Conversion narratives all around Oceania focus on heroic ancestors who transformed their own societies. These local heroes are often both the missionary and a local chief who welcomed him ashore. Yet, these narratives require anti-heroes as well as heroes, the warriors or priests who resisted the gospel message. This paper focuses on a 2016 celebration of 100 years of Christianity in the Kubokota region of Ranongga Island in the Western Solomon Islands. Kubokota’s conversion story centres on the return of a young local man named Paleo who had left years earlier for the Methodist mission headquarters. Senior men opposed his return, but a chiefly woman named Takavoja welcomed this “lost son” home and supported his work. Over weeks of preparation for the centenary celebration, people of Kubokota struggled to overcome the divisions of ordinary life and embody the spirit of Christian cooperation. They also struggled to remember their own ancestors. The task was most complex for descendants of a man remembered for opposing the missionaries and mocking Christian ritual. I argue that some of the representational struggles of the centenary celebration arose because colonial violence has been forgotten.

中文翻译：

---

拒绝和纪念祖先：所罗门群岛的基督教百年纪念

大洋洲各地的皈依叙事都集中在改变自己社会的英雄祖先身上。这些当地英雄往往既是传教士，也是欢迎他上岸的当地酋长。然而，这些叙述既需要反英雄，也需要英雄，即抵制福音信息的战士或牧师。本文重点关注 2016 年在所罗门群岛西部拉农加岛久保科塔地区庆祝基督教 100 周年。Kubokota 的皈依故事集中在一位名叫 Paleo 的年轻当地人的回归上，他多年前离开了卫理公会传道总部。老人反对他的回归，但一位名叫塔卡沃亚的主要女性欢迎这个“迷路的儿子”回家并支持他的工作。经过数周的百年庆典准备，久保田人努力克服日常生活的分歧，体现基督徒合作的精神。他们还努力记住自己的祖先。对于一个因反对传教士和嘲笑基督教仪式而闻名的人的后代来说，这项任务最为复杂。我认为，百年庆典的一些代表性斗争之所以出现，是因为人们忘记了殖民暴力。