Early European settlement

Itinerants

Oceania became a supply source in 1788 for the settlement of Australia. Pigs from Tahiti were landed at Sydney in 1793, and until 1826 the trade remained important, although it was subject to price fluctuations. The competition among Europeans for sandalwood, pearl shell, and bêche-de-mer (sea cucumber)—valuable cargoes that attracted ships from the Australian colony—further involved Oceania with the European world. Sandalwood was found in Fiji in 1804, and for the next decade it attracted European traders. The sealing industry drew seal hunters to New Zealand, and in the 1790s fur traders wintered in Hawaii. All of these sustained and prolonged contacts began to affect the island societies. In addition, there were increasing numbers of European castaways and beachcombers, who had begun to live in the islands from the days of first European contact, because of the expansion of commercial shipping in the region. Castaways, such as HMS Bounty mutineers who went to Tahiti in 1789, began to alter the political climate by using their muskets to support the chiefs who befriended them.

Missionary activity

Christian missionaries traveled to Oceania with the deliberate intention of changing its societies. In 1797 the London Missionary Society (LMS) sent a party to Tahiti. After some vicissitudes the missionaries converted a prominent chief, Pomare II, who controlled the area of Matavai Bay, where European ships had called since Wallis’s landing. The LMS failed in its first attempts in Tonga and the Marquesas, although it was more successful in Huahine (in the Society Islands), the Tuamotus, the Cook Islands, and, later, Samoa. English and American missionaries then tried to win over additional Polynesian chiefs so that the masses would follow. Indigenous converts were sent to other islands to spread the word. In 1823 John Williams of the LMS took Polynesian missionaries to Rarotonga and other islands, and he took Christianity to Samoa in 1830. The Methodists began arriving in Tonga in 1822 and Fiji in 1835. Roman Catholic missionaries began working in New Caledonia in the 1840s, and, at about the same time, the Church of England began to penetrate into Oceania from New Zealand. Meanwhile, Polynesian societies were facing varying degrees of lawlessness and disorder at the hands of European beachcombers and traders. British missionaries responded to the situation by creating missionary kingdoms, whereas the French established direct political control.

In Tahiti, Hawaii, and Tonga, native chiefs became powerful kings by gaining access to European arms and support, consolidating power, and accepting missionary advisers and missionary-designed codes of law. In 1819 Pomare II of Tahiti promulgated such a code. In Tonga, Taufaʿahau took the name George in 1833, and in 1845, when he took the Tongan title Tuʿi Kanokupolu, he became king of Tonga; during his reign Tonga became unified and adopted a constitution (1875). The missionary kingdoms addressed problems of European lawlessness in the islands by attempting to enforce a scriptural code of law. Although missionaries could not prevent the sale of arms, they could at least ensure that these passed into the hands of friendly chiefs. However, the authority of the “kings” was challenged from two sides. Many opposed them because they believed that, by becoming Christian, they had cut themselves off from the mana (a Polynesian and Melanesian religious concept sometimes described as an all-pervasive energy) that came from the old gods. In Tahiti in 1830 there was a revolt against the new Christian order by supporters of the old ways; in 1831 there was a similar reaction in Tonga. In Samoa, where the holder of the chiefly title Malietoa had embraced Christianity from Tahitian missionaries, heretical movements arose. Traditional beliefs thus resisted the chiefs and their missionary supporters. At the same time, European traders also resisted the political authority of the kings. Dissidents and heretics looked to these Europeans for leadership, and they turned to their own national governments for protection. The French took control of the Society Islands and nearby archipelagoes beginning in 1842. They also established missionary control of Wallis and Futuna.

In Melanesia events transpired differently. In Fiji the missionaries who landed in 1835, accompanied by an envoy from George of Tonga, made no headway with the rising chief Cakobau, who was not converted until 1854, when his fortunes were at a low ebb and he needed Tongan support. Elsewhere in Melanesia, the absence of chiefs meant that missionary work had to be conducted with small groups of people and repeated every few miles. There was no wholesale conversion of the kind that had happened in Polynesia. The LMS failed to win over the New Hebrides (Vanuatu) in the 1840s, and the Anglican Melanesian mission in the Solomons made slow progress in the 1850s. Mission work in New Guinea was divided into four spheres of influence in Papua but did not begin systematically until the 1870s. Micronesia was considered a backwater. The Spaniards had established missionaries in the Marianas in 1668, but the missionaries in the Carolines were killed in 1733. The main effort came from the Hawaiian Evangelical Mission in the 1850s, which dissolved the old ties of society by attacking the supernatural sanctions that supported leadership and social mores. Missionaries thus altered political structures, introduced both European goods and the desire for them, and acted as intermediaries between Pacific Island societies and other Europeans—as political advisers, as agents, and as interpreters.

Growth of trading communities

Beachcombers and castaways preceded missionaries in many of the islands, but trading communities grew partly because of the missionaries’ work in restraining native violence. Those individuals were initially pork traders in Tahiti, but European captains followed valuable cargoes from island to island. When the supply of sandalwood was depleted in Fiji by 1813, the traders then found it in Hawaii in the 1820s, in the New Hebrides in 1825, and in New Caledonia in 1840. Pearl shell attracted traders to the Tuamotus in 1807, and the sandalwood trade declined as supplies were exhausted. However, Europeans in both trades were harsh and sometimes committed atrocities, and pearling declined as islanders began to take reprisals. The needs of the Oceanians also changed the character of trade. Once native polities had been established, the demand for muskets fell off; under missionary influence the demand for alcohol was limited. Islanders increasingly desired clothing and hardware. Exchange trading encouraged the establishment of resident agents in the islands, who met the needs of the whalers who went ashore to refit their vessels. After 1840, exchange trading also met the needs of the staple trade of the islands—coconut oil, derived from copra and used for soap and candles. Copra trading became the mainstay of European trade because even islands that had no other resources had coconut palms.

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Islands and Archipelagos

Such commerce promoted the growth of the port towns and of resident trading communities. Papeete in Tahiti, Apia in Samoa, and Levuka in Fiji became centres for Europeans, including respectable traders as well as lawless people who might be escaped convicts from New South Wales (Australia) or others seeking to free themselves from the rules of European societies. Native kings and visiting European captains had difficulty establishing order in these types of frontier towns.

Plantation societies

Problems became more serious after permanent European settlers arrived. In Fiji, for example, following Cakobau’s first offer to cede the islands to Great Britain in 1858, Europeans began to establish plantations of coconuts and then, during the American Civil War, of cotton and afterward of sugarcane. Developments in Samoa were similar. But planters needed land on a much larger scale than did traders, and they needed labour in much greater quantities to work the plantations. Land sales caused friction because “ownership” was not an Oceanian concept, and land titles were thus disputed or resented. Labour recruiting often caused the breakup of traditional societies if too many males left their communities and the creation of immigrant labour communities if they did not. By 1870 there were 2,000 such permanent European residents in Fiji.

The settlers desired political and economic stability, including secure land titles and a large labour supply, but the missionary kingdoms and independent native governments failed to satisfy their requirements. In Tahiti, Tonga, Samoa, and Fiji no native authority was able to keep order in the novel circumstances created by European enterprise; in any case, the native kings were themselves open to challenge within their own societies. Pomare II encountered revolt in Tahiti; Samoan politics were always a matter of rivalry between chiefs; and Cakobau’s government was threatened by the Tongan chief Maʿafu, who had established his own confederacy in the Lau Group in Fiji.