
“Woah”, shouted Matias. “Look, it’s exploding”.
Grabbing my hand he pulled me away from the dark edge and stopped to watch from a safe distance, ready to run if necessary. The mountain roared and crackled, shooting up scores of glowing rocks from its molten interior, the luminous fragments thrown high up into the sky only to drop back down into the crater against the background of sparks fanning off in all directions. Billows of thick black smoke rose and fragments of ash and dust blew up and around, landing in our faces and covering our clothes. It tasted of sulphur and sand, a sour, gritty paste coating our nostrils and mouths.

We were perched on the rim of the caldera of Mount Yasur, cautiously peering into the famously active volcano that keeps the southern end of the Island of Tanna in Vanuatu warm. We had come here for a quick stop over on our way from Fiji to New Caledonia mainly to view the amazing volcano and to spend some money in the area which was devastated by Cyclone Pam in March this year.

Our first sight of the Mount Yasur volcano was on our approach into Vanuatu, where, on my early morning watch, I had seen the blaze lighting up the sky in the predawn light, a pinkish orange hue spreading from the top of the mountain to nearby clouds. Tired and miserably seasick, the light first had me confused – we were heading west, so the sunrise was supposed to be behind us – what was that red glow, then, dead ahead? A giant bush fire? Only once I could make out the shape of the terrain did I realise it was the volcano, spitting out flames as if to challenge the rising sun.

Vanuatu is incredibly geologically active, sporting earthquakes, volcanoes, crustal uplift and subsidence in abundance within its 83 islands. When entering the anchorage at Port Resolution at the southern end of Tanna we saw steam rising from the sides of the bay, the seawater bubbling away at the margins of the rocks where a hot spring resided. Port Resolution was named by Captain Cook when he anchored in 1774, but the spot where he anchored has since been uplifted and now forms a shallow, treacherous reef.
Cook wasn’t the first European to visit; before him came Pedro Fernandes de Queirós who spotted the largest island in the group in 1606 and claimed it for Spain. Following him, the islands were rediscovered by Bougainville in 1786. However, it was Cook who charted the island group first and named the archipelago nation New Hebrides, a name that stuck until independence when it was renamed Vanuatu, from vanua (land / home) and tu (stand).
Vanuatu has been inhabited since the first Austronesians came to settle the volcanic island group from the Solomon Islands about 4000 years ago. Ni-Vanuatu (Vanuatu people) lived in relatively isolated small villages based around kinship, and warfare with neighbouring clans was common, occasionally with the aim of capturing a male or two for the coming week’s dinner. Religion was based on the worship of ancestors, and magic was eagerly practiced to ward off evil spirits. Into this society arrived increasing numbers of Europeans in the 1800s – at first Brits from Australia, later French people associated with the increased French interests in New Caledonia. With the Europeans came the usual disastrous mix of disease and weapons, which combined with blackbirding, the forced removal of adult males to work on plantations in Fiji and New Caledonia, acted to decimate the Ni-Vanuatu population. Overall, the native population plummeted from estimates of more than 1 million people prior to European contact to about 41,000 in 1938.
As colonial interests ramped up in the region, Vanuatu was claimed by both France and Great Britain. The two nations fought for many years over the control of the islands before they finally agreed on a British-French combined management of the archipelagoing in 1906. An independence movement arose in the 1970s, and after the brief Coconut War of 1980, the Republic of Vanuatu was founded.
It must have been quite a feat to unite such a diverse area. Vanuatu sports an impressive 113 distinct Austronesian languages, evolved because the mountainous terrain cuts off contact between adjacent villages. It is the most language dense area in the world, each language spoken by an average of only 2000 people. The offical languages are English and French (which nobody speak) as well as the pidgin language Bislama, which is phonetic English spoken with a French sentence structure and combined with Melanesian grammar. Bislama is hilarious, reminding us of the language spoken by the Gungans in Star Wars. Overfilled is ‘fulap tumas’; please is ‘plis’; thank you is ‘tangkyu’; very sorry is ‘sori tumas’, and a ladies bra is called a ‘basket blong titi’. Finally here are some people who can understand our boys when they are immersed in their Jar Jar Binks impersonations.
To the newcomer, Vanuatu is an incredible place. Steep rocky islands covered in lush vegetation topped with steaming volcanoes spitting out ash and fire. Third world villages with chicken, pigs and dogs rummaging in amongst houses made from Pandanus mats thrown over a wooden framework, cooking fires out the back. A water pump, donated by an Australian aid project, in the centre of the village, in constant use, swarmed by half naked, snotty nosed children with big tummies and flies in their eyes, clutching their aluminium pots. Solemn men fishing in the bay just off the village, in tiny, hand-made dug out outrigger canoes which they paddle with expert deftness. One came to ask us for fishing line (‘string’), and we happily gave him a wad of 60-pound line which would see him catch some big fish if only he could get his hands a bigger boat to allow him to go into the deeper, rougher water on the outside of the bay.

The poverty is palpable, with men and children wearing tattered, dirty t-shirts bearing strange slogans from foreign countries, donated by a charities to foreign aid projects. Although only slightly worse off than Fiji in terms of GDP, Vanuatu seems to us orders of magnitude poorer; perhaps it is the effect of the recent cyclone, or simply that our impressions of Fiji were biased by the wealthy resort islands with locals employed in the tourism industry. Or perhaps it is the houses – erected quickly and cheaply, ready to be blown away in a cyclone, the clusters of woven huts remind me of villages in Africa, only there the houses are sturdier. Villages are still very traditional, with sharply segregated roles and separate areas designated for men and women.
“This is where the men sit to drink kava”, said Miriam, the kindergarten teacher who was kindly showing us around the small village just behind Port Resolution. She pointed towards the village namakal, a little covered area where men drink kava.
“What about the women?” I asked. “Do they drink kava?”
“No, we’re not allowed. Western women can, but not Ni-Vanuatu”.

We continued walking, the path weaving right in front of the namakal.
“Women can walk this way only during the day”, she said. “When the men gather to drink kava, one hour before sunset, we have to walk the other way” she gestured to a path going off to one side “so that we don’t see them. We’re not allowed to look at men drinking kava”.
“Why can’t women drink kava?”
“Because kava makes you lazy, and the women are too busy to be lazy – we have to look after the children, grow the vegetables, cook the food. We don’t have time to be lazy like the men do.”
Vanuatu women are not allowed to stand higher than a man either, or to walk over a fire, because it’s smoke may rise higher than a man. Within the village are areas set aside for women to use when they menstruate, and during their entire pregnancies they are confined to a hut.

Miriam’s situation wasn’t easy.
“My husband left me, for a woman in Vila”, she said. “But my brothers and sisters helped me, and I stay with them”. She is one of nine, six brothers and two sisters, the brothers remaining with their mother in the village, the sisters married off and living on their husband’s compounds.
“Your English is good”, I commented. We had come to the village looking for her brother, Stanley, who arranged for volcano tours for visitors. Miriam had approached us as we stood there, looking lost, and had offered to help. A small, wiry woman of perhaps 35, clad in a loose, flowery dress, she had offered to show us the village whilst we waited for her brother. We gladly accepted – you need a local guide to enter a village, and we were keen to explore the settlement.
“I completed grade 7. After that there were no more money for school, my father said I had to start working. I’ve been teaching kindergarten at the school for more than ten years now”. She stopped on the path and turned to look up at me. “We never used to get paid, the government only pays teachers of Grade 1 up. But the community gathered some money, and now I get paid a bit”.
We asked about the cyclone.
“We all stood together, in that house.” She pointed towards a collapsed house, mats hanging off the wooden framework. “It was raining hard. It was very, very windy. A lot of damage to the village.”

Cyclone Pam hit Vanuatu hard, in particular Tanna. A total of 15 or 16 people died in the cyclone, and thousands were injured. The storm formed in early March east of the Solomon Islands from where it tracked south, strengthening until it reached Category 5 Cyclone Status in mid-March, with winds peaking at 250 km/h as it directly hit Tanna Island and its more northerly neighbour, Erromango. The cyclone crippled Vanuatu’s infrastructure, compromising telecommunications and destroying hospitals, schools and water supplies. It was estimated at the time that 98% of the nation’s buildings were damaged by the storm.
In Miriam’s village in Port Resolution Bay the damage was still visible – uprooted trees, damaged huts, washed away roads. Miriam told us how they received help in the form of rice, as all their crops were destroyed.
Back on the boat we gathered all that we had that might be useful and donated it to the village – tins of food, books, pens, paper, clothing for children and adults.

Miriam’s village is modern, a brand new concrete school building erected after Cyclone Pam, a UNICEF tent on campus. Just around the corner is a village where locals live according to kastom – a set of traditional customs and taboos. Here men wear only nambas (penis wrappers) and women just grass skirts, living life much the same way their ancestors did a thousand years ago. In these kastom villages Christianity was spurned in favour of the infinitely more exotic John Frum religion, a Cargo Cult (a movement seeking to obtain material wealth through magic) centred on the belief in a mythical messianic figure named John Frum promising Melanesian deliverance. The phenomenon started in the 1940s when US forces landed on the islands, stirring the imagination of islanders with their seemingly unlimited material wealth, fresh supplies (cargo) being air dropped as if by magic every week or two. The cults arose when charismatic leaders had kava-induced visions commanding them to persuade followers that the worship of certain “Americans” (like the mythical John Frum) would lead to unlimited material wealth like that enjoyed by the American forces. All they had to do to obtain the goods was to mimic the day-to-day activities of the US soldiers, leading to a host of men in Tanna performing military drills with sticks for rifles, sitting in makeshift control towers wearing coconut headphones and waving landing signals on quickly cleared runways in the jungle in the belief that this would attract the cargo. Although less popular now than 50 years ago (some adherents impatiently dropped off when the promised wealth failed to materialise), John Frum today is both a religion and a political party with a member in Parliament.

Even more peculiar is the Prince Philip Movement on the other side of the island, where villagers of the Yaohnanen tribe worship Prince Philip, believing him to fulfill the ancient myth of the pale-skinned son of a mountain spirit who ventured overseas to look for a powerful woman to marry. When Prince Philip visited the island with the clearly important Queen Elizabeth in 1974, villagers rejoiced at the opportunity of seeing their deity firsthand.
It is easy to laugh at these practices, but I guess most religious beliefs are hard for outsiders to understand. Cargo Cults certainly served a purpose to reinforce social relationships that were under stress in a changing world, and even if the cargo never materialised, who can blame them for hoping? When asked how long they were going to wait for, a local man allegedly replied back in 2003 “We can wait for much longer. Christians have been waiting for thousands of years, we’ve only been waiting for 63”.
Back on the volcano magic was certainly in the air as darkness fell, obscuring the sharp drop-off immediately in front of us and leaving us suspended in thick blackness, peering at the spectacular light show on offer. Thunder roared and crackled as luminous rocks the size of cars, nay buses, were spat out high when the mountain belched again, glowing sparks spraying the heavens. Oddly, the scene felt safer in the dark when we couldn’t see how just close we were to the abyss into the inferno. Had the mountain been almost anywhere else in the world solid bars would have kept tourists from plummeting into the depths, but this being Vanuatu there were no railings to cling onto and no lit path to follow on our way back down the mountain. So we stumbled down using our dim head torches, stubbing our toes against fresh lava deposits, Lukie falling over once or twice, until we finally reached the car park where Belbup, our driver, was waiting to take us back to Bob in Resolution Bay.






























































































































