarke, the native brothers themselves reassembled the auditorium roof trusses and the three porch roof trusses. But they still had the problem of setting these heavy trusses in place. It was quite an engineering feat, since the trusses were made by bolting  eight logs together into a huge triangle. The brothers’ determination and ingenuity defies description.

A Log Ballet

The only equipment available for such a mammoth lifting job was a block and tackle on a makeshift crane. The crane itself was made from eight logs. The first truss, weighing two tons, had to be lifted over the newly constructed concrete-block wall and mounted on two support pillars behind it. When the crane lifted the truss by its peak into an upright position, the brothers realized, to their dismay, that the crane could not lift the truss high enough to clear the wall. It was three feet [1 m] too short! For two days the truss was left dangling from the crane​—supported with logs underneath—​while the brothers lamented and pondered over the problem.

People would pass by and ridicule, saying: “Can’t Jehovah lift the truss for you?”

“Good!” exclaimed the brothers. “Now Jehovah will help us for sure!”

A sudden spurt of creativity inspired the workers. A jack from a pickup truck was slipped under one end of the truss and lifted it a few inches higher. That end of the truss was then further supported. The jack was then moved to the other end of the truss to lift that end, and it too was raised higher and supported. This procedure was repeated until, after a four-day juggling act, the first truss had been inched up and over the concrete wall and put onto its designated support pillars. This tremendous accomplishment prompted the brothers to dance around the site in a large circle, clapping their hands and singing happy tunes.

It was only after the project was completed and the jack had been used successfully to lift three trusses​—one weighing as much as five tons—​that the brothers realized that the blurred words stamped on the side of the jack indicating  lifting capacity did not say “15 tons,” as they had believed, but in fact, only “1.5 tons”!

“On reflection, what the brothers and sisters did defies logic,” says Brother Allan. “Watching those enormous trusses rise in the air was like watching a log ballet!”

“Can’t Jehovah Build a Hall?”

In January 1987 two native brothers in the building trade visited Auki from Honiara and after inspecting the trusses said that the mill had unknowingly shipped unsuitable fruit-tree logs and that these logs tended to rot deceptively from the inside out. They believed that decay had started in the cores and that all the logs would have to be replaced. Four months later the devastating diagnosis was confirmed​—most of the logs supplied were rotting, and the greater part of the heavy construction work that had been accomplished would have to be redone.

Brother and Sister Clarke arrived back in Auki in July, accompanied by Steven and Allan Brown of Auckland. They brought with them equipment donated from the completed New Zealand branch construction site. The New Zealanders planned their visit with the intention of finishing off the roof structure of the hall, but instead, their work centered around demolishing much of the previous year’s structure.

However, the greatest difficulty for the brothers to bear was the constant taunts shouted by passengers speeding by the site in open trucks, as well as humiliating remarks made by people in the market or on the streets of Auki.

“Can’t Jehovah build a hall?” they jeered. “This proves you worship a false religion,” they scoffed. “Only crazy people build a hall then pull it down again.” As people of other religions passed the building site, they danced and sang in front of the dejected workers​—rejoicing at their misfortune. The local brothers were so downhearted that they told the  four missionaries that they “would walk away from this hall right now if Jehovah’s name wasn’t on it.”

Mockery Short-Lived

The mockery of the ridiculers was short-lived at times. For example, a group of carolers heading for a special church event ten miles [16 km] away shouted insults and laughed at the construction workers as they passed the site in a truck. A mile beyond the construction site, their truck broke down, and stranded, they were unable to reach their destination.

When news of the breakdown reached the building site, counsel was given against ‘returning evil for evil.’ (Rom. 12:17) But as some of the brothers riding in the back of the construction truck passed the immobile carolers a little later, they could not resist quietly dancing a little jig!

Kona Village to the Rescue

Only 38 logs from the mill were free of rot, so the balance of the required 300 logs would have to come from somewhere else. But from where? The Witnesses from Kona village, located three miles [5 km] from the building site, approached the construction workers to offer to donate special hardwood trees from their own land. The timber would replace the main support pillars, the veranda and porch posts, and the auditorium roof trusses. This was a large sacrifice by those Witnesses from Kona village, since Malaita had been devastated by Cyclone Namu, and these trees had been specially set aside to rebuild their ruined homes.

To obtain the logs, the sisters of the Auki Congregation built a 20-foot-wide [6 m] road, cutting a half-mile-long [0.8 km] swath through thick jungle from the logging site to the main road. They mustered all their strength to cut down trees, build bridges over ditches, and remove obstacles from the new roadway. Then the selected trees could be felled, trimmed of their branches, and milled square with chain saws.

 “We Are Like Ants”

The new timbers had been cut 14 inches [36 cm] square and 21 feet [6.4 m] long. But how would these huge logs reach the main road half a mile away?

The congregation members responded: “We are like ants! With enough hands we can move anything!” (Compare Proverbs 6:6.) When additional brothers and sisters were needed to carry the logs, the cry would resonate in the logging area: “Ants! Ants! Ants!” Brothers and sisters would come streaming from all directions to lend a hand. Forty brothers and sisters would lift a half-ton log by hand and carry it down the road to the main highway, to be carted to the building site by truck.

Setting the pillars and posts in place was a risky operation.  Once again, the native way of doing things proved to be most successful. On arrival at the site, each pillar was placed about three yards [3 m] away from the deep hole into which it was to be lowered and then set in concrete.

Thirty brothers and sisters lifted the top end of a pillar onto a crisscross frame. They then pushed the pillar rapidly across the ground, with the bottom end skidding toward its designated hole. Two of the most courageous brothers stood holding thick pieces of board on the opposite side of the hole, and when the skidding log hit those boards, it would come to an abrupt stop, so that the forward momentum propelled the pillar into an upright position, whereupon it dropped into the foundation hole.

A Mistake Turns Into a Blessing

Next, the roof was scheduled to be put on the hall. However, by this time the building fund was completely depleted, and the congregation could not afford the steel roofing for the building. Thankfully, when the Governing Body of Jehovah’s Witnesses was notified of the plight of the brothers, a gift of $10,000 was made available, enough not only to purchase the roofing but to complete the Assembly Hall auditorium.

A deposit of $6,000 was paid to a sheet-metal company for some steel roofing that was painted light gray. Although this was an undesirable color and was not the thickness or quality the building committee wanted, it was all they could afford. However, to the horror of the construction crew, the needed steel roofing had already been sold to another religious group in Honiara for the construction of their new church. The supply company was apologetic about the mix-up, but it had no more roofing material of that type in stock.

A week later, the company informed the Witnesses that a stock of higher quality, heavy gauge roofing material had  arrived. But because of the firm’s mistake, it would let the congregation purchase it at a greatly reduced rate​—which was well within the budget of the building fund. Even more remarkable, the new steel roofing was prepainted a more attractive dark-green color, which the brothers had originally wanted but could not afford.

In December 1987, Brother Henry Donaldson, a roofing contractor from New Zealand, arrived. The project was crowned with a beautiful 12,000-square-foot [1,100 sq m] roof. Now, as passenger trucks carrying their tormentors passed the construction site, the brothers and sisters at last could sing and dance​—pointing excitedly to the nearly completed structure!

Imagine their joy when, a few days later, the hall was used for the first time. Viv Mouritz from the Australia branch, serving as zone overseer, addressed an audience of 593. He commended all the volunteers who had worked so hard on this massive project for their spirit of self-sacrifice and endurance.

Making Do

This Assembly Hall on Malaita serves as an example of how great things can be accomplished without modern construction equipment and commercial materials. It stands as evidence of how Jehovah blesses the efforts of those who put full trust in him. Frequently the work went ahead without even the most basic tools, such as spades or shovels, which would be regarded as an absolute necessity in more affluent countries.

When it was necessary to have coral-based dirt excavated and loaded into sacks for transportation to the building site, sisters dug the coral gravel from a quarry with sharp sticks and then scooped the sharp, jagged gravel into bags with their bare hands. In just one day, the sisters dug and loaded 13 three-ton truckloads of coral fill!

Another example of making do with what is on hand  occurred when the wheel on the only wheelbarrow on the site was damaged beyond repair and a replacement could not be found anywhere in the Solomon Islands. This did not deter the Witnesses one bit. After filling the wheelbarrow with concrete, they simply lifted it up and carried it to the location until a replacement wheel arrived from New Zealand five weeks later.

Finally, after much additional work was done, the Assembly Hall was used for the “Divine Justice” District Convention during October 1988.

The next stop on our construction site tour is Honiara, on the island of Guadalcanal.

“Two-Fella Week No More”

“Two-fella week no more!” Soon the word spread around the city of Honiara. The reaction was one of curiosity, surprise, and skepticism. How could a large structure to seat 1,200 people be erected in two weeks? Just how could this happen on an island so far removed from the technological facilities of the developed world?

Modern technology and individual skill were not the key to the success of this project. Nevertheless, a cyclone-proof, yet comfortable, Assembly Hall with stage and audio facilities was desperately needed in this country where transport and civil engineering are planned in terms of months and years, not days and weeks.

As the foundation took shape, local interest grew. Yet, many looked on with increasing skepticism as they began to comprehend the size of the future building by looking at the footings. They asked: “How now you-fella savvy workim this-fella big-fella building inside long two-fella week no more?”

Soon containerloads of large steel sections arrived and were unloaded from ships. Honiara government officials were  most helpful and reasonable, going out of their way to explain import procedures. The Solomon Islands authorities also gave permission for a team of about 60 volunteers, all Witnesses from Australia, to come to Honiara and work with the local Witnesses for the actual two-week construction period. How the brothers appreciated the kind concern and assistance of the officials!

On June 7, 1991, the construction team was greeted at Honiara Airport by brothers with shiny white teeth set like jewels in smiling dark faces, along with garlands of frangipani and the love that makes this international brotherhood unique. Any initial shyness soon vanished when all workers  started the very next day to build the big house for the worship of Jehovah. Each tradesman cheerfully passed on his skills to those assigned to work with him. One local supplier looked up at the steel structure and said in amazement: “I once had a project to erect 25 tons of steel that took three months. Here you have your 30 tons up in just two and a half days!”

Just 15 days after work on the quickly built Assembly Hall began, the first meeting was held. All too soon the visiting brothers and sisters had to depart. The scene at the airport was in many ways similar to the one at their arrival​—the garlands of frangipani and everyone weary with handshaking and hugs, only this time there were few dry eyes.

“The Happy Isles” Today

Although more than 35 years have passed since the good news of the happy God first reached the Solomon Islands, there remain whole islands, such as Santa Isabel, Shortland, Rennell, Bellona, Tikopia, Sikaiana, and Ulawa, where the Kingdom good news has not been preached in an organized way. The time is certainly ripe for a more extensive witness to be given. Although the Solomon Islanders themselves call their country “The Happy Isles,” pressing problems still exist. For many islanders these are indeed “critical times hard to deal with.” (2 Tim. 3:1) The people are hard-pressed economically. The transition from village life to a more urban living is causing social stress. People are searching for answers to their problems, and honesthearted ones are finding that Jehovah’s Witnesses can point to the correct, soothing answers in the only source of wisdom and comfort, God’s Word.

Many local people can see the workings of Jehovah’s spirit among his people. In Auki, on Malaita, they were amazed to observe a congregation of 60 publishers with very little material wealth build a beautiful 1,500-seat Assembly Hall  with loving help from their spiritual brothers from New Zealand and Australia and financial help from United States and Sweden. As a result, many interested ones there are associating with Jehovah’s people.

A false impression is often held by those who have heard tales or have seen pictures of the South Pacific islands. They believe that the islands are paradises, where living is without toil and pioneering is an undiluted pleasure. Photographs, unfortunately, do not show mosquitoes, sand flies, cyclones, or earth tremors. They do not reveal 100 percent humidity, with resultant mildewing of clothes, books, and other possessions, nor do they highlight tropical diseases, snakes, and crocodiles. Thus, the treasures of the Solomon Islands are not material. They are found in the people who have taken a stand to worship Jehovah​—these are the ‘desirable things of the nations’—​people who love Jehovah and who have adjusted  their lives to do his will. (Hag. 2:7) Their kindness, their willingness to learn God’s laws and apply them, and their loyalty to God’s Kingdom are what make the Solomon Islanders desirable in the eyes of Jehovah.

May Jehovah continue to bless abundantly the work of his humble, happy servants in the faraway “Happy Isles” as they pursue the only real and lasting happiness, by putting spiritual things first in their lives.​—Matt. 5:3; 6:33.

[Footnotes]

[Charts on page 252]

(For fully formatted text, see publication.)

Solomon Islands

1,200

1954 1

1960 135

1970 553

1980 497

1991 851

Peak Publishers

100

1954

1960 3

1970 57

1980 69

1991 70

Av. Pioneers

 [Box/​Maps on page 208]

(For fully formatted text, see publication.)

SOLOMON ISLANDS

ONTONG JAVA ATOLL

South Pacific Ocean

CHOISEUL

SHORTLAND ISLANDS

GIZO

NEW GEORGIA ISLANDS

Munda

SANTA ISABEL

MALAITA

Malu’u

Auki

GUADALCANAL

Honiara

BELLONA

RENNELL

Makira Province

ULAWA

SAN CRISTOBAL (MAKIRA)

Temotu Province

REEF ISLANDS

SANTA CRUZ ISLANDS

Lata

[Map]

EQUATOR

PAPUA NEW GUINEA

AUSTRALIA

[Box]

SOLOMON ISLANDS

Capital: Honiara, Guadalcanal

Official Languages: Solomon Islands Pidgin and English

Major Religion: Anglican

Population: 328,723

Branch office: Honiara

[Pictures on page 210]

The harbor of Honiara on the northern coast of Guadalcanal

Children of the Solomon Islands

[Picture on page 212]

Branch office in Honiara on the island of Guadalcanal

[Picture on page 213]

Joan and Bob Seccombe in front of first branch office

[Picture on page 217]

The good news has vigorously been preached throughout six of the main islands and among dozens of smaller ones

[Picture on page 218]

Kingdom Hall in Gizo, Western Province. Bush timber and woven or sewn leaves of palms are used to construct some halls

[Picture on page 227]

Taro leaves are used as umbrellas. Messages can also be written on the leaves

[Picture on page 233]

Elson Site, a special pioneer, and his family

 [Pictures on page 243]

Logs carried from swamplands and cut square with chain saws are loaded onto a truck. Squared-off log (wall post) is put in foundation hole for Assembly Hall at Auki

 [Pictures on page 244]

Huge roof trusses weighing up to five tons are made by bolting eight logs together. The trusses are positioned on top of 20-foot-high [6 m] support pillars without the aid of heavy construction equipment

[Picture on page 245]

The completed 1,500-seat Assembly Hall at Auki, Malaita

[Pictures on page 249]

The cyclone- and quake-proof frame takes shape

“Big-Fella building” seats 1,200 at Honiara, on Guadalcanal

[Picture on page 251]

Branch Committee. From left to right, James Ronomaelana, Josef Neuhardt, and Rodney Fraser