History of Vanuatu

The history of Vanuatu begins obscurely. The commonly held theory of Vanuatu's prehistory from archaeological evidence supports that peoples speaking Austronesian languages first came to the islands some 3,300 years ago.[1] Pottery fragments have been found dating back to 1300 BC.[2] What little is known of the pre-European contact history of Vanuatu has been gleaned from oral histories and legends. One important early king was Roy Mata, who united several tribes, and was buried in a large mound with several retainers.

Europeans

The first island in the Vanuatu group discovered by Spaniards was Espiritu Santo when, in 1606, the Portuguese explorer, Pedro Fernandez de Quirós, spied what he thought was a southern continent.[3] Europeans did not return until 1768, when Louis Antoine de Bougainville rediscovered the islands. In 1774, Captain Cook named the islands the New Hebrides, a name that lasted until independence. In 1825, trader Peter Dillon's discovery of sandalwood on the island of Erromango began a rush that ended in 1830 after a clash between immigrant Polynesian workers and indigenous Melanesians. During the 1860s, planters in Australia, Fiji, New Caledonia, and the Samoan Islands, in need of labourers, encouraged a long-term indentured labour trade called "blackbirding".[4] At the height of the blackbirding, more than one-half the adult male population of several of the Islands worked abroad.

It was at this time that missionaries, both Roman Catholic and Protestant, arrived on the islands. Settlers also came, looking for land on which to establish cotton plantations. When international cotton prices collapsed, they switched to coffee, cocoa, bananas, and, most successfully, coconuts. Initially, British subjects from Australia made up the majority, but the establishment of the Caledonian Company of the New Hebrides in 1882 soon tipped the balance in favour of French subjects.[5] By around the start of the 20th century, the French outnumbered the British two to one.

Franceville

The municipality of Franceville (present-day Port Vila) on Efate was established during this period. In 1878 Britain and France declared all of the New Hebrides to be neutral territory,[6] but the lack of a functional government led to rising discontent among British and French colonists. The French were especially inconvenienced because French law recognized marriages only when contracted under a civil authority (the nearest being in New Caledonia), whereas British law recognized marriages conducted by local clergy. In 1887 both nations created an Anglo-French Joint Naval Commission to defend their citizens. On 9 August 1889, Franceville declared itself independent under the leadership of mayor/president Ferdinand Chevillard and with its own red, white and blue flag with five stars.[7][8] This community became the first self-governing nation to practice universal suffrage without distinction of sex or race. Although the district's population at the time consisted of about 500 natives and fewer than 50 whites, only the latter were permitted to hold office. One of its elected presidents was a U.S. citizen by birth, R. D. Polk.[9]

Condominium

Flag of British-French Joint Naval Commission (1887–1906)
Main article: New Hebrides

The jumbling of French and British interests in the islands brought petitions for one or another of the two powers to annex the territory. The Convention of 16 October 1887 established a joint naval commission for the sole purpose of protecting French and British citizens, but claimed no jurisdiction over internal native affairs.[10]

In 1906, however, France and the United Kingdom agreed to administer the islands jointly. Called the British-French Condominium, it was a unique form of government, with separate governmental systems that came together only in a joint court. The condominium's authority was extended in the Anglo-French Protocol of 1914, although this was not formally ratified until 1922. Melanesians were barred from acquiring the citizenship of either power and were officially stateless; to travel abroad they needed an identity document signed by both the British and French resident commissioners.

Many called the condominium the "Pandemonium" because of the duplication of laws, police forces, prisons, currencies, education and health systems.

Overseas visitors could choose between British law, which was considered stricter but with more humane prisons, or French law, which was considered less strict, but with much worse prison conditions.

In their book, Vanuatu by Jocelyn Harewood and Michelle Bennett, is this memorable passage referring to the 1920s: "Drunken plantation owners used to gamble... using the `years of labour' of their Melanesian workers as currency. Islanders used to be lined up against the wall, at the mercy of their employers' dice. Long after America's Wild West was tamed, Vila was the scene of the occasional gunfight and public guillotining."

Starting in 1921, French plantation owners let Annamese workers from the Gulf of Tonkin come to the New Hebrides under 5 years contracts. They were 437 in 1923, 5413 in 1930, then after the crisis 1630 in 1937. There was some social and political unrest among them in 1947. In 1949 the plantation owners wished to replace Annamites by "more docile" Javanese. However, a French scholar suggested in 1950 a renewal of Annamese migration, but this time as settlers in villages of their own. A proposal because "It is difficult, indeed, to count on the natives. They live (...) a still wild life".[11]

Independence

Challenges to this form of government began in the early 1940s. The arrival of Americans with their informal demeanour and relative wealth during World War II was instrumental in the rise of nationalism in the islands. The belief in a mythical messianic figure named John Frum was the basis for an indigenous cargo cult (a movement attempting to obtain industrial goods through magic) promising Melanesian deliverance. Today, John Frum is both a religion and a political party with two members in Parliament.

Perhaps the final political impetus towards independence was the central issue of land ownership which arose during the 1960s. The ancient customs of the Ni-Vanuatu meant that land was held in trust for future generations by the current custodians; Europeans viewed it more as a commodity and owned about 30% of the land area. This European-held land had been mostly cleared for coconut production, but when they began clearing more land for coconut production, protests began in both Santo and Malekula led by Jimmy Stevens and his kastom movement called "Nagriamel".

In the 1960s France opposed Britain's desire to de-colonize the New Hebrides, fearing that the independence sentiment would be contagious in their mineral-rich colonial possessions in French New Caledonia.[12]

The first political party was established in the early 1970s and originally was called the New Hebrides National Party. One of the founders was Walter Lini, an Anglican Priest, who later became Prime Minister. Renamed the Vanua'aku Party in 1974, the party pushed for independence. A Representative Assembly was created in 1975 but dissolved in 1977 after demands for the elimination of government-appointees and immediate independence. In 1979 foreign owners were dispossessed and received compensation from their own governments and a date was set for full independence.

France was unhappy. Significant rebellions occurred on Tanna and Espiritu Santo and paperwork revealed the direct culpability of France in its desire to see Espiritu Santo become a separate French colony. Philippe Allonneau the French representative even succeeded in being recognized as King of Espiritu Santo by the island's tribal chiefs.

On 30 July 1980, amidst the brief Coconut War, the Republic of Vanuatu was created.

Since independence, only kastom owners and the government can own land; foreigners and other islanders who are not kastom owners can lease land only for the productive life of a coconut palm - 75 years.

See also

References

  1. ↑ Bedford, Stuart; Spriggs, Matthew. "Northern Vanuatu as a Pacific Crossroads: The Archaeology of Discovery, Interaction, and the Emergence of the "ethnographic Present"". Asian Perspectives. University of Hawai'i Press. 47 (1): 95–120. JSTOR 42928734.
  2. ↑ Ron Adams, "History (from Vanuatu)", Encyclopædia Britannica, 2006.
  3. ↑ Vanuatu and New Caledonia. Lonely Planet. 2009. p. 29. ISBN 978-1-74104-792-9.
  4. ↑ Vanuatu and New Caledonia. Lonely Planet. 2009. p. 30. ISBN 978-1-74104-792-9.
  5. ↑ Vanuatu Country Study Guide. Int'l Business Publications. 30 March 2009. p. 26. ISBN 978-1-4387-5649-3.
  6. ↑ Cuhaj, George S. (17 February 2012). 2013 Standard Catalog of World Paper Money - Modern Issues: 1961-Present. Krause Publications. p. 721. ISBN 1-4402-2956-2.
  7. ↑ Bourdiol, Julien (1908), Condition internationale des Nouvelles-Hebrides, p 107
  8. ↑ Simpson, Colin (1955). Islands of Men: A Six-part Book about Life in Melanesia, p 133.
  9. ↑ "Wee, Small Republics: A Few Examples of Popular Government," Hawaiian Gazette, 1 November 1895, p1
  10. ↑ Bresnihan, Brian J.; Woodward, Keith (2002). Tufala Gavman: Reminiscences from the Anglo-French Condominium of the New Hebrides. editorips@usp.ac.fj. p. 423. ISBN 978-982-02-0342-6.
  11. ↑ Charles Robequain, "Nouvelles-Hébrides et l'immigration annamite", Annales de Géographie, t. 59, n°317, 1950. pp. 391-392
  12. ↑ Fischer, Steven (2002). "Reinventing Pacific Islands". A History of the Pacific Islands. Houndmills, Basingstoke, Hampshire RG21 6XS: Palgrave. pp. 249–250. ISBN 0-333-94975-7.

External links

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