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Samoa Under the Sailing Gods

Chapter xix — Before The Storm

page 205

Chapter xix
Before The Storm

I

At last, in proposing native representation on the Legislative Council, the bona fides of the Faipules were challenged, by the Hon. O. F. Nelson. The First Elected Member, according to the Samoa Times of November 13, 1925, said:

"In moving to make provision for Samoan Natives in the Legislative Council, I am prompted by the feeling that the Legislative Council is not complete without native representation. To say that the Natives have a Parliament and that their views are represented in the Fono of Faipules is a fallacy. The Fono of Faipules deals with matters that are purely native, and does not deal with all legislation benefiting the whole Territory. As the native community, which, we have been informed, constitutes 95 per cent, of the total population of Samoa, they should have representation in the Council by members of their own race and choice. To say that the interests of the natives are sufficiently cared for in the Council by the Administrator and the Official Members is another fallacy…. The impotency of the Elected Members is becoming clearer to us day by day, and to say that the Elected Members represent a small minority of the population of Samoa is adding insult to injury. If native members were allowed to sit in the Legislative Council, this could no longer be said of it. I now recommend the motion for the consideration of the Council."

The motion was defeated by the Official Members, who were required to vote with the Administrator on all matters of policy. They outnumbered the Elected Members by two to one. Everything submitted to the Council was a matter of policy. In this way notoriously heavy drinkers were sometimes to be found speaking in favour of Prohibition, in contradiction of their well-known opinions—much to the fulmination of the Beach.

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The Secretary of Native Affairs, Mr. Griffin, said in the course of a reply:

"I do not think the Honourable Member fully understands the position of the Faipules, or he would not think that they were working for their own benefit alone…. Take for instance the Fine Mat Ordinance. That was no benefit to the Faipules, and yet they endorsed and passed it. They went back and fought their own people with it and got quite a lot of opposition, but there is no one in Samoa who can say that the Fine Mat Ordinance was not for the benefit and uplifting of the Samoans."

The making of malangas on a wholesale scale—chiefs, orators, and taulealea (young men)—for fine-mat presentations to chiefs of other villages is a very old Samoan custom. The circulation of fine mats was said to promote goodfellowship among the chiefs, but it may on occasion have produced ill feeling. The custom has perturbed the minds of several Governments on account ostensibly of the waste of time involved and neglect of plantations. Also the entertaining, feasting, and junketing usually continued until the food supplies of the hosts were exhausted, who in due course would reciprocate.

Fine mats were also used as clothing, payment for house and boat-building and property, and were given by chiefs to their orators for services rendered. Presentations were made to parents in a weak state or about to die, at the birth of children, disinterments, and reburials. At the death of a chief there was a feast with fine-mat presentations as a tribute to his importance. The mats in short were the currency of the islands: their value being determined by their quality and fineness of texture. One might take years to make.

The "Fine Mat Ordinance" referred to by the Secretary of Native Affairs was no ordinance, but a mere resolution made in 1923—one of the first to be passed. It prohibited malangas for the purpose of presenting fine mats or goods in exchange thereof. It was probably the thin end of the wedge designed to break down the fine-mat system. In 1925, death-feasts were prohibited by Order-in-Council, New Zealand. As the Faipules were being systematically boosted up by the Administration, while the true leaders of the people were being systematically page 207degraded, they could well afford to countenance the abolition of the fine-mat system.

The "Ordinance" then, while not a law or regulation enforcible by any sanction, appeared to be arbitrarily and capriciously enforced. The following evidence, from which I have omitted passages that are irrelevant, was given before the Royal Commission of 1927:

"What is your name?—My name is Moananu, son of Malietoa.

"You have been banished and your title taken away?—Yes.

"Have you been banished more than once, or only the once?—Only once.

"And is this the order of banishment, dated the 27th April, 1925?—Yes.

"Referring to the title which has been taken away from you, what is the name of the title?—Moananu.

"What kind of a title is that?—A chief's title—title of the son of Malietoa.

"Who is Malietoa?—Malietoa is the king.

"Did you ever hold a Government position?—I was a District Faamasino—that is, a District Judge.

"You were dismissed from the position of Faamasino, were you not?—Yes.

"What is the date of that letter?—22nd September, 1923."

The interpreter then read out a translation of the letter, as follows:

"To Moananu, Mulifanua.

"With reference to the violation of the law by you, regarding fine mats, when you were on malanga to Savaii, His Excellency the Administrator has decided as follows: You are from this date dismissed from the position of Faamasino, which you have held in the Government. All Government stationery and other Government property in your possession to be returned immediately to this office.

"H. S. Griffin,

"Secretary Native Affairs."

"What was the trouble about the fine mats: what had you done?—There was a debt owing by our people, and we went with fine mats to pay this debt to Fagamalo. The mats were delivered to the chiefs and orators of Fagamalo.

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"And after that, were your people and these people at Fagamalo satisfied that the debt was paid, and the whole thing concluded?—Yes.

"Has there been any other trouble about fine mats, or is that the only occasion?—That is the only trouble about fine mats, and it is the one which caused me dismissal from my appointment.

"Why did you take the mats to Fagamalo when you knew that there was such a law in existence?—That is not an offence under the conditions of the tulafono (law). The tulafono was that there were to be no fine mats presented at the death-ceremonies; but this was a malanga for the payment of a debt, which was not covered by the Ordinance.

"What do you mean by 'debt'?—Pigs which our village got from that district for our use. Pigs from the high-chief of that district, and we paid for them in fine mats.

"Well, then, apart from that, is there anything else you wish to say to the Commissioners regarding the suppression of the finemat ceremony?—Myself and my village are not satisfied with this law, as it was passed without the Samoans being consulted; it was passed by the Administrator and the Faipules.

"Anything else?—This law should be rescinded, as the Samoans are not satisfied. They do not consider that it is a good law, because there is no difference between the fine mats and gold and silver. A European works and saves money in the bank for his children; Samoan children have fine mats. They are the coin of the Samoans, or Samoan wealth. I have quite a lot more to say on that point.

"I think we have heard it all, and I think that we understand it all. Is there anything fresh which you wish to say?—Yes, there is more. I never heard that through fine mats anybody committed adultery or that anybody committed murder."

No further evidence on the subject was desired.

II

A warship having visited Apia, some of the officers were invited to a dance given by the Seiaute Club—an organization of half-caste women that specialized in raising money for charitable objects and in entertaining. A report of a quarrel rising out of this reached Savaii, and passed round among the page break page 209Europeans. One of the officers, so it was said, having rung up on the phone the Aide-de-Camp, to know what time the dance was to begin, received a reply from the young gentleman, the former clerk from the Beach, somewhat to this effect: "Oh, don't get there until half an hour after it starts. We official set will not be there until then. Only the half-castes and riff-raff will be there before that time."

The naval man, for a reason unknown, broadcast this reply; which resulted in an angry scene, half an hour after the commencement of the dance, when Mr. O. F. Nelson demanded an explanation. of a somewhat pallid junior administrative official. I make this explanation to elucidate a point in a letter which I now wrote to Mr. Nelson, and which I here reproduce:

"The Hon. O. F. Nelson,
"Apia.

Falelima, 23rd November, 1925.

"Dear Sir,

"I am unknown to you personally, but I write to you as a member of the European community in Samoa, of whom you are representative at the Legislative Council, so I think that I am in order and I trust that you will not think me guilty of a liberty.

"I am prompted to write to you by having read in the Samoa Times the report of your speech at the meeting of the Legislative Council on the 31st October.

"It is very pleasant to hear some plain speaking in Samoa and I am convinced that your speech will cause very general satisfaction among the majority of the European community.

"As you imply—what we had long suspected is now obvious, that the giving of electoral representation to the Europeans was a sop designed to pacify the 'malcontents' and it was offered in the spirit with which one might give a rattle to a crying child.

"It is surprising to see the way the little group of people in power here underestimate every other section of the community. The Europeans apart from those they designate as 'we official set' they term 'riff-raff,' and seem to think the 'riff-raff' can be flouted with impunity indefinitely as long as they are bamboozled with copious lip-service.

"In a similar way they underestimate, or pretend to underestimate, the natives. A fine race who have a history of which they may well be proud are treated as if they were a mob of page 210slavering half-witted Sunday-school children. It is indeed insulting to suggest that there are not individuals among the Samoans capable of grasping the meaning of questions raised in the Legislative Council. That anyone could read such a book as A Footnote To History and then have the temerity to make such a suggestion is astounding.

"The Fono of Faipules is of course farcical. It is a matter of common knowledge that if the Faipules wish to keep their jobs they must do as they are required to do and express the opinions they are required to express. (This of course also applies to the official members of the Legislative Council.) Some at least of the Faipules have been chosen for their lack of moral principle and backbone.

"I consider that Samoa as at present governed is a blot on the British Empire. In no other part of the Empire would the incompetents and petty tyrants in power here be tolerated, and their absurd pretensions and self-idolatory and advertisement would not avail them.

"Unless drastic changes are made, the outlook for the next two years at least is very black.

"You perhaps have a wider sphere of influence than any other man in Samoa and it is a matter for satisfaction that you have given such a sane and fearless expression of opinion. Incidentally I think the time is particularly opportune.

"Yours faithfully,

"N. A. Rowe."

I received the following reply from Mr. Nelson:

"Apia, "30th November, 1925.

"Dear Sir,

"I am very pleased to learn in your letter of the 23rd instant that you agree with my views on the question of Native Representation in the Legislative Council, as expressed at the last meeting of that body.

"As one of the constituents who elect the European representatives to the Council, you are quite in order in addressing me. Any suggestions which may be made by the European Community to the Elected Members will be given full consideration, at least by myself, and I feel sure they will always be very helpful. The pity of it all is, the official members take full advantage of their majority and the efforts of the people's page 211representatives thus become practically vain and futile. On the other hand a certain amount of plain speaking, as you say, must do some good in time.

"It is most satisfactory to note the proceedings of the last meeting are so far being published in full, and I trust you will appreciate the other contributions as they appear in the Samoa Times.

"Yours truly,

"O. F. Nelson."

I wrote to Mr. Nelson again—apparently on December 4th—and made various definite suggestions. I said that I thought it by no means to the credit of the Samoans that while obviously fed-up they took things so quietly. I urged it upon him as his duty to give a lead, and proposed, if I remember rightly (I have been unable to find a copy of my letter, although I have what appears to be its acknowledgment), a course that subsequently was adopted: the calling of a meeting mixing Native and European politics, and the launching of a campaign of worldwide propaganda.

III

At the end of 1925, in the west of Savaii, there were five Faipules. Two of these had been appointed during General Richardson's regime. I should say something of these appointments. The first—that of the Faipule of Salailua—was made shortly before I came to the district. He had been a Native Inspector of Lands—an official of the Agricultural Department. For embezzling fines, however, he was dismissed, and told by Colonel Tate, the Administrator, that he would never again be employed by the Government. One of the first acts of General Richardson, acting presumably on the advice of the Secretary of Native Affairs, was to make this man a Faipule. In 1926 he was again discovered embezzling fines, but he was not dismissed, although he was supposed, it was understood, to be "suspended."

Regarding the other appointment. On his malanga round Savaii in 1925 the Administrator arrived, at Falealupo, in a deserted village. Now whether this was owing—as I was informed—to a misunderstanding, or whether the natives were page 212alovao (avoiding visitors in the bush), I cannot affirm; anyway, the Government party declared at the time that they had never had such a disgraceful reception, although they swore before the Royal Commission that everything went splendidly on that malanga.

Not many weeks after, there appeared at my trading-station at Falelima the old Faipule of Falealupo, of very high rank, with my former interpreter—a native of that village. The young man explained that according to Samoan custom he should not appear in this matter, as the newly appointed Faipule was his relation; but the old man had begged his assistance, having received a letter from the Native Office in Apia telling him that his resignation had been accepted, and since he did not wish to resign, what should he do? I asked the Faipule why, in that case, he had sent in his resignation. He assured me that he had not done so. I replied that it seemed obvious that a mistake had arisen, and he had better go immediately to Apia to get the matter put right. This he did. After great difficulty he got a sight of the supposed resignation from Mr. Griffin. This the old man declared he had never seen before and was not in his writing. Mr. Griffin remarked that it was very unfortunate, but, since another man had been appointed in his place, nothing could be done. The new Faipule had been a decidedly indifferent Native Magistrate of Falealupo, and as such appeared to be the type of official favoured. I invite examination of the evasive evidence given regarding his appointment before the Royal Commission, and embodied in the Report.

IV

Towards the end of November, General Richardson left for a visit to New Zealand, but had first a farewell Fono with the Faipules. Their spokesman was Toelupe, the oldest member. I will quote from the Samoa Times of November 20, 1925:

"Toelupe, who was spokesman for the Fono on this occasion, as he has been on many other momentous occasions, said—

"'… We look back to the past and realize our present blessings. Our forefathers have never had such a Governor as page 213we have had. Samoa has never before had the great leadership which Your Excellency has given us…. In the days when the Germans governed Samoa there was a clever Governor named Solf. When Solf left us he said at parting: "I leave Samoa unhealed of its great evils—doubt, suspicion, and jealousy." To-day you are parting with us and we say to you: "You have given us the cure for these great evils by your wonderful example to us. These evils have received their antidote from you, the greatest Governor Samoa has ever known. Our sympathy goes out to our forefathers, for had they had a Governor like you, Samoa would to-day be standing on a much higher level."

"'We are grateful to New Zealand for honouring us by giving you to us, and we are again honoured by their respecting our wishes that you remain with us a little longer. We pray that your years with us may lengthen out to many more.

"'As a mark of our appreciation and confidence, and our whole-hearted trust in New Zealand, we are asking you to take to the Governor-General three things of vital importance to us. These things are emblematic of our freely depositing with New Zealand our future….

"'We furthermore ask you to convey to the Members of Parliament our appreciation and gratitude for righting what was wrong: by placing the Fono of Faipules on its present footing. This has given the Fono a voice in the legislation of the affairs of the Samoan people. We desire to retain that authority, and we would say that as the papalangis (who are merchants, planters, or business men) have channels through which they voice their opinions in their own affairs, so let the Samoan people, through us their representative, with Your Excellency, control Samoan affairs….'"

One is not entirely surprised that Toelupe was satisfied with the status quo when one reads the following evidence given in due course before the Royal Commission:

"What is your name?—Leapai, of Malie, in Upolu.

"Are you an orator?—Yes.

"That is Toelupe's village, is it not?—Yes.

"Tell us about Muagutu?—Toelupe took his name away from him without cause.

"You mean his title?—Yes.

"Did Toelupe order that?—No. There was a meeting of the

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page 214chiefs in Malie, and when kava was being served out Muagutu's cup was called. Toelupe stopped the cup being issued to the person called, and objected to the title being used by Muagutu.

"Do you know of any reason for this?—It was after the kava ceremony that the Faipule explained why he had objected.

"What was the objection?—He stated that there was an inspection by the women's committee of such things as knives, forks, and spoons, and that Muagutu refused to comply with the inspection. Muagutu was having a house built, and when it was completed Muagutu supplied food for the chiefs and orators of the village. The Faipule would not allow that, stating that the builders should have been given the food. As it happened, the builder was Muagutu's brother.

"Was any written order given by Toelupe taking away his title?—No.

"He was only refused the proper place at the 'kava' ceremony?—He stopped the kava being given to the person of that title, and said that he was not to use the title, and to go to Savaii.

"Did he go to Savaii?—He did not go to Savaii, but left Malie and came to Faleata, where he remained.

"Was Toelupe speaking just as Toelupe or as a 'Faipule'?—As a Faipule.

"This was in 1925?—Yes."

V

In February 1926 I decided to leave Samoa. I went to Salailua to wait for a motor-boat to convey me to Apia. While at Salailua I learned that there had recently been an outbreak of dysentery in the village resulting in several deaths: the epidemic still continued. This was known to the white missionary of Gagaemalae, the adjacent village. He was a new-comer to Samoa: a member of the Australasian Methodist Mission.

On reaching Apia I reported the epidemic to the Chief Medical Officer, who naturally was somewhat sceptical, since he had had no word to this effect from the Gagaemalae missionary, to whose station a dispensary and Government-trained nurse were attached. However, he said he would send over a doctor, which he did. I found that the steamer by which I had intended to go to Europe had arrived earlier than antici-page breakpated
Putting on the Thatch

Putting on the Thatch

page 215, and was gone. During this visit to Apia the place seemed dead. It was stated that practically all social life had ceased, and that conditions generally were unbearable.1 I returned to Salailua.

The only action in relation to the epidemic that the Gagaemalae missionary took during its course, was to isolate his mission station, which stood upon a hillock at one end of the village, for a period of six or seven weeks. During that time he kept clear of the church and the Gagaemalae and Salailua villages. He objected, moreover, at the very start of the epidemic, to the Samoan nurse visiting her dysentery patients, for fear of conveying back infection, and forbade her to use the shower-bath. The nurse in consequence took up her residence down in the Salailua Village at the trading-station of my late employer, Mr. Jensen, where she was when the doctor from Apia arrived. Notwithstanding these precautions, dysentery reached the mission station. The son of the missionary—but for medical attention—in all probability would have died.

In the meantime an outbreak of dysentery had been discovered on the north coast of Upolu, and the disease was traced eventually to have been brought to Savaii from there. The man who had conveyed it, according to the Visiting Medical Officer, was an elderly native pastor of the London Mission. He had come over, via Salailua, to the Salega district, to marry a young girl belonging to a village near Faiaai. Everywhere he stopped en route was an outbreak of dysentery, from which disease he was found to have been suffering. The local traders told of a scene at the wedding, when the unwilling bride snatched her hand from the elderly and devastating groom, who had during the course of the ceremony to leave the church.

1 See Appendix iii.

VI

Before I finally left Samoa, about April 1926, was settled, more or less, a characteristic row between the London and Catholic Missions. There had been held in Upolu a synod, at which all the native pastors and white missionaries of the London Mission were present. During the convocation a page 216native pastor arose and said that he had read or heard of an article in an American newspaper, in which a deplorable state of affairs at the Vatican was revealed. There was, it seemed, a secret and jealously guarded room at the Vatican, in the centre of which was a deep well. Here the numerous offspring of the nuns and priests were destroyed. Would it not be a good thing to publish this article in the London Mission publication Le Sulu, so that all Samoa might know the truth about the "Popeys"? The white missionaries proceeded or pretended to debate the point. Possibly so; but it would probably be necessary to obtain the permission of the editor of the American newspaper; they would consider what should be done.

The synod dispersed, and the story, which now bore the hallmark of European credence, spread like wildfire over Samoa. The Catholic Mission then, to assuage, so they said, the feelings of their people—some of whom in their shame contemplated deserting the church, while others threatened to resort to physical reprisal—decided to retaliate. Accordingly, in the Catholic native publication appeared an article which stated that "these dirty lizards"—a choice insult in Samoa—who had spread this story were like dogs who rejected good food, but went and ate the filth1 along the beaches. The "Popeys" were now satisfied. Honours were even. It was the turn of the native pastors of the London Mission to fulminate.

The London Mission, in the next publication of their paper, were filled with virtuous horror at the coarseness of these "Popey" expressions, and intimated that anything might well be believed of the authors of them. In any case they had now decided not to publish the article to which exception had been taken, so the Catholics were clearly in the wrong. How was it possible, they asked, to live at peace with such people?

The Roman Catholic bishop, on the strength of this, announced his intention of taking the matter to law. He also let it be known that he would carry the case beyond Samoa and even New Zealand if need be. The Administrator, however, convened a round-table conference of members of the two missions. There was a stormy session at which he was present, lasting I believe two days. Finally it was agreed that the Govern-page 217ment should issue a statement expressing regret for what had transpired on behalf of each of the Missions, and the matter was to be considered closed.

The drawing up of this statement lay with Mr. Griffin, the former printer of the London Mission, the Secretary of Native Affairs. He prepared a statement in the Samoan language to the effect that the London Mission "regretted" what had occurred, and the Catholics "repented" of it. He sent the draft statement to the office of the Samoa Times for printing.

There was an elderly three-quarter-caste interpreter attached to the Native Department, who used to change his religion not infrequently. He chanced at the time to be a Catholic. He went to the Catholic Mission and disclosed the text of Mr. Griffin's translation. The Roman Catholic bishop immediately rang up the Administrator on the phone and told him that his abstention could no longer stand, and that the matter would have after all to go to court. The bishop was urged to reconsider his decision, that the mistake was unintentional and of no consequence, and that the statement had already been printed and was on the point of being put out. The bishop, however, was adamant; and finally all copies of the existing statement were destroyed, and a new one prepared, printed, and distributed. This apparently ended the matter. The leopard, it will be seen, in the shape of the London Mission, had not changed its spots.

1 Vide Chapter xvii, Section I.

VII

During May 1926, Samoa was visited by Sir Charles Fergusson, the Governor-General of New Zealand. In 1925, I have not mentioned, plain sheets of foolscap paper were sent to every village in Western Samoa for every chief to sign; signatures were to be attached to an address of welcome, for the Governor-General's arrival had been anticipated that year. Certain chiefs who refused to sign the blank sheet were, it is alleged, deprived of their titles and banished to distant places. One of the charges brought against a certain Molio'o, prior to his banishment, it will be seen in the evidence of the Royal Commission, was "Refusal to sign the papers with the other Samoan chiefs."

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These addresses of welcome were not worth the paper they were written on. I remember when, about the end of 1923, Sir Charles Fergusson first took office, an address of welcome was circulated to be sent to him in New Zealand. The Samoans remarked at the time, sardonically, that they did not know if they were supposed to sign because they were glad that a new Governor-General had come to New Zealand, or because the old one had gone away. In some cases one man signed for a whole village.

After his return to New Zealand, Sir Charles Fergusson, according to the Samoa Times of July 30, 1926, in the course of an address to the New Zealand Club at Wellington, said:

"'I suppose that two of the most difficult problems to be faced in the Island are marriage customs and land tenure. Of their own initiative the Samoans have asked for legislation to be brought in altering their long-established marriage customs. There used to be polygamy1 and many irregular marriages, but they have now asked that a single marriage in church should alone be recognized.'

"His Excellency referred to the fact that the Samoans had asked that they should have the right to own their land instead of all the land being owned by the chiefs. It was extraordinary that the people should ask for legislation that would have the effect of breaking down long-established customs…. In conclusion His Excellency spoke of the necessity of developing a spirit of individuality among the people of Samoa, although they had to be very careful what steps they took to break down the communal system…. Every Samoan was taught to say, 'Samoa is a great country—I am going to make it a better one.' It was a most inspiring thing to hear many thousands of people reciting that in one voice. The Governor-General believed General Richardson, if he was spared, was going to make Samoa one of the most wonderful countries in the world."

1 This was not true of modern times.

VIII

At the Tenth Session of the Permanent Mandates Commission in Geneva (1926)—

"The Chairman took note with great satisfaction of the page 219accredited representative. Western Samoa was under very capable administration, as the Commission had been able to realize from an examination of the report."

Sir James Parr

"hoped the Commission would not pay too much attention to the attacks of disgruntled white people on the administration of the territory…. No Government could possibly object to reasonable criticism, but the Government of New Zealand feared that if too much attention was paid to the attacks of irresponsible newspapers, difficulties would be created for an honest, hard-working Administrator who was doing his best in not too easy circumstances."

Sir F. Lugard said

"he often asked questions with the object of calling attention to successful experiments for the benefit of administrators in other mandated territories. They might perhaps find in them something useful…. Thus he had drawn attention to this system by which the Fono of Faipules passed regulations on native affairs which were approved by the Administrator without reference to the Legislative Council.

"Sir James Parr thanked Sir F. Lugard for his generous appreciation of the work done by the Administration of Samoa. He thought it would be difficult to find in all history an instance where natives had been better treated than they were in Samoa.

"Sir F. Lugard explained that the views which he had expressed were not only his own personal views, but those which the whole Commission had recorded."