Island Networks and Missionary Methods: Locating Charles E. Fox and Frederick G. Bowie in the History of Pacific Archaeology

ABSTRACT

‘Missionary’ and ‘archaeology’ may appear incongruous partners within contemporary archaeological practice, but archival, museum and oral sources reveal historical connections. This paper explores two missionaries, active in the western Pacific from 1896 to 1973. Reverends Charles Elliot Fox (Melanesian Mission, Solomon Islands) and Frederick Gatherer Bowie (Free Church of Scotland Mission, Vanuatu) both conducted studies related to the prehistory and migration of Pacific people. Both produced material assemblages, as well as textual and visual documents, and formed ideas influenced by their own networks and self identities. The paper examines their data collection methods and relationships with others, considering particularly how their relationships with Pacific Islanders and with psychologist and ethnologist W.H.R. Rivers influenced the missionary research process. By understanding these aspects of their work, Fox and Bowie can be placed within a broader genealogy of Anglophone missionary archaeology dating back to the late 18th century.     

The Misappropriation of Malaitan Labour:

During the ‘crisis years’ in Solomon Islands from 1998–2003, Guadalcanal militants and the Guadalcanal provincial government showed resentment to the ‘foreign’ Solomon Islanders, mainly Malaitans, who lived there and forcefully claimed that the indigenous people of Guadalcanal suffered economic disadvantage on their own island. Malaitan counter-justification related to the need to protect their families in Honiara and stabilise the crumbling central government. This paper looks at the historical reasons why Malaitans left their island in the first place. The answer involves complex causes going back to the 1870s. Because Malaita has always been heavily populated, it drew labour recruiters from Queensland, Fiji and within the Protectorate, but for various reasons never attracted traders or planters. Unthinkingly encouraged by the British Protectorate administration and all post-independence governments, a pattern developed of ‘Malaitan muscle for hire’. Malaitan males became primarily a labour force for development projects elsewhere, and little attempt was made to introduce similar projects on Malaita. The paper also explores issues relating to resource development in Malaita Province and concludes that the problems there are no more difficult than on other large Melanesian islands.     

Codrington,Keesing, and Central Melanesian mana: Two Historic Trajectories of Polynesian Cultural Dissemination

Much has been said about mana since Robert Henry Codrington's 1891 exegesis based mainly on ethnography from the Banks Islands in northern Vanuatu. In Polynesian contexts, mana has been regarded as a cultural common denominator, with comparatively minor differences within the vast Polynesian cultural area. In Melanesian scholarship, however, consistent with the general emphasis on cultural diversity within the region, it remains a matter of considerable debate whether there is much to gain from approaching mana with generalising ambitions. In his seminal contributions to the discussion, Roger Keesing insists that Codrington mistook mana for a noun and consequently derailed scholarship on Melanesian mana. But Codrington's work is mainly based in the language of the island of Mota, where Codrington spent several years during his almost three‐decade long tenure as a pioneer linguist and missionary with the Anglican Melanesian Mission. And in the Mota language, mana is nominalised. In this article, I argue that this is attributable to regular visits from the Polynesian outlier Tikopia in pre‐Christian times, intensified by the proclivity of the Maori‐speaking first leaders of the Melanesian Mission to identify concepts that were phonemically familiar in their search for adequate translations of theological notions related to spiritual agency. When the language of Mota was chosen as the lingua franca of the Melanesian Mission in the 1860s, the Banks Islands' version of mana, soon explicitly associated with the powers of the Christian God, was disseminated through large parts of the south and central Solomon Islands and northern Vanuatu – including Tikopia. This has provided the islands exposed to Anglicanism with relatively new notions of agency and efficacy and created some common cultural denominators.     

Trust and Confidence: A Study of Young Queenslanders

This paper provides a unique perspective on trust in Australian society using data from the first wave of a longitudinal study of young people in Queensland. Questions central to young people's expectations regarding institutions and significant others are interrogated. Trust assumes critical importance in this context because it is an important aspect of the future-oriented deliberative processes young people engage in. Gender, indigenous status and religiosity are key determinants of trust across a range of indicators. Boys are less likely than girls to trust significant others such as friends and siblings or to trust environmental groups, but are more trusting of sportspeople, television and the Internet. Aboriginal children are more trusting of their siblings, teachers and neighbours, but less so of their parents. ‘Smart’ children are more trusting of their teachers and schools and feel more confident about their future, while general life satisfaction is positively associated with most measures of trust.     

Copra World: Coconuts,Plantations and Cooperatives in German Samoa

ABSTRACT

Since the mid-19th century, the copra trade has created challenges and opportunities for Pacific Islanders, including Samoans. In the wake of formal annexation in 1900, German colonial officials tried repeatedly to force Samoans to work on foreign plantations for wages. In this article, I argue that Samoans resisted these demands in two major ways. On the one hand, the overwhelming majority of Samoans continued subsistence agriculture that offered greater control over their lives. On the other hand, Samoans selectively adapted to new economic circumstances. Occasionally, Samoans engaged in wage labour on Euro-American plantations to earn the cash needed for imported goods, government taxes and church donations. To circumvent the monopolistic practices of Euro-American traders, Samoans also founded copra cooperatives. These ultimately folded under coercion, but not without creating a crucial legacy for future anti-colonial resistance. In Samoa’s world of copra, sweetness and colonial power were tightly bound together.     

Reviews/Comptes rendus

Book reviewed in this article:
The Last Refuge , by J.G. N elson
The Natural Landscapes of Canada by J. B rian B ird
Water: A Primer , by L una B. L eopold
L'Espace haïtien , par G eorges A nglade
Colonialism, Development and Independence: The Case of the Melanesian Islands in the South Pacific , by H.C. B rookfield     

The 'Shadows of The Colonial Period' to 'Times of Sharing'

The killing of the first Bishop of Melanesia, John Coleridge Patteson, in 1871, on tiny Nukapu island in the Reef Islands of what today is the Temotu Province of Solomon Islands, is a central event in the mission history of the Western Pacific and continues to be a key narrative within Anglican Melanesia. In the standard explanations, Patteson's killing was retaliation for the alleged kidnapping of five Nukapu men by labour traders. Here, this interpretation is questioned. By scrutinising written representations of the event, we endorse the argument that key personnel of the Melanesian Mission used the incident in a political struggle against the labour trade. By juxtaposing the various versions from published and archival sources with two contemporary accounts, obtained during recent linguistic fieldwork on Nukapu proper and elsewhere in Temotu, we identify what Bronwen Douglas has termed ‘indigenous countersigns’ and suggest other explanations for the killing.     

West Papua,Indonesia and the Melanesian Spearhead Group: competing logics in regional and international politics

The idea of a shared Melanesian identity has been consolidated over the last three decades or so through the most important subregional organisation in the South-West Pacific—the Melanesian Spearhead Group (MSG). The solidarity of this group has been strained over various issues from time to time, but none is as fraught as the Indonesian occupation of what is commonly known as West Papua, whose indigenous Papuan people are ethnically Melanesian. In addition to recounting the Indonesian takeover of West Papua in the context of the dynamics of decolonisation, the Cold War and early regional development, the article examines the emergence of Melanesian identity and the MSG, before considering more recent developments. These focus on a recent bid by West Papuans for MSG membership, key aspects of Indonesia's role in the Melanesian subregion, and the extent to which these developments highlight competing logics in regional and international politics.     

Breadfruit Fermentation in Pohnpei,Micronesia: Site Formation,Archaeological Visibility,and Interpretive Strategies

Fermentation is a common method of processing and preserving breadfruit throughout the Pacific Islands. While these pits are often reported in the archaeological record, they can pose some interpretive challenges. This paper presents an analysis of probable archaeological breadfruit (Artocarpus altilis (Parkinson) Fosberg) fermentation pits on Temwen Island, Pohnpei, Micronesia. Using the existing ethnographic record as a guide, I present archaeological and paleoethnobotanical criteria for identifying fermentation features. Architectural and stratigraphic analyses from four excavated pits match ethnographic expectations. Phytolith analysis shows some concurrence in terms of taxonomic data, but is more useful for indicating disturbance specific to building activities. Based on the distribution and size of pits present in the survey area, I suggest that breadfruit fermentation took place as primarily a household level (rather than community level) activity during the late prehistoric and early historic period in Pohnpei.     

State functioning and state failure in the South Pacific

The South Pacific region features enormous variation in state performance. While Polynesian nations such as Samoa have proved to be relatively successful post-colonial states, Melanesian countries like the Solomon Islands are increasingly categorised as 'weak', 'failing' or 'failed' states. Drawing on a range of comparative studies by economists and political scientists in recent years, this article argues that cross-country variation in ethnic diversity between much of Polynesia and Melanesia is a key factor in explaining differences in state performance across the South Pacific. It shows how different kinds of ethnic structure are associated with specific political and economic outcomes, including variation in political stability, economic development, and internal conflict from country to country. In so doing, it helps explain why some parts of the South Pacific appear to be failing while others are relative success stories - and why this is unlikely to change in the foreseeable future.     

The ‘Sleepiness’ of George Sarawia: The Impact of Disease on the Melanesian Mission at Mota,c. 1870–1900

George Sarawia, ordained in 1873 as the Melanesian Mission’s first Indigenous priest, was a pioneering figure in the mission’s plans for an Indigenous-led Anglican Church in the region. Sarawia founded Kohimarama, a mission station on Mota in the Banks Islands, Vanuatu, where he taught Mota Islanders and hosted visiting teachers and clergy. By the 1890s, some of the European missionaries had become critical of Sarawia and his flock on Mota, underlining their ‘natural, sleepy condition’ and recommending more intensive European supervision. This article will explore the role of epidemic and endemic disease, as well as the shortage of water on Mota, in creating substantial challenges for Sarawia and his mission. As he grew more incapacitated in later life, these challenges were insufficiently acknowledged by Sarawia’s critics.     

How the Missionary got his Mana: Charles Elliot Fox and the Power of Name‐Exchange in Solomon Islands

Charles Elliot Fox (1878–1977) was one of the Anglican Melanesian Mission's most emblematic figures, extending its reputation for scholarship and respect for Pacific traditions. Uniquely among the Mission's European figures, however, Fox is also credited with exceptional powers (mana). Based on archival research and ethnographic fieldwork among the Arosi (Makira, Solomon Islands), I argue that Fox's name‐exchanges with Makirans have contributed in unrecognized ways to his reputation for mana. In so doing, I show how, in contrast with name‐exchange in Polynesia, Arosi name‐exchange implies the internalization of a gap between ontological categories that renders name‐exchange partners two persons in one body, endowed with access to one another's being and ways. Fox's writings indicate that he understood this aspect of Arosi name‐exchange as a prefiguration of the Christian doctrine of the incarnation. This understanding, in turn, shaped his mission method and motivated his otherwise puzzling claims that he was a Melanesian.     

Differential recovery of Pacific Island fish remains

The effects of differential recovery have been documented and discussed for almost a century. Screening experiments using comparative collections are one avenue for understanding recovery bias because they develop expectations about what is likely to be recovered. In this study, modern reference specimens of Pacific Island fish were screened through 1/4 inch (6.4 mm) and 1/8 inch (3.2 mm) mesh. Recovery rates are examined across taxa, body size, and element type. The experimental recovery rates are then compared to those from an archaeological fish assemblage from the Moturakau rockshelter, Aitutaki, Cook Islands, to examine how well the data derived from screening experiments are able to predict archaeological recovery patterns. The experimental data is able to accurately predict the taxa recovered in the Moturakau sample. The impact of differential recovery on a variety of interpretations utilizing archaeological fish remains is then discussed.     

Chiefs,Agitators and the Navy:

American Samoa was governed directly by the US navy from 1901 to 1951, using naval officers on short-term rotations, assisted by Samoan chiefs. Despite being benign and protectionist, the administration in 1920 was disturbed by a protest movement commonly known by the Samoan term mau. This coincided with criticisms from other quarters, including a mixed-race Samoan–Caucasian family, assisted by a California attorney, a mutinous naval officer, a Honolulu journalist and resident American traders. Previous assessments that foreigners agitated among the Samoans for their own ends were challenged by David Chappell, who transfers the initiative for the agitation to the Samoans and sees in the movement an expression of cultural rather than political nationalism. This revisionist interpretation fails to recognise the nature of the links between the foreign and indigenous elements and misreads the Samoan component. The latter was less concerned with grievances about naval rule than with the continuation of traditional rivalries between Samoan chiefs, which crystallised over access to navy patronage. Both Chappell's interpretation and the current one are post-colonialist in their endeavours to shift the focus onto Samoan cultural understandings but they differ in identifying the specific processes involved.     

The south pacific ‘experiment’: Reflections on the origins of regional identity

Abstract

When colonial administrators decided to encourage a sense of unity among the members of the emergent élite of their Pacific Island territories in the late 1940s, they regarded their project as novel. Rather than a sense of tapping a pre‐existing affinity, it seemed that what was being attempted was social engineering on a grand scale. The first South Pacific Conference of Pacific Island representatives held at Nasinu, Fiji, in April‐May 1950, was seen by European officials and observers as an ‘experiment’.

The attempt to forge a sense of regional unity was seen as pushing against the perceived gulf between Melanesian and Polynesian cultures and as expecting too much in the way of conference skills from ‘undeveloped’ societies. But the ‘experiment’ was considered necessary for other important post‐war goals. Although the Nasinu conference is to be seen broadly as an experiment in the promotion of trusteeship, or ‘native welfare’, principles, there was by no means agreement on its ultimate purposes. For some it offered the best (if risky) chance of minimising United Nations interference in the continuation of colonial control, for others a way of ensuring the demise of empire by serving the needs of self‐determination. Finally, the promotion of a sense of region among Pacific Islanders was seen by some as part of an experiment in keeping the region from Communist influence.     

Neither ‘New Melanesian History’ nor ‘New Melanesian Ethnography’: Recovering Emplaced Matrilineages in Southeast Solomon Islands

ABSTRACT For two decades, Melanesianists have sought to reconcile what Robert Foster (1995) termed the ‘New Melanesian History’ and the ‘New Melanesian Ethnography’. The former describes historically oriented studies that critique representations of Melanesian custom as recent objectifications of strategically positioned discourses and practices. The latter describes culturally oriented, particularist studies that characterize Melanesian sociality as an undifferentiated plane of being without integral a priori units; on every scale, human agency must individuate persons and collectivities by means of ‘fraction’, ‘de‐conception’, and ‘decomposition’. In this article I present data from Solomon Islands that resist analysis in terms of an unqualified both/and synthesis of these orientations. Specifically, I argue that articulations of matrilineal connections to land among the Arosi of Makira are neither merely postcolonial reifications of custom nor historically conditioned ‘depluralizations’ from an always pre‐constituted social pleroma. Through historically situated case studies, I show how Arosi land disputes both reproduce and revalue matrilineally defined categories, each understood as the humanized continuation of an autonomous primordial essence. Recognition of the continuing importance of these categories among Arosi highlights what the New Melanesian Ethnography has obscured: that some Melanesians confront a historically transforming problem of how pre‐existent parts fit together to make up social totalities.     

Spatial Patterns of Annual July-June Rainfall Fluctuations in Tropical Queensland, 1900/01 to 1979/80

Annual July-June (rather than January-December) rainfall is considered for the first 80 years of this century Le. 1900/01 to 1979/80, for 24 stations with uninterrupted records in tropical Queensland The aim is to define and examine spatial patterns of rainfall fluctuations, both in terms of categories of annual rainfall patterns and regional units with roughly comparable annual rainfall fluctuations. The essential characteristics of the categories and regions, defined by principal components analysis and a classification algorithm, are illustrated in a variety of maps, based on different methods of analysis. Relationships between their annual rainfall values and seasonal values of sea-surface temperatures for the eastern tropical Pacific Ocean are also examined The considerable degree of uniformity across tropical Queensland in terms of temporal rainfall fluctuations was counterbalanced by a variety of differences in detail that are organised on a regional basis.     

Late Holocene Human Expansion into Near and Remote Oceania: A Bayesian Model of the Chronologies of the Mariana Islands and Bismarck Archipelago

Since the investigations of Spoehr in the 1950s, most researchers have accepted a date of ～3500 BP/1500 BC for the initial human settlement of the Mariana Islands in the western Pacific. The relationship of this early expansion beyond Island Southeast Asia, characterized by Lapita-like pottery, to the appearance of Lapita in Near Oceania, generally was either given little thought or largely ignored. The Lapita settlement of Near Oceania is almost universally regarded as the initial expansion of Austronesian speakers into the Pacific, followed a few centuries later by a rapid migration to the east into Remote Oceania. More recently, however, radiocarbon evidence from several sites suggests that initial late Holocene expansion into the Pacific occurred in the Mariana Islands. This hypothesis needs critical evaluation. To this end, we created site- and region-level Bayesian calibration models. Results estimate that initial Lapita occupation of the Mussau Islands in the Bismarck Archipelago occurred between 3535 and 3234 cal BP (95% probability), which is 50–385 years (95% probability) earlier than the initial settlement of the Mariana Islands, dated to 3230–3085 cal BP (95% probability). Additionally, settlement of the Mariana Islands was either coeval or later (?66 to 254 years [95% probability]) than Lapita expansion out of Mussau into the greater Bismarck archipelago between 3397 and 3115 cal BP (95% probability). Radiocarbon datasets from these regions are hampered by problematic samples, and we anticipate that additional reliable radiocarbon dates will refine these estimates.     

The End of Regional Assistance Mission to Solomon Islands (2003–17)

The Regional Assistance Mission to Solomon Islands (RAMSI) ended in June 2017 after 14 years. It was an initiative of the Pacific Islands Forum authorized under the Biketawa Declaration of 2000, which enabled a regional response to crises in the region. Between 1998 and 2003, Solomon Islands had undergone a period usually called the ‘tenson’ in Solomons Pijin, or the ‘Tension’ or ‘Ethnic Tension’ in English, when government processes failed and two rival militia groups out of Malaita and Guadalcanal terrorized Honiara and its surrounds. Prime Minister Ulufa‘alu was removed in a de facto coup in 2000. Although all Pacific Islands Forum nations participated, Australia paid 95 per cent of the costs. This was the first time Australia and New Zealand had led a substantial intervention mission beyond their borders that was not under United Nations auspices. The article places Solomon Islands politics and governance issues into a 20-year perspective and examines the success and failures of RAMSI, which was far more adaptable than is usually admitted. The article also considers the appropriateness of the Westminster system to government in Solomon Islands.     

Planting Roots,Making Place: Urban Autochthony in Port Vila Vanuatu

A contentious issue for Pacific Islanders, as well as researchers of the Pacific Islands, is ni-Vanuatu notions of ‘belonging’ to urban centres. Previous research in Vanuatu has shown that despite generations of people born and raised in Port Vila, the nation's capital, the urban centre is not generally perceived as a ‘place’ to which urban migrants can say they are from. For many, exclaiming that one is ‘from’ town is tantamount to admitting one has ‘no place’. This paper, based on fieldwork among a group of urban young men in Freswota, a residential community of Port Vila, argues that in contrast to this, Freswota young men are generating a new locative identity. Their urban community rather than their parents' home island places is emerging as their primary location of belonging and the source of their sense of self, personhood and social identification. As such, these young men are the urban autochthones of the country.