SAMPLE 1

Topic Question 1: Discuss the impacts of colonialism in the Pacific region in terms of socio-
cultural, economic, religious and political influences. What benefits and difficulties did these
influences have on Pacific Island communities?

Colonialism, often referred to as a savage period of imperialism of weak countries by dominating

powers such as Britain and France (Chappel, 2013), have posed various impacts to their colonies.
The Pacific Region is also among the colonized parts around the globe; but due to the diligence,
hardships and bravery of our colonized ancestors, we are liberated from our powerful oppressors
and able to enjoy what we call nowadays a contemporary world. However, although most of the
Pacific regions are independent, the impacts of colonization are still evident among the region. It
influences the Pacific Island communities social-culturally, economically, religiously and
politically. These influences have posed both positive and negative impacts in the Pacific region,
with benefits and difficulties coming along with them. This paper, however, will critically discuss
the impacts of colonialism in the Pacific region in terms of socio-cultural, economic, religious and
political effects.

To begin with, social-cultural influences shows that colonization has indeed played a significant
role in introducing a Western-system education to Pacific people (Leenen-Young & Naepi, 2021).
Leenen-Young & Naepi (2021) goes on to show that “western education in the South Pacific
begins with the arrival of the missionaries and their civilizing agenda”, which Westerners believe
is the only “truth”. This can be seen in Samoa, Tokelau and the Cook Islands where New Zealand
introduced western education during the time it colonized the islands. These islands, however,
originally had their own education system which was usually through verbal pass-on of family
skills from one generation to another. Although, education is often looked at as the main factor of
cultural loss, personally I believe that education will open doors for us to successful careers and
so forth, especially since we are currently living in an era where globalization is truly a thing.
Additionally, complication and a change in Pacific languages is another impact of social-cultural
influences. The study of Muhlhausler (1995) and Da Silva (2019) show that Oceania islands have
faced language complications during and after colonization periods. Da Silva (2019) claims that
after colonization, the Pacific region faced “many challenges about languages to adopt after their
independences”. This is evident in most of the Pacific islands where English language is regarded
as an official language of the country. Children has to learn English in school starting from pre-
schools up to tertiary levels. The Cook Islands, for instance, are searching for strategies in
preserving their Te Reo Kuki Airani (Maori Language) due to the high usage of English language
and a decline in their language usage (Glasgow, 2010). Language is a valuable asset to one’s
tradition and identity, so it is crucial that we do not neglect it and keep it intact from generation to
generation. The best way to go about this is introducing Pacific studies in all level of schools in
the Pacific.

Economically, the adoption of a Western lifestyle in the Pacific has brought about a degradation
and exploitation of natural resources. I recalled a story from my Kiribati study teacher in Junior
Secondary school, where she said that during pre-colonial eras, our ancestors used to barter goods.
Whoever had extra fish would exchange it for a bottle of toddy from those who had it extra. Back
to this era, most Pacific islanders are now highly depending on foreign commodities for
consumption or opening up their oceans for fishing to foreign fishing groups. As a result,
complaints are made by the Pacific regarding over-fishing (Sarmiento, 2010). Or since money is
now a medium of exchange, the outer island people of Kiribati, for instance, are exploiting
coconuts in order to exchange them to money. This is an endless process so it is vital that we
continue to be cautious so we can continue to preserve our resources.

Another economic impact is the constant dependency of foreign aid by most of the Pacific region.
In their drive for economic sustainability, after being liberated from their colonizers, most Pacific
islands had to rely on foreign aid for most of their needs. According to Dornan & Pryke (2017),
the Pacific islands is globally among the most dependent on aid. Although this might seem
harmless as aid will help Oceania to be economically successful; however, this is again the same
with colonization. This is in the sense that their economic activities are still being controlled by
external assistance. Such examples include concessional loans provided by China to Pacific islands
for development assistance (Dornan & Pryke, 2017). However, the study of Dornan & Pryke
(2017) conclude that foreign aid should be viewed positively as a means of elevating the living
standards of Pacific islanders rather than seeing it as “an absence of economic development”.
The religious influences of colonialism have introduced belittlement issues for the Pacific region.
The metaphorical description of Pacific islands by the first Westerners who discovered them as
‘smallness’, in terms of geographical location, economic, cultural and political developments,
indicated the prejudice and marginalization of Oceania from the very start (Wallace, 2009). In fact,
Wallace (2009) argues that Pacific developments are still being measured from the perspective of
Westerners, making it difficult for the Pacific to catch up. Come to Kiribati, for example, and you
will see a number of foreigners working in high levels of government positions. Considering this
may reveal that the Kiribati government still belittle its nationals for performing critical jobs that
it has to hire foreign people to do the jobs. Education, I believe, will slowly eliminate this,
hopefully in the future.

Exploitation of the Pacific culture is another impact of religious influences. The research of
Kittelmann (2021) reveals how the Christianity missionaries came with a “civilizing mission” to
change the identities, beliefs and values of the indigenous people to theirs, and condemning all
their cultural beliefs as darkness. Kittelmann (2021) shows that culture and identities eventually
change as the missionaries and indigenous people blend in together. In their attempt to enhance
Pacific cultural traditions, missionaries in the Papua New Guinea utilized medical works as their
weapon in converting Papuan people to Christianity (Kittelmann, 2021). Since Papuan believes
that sorceries both create and heal illness, the missionaries medical work has shed another light to
the Papuan people (Kittelmann, 2021). This is the main factor to the exploitation of Pacific
cultures. As we continue to believe that the Western way is the superior and true way for success,
our culture will slowly be modified and eventually vanish at one point in time if we continue to
think like this. Therefore, we need to accept colonialism and the Western-dominances it has
introduced to us, but we should never undermine the importance of culture.

Political influences of colonialism have introduced a much more organized ruling system. In the
past, as often told to me by grandfather, the ruling system was mainly through tribal chiefs. In this
type of ruling system, most often killings between tribes is common. It is all thanks to colonialism
that violence is treated fairly with a new set of policies established with democratic leadership. In
democracy, the Pacific people are free to choose whoever they believe will rule them justly (Neher,
1998). However, democracy might often poses corruption issues by the elected officials (Neher,
1998). I believe, nevertheless, that as the educated population of the Pacific is gradually increasing,
leadership corruption could be mitigated and avoided.

The establishment of Women’s rights to participate in leadership, education and so forth is one of
the positive impacts of colonialism. Currently, women’s rights is among the most important
matters in the world (Griffen, 2006). In Kiribati and other Pacific islands, the women’s main roles
belong in their own homes where they had to tend to their family affairs and matters. Although
women’s rights and protests for violence against women happened later after colonialism,
colonialism still plays a critical role in introducing this. Without colonialism, the Pacific region
will still be as it is in the past and women will never gain their independence to the outside world.
Women will continue to be violated and never allowed to participate in decision making.
Thankfully, colonialism has contributed largely to women’s gaining their independency and ability
to be recognized in their homes, country and globally. As a woman, myself, I am grateful for this
change because if this has not happened, I would have been still confined in my home.

In conclusion, it is evident that colonialism has imposed both positive and negative impacts to the
Pacific region. Although there are certain difficulties experienced from the impacts, there are still
substantial benefits that Pacific islanders are gaining both in the past, and more importantly, today.
Culture loss is among the critical impacts that the Pacific region should not consider as a petty
issue. The Pacific region needs to be able to appreciate the Western dominance without having to
degrade their cultural values and traditions in the process. Foreign aid dependency should not be
looked as a downgrading matter, but rather the upgrade of the lives of Pacific people. After all,
change is a key to development, so let’s hope that in the long run, the Pacific region will change
for the better.

Bibliography

Chappel, D. A. (2013). The Postcontact Period. In M. Rapaport, The Pacific Islands:

Environment and Society (pp. 138-145). Hawaii: Sheridan Books, Inc.

Da Silva, D. (2019). Language Policy in Oceania: In the Frontiers of Colonization and

Globalization. Sao Paulo, 63(2), 327-356.
Dornan, M., & Pryke, J. (2017). Foreign Aid to the Pacific: Trends and Developments in the
Twenty-First Century. Asia & the Pacific Policy Studies, 4(3), 386-404.

Glasgow, A. (2010). Measures to preserve indigenous language and culture in Te Reo Kuki
Airani (Cook Islands Maori Language). An International Journal of Indigenous Peoples,
6(2), 122-133.

Griffen, V. (2006). Local and Global Women's Rights in the Pacific. Development, suppl.
Women's rights and development; association for women's;, 49(1), 108-112.

Kittelmann, M. (2021). Identities of Indigenous and missionary cultures in German New Guinea.
Pacific Geographies, 55, 11-18.

Leenen-Young , M., & Naepi, S. (2021). Gathering Pandanus Leaves: Colonization,

Internationalization and the Pacific. Journal of International Students, 11(Special), 15-
31.

Muhlhausler, P. (1995). Linguistic Ecology. In P. Muhlhausler, Language Change and Linguistic

Imperialism in the Pacific Region (pp. 1-269). Virginia: Taylor & Francis Group.
Retrieved May 2nd, 2022, from
https://www.proquest.com/docview/2131217494/bookReader?accountid=28103

Neher, C. (1998). Toward Illiberal Democracy in Pacific Asia. Studies in Comparative

international Development, 33(2), 129-131.

Sarmiento, R. (2010, March 8th). Business World. Overfishing, not Pacific ban causing
problems. Manila, Manila, Phillipines. Retrieved May 2022, 3rd, from
https://www.proquest.com/pq1academic/docview/233487712/8302D6FCE3014E36PQ/1
7?accountid=28103

Wallace, H. (2009). Mixing Metaphors: Differences in the language and understanding of

development policy in the Pacific Islands. Development, suppl. Xenophobia, culture and
identity, 52(4), 525-530.
SAMPLE 2
Topics Question: Number 2

This essay will discuss the process of decolonisation and forms of resistance exhibited by
Oceania nations and the indigenous people greatly affected by colonial powers over centuries
of colonisation.

Decolonisation refers to the withdrawal of the colonial powers from direct legal and
constitutional control over their territories.1 The process of becoming a modern state was
referred to as decolonisation. The formal process of decolonisation is full independence. Fiji,
Solomon Islands, Kiribati and Tuvalu gained full independence in 1970. Other Oceanic nations
followed suit with Samoa in 1962, the Cook Islands in 1965, Niue in 1974 (although maintaining
relations with New Zealand) and Vanuatu in 1980.
Oceania nations exhibited degrees of resistance, in response to acts of colonisation. Colonisation
is ‘subjugation of a people or area especially as an extension of state power.’2 Racially
motivated practices were extreme and used by the coloniser to retain control over the people of
Oceania, belittling their existence, stripping them of their cultural values and identity.
The imperial powers colonized with a vengeance, de-stabalising hierarchical order, partitioning
indigenous communities, creating economic dependence. By the 1900’s there was huge land
loss, with millions of acres lost by land wars and ‘every Island in Oceania had come under
foreign colonial rule by 1900.’3 This fueled resistance by the Oceania states in the hope of
disestablishing the colonial powers, and taking back power of their economies. The following
descriptions, is only a narrow view of the strength, resilience and perseverance in their fight for
autonomy.

1
Robert Borofsky, ‘Decolonization’, Remembrance of Pacific Pasts: An Invitation to Remake History (2000) 1.
2
Merriam Webster Dictionary, https://www.merriam-webster.com/dictionary/colonisation
3
David A Chappell, ‘The Postcontact Period’, The Moshe Rapaport (2013) 141
Political and Economic Resistance in Fiji
In Fiji, Apolosi Nawai led the largest movement with economic and political aspirations, which
inspired the Fijians with the following argument posed by the people of Fiji, ‘why are white
people rich and Fijians poor?’4 Founded in the early 1900’s, land rights motivated the
movement. Apolosi ambitions in taking over the agricultural trade became vigorous between the
growers and traders. Apolosi initiated commercial aims and control over agriculture and the
marketing of bananas, resulting in an upsurge in export.
Despite growing concerns by the British Administration, the movement continued to defy them.
For example the Kabani flag was hoisted in support of the movement and its members.
Thousands attended a meeting where they made powerful decisions to cease all dealings with
Europeans and influencing Native control of contracts and land matters. In addition, the
decisions appeared to be politically motivated, including abolishing government directed work
and church levies, with Kabani establishing their own church and police force. These actions
motivated the Government to respond as the Kabani ‘heightened a sense of anxiety in the
European population’5
The response by Government was to target Nawai, who was arrested in 1915 for resisting arrest
and embezzling fund. His incarceration did not affect his standing in the Fijian community and
the movement continued to gain momentum in the fight to ensure land remained in the hands of
the Fijians. He was well received upon his release, as he ‘crafted his and his company’s identity
in the unfolding world of indigenous modernity. Nawai continued to advance the Fijians through
education, with its first secondary school. The establishment of its own education system was
one of the main points of discussion in addition to appointing ‘company officers, managers, town
chiefs, and clerks’6 for every province. The government responded vigorously with chiefly
alliances, passing the Native Companies Bill which gave powers to disestablish and interfere
with indigenous operations. With the exile of Nawai in 1917, ‘This emphatic and unanimous
call from Fijian chiefs to wind up the Kabani and remove its leader reflects the severity of the
threat to Fiji’s system of indirect rule.’7

4
Kasuga, Naoki, ‘Between Two Truths: Time in Physics and Fiji’, Social Analysis: The International Journal of Social
and Cultural Practice 32
5
Robert Nicole, Disturbing History: Resistance in Early Colonial Fiji. Honolulu: University of Hawaii Press (2011) 90
6
Above n5, 93.
7
Above n6, 96.
Political Rebels in Samoa
Early contact between Samoan and Germany dates back to 1772. A Dutchman described the
Samoans as ‘harmless, good sort of people… and had nothing in their behavior that was wild or
savage.’8 Successive colonial visitors to Samoa began to see a marked difference in
characteristics, as the Samoan’s became familiar with their political and economic aspiration.
However, the Germans and other European administrations underestimated their powers of
resistance.
Resistance from the Samoan Chiefs became a regular occurrence, for example a significant Chief
Malietoa Laupepa refused to sign a treaty that impeded on their ability to control their much-
guarded native affairs. The leadership of Mata’afa Josefo followed, his measures described as
ferocious. Mata’afa Josefo orchestrated an attack which resulted in ’16 Germans were killed and
over thirty wounded in a well-executed ambush.’9 Both Malietoa Laupepa and Mata’afa Josefo
were deported, however Mata’afa Josefo returned to Samoa vigorously in a fight for Samoan
Autonomy.
The resistance continued with Mata’afa Josefo largest military force, armed with artillery gained
from the Germans. More deaths transpired through artillery fire and ambush attacks. And
Mata’afa Josefo continued to rule with superior power and influence, forming a Government of
13 Chiefs, who exercised their political powers by enforcing regulations and the payment of
taxes. There was very little successive German administrators could do, but create a partnership,
with Mata’afa Josefo who announced they were the rulers of Samoa.
The Oloa Movement in Samoa
The Oloa Movement orchestrated passive resistance and grew in response to reduced income
from the copra export trade. Due to the declining copra market, the Chiefs and Government
were quick to support the movement and to ‘mobilise the widest possible sentiment, the
Cumpani was launched as a patriotic venture which would emancipate the Samoans from their
‘slavery’ to the white copra traders.’10 In addition, the movement would benefit from Samoan
ownership and control, initiating ownership of shipping facilities, which would guarantee control
over marketing prices, therefore benefiting the people of Samoa.

8
Peter J Hempenstall, ‘German Samoa: Early Disquiet’, Pacific Islanders Under German Rule: A Study in the
Meaning of Colonial Resistance ANU Press, 2016 JSTOR, 25
9
Above n9, 28
10
Above n10, 44
The Germans proceeded to discourage followers and to inhibit the flow of funds for the
movement. The Germans believed Samoans were incapable of possessing ‘knowledge and
expertise’ to successfully run the movement, and was dedicated to bringing it to an end.
Therefore, in a desperate threat to Samoan resistance, the German administration proceeded to
imprison two Chiefs, despite frustrations by the Samoans exercising their rights to a legal
adventure. Imprisoning the Chiefs was disrespectful to the Samoan custom, and this resulted in
Chiefs breaking into the facility to release them ‘as a gesture of the independence of the Samoan
government and in an attempt to reinforce a sense of solidarity.’11 However, the prestige of the
movement began to diminish and the solidarity of the Chiefs disintegrated. Heavy penalties
followed from the German Governor in the form of banishing to dismember alliances.
A passive movement in the Cook Islands
Resistance was not always fueled with continuous struggles of violence and death. Women in
the Cook Islands found a more timid response to the effects of colonisation. Although women in
Chiefly roles were apparent in the Cook Islands, women participating in leadership roles was
also influenced by the missionaries who ‘commingled political and religious leadership roles’12
placing women in the public and political sphere Au Vaine was likened to the ‘Samoan
Women’s Mau organisation, a separate and overtly political body, formed in 1930, both groups
challenged colonial authority.13 Au Vaine was to shape a new identity for women as they
became influential in political decision making.
The effects of colonisation with increased trading, the Cook Islands began to see different food
stuffs being imported included alcohol. Au Vaine was involved in an incident in the Otago Daily
times reported Au Vaine destroying cases of alcohol that were destined to the outer Islands. In
the 1920’s traditional foods began to decrease in production with high demands for imported
food. The Au Vaine Committee gained powers to plant coconuts on waste land by the colonial
administration. Further acknowledgment would be gained from their achievements when food
supplies were damaged during a hurricane in 1925. The Au Vaine continued to be a force in
continuing Cook Islands culture and agriculture.

11
Above n1
12
Hannah Cutting-Jones, ‘The Conscience of the Community’: the Au Vaine of Rarotonga’ Journal of Pacific History.
Mar2020, Vol. 55 Issue 1, 61
13
Above n12, 63
Conclusion:
Resistance came in different forms from Oceania states, depending on the effects of colonisation.
There are positive outcomes for Oceania nations, in showing strength and fighting for their
rights, and freedoms, through both passive and aggressive resistance. In Fiji, Apolosi Nawai led
the largest movement with economic and political aspirations. Resistance from Mata’afa Josefo
largest military force in Samoa, strove to uphold the cultural aspirations of Samoa in the political
arena. The passive Oloa movement exercised their legal rights to gain Samoan ownership and
control of international trading. In addition, Cook Islands Women influenced the maintenance of
Cook Islands culture and continuance of Island food production. And in all areas of resistance,
they have made a contribution to the history of our culture of survivors.

Online Sources
Hannah Cutting-Jones, ‘The Conscience of the Community’: the Au Vaine of Rarotonga’ Journal
of Pacific History. Mar2020, Vol. 55 Issue 1, p58-79. 22p
https://doi.org/10.1080/00223344.2019.1636215 (Accessed 25 May 2022).

Stewart Firth, et al. ‘Decolonization’, Remembrance of Pacific Pasts: An Invitation to Remake

History, edited by Robert Borofsky, University of Hawai’i Press, 2000, pp. 314–32. JSTOR,
http://www.jstor.org/stable/j.ctt6wqpnp.29 (Accessed 23 May 2022).
Peter J Hempenstall, ‘German Samoa: Early Disquiet’, Pacific Islanders Under German Rule: A
Study in the Meaning of Colonial Resistance, ANU Press, 2016 JSTOR,
http://www.jstor.org/stable/j.ctt1dgn5vg.7 (Accessed 25 May 2022).

Kasuga Naoki, ‘Between Two Truths: Time in Physics and Fiji’, Social Analysis: The
International Journal of Social and Cultural Practice, vol. 61, no. 2, 2017, pp. 31–46. JSTOR,
http://www.jstor.org/stable/26404926 (Accessed 20 May 2022).
Robert Nicole, Disturbing History: Resistance in Early Colonial Fiji. Honolulu: University of
Hawaii Press (2011)
https://search-ebscohost-
com.ezproxy.usp.ac.fj/login.aspx?direct=true&db=edsebk&AN=750597&site=eds-live
(Accessed 28 May 2022).

Merriam Wester Dictionary

https://www.merriam-webster.com/dictionary/colonisation

Moshe Rapaport (2013) ‘The Pacific Islands: Environment and Society, Revised Edition.
Honolulu: University of Hawaii Press.
https://search-ebscohost-
om.ezproxy.usp.ac.fj/login.aspx?direct=true&db=edsebk&AN=750855&site=eds-live (Accessed
15 May 2022).

SAMPLE 3

QUESTION 1: Discuss the impacts of colonialism in the Pacific region in terms of socio-
cultural, economic, religious and political influences. What benefits and difficulties did
these influences have on Pacific island communities?

Introduction

For thousands of years, the Pacific was isolated from the outside world mainly due to vast
expanse of the Pacific Ocean. This limited contact between the islands of the Pacific and
countries that boarded the Pacific Rim. Oceania was a self-contained, culturally diverse maritime
world linked together but its own exchange networks and canoe migrations, but like the
Americas it hovered just out of reach of global trends (Chappell, 2013). Chappell makes a strong
argument that suggests that the Pacific, prior to colonialism, was a thriving self-sustained region.
However, the reality is that the world around the Pacific was developing and had it not been for
first contact and colonisation, the Pacific would remain an oasis amid this development which
was something that history shows could not happen. Eventually, the Pacific and its resources
were discovered. The Europeans arrived, many of which were steadfast in their belief that they
had come to civilize an uncivilized Pacific. They considered their own culture as superior, by
defining Indigenous cultures as inferior, and did not intend to change their own – they aimed
solely at the cultural enhancement of Indigenous peoples (Eves, 2006). It is this very notion that
has led to the popular belief that colonialism was detrimental to the way and life of the Pacific
region. However, one cannot look past the fact that colonialism introduced to the Pacific
technology to harness natural resources, improved health care services, education etc.
Colonialism is often considered to be a scourge, but that tagging it as such would be grossly
unfair given the fact that Colonialism helped to restructure many a nation, ranging from its
infrastructure, to education (Alan, 2018).
This paper will examine how the Pacific benefitted from, as well as the difficulties it faced, as a
result of colonialism. The context of this examination is the socio-cultural, economic, religious
and political influences.
Social-cultural influences
Prior to colonialism, education in the Pacific was informal, often carried out by older members
of society or by observation e.g. elders teaching young boys how to fish, hunt or ceremonial
customs. This form of education allowed for the continuity of life in the Pacific. However,
colonialism introduced the Pacific to formal education. Formal education had two forms, mission
schools and government schools. The mission schools were primarily concerned with the
evangelisation of islanders (Baba, 1985). Mission schools taught islanders to read and write,
basic numeracy as well as practical skills such as agriculture, house building and basic hygiene,
with the intention of creating a civilized way of living in a Christian society. This form of
education was largely beneficial to Pacific islanders, as the missionaries often translated the bible
into the indigenous language in an attempt to educate. Government schooling, however, was
primarily focussed on the training of clerks, and public servants to sustain and improve the
administration of the Colonialists. The language of instruction in government schools was the
first language of the Colonialists, which still exists in the majority of the Pacific today.
Examining both methods of education, it is clear that the mission schools attempted to improve
the standard of living of the Pacific people through education. In contrast, government schooling
placed no emphasis on societal change but rather focussed on their own self-interest.
Furthermore, entry into government schooling, was often given to more privileged members of
the local community e.g. children of chiefs. This gave rise to Pacific societies where the divide
between the rich and poor became more prominent. Those with government school education
earned a living, focussed primarily on their own prosperity, rather than contributing to the
improvement of the society as a whole.

Economic Influences

It is difficult to look past Colonialism as being an era of economic exploitation of the Pacific.
However, most economics regard colonialism as an extraeconomic hegemonial relation designed
primarily for exploitation (Agarwal, 2021). One such example is the islands states of Micronesia,
which went through various stages of colonialism by European and Asian countries and
eventually by America. Each of these occupants, exploited the countries of Micronesia mainly
for military and security purposes. In the majority of these cases, the sole economic beneficiary
of these periods of colonialism, was the colonialists. The most extreme example of economic
exploitation is the American led nuclear testing in the Marshall Islands which began in 1946. The
largest of these weapons was the 1954 Bravo shot (at 15 megatons about 1,000 times the strength
of the Hiroshima bomb). These tests forced the relocation of all the inhabitants of the Bikini and
Enewetak atolls and spread plumes of radioactivity across the entire cluster of 33 atolls
(Gusterson, 2007). This led to serious health related issues for the people of the Marshall Islands,
such as an increased mortality rate and radiation related illnesses, that has impacted their ability
to effectively contribute to the economy. The fallout from this period is still being felt today. As
a result, since gaining independence, the Marshall Islands is still struggling to sustain its
economy.

Religious Influences

Colonialism through the missionaries, brought Christianity to the Pacific. Given that Christianity
is the largest religious denomination in the Pacific today, it is safe to conclude that the work of
the early missionaries was largely successful. On the other hand, one can also make the argument
that the missionaries forced a foreign religion onto the local population. While this is true, the
missionaries in general, had better motives than the government colonialists, in that their focus
was on improving the quality of life for the indigenous population. This positive relationship
between the church and school was pivotal in creating Pacific societies that were formally
educated and introduced to higher standards of living. Another positive impact of the work of
missionaries, was influencing locals to refrain from practises such as warfare. Prior to their
exposure to Christianity, tribal warfare was common practise. Through the learning of Christian
values, Pacific societies sort peaceful interactions for mutual benefit rather than warfare which
resulted in the group gaining and the other losing.
Political Influences

The political influence of colonialism in the Pacific was dependent on the political scene prior to
colonialism. The process of political change precipitated by colonial rule took many different
forms and can only be fully understood on a case-by-case basis (Smith, 2013). While the process
of political change differed from island to island, across the Pacific the establishment of a state
was common. Colonialists found it easier to setup states on Pacific Islands who had ‘high chiefs’
by aligning themselves with these ‘high chiefs’ as in the case of Britain who ruled Fiji by
attaching itself to the ‘high chiefs’ of Fiji. In situations such as these, colonial rule had the
appearance of local buy-in via the ‘high chiefs’. However, the reality was that colonialism took
political power away from local island communities and put it in the hands of colonial
administrators. These colonial administrators often controlled the local population through the
‘high chiefs’ by looking after the interests of the ‘high chiefs’. Unfortunately for the people, the
interests of the ‘high chiefs’ were not often aligned with the interests of the common people. For
island nations who did not have ‘high chiefs’ colonialists found it difficult to establish states as
they met more resistance to their rule. This led to a lot of political unrest during the colonial
period and in the case of islands such as Papua New Guinea, the Solomon Islands and Vanuatu,
this political unrest is still evident today years after these island nations gained independence. In
the most extreme political occupation of islands states, colonial powers ignored and undermined
local chiefly establishment such as the case in Tahiti, Hawaii and the Cook Islands.

Conclusion

The impact of colonialism cannot simply be defined as beneficial or detrimental to indigenous

populations of the Pacific. While it is undeniable that European and other colonists colonised the
Pacific for their own self-interests, the impact of colonialism is often unique to each Pacific
Island. For example, while Fiji has had its share of political unrest since gaining independence, it
continues to be the hub of Pacific Island nations and has thrived since gaining independence
much more than nations such as the Solomon Islands who is heavily dependent on foreign
nations to achieve economic stability. Likewise, looking at the Cook Islands who during colonial
rule, was ruled with their House of Ariki (high chiefs) excluded from local government, today is
an island nation with a high standard of living. To fully understand the extent of the impact of
colonialism, one cannot separate the colonial era but must also factor in the post-colonial era to
present. The reader should be aware that history is never separate from the present, because each
generation reinterprets the past in light of its own priorities (Chappell, 2013).
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Chappell, D. A. (2013). The Postcontact Period. 138.

Eves, R. (2006). Ethnic and Racial Studies. Identities of Indigenous and missionary cultures in German
New Guinea, 12.

Gusterson, H. (2007, October 27). The effect of U.S. nuclear testing on the Marshallese. Retrieved from
Bulletin of the atomic scientist: https://thebulletin.org/2007/10/the-effect-of-u-s-nuclear-
testing-on-the-marshallese/?msclkid=be7d6a74ce5711ec94ad1100fa68aad9

Smith, W. (2013). The Pacific Islands Environment and Society. Colonial State , 148-149.

SAMPLE 4

Question 3:
Discuss four examples of Post-Colonial Representations in the Pacific region. How have
these representations contributed in fostering or damaging Pacific consciousness for you?

Colonization has influenced great changes to countries all over the globe. Although most of these
changes occurred over a century ago and have equipped decolonized nations in adapting to modern
times, some island countries in the Pacific still encounter biases with how they are being
represented to the world because of certain stigmas that were associated with how our ancestors
and elders lived previously. Hence, I will be conveying four post-colonial representations that we
in the Pacific have been perceived to and whether or not these have helped in fostering or damaging
my Pacific consciousness.

To begin with, Pacific islanders - especially those of us who are of Melanesian descent - have at
times been labeled as savages or cannibals by other races, in this modern day and age. Non-
melanesian races would often hold us to this modicum because our ancestors were notoriously
cannibalistic prior to and during the emergence of religion in Oceania which forbade such ways of
satisfying hunger (Banivanua-Mar, 2010). This point is made all the more evident in Kabutaulaka’s
(2015) dialogue about Melanesians as “ignoble savages” whereby he and a Solomon colleague had
been asked by a Somalian in Australia as to whether they were Papua New Guineans who still
practiced cannibalism. While this was obviously untrue, the man had formed this opinion of them
just because they had melanin skin and were conversing in “ pijin.” Even I remember being teased
as a cannibal for days back in primary school by a mixed-race classmate of mine just because I
was dark-skinned and had said a “I am so hungry that I could eat a horse” phrase. This obviously
infuriated me because I knew who I was and it was definitely not some ferocious cannibal of the
past. In my opinion, I believe that people who have similar views of melanin Pacific islanders are
simply too ignorant and misinformed about our way of life and still choose to conform to the views
of those who think themselves to be superior to us. The great majority of the Pacific has moved
away from such dehumanizing acts and have adopted a more civil way of life but other races have
sadly been too ignorant to acknowledge this.

Moving on, the Pacific has at times been perceived as a region of tremendous “instability” because
of the various political conflicts or “coups” that take place within it (Wesley-Smith, 2013). In fact,
Reilley (2000) had discussed that the Pacific was in the process of “Africanisation” in the sense
that there were grave political instabilities within the region because issues like “civil military
relations, ethnic conflicts, poor governance and corruption” had become prevalent. Due to these
circumstances, Wesley-Smith (2013) noted that many critics had started to condemn “the Pacific
region to a dismal future.” Since these critiques among many others had painted an unfavorable
picture of the Pacific over the years, this has surely driven away potential investors from the region
and potentially affected the overall economic standings of Oceania. However, contrary to their
expert views, I believe that the Pacific region has more potential, than we are given credit for, to
rake in revenue for our interested investors despite political pressures. This is because we have
always been blessed abundantly with eloquent natural resources which have truthfully contributed
to the growth and wealth of small Pacific island nations over the past decades. Take for instance
Parry’s (1988) paper that discussed how foreign direct investments in the Pacific had become more
advantageous and prevalent recently due to mineral and petroleum exploration and development
projects within certain countries in the region. These investments had, in turn, also helped in
creating jobs for islanders in the Pacific. Additionally, the political stances in the region have also
developed over the past decade or so, with the exclusion of a few island states. Improvements that
can be seen are structured justice systems and political order which would not have been possible
without the aid of foreign organizations who would usually hold workshops, conferences and
expos to help educate, improve and strengthen ties with and within Pacific island nations. I believe
that the unstable stance of the Pacific is only true for a few Pacific island states that are still
struggling for their democratic freedom because some of which are still being colonized by higher
powers.

Furthermore, Pacific islanders have always been perceived to be smaller and marginalized
compared to developed countries because of our geographical properties and socio-economical
state. This view has not only been made accustomed to us in the Pacific by foreigners but it has
also somewhat been embedded in our minds because we are constantly being told of how minor
we are. I remember listening to my teachers and even elders in my family belittling the Pacific
region for being nothing but a mere insect compared to giant, developed countries as this was
visually portrayed on world maps. Even in the walls of the University of the South Pacific’s U8
lecture theater, where I usually attended Economics lectures, I would often hear and learn about
the universally-acknowledged perception that we in the Pacific are nothing compared to developed
nations whether it be in terms of economic development, intellect or the overall size(s) of our
economies. In opposition of this view, Hau’ofa (1994) conveyed in his essay that the perception
that Pacific island countries “are too small, too poor and too isolated to develop any meaningful
degree of autonomy, is an economistic and geographic deterministic view of a very narrow kind”
which does not acknowledge our culture’s past and the innate geniusness of our ancestors to travel
across unfamiliar territories and then settling down on isles that have now become our forever
home(s). Instead of viewing ourselves as members of tiny island nations, we should consider
ourselves as citizens of a big collective ocean which connects us like no other region in the world
(Hau’ofa, 1998). Our region is anything but small and we should not let outsiders determine our
worth for us.
Moreover, despite the negative representations that we are labeled with, the Pacific is mostly
thought of as a place of whimsical paradise by foreigners and tourists, with thanks to our
flourishing tourism industries. At face value, this perception of the Pacific has given us great pride
with regards to the beautifully vast land and resources that we have ever been so graciously
endowed with. I even recall reading an article back in high school that conveyed on how
businessmen considered the Pacific to be a tranquil and relaxing region, compared to developed
countries, because about approximately fifty-percent of our forests remained untouched by the
hectic auras of civilisation. Alexeyeff & McDonnell (2018), however, argue that this
representation is nothing but a trope that “serves only as a playground for foreigners.” The truth in
reality is that the Pacific, as beautiful as it has been advertised to the world, has over the years
become a “lost paradise” due to its sinking islands and problematic climate conditions. The authors
then added that “these impacts speak to the deep global inequalities between carbon-emitting
countries and the people of Oceania” because even though the Pacific’s carbon emissions have not
been as humongous as overseas pollutants, the Pacific as we know it has now become “one of the
world’s great carbon sinks.” Foreigners have always been romanticizing the perceptive beauty of
the Pacific while also being significantly responsible for the degradation of our land and natural
resources which is quite ironic, to say the very least. In spite of this, both regional governments
and overseas benefactory organizations, like the United Nations, Asian Development Bank and
others, have over the years worked hand-in-hand to find and implement plausible solutions to help
address and control climatic issues in the Pacific region. Needless to say, if there is to be any
positively significant climatic amendments for the Pacific region, developed economies must also
play their part in mitigating the harmful activities that they carry out on a daily basis so as to
decrease global carbon emissions and eventually the lasting impacts of climate change.

Conclusively, while I have discussed a great deal of discouraging post-colonial representations in

the Pacific, as an Oceanian I believe that these are half-truths by entitled races or groups that see
themselves as far more superior than us, who only take things at face-value without brushing
through the depths of the culture and diversity to uncover the potential that exists within. Overall,
I feel that the aforementioned post-colonial representations have better helped me in appreciating
and recognizing Pacific consciousness than damage as I was able to critically reflect on these
representations and relate to them in my writing. While it is true that most of the representations
are problematically prevalent today, we as Pacific islanders must help each other rid ourselves of
the stigmas that entail us and move forward in building a bigger and brighter post-colonial era free
of discrimination, violence and belittlement for our children and their future.

Bibliography
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Reilly, B. (2000). The Africanisation of the South Pacific. Australian Journal Of International
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