Ink and Idolatry: The London Missionary Society...

Ink and Idolatry: The London Missionary Society and the Preservation of Samoan 'Fa'a Samoa'

The palm-fringed shores of Samoa, once resonating with the rhythmic chants of ancient rituals and the intricate artistry of tatau, underwent a profound transformation in the 19th century. This era, marked by the zealous arrival of Christian missionaries, primarily from the London Missionary Society (LMS), is often portrayed as a simple narrative of conversion and cultural replacement. However, the reality is far more nuanced. While the LMS undeniably sought to supplant Samoan cosmology with Christian doctrine, the process resulted in a complex interplay of preservation, adaptation, and resistance, profoundly shaping the cultural landscape of Samoa and leaving a lasting legacy that continues to resonate today. This post, the first in our series on Christianity and cultural preservation in Oceania, will delve into this multifaceted relationship, examining how the LMS’s interactions with Samoan society, particularly its indigenous leaders, inadvertently contributed to the preservation – albeit in altered form – of elements of the pre-colonial Fa'a Samoa, the Samoan way of life.

The LMS Arrives: Context and Initial Impact

The arrival of John Williams and the LMS in 1830 heralded a new era for Samoa. Their initial focus was, understandably, conversion. They sought to eradicate what they perceived as idolatria, replacing the complex pantheon of Samoan deities with the singular God of Christianity. This manifested in active suppression of traditional religious practices, including the destruction of sacred sites and the discouragement of ancestral veneration. The adoption of Christianity also brought about significant changes in social structures. The traditional matai system, based on hierarchical chieftainship, faced challenges as the missionaries advocated for egalitarian ideals, though their practical implementation often reinforced existing power structures, albeit now legitimized through Christian frameworks.

The LMS also introduced Western education, establishing schools that prioritized literacy in Samoan (albeit for the purpose of reading the Bible) and basic arithmetic. This had the unintended consequence of preserving the Samoan language, which had previously relied heavily on oral tradition. The missionaries, in their efforts to translate the Bible and other religious texts, meticulously documented the nuances of the Samoan language, contributing to its standardization and preservation in written form. However, this preservation was often intertwined with a critical lens; traditions that were deemed incompatible with Christian teachings were actively discouraged and often forgotten by subsequent generations who received a missionary-shaped education.

Indigenous Agency: The Role of Samoan Converts

The narrative of passive acceptance by the Samoans is demonstrably false. The success of the LMS rested heavily on the active participation of indigenous converts, who acted as crucial intermediaries between the missionaries and the wider community. These faifeau (pastors) and teachers played a pivotal role in translating not only the literal words of the Bible but also its underlying theological concepts. This process of translation inherently involved interpretation and adaptation, inevitably leading to a syncretic blend of Christian teachings and Samoan beliefs.

For example, the concept of mana, a spiritual power inherent in individuals and objects, was subtly reinterpreted within a Christian framework. While the missionaries condemned the attribution of mana to idols, the idea of a divine power influencing the world resonated deeply with Samoan worldview. Indigenous pastors cleverly connected mana to the Holy Spirit, arguing that it was a gift from God, thereby integrating a fundamental Samoan concept into Christian theology.

Furthermore, indigenous leaders adapted traditional social structures to support the church. The fono, the village council, became a key decision-making body for church affairs, blending traditional governance with Christian leadership. The Fa'a Samoa was not simply discarded; it was re-engineered to accommodate the new faith, albeit with significant modifications.

Syncretism and the Creation of a Unique Samoan Christianity

The synthesis of Christian doctrine and Samoan customs resulted in a distinctive form of Samoan Christianity. Traditional Samoan dances, often performed at communal gatherings, were adapted to praise God. The distinctive Samoan singing style, with its rich harmonies, was incorporated into church hymns. Even the traditional tatau (tattooing), a significant rite of passage and a marker of social status, although initially condemned by the missionaries as pagan, found ways to persist. Though overtly religious motifs were discouraged, the artistry of tatau continued to be practiced, subtly asserting a sense of Samoan identity within the context of Christian Samoa.

This syncretism was not always consciously intentional. It arose organically from the lived experience of Samoan Christians, who sought to reconcile their ancestral beliefs with their newfound faith. The LMS, despite its initial resistance to cultural adaptation, gradually recognized the importance of incorporating elements of Fa'a Samoa into church practices to ensure its continued relevance.

Challenges and Contradictions: A Double-Edged Sword

The interaction between the LMS and Samoan society was not without its challenges. The missionaries’ emphasis on Western morality often clashed with Samoan customs, leading to social disruption and moral conflict. The introduction of a money economy, facilitated by the LMS, also created economic disparities and undermined traditional systems of exchange.

Moreover, the missionaries often wielded considerable political influence, sometimes siding with certain chiefs over others, thereby exacerbating existing power struggles. The imposition of Western legal systems also eroded traditional forms of justice and conflict resolution. The concept of private land ownership, introduced by European powers with the tacit support of some missionaries, further disrupted the traditional communal land tenure system, leading to long-term land disputes that continue to affect Samoa today.

Long-Term Impact: Negotiating Cultural Change

The legacy of the LMS in Samoa is complex and multifaceted. While the missionaries undoubtedly played a role in the suppression of certain aspects of Fa'a Samoa, they also inadvertently contributed to the preservation of others. The adaptation of the Samoan language, the integration of traditional social structures into church governance, and the emergence of a unique form of Samoan Christianity all testify to the enduring resilience of Samoan culture.

Today, Samoa remains a predominantly Christian nation, but the influence of Fa'a Samoa is still palpable. Samoan pastors continue to grapple with the challenges of reconciling Christian teachings with traditional beliefs. Samoan artists are revitalizing traditional art forms, such as tatau and weaving, drawing inspiration from both their ancestral heritage and their Christian faith. The legacy of the LMS is not simply one of cultural replacement, but of a dynamic process of negotiation, adaptation, and cultural re-invention. The story of Samoa serves as a powerful reminder of the complexities of missionary encounters and the enduring strength of indigenous cultures in the face of external influence.

Ink and Idolatry: The London Missionary Society...