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The dominant religion of Polynesia and the Cook
Islands is Christianity. The missionaries arrived in 1821 and quickly
uprooted the old animistic worship of tribal gods and idols. Their success
was much quicker than in the Marquesas and Society Islands.
The London
Missionary Society focussed its early efforts on the Society Islands.
Ex-ironmonger John Williams hit on the idea of using converted Polynesians
to spread the gospel to the islands to the west. He sent two Raiateans to Aitutaki
in 1821 and others followed shortly after to Mitiaro,
Mangaia, Mauke and Atiu.
Finally, Rarotonga fell to the new beliefs.
The islanders probably identified the missionaries as bringers of all the
material benefits they saw as being part of European civilisation.
Nonetheless, it is curious that they became such quick and eager converts.
The missionaries faced the hostility of European sailors and traders but
pressed on with their task of wiping out cannibalism, infanticide and idol
worship. Missionaries are responsible for many negative aspects of life in
Polynesia but without them there would have been no schools and no written
form of the Rarotongan language.
There is no suggestion that
missionaries in the Cook Islands used their influence for personal ends as
occurred in other parts of the world. Despite the arrival of new
fundamentalist sects and religions mainly from the USA, the established
churches still maintain a strong grip on the life of the average Cook
Islander.
Any politician seeking
the popular vote is well-advised to put in plenty of church
"time".
Church membership is
essential for those who wish to exercise power or to influence the
community. Missionaries had a huge impact on the land, structure of
society and the people. Most of them came from the lower middle classes of
19th century England, what has been termed the "mechanic" class.
They brought their wives with them. Many of these women were the daughters
of missionaries in New South Wales, Australia, and were well aware of the
hardships of missionary life. The islanders were employed by these
families around the mission houses to cook, clean, wait at table and work
in the garden.
It is reasonable to assume that the relationship
between the mission families and their servants mirrored the general
attitude of missionaries towards the people, in other words, they looked
on the islanders as children who needed to be schooled in the ways of the
Lord.
The missionaries influenced the traditional
gender roles of Cook Island women by treating them as equal with the
island men. Throughout the latter part of the 19th century less importance
was put on authority figures being solely male and some women became more
influential in the public sphere.
Other crucial changes effected by the
missionaries included the way in which the people were governed. The
traditional tribal system where hereditary chiefs were in control was
gradually replaced by a centralised form of government under elected
politicians. Another important change was the concept of a cash economy
which replaced the traditional barter system. Also, the missionaries
introduced calico cotton. This, being cheap, plentiful and easily produced,
replaced the traditional tapa as garments. Calico led to the skills
of sewing for clothing, bedding and house furnishings. Agriculture also
changed because of the missionaries. Plantations replaced subsistence
farming and hundreds of new acres began to be farmed.
Father Don Manning, the ex-parish priest of Aitutaki, wrote in 1997:-
'The London Missionary Society is not to be
confused with the Church Missionary Society which worked in other parts
of the Pacific. The LMS was a conglomerate of the theories of its
leaders and is at the 'Congregational' end of the spectrum of
Protestantism. Although the early missionaries insisted on long dresses
for the women and trousers for the men, they encouraged their
traditional singing. This is known as the 'Imene Tuki' and is
idiosyncratic and particular to the Cook Islands. It is strongly
harmonious and sung in parts with the interjection of the guttural
sounds of the men. Most of the tunes are traditional and go back beyond
living memory.
'The words used are made up by each generation although some
have stood the test of time. In fact, from when Cook Islanders are very
young, they know the rhythms and tunes well. There are often classes in
singing which are dominated by the elders and many of the imene (hymns)
are songs about the past and about the local village as well as songs of
praise.
'Luncheons being served after the service is not a universal
practice but is becoming more popular on Rarotonga specially as the
church people feel grateful for the money that visitors put into the
collection baskets. Women are still not given the job as pastors but
they often take the lion's share of all the other leadership roles.'
Before contact with missionaries, the
Rarotongans lived inland deep in the valleys and thus protected from
neighboring tribes. However, the location of these settlements did not
suit the missionaries' attempts at conversion since access was difficult
and restrictive.
The missionaries set up
their stations on the coast and persuaded the chiefs to build villages
around them. Housing was changed to suit a nuclear family unit instead of
the previous communal extended-family living arrangements. On Atiu,
precisely the reverse situation obtained, since the people were persuaded
to move up onto the central plateau.
The missionaries of the London Missionary Society
who served in the Cook Islands were:
- Rev John Williams. Several visits between
1823-1839
- Rev Charles Pitman. 1827-1854
- Rev Aaron Buzacott. 1828-1857
- Rev William Gill. 1845-1860
- Rev Henry Royle. 1839-1876
- Rev George Gill. 1845-1860
- Rev Wyatt Gill. 1852-1883
- Rev Ernest Krause. 1859-1867
- Rev James Chalmers. 1867-1877
- Rev George Harris. 1871-1893
- Rev John Hutchin. 1882-1912
- Rev William Laurence. 1884-1905
- Miss Ardill. 1892-1898
- Rev James Cullen. 1894-1902
- Miss Large. 1895-1902
- Rev Percy Hall. 1900-1916
- Rev John Jones. 1901-1905
- Rev Bond James. 1902-1934
- Rev George Eastman. 1913-1918
- Rev Herbert Bralsford. 1927-1930
- Rev Henry Cater. 1931-1943
- Rev Robert Challis. 1933-1947
- Rev William Murphy. 1947-1956
- Rev Bernard Thorogood. 1956-1963
- Rev John Sturney. 1963-1964
- Rev John F. Clerke. 1964-1967
- Rev Bernard Thorogood. 1968-1970
- Rev B.G. Bealing. 1972-1974
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