Samoa Under the Sailing Gods

I

I

When one considers that in 1920 an evangelist stated in print—"the London Missionary Society in Samoa has not hitherto been overwhelmed by the consideration, or the courtesy, of the Government," it seems remarkable the difference in the relations that now existed between the two bodies. This may be ascribed in the first place to the influence of Mr. Griffin, a former printer of the London Mission; and also General Richardson seems to have been a man after the Mission's own heart. To show how far Mr. Griffin would go in his endeavours to bridge the gulf, I would mention that he frequently now assumed a ceremonial sword—a new departure for a Secretary of Native Affairs. He and the Administrator worked together hand-in-glove.

This sword-wearing, which argued a measure of self-sacrifice—since with one or two it seemed to be attended with considerable personal inconvenience—among a certain coterie had assumed the proportions of a minor epidemic. There were no fewer than four sword-wearers on the Administrator's malanga round Savaii: General Richardson, Mr. Griffin, the Resident Commissioner of the island—the former Aide-de-Camp—and the new Aide-de-Camp, Mr. A. B. Ross, who was also now Assistant Secretary to the Administration, and who had never, so far as I could discover, had any military experience other than in a New Zealand cadet-corps.

The party comprised, in addition, the Crown Solicitor, the Sanitary Inspector, and the Chief Surveyor, Mr. Watson—who also was Engineer in charge of Public Works, and who, together with the Sanitary Inspector, Mr. Lofley, made plans of all the villages through which they passed with a view to their alteration, for the Administrator had decided that all must conform to standardized design. Samoan villages being wont to straggle and having an almost ethereal loveliness which has excited the admiration of many, affording prospects of palm-and breadfruit-trees and blue water with thatched houses dotted about, were now to form either squares or ovals enclosing a parade-ground. A rosy vista held forth for the future of the square village was that it should have a church on one corner, a cinema on another, a blacksmith's shop on the third—and I have forgotten what particular monument of "wonder and beauty" was to occupy the fourth.

Thus, from the Samoa Times of August 28, 1925, regarding the Administrator's inspection of Upolu and Manono, we learn from some sycophantic pen:

"In connection with the villages it is most interesting to note that a 'Village Planning' Campaign is in progress. The scheme is but a small edition of what is known to Europeans as 'town planning.' The Administrator is responsiblefor this important move, and with the assistance of his Survey Department is getting out plans for all villages…. One has only to see the Lepea Village near Apia to realize what is being done."

Lepea was an oval "model" village near Apia, where an electric-light plant later was installed which an official of the Public Works Department used—with the aid of Government benzine—to get going every time a ship bringing tourists was coming in. Faumuina—the leader of the Fetu—was its paramount chief.

The remodelling of the villages was an ambitious project, for each plot of land in the village—although no boundaries were visible—had its owner, and the setting of the houses in line and at regular intervals over-rode all such considerations as these. Over and above this, in former times it was the custom to bury chiefs close to their houses, and the sites of the graves are remembered, even where no longer marked.

The following was among the evidence on the subject given on behalf of the thirty-three districts of Western Samoa before the Royal Commission:

"What have you to say about the model villages?—The Samoans are not satisfied with the model villages, because the white man is taking away the villages that the Samoans are accustomed to.

" What is the difference between the ones they are making and those they are accustomed to?—The model village at the present time as ordered is all clustered together on one piece of land.

" What sort of land does the Samoan like to place his house on?—On the land that has been used from the very beginning and on which his ancestors and parents are buried.

" You say you do not like them all together: what is your objection to that?—The village being made close together means the cutting down of trees that are used to feed the people.

" And shade?—Yes, and the cool shade.

" Any other objections to the villages as they stand?—The model villages are becoming the cause of troubles between the people in them."

It was explained that they did not like others encroaching on their individual property.