In his book “L’histoire dira si le sang des morts demeure vivant,” philosopher Hamid Mokaddem delves into the life of Kanak independence activist Jubelly Wea, who assassinated Jean-Marie Tjibaou and Yeiwene Yeiwene in 1989. Wea’s radical stance against French colonialism continues to resonate with current movements in New Caledonia. The two Kanak visions of independence represented by Tjibaou and Wea within the FLNKS persist, making it crucial to analyze them. Tjibaou advocated for a gradual sovereignty for Kanaky by integrating French models in industries, education, commerce, administration, and finance, while also retaining Kanak traditional leadership systems. On the other hand, Wea rejected any compromise and demanded complete independence and sovereignty without French influence.
Tjibaou’s approach emphasized the need to adapt to globalization, the island’s small size, and the reality of dealing with the administering power, without blindly mimicking Western society or reverting to a defunct traditional society. Wea’s radical stance stemmed from personal disappointments and resentments, leading him to break away from his party and church. Rejecting any negotiations, he sought uncompromising independence and sovereignty for Kanaky, along with cutting ties with French education and western influence. By establishing popular Kanak schools, Wea aimed to break away from the colonial system that he believed was intoxicating and suppressing the Kanak people.
The emergence of the CCAT, a coordination cell for grassroots actions formed by the Union calédonienne, raises questions about the legacy of Wea’s radicalism within the FLNKS. The organization, accused of committing abuses, faces scrutiny regarding the extent to which it reflects Wea’s uncompromising vision for Kanaky. The persistence of these two contrasting visions of independence underscores the complex dynamics at play within the Kanak community. As New Caledonia grapples with its political future, the legacies of figures like Tjibaou and Wea continue to shape the discourse around sovereignty and self-determination.
Mokaddem’s exploration of Wea’s radicalism sheds light on the historical context of colonial oppression and resistance in New Caledonia. By examining the motivations and ideologies of key figures within the Kanak independence movement, the book provides valuable insights into the ongoing struggles for self-determination and decolonization in the region. The differing approaches of Tjibaou and Wea represent the broader debates within the Kanak community regarding the best path towards achieving sovereignty and reclaiming their cultural identity. As New Caledonia navigates its complex political landscape, understanding the legacies of past independence activists like Wea becomes essential in shaping future strategies for achieving genuine autonomy and empowerment.
