Kiribati - Traders And The Colony Government

In 1889 Stevenson estimated that the number of traders in the Gilberts, whether European or Oriental, was fifty. What a long adventure serial it it would make if their lives were taken consecutively. One would have to be careful, too, not to label them all the same, for thee was in fact a great deal of variety among them. You could find everything from a real tough to a saint. Often one man progressed from one extreme to the other, usually in a way which showed the power of god's grace and which did honour to mankind.

There was the sea-rover or pirate who would sail close by the tip of an islet simply to practise shooting at some fisherwoman and kill her. There was the trader who got involved in local disagreements so that he might gain customers, show off his guns and display his skill. There were cheats such as that cunning parasite of a Jew, compliant and a born informer. He was dismissed by his company because there was money missing from the till, but he was adept at appearing honest and good-natured. He even went as far as being baptized so that he might lull the missionary's suspicion. Then he made off with money entrusted to him.

Good relations between newcomers to the islands were rather important. Everyone made a bit of an effort to achieve this, setting about it in various ways. The least costly process was to join the others in insulting the local people and the most common approach was to make friends with the Gilbertese so as to exploit them. Alternatively, for no good reason, or simply for pleasure or when the occasion was ripe, they would get together for an epic drinking bout to see who could outdo all the others. It quite often happened that such parties degenerated into a boxing match without benefit of gloves or an umpire. The company bosses and ship's captains who happened to be there didn't always observe the rules of air play. They took advantage of the lack of training amongst the island champions, who had known long months of sobriety and whose drink went right to their heads. When they'd got their man in a shaky state then they would take an unfair advantage of a quarter of an hour's emotion to achieve what they wanted.

Even between friends it was quite acceptable to play tricks. A Chinese trader, F., was in business on Onotoa. he wasn't making a fortune, but earned enough to live. His fellow countryman, N., came to see him with a sad story. So F. wasn't making money. Well, neith4r was he and things were going from bad to worse. The future looked bleak. As far as he was concerned the only thing to do was to sell up and leave. What about F.? wouldn't he think of doing the same? They could do well together somewhere else. To cut a long story short, the two friends decided to sell everything and get away at the first opportunity. when the ship weighed anchor, however, it was discovered that N. had missed it. he had secretly bought his friend's trading-station and was quite happy to see him go. Maybe he didn't know how to read but he was an expert when it came to cunning tricks. The trusting local people were quite unaware of all this. The traders acme from all over the world, but most of them were British or Chinese. How did they come to be in the islands?

Bakae, who came from Nikunau, got his hands on a ship's boat and a compass as the result of some shipwreck. He decided he was a real captain and wanted to go off and see the islands. so, with his wife and child as well as a few friends, off he set. He picked up more passengers at Beru and told them" 'Get plenty of provisions together. fill up the boat. It'll be a long voyage'.

There were five men on board, six women and three children. After a few days Bakae said 'We've gone past all the islands. Be careful with the food'.

Then they were becalmed for about three weeks. Once the wind blew up again they sailed west. Two of the passengers began to complain about being hungry ... then three ... then all of them. The captain also heard strange music in his head. Soon the two weakest of those on board were unable to speak. The others lay stretched out in the bottom of the boat and didn't pay any attention to the rain or the sun. Bakae too was in a very low state as they hadn't sighted land and because he could see, suddenly, that the boat was going to be wrecked. All this happened off Takaiana in the Solomons. The travellers were in very poor conditions when their boat foundered. Two of them were dead. Of the rest, only two or three were still able to stand. Cries of delight from the shore announced that help was there. soon they could understand what was being said. 'The gods of the deep have sent us this boat-load of meat. Let everyone take his share.' The natives arrived and carried off the pieces of 'meat'. after arguing over them. Even the two corpses weren't wasted. Teun, finding all this eagerness suspect, managed to to escape into the woods in the general disorder. big fat Rakers, now somewhat thinned down after the lack of food on the voyage, was reserved for the king.

One the island there was a white trader known as Anro. When visiting the royal residence he noticed a young Polynesian woman among the fuzzy-haired Melanesians. He managed to get her from the chief and took her off to his own house. when night fell Teun came by and saw the woman.

The white man gave him a sword fashioned from a bayonet and Rakera said to her friend, "There's a weapon for you, but do take care'.

At about midnight Teun made his way to the village and cut the throats of ten of the islanders. The others woke up but before pursuing the murderer they argued over the bodies and Teun was able to get away without too much trouble. He often came to see Rakera and the bad ways of the country told on them. How could they get back to their own islands? Rakera spoke tot he white man about this.

As soon as it was possible Anro got his things together and, doubtless not at all sorry to leave this land of fevers and cannibals, set off with his two friends for the much more pleasant gilberts. In this way, old Turner who has just died, reached Nikunau some time ago. MacShee's arrival in the Gilberts was even more picturesque. He came ashore stark naked, with a wound in his forehead. His jealous captain had thrown him overboard, after having clubbed him on the head. The shock of meeting the water had brought him round and as they were just off the tip of an island MacShee was able to swim ashore. The people of Maiana found him hiding in the undergrowth. He was cared for, taken into a family and married and he took his revenge on shipboard life by setting up a trading business on the island. He died many years later, leaving his heirs a thousand gold pieces.

Between 1840 and 1880 several English sailors and Chinese cooks were removed from their ships in similar circumstances. Others deserted their ships, where the company was too rough and the life extremely uncomfortable. Their heads were turned too easily the pleasant climate, the welcome given them by the Gilbertese, the sight of the dances, hope for profit and some assistance from the devil. They saw themselves as kings of the islands, with all the people and all things at their command. The first meeting with the Polynesians was so often like a lightning blow to the Europeans. More than on of them was caught for life, body and soul. These first immigrants were not all a credit to the white race. rather a lot of them were too fond of idleness, drink and other people's property. Also many were difficult to get on with, quarrelsome and ignorant. It was these traders who introduced gin, guns and various forms of sickness. The good ones adapted themselves to their new environment. As for the bad ones, the people got rid of them.

Later the traders who came to the islands improved. They had to reckon with the missionaries and then with the government officials. From 1880 up to the economic crisis was the golden age for these free-traders. There was established security as trading companies sent their ships in. Some captains went round the islands on their own account in their own small sailing ships. Goods weren't particularly expensive and copra was sold. As yet the big companies had not acquired a monopoly. Until the first world war there was free competition with all its opportunities and hazards. Where there wee not too many traders on an island - perhaps four or five - they could make a decent living and live pleasantly. Those who were good could raise a family and even put aside a few savings. There were two evils hanging over them" gin and loo9se living. The sensible ones, who could manage to steer a course between these two dangerous rocks, found happiness.

Let us take one young captain. He had come to recruit workers for planters in Hawaii. A sudden gust of wind took his ship by surprise as it lay off an island. The anchor gave and it took only three large waves to carry his ship on to the rocks. He was forced to go ashore and spend some time with the local people. The delightful way of life worked its spell in this shipwrecked sailor's heart. He was a quiet man, who liked books and being by himself, a s is so often the case with sailors. So there wasn't much difference for him between the island and his schooner, as both offered solitude in the middle of the sea. Nevertheless there was more space for walking on the island and the ground was firm underfoot. he could live there, with a family in perfect freedom to the end of his days. All he needed was a little money, a few supplies and some things to sell: in fact, what was left of his ship. He used planks from it to bui8ld a house and then thatched it. Now he was all set up. No local would refuse his daughter to such a fine person and the young captain could make his choice from the daughters of great landowners. Nowhere could he make a closer alliance with a people. With no thought of his race, his wife's family and indeed the whole island would accept him utterly.

There wee plenty of customers. All he had to do was watch out for parasites and find ways of shooing them off. Business was good as the days went by. If anything the days went too quickly, in fact. There was a constant stream of customers all day long. Perhaps a family would come along, the woman in front and the man behind, carrying a basket of copra slung on a stick, between them. They would get two shillings, just what a lava lava cost. If the basket was a bit overweight, they could buy a span and a half of calico; just enough to make a short sleeveless dress in the Ellice style. Then it was the turn of a little old man with ten coconuts. He would get a stick of tobacco. A rather heavy-hearted lad came next, with his fighting-cock under his arm. He was followed by a young girl and her two friends, with three eggs. How their eyes widened as they inspected all the riches of the store. There were axes and knives, tins of salmon and salt beef, silk ribbons, red combs and pretty little bottles of perfume. What can you get though, for an old cock who lets himself be beaten? Just six boxes of matches. And for three eggs? A dozen sweets in the palm of the hand.

From time to time some slow sailing ship or other would come by. What excitement there was on the island then. The news got about through people crying out 'Tero, Tero ... Sail O' The whole of the village as well as the young people from neighbouring villages would come to meet the ship's boats, to welcome the passengers and get fresh news from them. Verandahs, yard and the edge of the beach were all full of spectators who wanted to know and see everything and who wouldn't give up their places. The busy trader had to elbow his way through the throng of bodies and tread on toes. His sacks of copra were carried out on porters' shoulders and he received sacks of flour and rice, bales of material and cartons, in his store. Once the ship left he had bundles of papers, magazines and a few bottles of whisky as consolation.

Before the establishment of the Protectorate it was necessary to take a few precautions. Usually there was no danger as the locals only became awkward if they'd had something to drink. Warships of different nationalities toured the islands and their guns inspired good behaviour. Any crime committed against a white person would not go long unpunished. The commanders of these ships racked their brains to find punishments that would really make an impression. Thus it was that the Germans forced the people of Abaiang to bury a guilty person up to his waist right in front of one of the king's cannons and made them carry out the execution themselves.

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Some of these traders were very good to the local people, giving them a useful service and really practising charity towards them. They prevented, or they calmed down, any quarrels. They used their time and money in caring for sick people before the government had set up its hospitals. Macimilien B. was neither rapacious nor mean. he was the son of a Westphalian Protestant minister and his father read the Bible in Hebrew. Maximilien, however, was obstinate and had rather different tastes. He couldn't say that he was bored with the Sunday service but he did have scruples about it and mentioned his fits of conscience to his father. 'Supposing there's a lad who only goes to church so that he can look at the girls - wouldn't he be better to stay away?'

When he was about twenty he joined the Barbarossa which at the time constituted practically the whole of the German fleet of warships. From this ship he moved on to sailing ships which were circumnavigating the world. You were sure to meet up with them at the Cape of Good Hope or in the Magellan Straits. he didn't see much of land but oh what a binge there was then they got to Shanghai. The sailors kept just enough cash to pay Chinese oarsmen to get them back to their ship!

So after one such outing, Maximilien was going back to his ship with a couple of pigtailed rowers. It was about midnight. The rhythm of the oars, the rolling motion of the boat, all those drinks swishing round in his stomach ... there's nothing quite like that for sending you to sleep and Maximilien was no exception. Nevertheless when the creaking of the oars stopped he opened one eye. He sensed too that one of his legs was colder than the other. No wonder! The Chinese oarsmen were at work and already one of his trouser legs was missing, cut off level with the crotch so that the pocket could easily be got at. As for the other ... Maximilien sprang into action. He grabbed one of the Chinese by the throat and tipped him into the water where he tried to get him to have a good drink! The second Chinese, however, took up his oar and banged Maximilien on the head with it. He was forced to let go and he swam to the quayside. A pigtailed idler there joined in the attack. So much the worse for him. The man with only one trouser leg took him by the pigtail and flung him to the ground ... and thumped him hard. 'Police! Help! Police!' The policeman came running, overpowered the aggressor and took them off to the station. They were in the French zone.

Maximilien was full of life. At the least opposition he bunched his fists and clenched his teeth. He had an upset with more than one captain and eventually in a port in Chile he deserted his ship. Three days walk away in the mountains were the saltpetre mines worked by the Germans. The quickest way there was across barren country where there was a danger of being attacked and eaten by wild dogs. Maximilien took no notice of this. Thirsty and exhausted he made it to the mines safe and sound and was taken on. Yet another misfortune came his way. He fell into a pit of burning saltpetre which came right up to his thighs. They dragged him out half-cooked and days of sheer torture ensured. The doctor despaired of him but a local practitioner saved him. After that he could no longer bear even the thought of saltpetre, let alone to be near it. so he want off on another ship.

After various adventures he ran aground at Nonouti and traded there for a long time, sometimes surviving financially and sometimes drowning in debts. Finally the scales tipped towards his ruin. He had a strong body and voice but was weak in other ways. He was far too generous and took each day as it came, never making any provision for the morrow. His life ended in miserable poverty for he didn't even have enough rice to live on but existed on grated coconut. At one time he was a great family man, with a brood of children around him, but by the time he died they had all left him. Salvation was his, however, because of them. He had brought them all up in the Catholic religion and he read a great deal and meditated. Gradually he began to believe in and to practise the religion he had chosen for his children. He had always behaved in a sympathetic and generous way towards the missionaries. Sick and needy local people owed him a great deal, too. It is usually god's way to reward such instinctive goodness by the gift of faith and true charity.

Several white Protestants had a similar history. Settled in the islands before the missionaries arrived, they had usually given them a kindly welcome. Sectarians were in a minority in fact. Several of the others, while regaining their own personal Protestants beliefs, nevertheless sent their children to the Catholic school, especially in the case of their daughters, whom they sent to the Sister's Protestants married to Catholic wives left them free to practise their own religion. This is why one finds more Catholics than one would have hoped for among the half-breeds - if one considers the religion practised by their fathers, who were mostly Protestant. The Chinese aren't very interested in the religious questions. They are much more concerned with peace in their own homes. In their families it is the wife who is responsible for directing the children's beliefs. Many of their daughters are also educated by the Sisters and when they near de3ath some of the parents themselves are converted.

Nor do the Chinese often make sailors, but they are found on board ship as cooks and carpenters. The minute they are on land and have a nice little trading business they are happy. They know how to settle. for them there is no problem in getting on with the local people; they even jabber away in their language for the rest of their life. A Chinese trading company which sends ships to the Gilberts makes their transactions easy. usually the Chinese are sober and don't waste their money, so they manage to save a little. Their one little failing, however, is gambling. Then their money soon goes. Since there isn't much opportunity for this in the Gilberts they go off to china if they want to gamble. There's a story about one trader who went off with 2,000 pounds and the very night he disembarked in shanghai he lost the lot. The next day he got a job and as soon as he could he came back to the islands, a smile on his face. Most of the traders were good to the missionaries and some really helped them tremendously, especially at the beginning when it was difficult for Catholicism to gain a foothold in the Gilberts. Later we will hear more of Franck Even, the Breton who suffered himself for the Mi8ssion - and Mr. Smith who risked a great deal when he welcomed Father Quoirier on Nikunau. The angry Protestants might boycott his trading business and the anti-Catholic religion. He has himself returned to that faith into which his mother had him baptized in a Liverpool church some eighty years ago.

Brother Conrad records a very touching story. It happened in 1894. Father Bontemps had gone to France and left him alone on Butaritari. One day a young captain came to him. He was very pale and emaciated. The captain asked for hospitality. His name was Thomas Jackman and he came from a good Catholic family in Newfoundland. He had caught phthisis, a wasting disease of the lungs, and thought that the climate of the Gilberts might do him good. He had come from Honolulu to Abaiang on a Protestant mission boat. He had become more ill and had almost run out of money. The young man didn't want to die amongst Protestants. he had thought there would be a priest on Butaritari but the Brother was by himself there. Brother Conrad took care of him as best as h could, though he had little in the way of a house, medicines and provisions. The traders didn't want to give credit to a dying man and Brother Conrad didn't like to get him too much into debt. They managed as well as they could. The sick man, who thought his days were numbered, relied more on Brother Conrad's comfort than on his remedies and never stopped praying. After several moments of crisis full of sadness and anguish, he quietly submitted to the will of God. Brother Conrad prayed and urged him to unite his suffering with that of Our Lord on the Cross. Any good word, however little, would help him. As the end neared the young man was no longer rebellious and no longer had any regrets. He never gave a thought to his lost youth but was completely resigned and full of a holy joy. His last night, said Brother Conrad, was spent in acts of devotion full of love and grace. He died like a saint.

The wheel turned and there came a time of economic crisis. There were only a few of the old free-traders left. Trade was monopolized by two companies. They had their representatives, chosen from the half-breeds, on every island. They could live on a modest salary. Alternatively, the intermediaries were got rid of (i.e. the traders) and the locals formed co-operatives and traded directly with the companies. There was no room any more for adventurers. The whites and the Chinese didn't take long to leave the gilberts, for there was no more employment for hem except in a few high positions in the big companies or the government. The missionaries still remain, however, and they may not be replaced so speedily. It may also come to pass that tourists will discover our little islands.

There are good times ahead for the Gilbertese. Their sandy country will hardly inspire covetous feelings in planters or would-be immigrants. Their comparative poverty gives them, in any case, all the essentials, and thee is a little trade to help them procure anything indispensable. Order is assured by a firm Government and the support offered by religion. The people have just enough contact with the Europeans to get the best from what they offer. If the government is wise it will be able to protect the people from moral evils and from social disturbance as well as actual epidemics of illness. The islands are easy to govern, and they could become a paradise. The locals, who are so charming, are scattered over the ocean, but they have their own country, their own race and their own language. To guard against subversive ideas and to keep a certain simple candour, the retention of this language is an absolute necessity. Any harsh introduction of a foreign language cannot be made. This must come gradually, to give the missionaries time to filter ideas through and only allow the best to be passed on. In order to establish Christianity, good relations between the government and the Mission are essential. This good relationship has in fact existed fairly well up to now, in spite of the sad division within Christianity, and inheritance from the Reformation, which the Europeans have brought with them. The Catholic church does not despair, however, of one day bringing religious unity to the Gilbertese people, god willing.

Thus the church has to fight against a certain tendency which certainly does not bode good. It has to make inroads against some people who would like to see the Gilbertese continue in pagan ways. They see such an existence as harmless, quite innocent and by no means as wicked as is suggested. The law protects the old belief, giving it the same rights as the Christian sects. Evidently the aim is to prevent intolerance and persecution. The salvation of the Gilbertese is not, however, included, in this heritage of superstitions, magic and moral abandon. Such an existence adds nothing to their worldly happiness and is dead weight towards their soul, even though they have been accustomed to carrying such an uncongenial burden for thousands of years. It is important to decide whether man is created simply to finish down below in that hell ready for even the best or whether he must leave for a new and better world.

A Protectorate since 1892, the Gilbert and Ellice Islands were named a colony on 10 November 1915. The administration consists of a Resident Commissioner, two doctors, one treasurer, one accountant, one overall chief of police, three education officials, two telegrahists and five District Officers. All other employees are locals. The police force has seventy armed men, of which fifty are on Ocean Island and in addition there are two hundred and fifty village policemen.

Each island has its own form of local administration under the District Officer. This administrative body is composed of a magistrate (combining he functions of mayor and judge), his assistant, a secretary, two councillors from each village, a police chief with one man per village, and a prison warder and wardress. We may add to this list the medical attendant in charge of the sick gathered in the hospital and a carpenter and there we have all the officials. Every fortnight the magistrate calls his council together. He has extensive powers. for instance, he can impose a fine on one shilling on a woman who hasn't picked up the fallen leaves under her breadfruit tree and he can condemn a murderer to death. This sentence, however, cannot be carried out without the approval of the governor of Fiji. Criminals who are sentenced to more than six months in prison are taken to Ocean Island, Tarawa or Funafuti. The rest serve their sentence on their own island.

As well as the law-breakers, there are those with cases for litigation. then the law court becomes more a municipal council. You find couples coming along concerning their engagement. three months later they return to see to the legalities for their marriage and soon after that they come along to see about divorce. This can only be granted by a European, however. The people also bring cases concerning the sale or gift of land, or any changes in land tenure, to this council. It is also the place where decisions are made concerning community work: what needs to be done and who is to do what. The magistrate's assistant has the job of supervising this wok. the council makes all the decisions concerning administration and the maintenance of order on the island. Each year also a tax is paid in copra. The secretary keeps minutes of all meetings and he also keeps a register of births, and deaths as well as recording shipping arrivals, rainfall - and so on. He is also in charge of the post.

The councillors have to keep and eye on affairs in the villages. anyone who is going to be away from home after six in the evening must ell them. this system makes it easier to apprehend thieves and vagabonds. The councillors don't receive any pay but they are exempt from community work and their huts are built and maintained by the villagers. All other government employees are paid according to the work they do. The choice of the island magistrate is very important. The District Officer chooses him or approves his appointment if the choice has been left to the people. If a good choice has been made all is well and the district Officer will only need to check on his work from time to time. In this way a sense of order and responsibility can gradually be inculcated among the local people, so that they may eventually govern themselves. With a legal code and exact regulations, they have enough good judgement not to make too many errors. the main fault when it comes to making a judgement is that they don't take sufficient account of aggravating or extenuating circumstances and they get carried away, not waiting for witnesses or more complete information. There is no lawyer in court. those who have glib tongues can often get themselves off, while the less confident pay doubly. there is no court of Appeal. It would be possible to turn to the European for help, but he comes by so rarely and is always to busy. And why complain about an injustice you've suffered for two years anyway? Your spell in prison is done, the fine won't be paid back - it's better to forget it. It isn't so bad anyway to have been in p0rison. practically everyone goes there - or deserves to - for some reason or another and everyone knows this. You would soon take anyone down a peg or two who tried to humiliate you.

As far as government by the local people is concerned what is amiss is not so much intelligence as strength of will. any sound regulations which are at all inconvenient quickly fall into disuse. The judge takes his case, the police sleep and the councillors no longer see a thing. It really takes a man to sort them out and the boss just has to visit them. the locals will have need of the European for a long time yet. The most thorny problems to deal with are those over land. There can hardly be fewer than fifty to sixty thousand contested plots of land. And how very firmly the parties involved cling to their argument. The judge is threatened from both sides so a special commission is put in charge of the business. Such a commission requires a man who knows the language and appreciates local custom. the position is made very difficult because there is no fixed legal code. Each island has its own system of land ownership. So law has to be created. Most of these disputes go back two or three generations. There's a reason for this. The establishment of the Protectorate in 1892 tended to call a halt to wars started mainly in order to acquire more land. the British government then undertook to respect the status quo and it was hoped to come to amicable arrangements. The disputes have dragged on because of lack of personnel and the difficulty of the task.

On small islands with a dense population or where much of the land is being disputed, there is understandably no place for settlers. thus all purchase of land is forbidden to those who are not locals. Non-locals may only rent land: not more than five acres and for no longer than ninety-nine years. this enables the traders and the missionaries to set up their affairs. As far as the main schools are concerned, the government does allow some exceptions. Colony finances are in good condition for there are no debts. the budget is stable and is in credit. This is because the poor islands in the Gilberts and in the Ellice can rely on Ocean Island, the treasure island with plenty of phosphate. the main sources of revenue are: customs dues, licenses, head-tax (10 pounds per non-local except for missionaries, travellers and government officials); taxes on exports (ten shillings per ton on copra and a half shilling per ton on phosphate), land taxes, fines and so on. the direct tax on local people is payable in copra and this brings in 590 tons per year. This is a seventh or more of their income. all this money is swallowed up by administration. Education is in the hands of the Missions. the government spends quite a lot of money on it but most of this aid goes to two special schools and the Missions get only the crumbs. The only government service whose benefits the locals really appreciate is the medical service. When they are looked after in hospital it seems to them that they are getting something free. they are very tardy at noticing that the one thing for which they have paid nothing is that Catholic charity which maintains their missionaries and catechists - from whom they receive, freely, devotion, instruction and the sacraments! The medical service, however, is firmly established with two European doctors, seven local doctors and about fifty nurses. the local doctors study in Fiji at a medical school financed by the Rockefeller Foundation. there you can find some thirty or forty Pacific islanders who do a lot of good work back in their islands. They receive a diploma and may carry out simple operations. Quite a few of them become skilled surgeons.

The nurses or medical attendants follow a course in Tarawa which includes practical training as well as theory. this lasts for several years. they learn how to recognize and treat the most common illnesses found in the Gilberts and they are able to apply the remedies they have been shown. The best of them are then sent to the islands to take charge of small hospitals. It is up to them to decide whether to send a sick person to the central hospital, provided the opportunity is there. When there are enough local doctors it will be possible to carry out operations on all the islands. Many more sick people will be saved or cured then, for they are hardly comfortable on board ship, where they may have to endure weeks of torment before they reach their destination. One or two of their family must go with them too and this is all very costly for public funds.

When Telfer Campbell was commissioner, between 1895 and 1909, the government was generally hostile towards the Catholic Mission. since that time there has been a much more friendly attitude with only minor disagreements and irritations. the biggest division concerns the law which condones divorce. Divorce may be granted on any of four conditions: for adultery, after a three-year separation, for all treatment and for impotence. there is full freedom of religion and of children's education. The government has in fact taken several steps to help the schools and it is trying to increase the small financial grant it has given to the Mission for some years. boys and girls are obliged to attend school until they are sixteen. School teachers are exempt from community work and also have a labourer to help them.

The government willingly recognizes not only the usefulness but the necessity of religion for its people. Furthermore it might well note that those who are the least troublesome to govern are generally the Catholics. Trouble arises elsewhere. When the Catholics move into the islands it is always done peacefully. Nevertheless the government hesitates to let the Mission take its work to Tamana, Arorae and the Ellice, as it is afraid of trouble. Let us hope that this is only a passing fear.

The olden days the government was organized on a patriarchal system. The heads of families made the laws and applied any punishments. There were three main crimes; murder or violence, theft and adultery. There were two punishments: death or loss of land. These severe penalties varied from island to island and from time to time. There were few definite laws or punishments, but they were well adapted to their purpose. However, there was room for pity. Here and there, the guilty person could avoid certain punishments if he humbled himself. for example, if he was quick to pour oil over his victim as sign of mourning and contrition. If he could get to some sacred area in time he was safe and would be pardoned. These holy places (nikawewe) which belonged to a particular Anti and had his protection, were marked by a border of stories and covered with bits of sun-bleached coral. sometimes there was a roof over them. The kings also instituted places of sanctuary which were safe because of them and not because of some Anti. One curious twist of the law was that while such a place might save the guilty it could also doom the innocent.

One woman on Abemama accidentally walked across the nikawewe belonging to King Binoka. she was seen and reported and was then very quickly dispatched to the hereafter, for apart from a guilty person, nobody - except possibly the king or his witch doctor, should set foot thee. What most threatened this patriarchal system of government was the monopolizing of power by one person or by several who put themselves above the law so they could do as they pleased and give free rein to their desires. This state of affairs lasted just as long as it took a small-scale revolution to overthrow any such tyrant. The islands must have seen many changes through the chances of war and conquest. The usual system, however, was to have a federation of clans and families. It was the only way to come to some agreement whereby there was relative freedom and at the same time a degree of security.

Then came the traders followed by the missionaries. They made agreements with the chiefs or with the village elders. Gradually they introduced new regulations. Shortly before the Protectorate was established on many islands effective power lay in the hands of the Protestant ministers - Samoan or Hawaiian - who had the adroitness necessary for manipulating these people of their own race. The Protectorate seemed at first to set a very hard yoke on the people. The government didn't so much upset their customs as what they were used to. for instance it provided a rude shock to their laziness. Imagine: seventy-eight days of community work! they had to build huts for all the new employees appointed by the government. They had to build stone prisons with high walls all round to shield the prisoners from the sight of anyone going by. They had to set up long rows of huts on a new model so as to create settlements that were hygienic and pleasing to look at. They had to line the edge of the road with stones, from one end of the island to the other. There was land to be levelled and cleared of grass after first removing several fine coconut trees.

All this had to be done quickly and they would never have got to the end of it if the prisons hadn't opened up and sent out their criminals. Their families had to feed them but they worked all week for the benefit of the island, which was rapidly changing its appearance. What the prisoners found hard was not so much the work but being eaten alive by mosquitoes and being deprived of tobacco. Since then the system has softened to the extent of allowing a mosquito net - and if a prisoner has a pipe then no one does anything about it. Now the hardest times are over. People still grumble from time to time about the government and its necessary restraints, but they are becoming accustomed to the system. Religious discipline, exacting in other ways, gives them some support.The younger generation have only known the new order of things and they view the past more with pity than regret. They take the same sort of interest in their ancestors as our French students might take in the ancient Gauls. Do they pay any more attention to their island as it was a hundred years ago than we do to the age of the Druids? The young people are amazed at those Europeans who asked them absurd questions about Stone Age Men simply so they can show off by holding forth about them.

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