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THE EUROPEAN UNION IN INTERNATIONAL AFFAIRS
A Geo-Economic Turn
in Trade Policy?
EU Trade Agreements in the Asia-Pacific
Edited by
Johan Adriaensen
Evgeny Postnikov
The European Union in International Affairs
Series Editors
Sebastian Oberthür, Vrije Universiteit Brussel, Brussels, Belgium
Knud Erik Jørgensen, Aarhus University, Aarhus, Denmark
Philomena B. Murray, University of Melbourne, Parkville, Australia
Sandra Lavenex, University of Geneva, Geneva, Switzerland
This Book Series aims to be a central resource for the growing community
of scholars and policy-makers who engage with the evolving inter-
face between the EU and international affairs. It provides in-depth,
cutting edge and original contributions of world-class research on the
EU in international affairs by highlighting new developments, insights,
challenges and opportunities. It encompasses analyses of the EU’s inter-
national role, as mediated by its own Member States, in international
institutions and in its strategic bilateral and regional partnerships. Books
in the Series examine evolving EU internal policies that have external
implications and the ways in which these are both driven by, and feed
back into, international developments. Grounded in Political Science,
International Relations, International Political Economy, Law, Sociology
and History, the Series reflects a commitment to interdisciplinary schol-
arship. We welcome book proposals relating to the changing role of the
EU in international affairs across policies and the Union’s relations with
different parts of the world, as well as relations with states and multi-
lateral institutions. We are interested in research on values and norms,
interests and global governance and welcome both theory-informed
studies and studies comparing the EU with other major global actors. To
submit a proposal, please contact Commissioning Editor Ambra Finotello
ambra.finotello@palgrave.com. This series is indexed by Scopus.
A Geo-Economic
Turn in Trade Policy?
EU Trade Agreements in the Asia-Pacific
Editors
Johan Adriaensen Evgeny Postnikov
Faculty of Arts & Social Sciences School of Social & Political Sciences
Maastricht University University of Melbourne
Maastricht, Limburg Melbourne, VIC, Australia
The Netherlands
© The Editor(s) (if applicable) and The Author(s), under exclusive license to Springer
Nature Switzerland AG 2022
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Preface
The idea for this book emerged in the wake of an academic conference on
EU external relations. We noted that contrary to the trade policy literature
with its penchant for scrutinizing trade negotiations or the design of a
trade agreement; foreign policy scholars interpreted decisions on trade in
a much larger context not eschewing from invoking bigger strategic ques-
tions. The idea of engaging with both perspectives that do not always talk
with one another formed the initial drive behind the book. And as the US
president Trump catapulted trade policy to the arena of high politics, we
felt we need to empirically assess the policy impact of the geo-economic
discourse.
We could not foresee at the time that the European Commission
would soon come to brand itself as “geo-political”. Beyond this boost
to the timeliness of the book, we are also extremely grateful for the
Commission’s support provided through the Erasmus+ programme. In
the context of the Jean Monnet Network “Europe-Asia Security and
Trade” (EAST) we were able to organize two conferences and a work-
shop. Special thanks goes out to the local organizing teams at Stiftung
Wissenschaft und Politik (SWP) in Berlin, S. Rajaratnam School of Inter-
national Studies at Nanyang Technological University in Singapore and
School of Social and Political Sciences at The University of Melbourne
for facilitating our fruitful discussions. We would also like to extend our
gratitude to Thomas Christiansen who coordinated the Jean Monnet
Network, offered useful advice and guidance, and supported our efforts.
v
vi PREFACE
Part I Introduction
1 Geo-economic Motives and the Negotiation of Free
Trade Agreements: Introduction 3
Johan Adriaensen and Evgeny Postnikov
vii
viii CONTENTS
Part V Conclusion
15 Geo-Economic Motives in EU FTA’s
with the Asia–Pacific: More Discourse Than
Design? 345
Evgeny Postnikov and Johan Adriaensen
Index 361
List of Contributors
ix
x LIST OF CONTRIBUTORS
xi
xii LIST OF FIGURES
xiii
xiv LIST OF TABLES
Introduction
CHAPTER 1
Introduction
Often seen as a technical, de-politicized area, the regulation of interna-
tional trade has re-entered the realm of high politics. Public mobilization
of contentious mega trade deals played no small part in this trend.
However, the increasing use of trade policy as a strategic instrument
reflects perhaps a more fundamental shift rather than a response to
increased contestation of trade. Initial fears of rising protectionism during
J. Adriaensen
Faculty of Arts and Social Sciences, Maastricht University, Maastricht, The
Netherlands
e-mail: j.adriaensen@maastrichtuniversity.nl
E. Postnikov (B)
School of Social and Political Sciences, University of Melbourne, Melbourne,
VIC, Australia
e-mail: evgeny.postnikov@unimelb.edu.au
the financial crisis pale in comparison with outright trade wars common
in recent years.
Whether shaking down long-trusted allies, or starving the Appellate
body of the World Trade Organization (WTO) dispute settlement mech-
anism off its judges, trade wars initiated under the Trump presidency
symbolize a return of the law of the jungle to global trade, making
power politics and competition trump cooperation and the multilateral
rules-based system sustaining it. Still, it would be too simple to view
this geo-economic turn in trade policy as an aberration and reduce it
to a by-product of US domestic politics. Indeed, trade conflicts, rivalry
among major powers, and realist concerns were already venting through
the cracks of the multilateral trading system for years. Discontent over
China’s market economy status masks the distinction between states and
firms fuelling further disputes in the WTO and creating concerns over
the nature of Chinese investments in strategic sectors. Likewise, the
EU’s active pursuit of preferential trade agreements has inspired polit-
ical discourse on ‘competitive liberalization’ and the view of trade policy
as regulatory competition between big powers aiming to set global stan-
dards. It underscores that trade remains a key tool of economic statecraft
(Bradford, 2020; Dür, 2010; Evenett & Meier, 2008; Garcia, 2013;
Sbragia, 2010). The abdication of the United States from its traditional
role of a global leader has brought these trends to the fore, leaving a
power vacuum in the trade system and creating profound uncertainty
for other actors including those whose economic security traditionally
depends on it.
These observations suggest that contemporary trade policy is increas-
ingly used to achieve greater geo-economic objectives. The gradual ascent
of geo-economic frames used to interpret trade policy is perhaps most
strongly reflected in public news reporting on trade across the world.
Figure 1.1 indicates the frequency in news articles that use such geo-
economic frames when reporting on the course of trade negotiations.
Importantly, beyond the steep increase, it also shows that the rhetoric
did not start and will not end with the US Presidency of Donald Trump.
The presence of a geo-strategic dimension in trade news reporting has
become a ubiquitous feature of this new landscape. But does this rhetoric
correspond to a more fundamental shift in trade policy dynamics and
outcomes?
The overt ambition of the Von der Leyen Commission to become a
‘geopolitical’ actor with a special role for a ‘trade enforcer’ (European
1 GEO-ECONOMIC MOTIVES AND THE NEGOTIATION OF FREE TRADE … 5
3000
2500
2000
1500
1000
500
0
2000 2002 2004 2006 2008 2010 2012 2014 2016 2018
Fig. 1.1 Number of newspaper articles covering trade negotiations using geo-
economic language (Source Database search in NexisUni [We used the following
search terms ‘geopolitic* OR geo-economic OR geostrategic’ which we narrowed
down to articles mentioning “trade negotiation”])
Systemic Approaches
The most elaborate debate on power and the international trade regime
pertains to the creation and maintenance of the multilateral system.
Hegemonic stability theory highlighted the importance of a hegemon
to create a system providing global public goods (Gilpin, 1971; Kindle-
berger, 1981; Krasner, 1976). The hegemon was central to the creation
of international institutions as their expected gains would be sufficiently
high to offset the costs of their maintenance and ensuring compliance.
Apart from the hegemon’s power, another key element of the system was
the distinction between outsiders and insiders where the latter could set
high demands on the former if they sought to enter the GATT/WTO
(Zimmermann, 2004, 2007).
The lead-up to the new millennium saw the rise of bilateral trade
negotiations which triggered a heated debate on their causes and impact.
Growing membership of the GATT/WTO along with its rigid decision-
making procedures made negotiations more protracted, as evidenced by
the never-ending Doha round. Additionally, the rise of new economic
powers and their increased assertiveness reduced the effectiveness of the
WTO as a forum for trade negotiations (Hopewell, 2015; Narlikar, 2010).
The shifting distribution of power and resulting multipolarity compelled
members to leverage power differentials outside the multilateral trade
regime (Evenett, 2007). While the multilateral system proved to be
resilient up until now, the WTO ceased to be the main forum for trade
negotiations. As a consequence, much of the literature shifted its focus
to the emergence and design of bilateral trade agreements (Baccini et al.,
2015; Horn et al., 2010). Still, systemic approaches persist as the relation
between the newly created agreements and the existing trade regime high-
lighted their mutual influences and raised new questions (Mansfield &
Reinhardt, 2003). Central among those is whether bilateral negotiations
act as stepping stones or stumbling blocks to global free trade (Baghwati,
2008; Estevadeordal et al., 2008; Krueger, 2000). Many more agree-
ments have been concluded since the initial debate, and the question has
evolved to assess commensurability of various commitments under the
different regimes and how to design inclusive agreements (Hoekman &
Sabel, 2019).
Rather than treating different multilateral, bilateral and plurilateral
arrangements as independent policy choices, scholars turned their atten-
tion to the whole regime complex of overlapping rules (Alter & Meunier,
1 GEO-ECONOMIC MOTIVES AND THE NEGOTIATION OF FREE TRADE … 9
2009; Meunier & Morin, 2015). Perhaps, the most striking acknowl-
edgment of the interconnected nature of the trade regime comes in the
observation that up to 80% of trade treaties are copy-pasted from earlier
agreements (Allee & Elsig, 2019) Approaching the trade regime as a
Complex Adaptive System, Morin et al. (2017) try to identify agreements
that were particularly innovative in pushing new norms onto the agenda.
Where do actors copy from? While a large part of the continuity in trade
agreement design can be due to efficiency and path-dependence argu-
ments (e.g. Milewicz et al., 2018), the tabling of ‘boilerplate’ texts can
also be used to pursue self-interest. As far as ‘non-trade objectives’ are
concerned, this could not be discerned from the data (Peacock et al.,
2019). Still, the idea that countries seek to expand the use of their partic-
ular template (at the expense of rivaling partners) remains potent as it
neatly fits the discourse on rule export to exclude potential rivals.
In summary, the literature on regimes and regime complexes is partic-
ularly useful as it escapes the myopic view inherent in much empirical
work on preferential trade agreements. It draws attention to the inter-
connectedness of various trade arrangements. We also benefit from their
examination of trade agreements design, particularly as it entails the focus
on systemic factors. However, for the empirical objectives of this book, we
still miss greater detail on the conceptual ‘micro-foundations’ that would
help us understand in a systematic way how geo-economic considerations
can influence the pursuit and design of bilateral trade deals. All in all, the
role of power and how it manifests itself through the regime complex has
received only limited attention.
et al., 2018; Orbie, 2011). Yet, one can question the extent to which such
conditionality reflects (geo-) strategic objectives or rather an act of norma-
tive window dressing of domestic protectionist preferences (Postnikov &
Bastiaens, 2020).
The findings of the aforementioned scholarship tend to corroborate
the argument by Brandi, who suggests that the trade regime complex
does not favor the weak, as developing countries cannot make use of
the opportunities presented by the shifting regime to the same extent as
their developed counterparts (Brandi, 2017). Apart from Brandi’s refined
analysis of the international context, power resources identified in most
studies pertain primarily to the economic size and trade dependencies, as
well as administrative and legal capacity. By contrast, studies of the impor-
tance of power in negotiations among developed nations have been rather
rare. For example, applying a realist perspective, D’Erman (2020) shows
how the EU obtained concessions from Canada on public procurement.
Sources of power in these analyses often highlight domestic constraints
rather than the international context (Clark et al., 2000; De Bièvre, 2018;
McKenzie, 2016). While this research has taken power seriously, scholars
tend to employ a reductionist approach focusing on bilateral bargaining
power differentials eschewing the role of third countries on the agree-
ment. However, the role of these third parties is central if we want
to assess the veracity of the alleged geo-economic competition driving
contemporary trade politics, i.e. the objective of this volume.
Yet, there have been several pieces of scholarship that applied the geo-
economic perspectives along the lines established above. We find them in
three particular debates: (1) the EU–US economic rivalry, (2) the notion
of competitive regionalism and (3) the rise of China.
As the EU and the United States were the first and most prolific
signers of FTAs, it did not take long before the EU–US relationship
was described as a form of competitive interdependence. Alberta Sbragia
claims such geo-economic consideration already characterized the EU–US
engagement in the GATT and WTO (Sbragia, 2010). While providing
a compelling narrative, the work does not offer a systematic analysis
to assess the salience of the proposed argument. Relying on political
discourse, Maria Garcia echoes similar sentiments on the growing preva-
lence of realist motives in the EU’s more recent trade strategy (Garcia,
2013). The economic rivalry between the EU and the United States, also
served as a convenient focal point to garner support from the European
Parliament for the EU–Korea trade deal (Elsig & Dupont, 2012). While
1 GEO-ECONOMIC MOTIVES AND THE NEGOTIATION OF FREE TRADE … 11
is willing to incur for its conclusion and the speed by which negotia-
tions need to take place. The negotiations between the EU and Japan
were expedited by the Commission’s desire to show they were still
‘open for business’ and able to deliver on trade following the height of
public campaigns against the Comprehensive Economic Trade Agreement
(CETA) with Canada and TTIP. Whether this had any effect on agree-
ment design or whether it only presented a window of opportunity to
speed up the negotiations is subject to debate. Similarly, ratification of
the EU–Korea FTA in the European Parliament was also facilitated by
the Commission’s ability to stress its importance as the focal point for
transatlantic competition (Elsig & Dupont, 2012).
The use of templates from past or future agreements provides another
example of how third countries can influence the dynamic of bilat-
eral trade negotiations (Meunier & Morin, 2015). The frequent use
of templates or ‘copy-pasting’ in trade agreements is well-documented
(Allee & Elsig, 2019). Past agreements with third countries provide
convenient benchmarks by which one can assess the preferences obtained.
The recurrent renegotiations of and adjustments made to trade agree-
ments in order to deepen prior commitments may well be influenced by
developments in other trade agreements (Castle, 2019). In this case, a
special role is reserved for the Most-Favoured Nation clauses within bilat-
eral trade agreements which should extend (additional) concessions to
third parties automatically as they do to the home country.
However, negotiations can also be guided by expectations on future
arrangements. For example, EU Trade Commissioner De Gucht argued
that the investor-state dispute settlement clause (ISDS) was to be included
in the TTIP to improve the probability that China, where the risks of
(indirect) expropriation are significantly higher, would agree to a possible
investment agreement of a similar kind (European Commission, 2014).
If we were to take the argument at heart, it would imply that the EU
would weaken its hand in the TTIP negotiations and accommodate US
preferences not to jeopardize the grander transatlantic hegemony. Overall,
the pursuit of geo-economic goals can therefore affect bargaining power
differentials in negotiations by raising the stakes of an agreement and
allowing the influence of third parties on the negotiation. While the
two-level game theory (Putnam, 1988) is well-suited for the analysis of
separate bilateral negotiations, a geo-economic perspective requires a shift
of focus away from domestic audiences to how other agreements and
partners can determine negotiators’ win-sets.
1 GEO-ECONOMIC MOTIVES AND THE NEGOTIATION OF FREE TRADE … 15
fend off new (foreign) competitors with relative ease. This implies that—
in order to balance the playing field—a bigger concession needs to be
obtained by any subsequent trade partner.
Contrasting the pursuit of negative externalities, we can also foresee
instances where positive externalities are leveraged by a country in an
effort to attain strategic objectives or improve its geo-economic position.
While negative externalities are primarily defined in relation to key rivals,
positive externalities can be pursued in the joint interest of strategic allies.
By setting agreement templates and standards after shared (international)
norms and multilateral rules (e.g. by referencing the norms of the Inter-
national Labour Organization or multilateral environmental agreements
or multilateralizing rules regulating investment in separate agreements)
the EU could steer third countries into accepting broader multilateral
frameworks, preventing potential regulatory competition in future nego-
tiations. More importantly, it would facilitate a coordinated effort behind
which multiple like-minded states can gather. This could potentially take
the form of political cooperation on implementation and enforcement.
For example, one can argue that the EU and the United States have an
incentive to foster linkages in their sustainable development chapters (e.g.
in the form of joint-monitoring) as they pursue similar objectives. Do, for
example, their approaches to IPR protection or sustainable development
in trade agreements converge or diverge (Bastiaens & Postnikov, 2017;
Morin & Rochette, 2017)?
Additionally, pursuing positive externalities in trade negotiations could
further pave the way for multilateralizing or regionalizing trade agree-
ments by making accession potentially easier which would serve the EU’s
broader strategic interests of modeling the international system after its
own image and making EU-style regionalism attractive despite its multiple
internal issues (Cameron, 2010). So the credibility of EU model and
approach to global trade with its long-term preference for multilateralism
might dictate more cooperative approaches toward agreement design.
Geo-economic discourse manifests primarily with reference to the initi-
ation and negotiation of trade agreements, but has been less commonly
associated with specific design choices. Part of the challenge is that not
all aspects of contemporary trade agreements equally lend themselves to
the pursuit of geo-economic objectives. The argument is therefore in part
conceptual—assessing to what extent a specific clause can be designed to
generate positive/negative externalities—and partly empirical—assessing
to what extent specific designs are intentionally used for such objectives.
1 GEO-ECONOMIC MOTIVES AND THE NEGOTIATION OF FREE TRADE … 17
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2007.00749.x
PART II
Introduction
The political landscape of free trade agreements in Asia raise important
questions for the European Union’s trade policy in the region. The region
is a major locus of economic activity in the global economy, involving
not only the European Union but also the United States and China. For
more than 25 years since the establishment of the World Trade Organiza-
tion (WTO), global trade has been governed by the myriad of free trade
agreements (FTAs) that together form a complex network of often over-
lapping and varying commitments to trade liberalization. FTAs in Asia
reflect this global pattern. On 15 November 2020, 15 nations from Asia
signed the largest trade pact in the world, the Regional Comprehensive
S. Y. Kim (B)
National University of Singapore, Singapore, Singapore
e-mail: sooyeon.kim@nus.edu.sg
1 https://www.ft.com/content/2dff91bd-ceeb-4567-9f9f-c50b7876adce.
2 http://rtais.wto.org/UI/charts.aspx
2 THE POLITICS OF FTAS IN ASIA: THE ROLE OF CHINA … 31
Fig. 2.1 Preferential trade agreements in Asia and the world, 1948–2020
first by the context of geopolitics, namely the rise of China and its
‘assertiveness’ in pursuing projects such as the Belt and Road Initia-
tive (BRI). Analysis of trade links between the EU and China shows
that EU countries’ imports of Chinese goods outstrips EU exports to
China. In institution-building, EU and China’s FTAs use much of the
same language in drafting their trade agreements; however, EU agree-
ments cover more issue areas and with stronger legal obligations. Moving
forward, the most important challenges for EU trade policy in Asia will
be to ensure market access for European firms navigating the two mega-
FTAs, the RCEP and CPTPP. Among the EU’s FTA partners, Japan,
Singapore, and Vietnam are pivotal as members of both mega-FTAs.
Finally, the successful conclusion of the EU–China Investment Treaty
further challenges the EU to balance the pursuit of its economic interests
with its strategic relationship with the United States.
Asia, focusing on the rise of China as an ‘assertive’ actor and the most
prominent and relevant of China’s initiatives to date, namely its Belt and
Road Initiative (BRI).
An ‘Assertive’ China
The Carnegie Foundation’s China Leadership Monitor in 2010 referred
to a more ‘assertive China’ on the global stage (Swaine, 2010), some five
months ahead of the announcement that China had overtaken Japan to
become the second largest economy in the world, just behind the United
States. An ‘assertive China’ had several qualities associated with it, most
notably the transition from a low-profile actor to an anti-status quo power
offering alternative norms and policies and also an anti-Western aspect to
pronouncements from Beijing. In terms of behavior, an ‘assertive China’
can be observed, for example, in Beijing’s unwillingness to revalue its
currency following the 2008 global financial crisis. China also took an
aggressive stance against disputing parties in the South China Sea, to arms
sales to Taiwan, and Obama’s visits to the Dalai Lama (Friedberg, 2014).
It can also be observed in China’s leadership in establishing the Asian
Infrastructure Investment Bank (AIIB) and the announcement in 2013 of
the Belt Road Initiative (BRI), signaling Beijing’s assertiveness in seeking
cooperation on its own terms.
Transition as a key property of Chinese assertiveness means a shifting
away from active cooperation with the West and from commitment to an
open economic system. At the center of China’s assertiveness is a manifest
commitment to core national interests, a willingness to escalate tensions
where China perceives a threat to its sovereignty (Mastro, 2014). China’s
anti-Western stance is, of course, directed chiefly at the United States and
expressed in terms of challenges to US leadership in the global political
and economic arena. In material terms, Liao (2018) points to the signifi-
cant increase in military spending and power projection capability, foreign
aid, and expansion of alliance commitments around the world as markers
of China’s assertiveness. Especially after the 2008 global financial crisis,
Beijing’s various diplomatic initiatives have strongly signaled a ‘transfor-
mation’ in China’s foreign policy toward an active quest for great power
status.
A consistent theme in the Chinese government’s foreign policy stance
has been a framing of ‘peace and development’ (Rolland, 2017). This
framing extends to the official narrative and representations of the Belt
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perceived in the east, in consequence of which, and on account of
her great personal beauty, all the young men fell in love with her—
Naiogabui ordered one of her female slaves to cook a yam and take
it to the foreign canoe, and at the same time inform its owner that
she would be with him at the first opportunity. To give a further proof
of her affection she ordered all the women in Naicobocobo to have a
day’s fishing. This order having been promptly executed, and the fish
cooked, Naiogabui herself swam off with it during the night and
presented it to the Rewa god.
“Ravovonicakaugawa was charmed with the princess and ready
to start with her at once. She, however, begged him to wait another
night to enable Naimilamila, one of Rokoua’s young wives, to
accompany them. Naimilamila was a native of Naicobocobo, and,
against her will, united to Rokoua, who had no affection whatever for
her, and kept her exclusively to scratch his head or play with his
locks—hence her name. Dissatisfied with her sad lot, she had
concocted with her stepdaughter a plan for escape, and was making
active preparations to carry it into execution. On the night agreed
upon, Naimilamila was true to her engagement. ‘Who are you?’
asked the god as she stepped on the deck. ‘I am Rokoua’s wife,’ she
rejoined. ‘Get your canoe under weigh; my lord may follow closely on
my heels; and Naiogabui will be with us immediately.’ Almost directly
afterwards a splash in the water was heard. ‘There she comes,’ cried
Naimilamila, ‘make sail;’ and instantly the canoe, with
Ravovonicakaugawa, his friend, and the two women, departed for
Rewa.
“Next morning, when Rokoua discovered the elopement, he
determined to pursue the fugitives, and for that purpose embarked in
the ‘Vatateilali,’ a canoe deriving its name from his large drum, the
sound of which was so powerful that it could he heard all over Figi.
His club and spear were put on board, both of which were of such
gigantic dimensions and weight that it took ten men to lift either of
them. Rokoua soon reached Nukuilailai, where he took the spear
out, and making a kind of bridge of it walked over it on shore. Taking
spear and club in his hand, he musingly walked along. ‘It will never
do to be at once discovered,’ he said to himself. ‘I must disguise
myself. But what shape shall I assume? that of a hog or a dog? As a
hog I should not be allowed to come near the door; and as a dog I
should have to pick the bones thrown outside. Neither will answer
my purpose; I shall therefore assume the shape of a woman.’
Continuing his walk along the beach he met an old woman carrying a
basket of taro and puddings ready cooked, and without letting her be
at all aware of it, he exchanged figures with her. He then enquired
whither she was going, and being informed to the house of the god
of Rewa, he took the basket from her, and leaving club and spear on
the beach, proceeded to his destination. His disguise was so
complete that even his own daughter did not recognize him. ‘Who is
that?’ she asked as he was about to enter. ‘It is I,’ replied Rokoua in
a feigned voice; ‘I have come from Monisa with food.’ ‘Come in, old
lady,’ said Naiogabui, ‘and sit down.’ Rokoua accordingly entered
and took care to sit like a Figian woman would do, so that his
disguise might not be discovered. ‘Are you going back to-night?’ he
was asked. ‘No,’ the disguised god replied, ‘there is no occasion for
that.’ Finding it very close in the house, Rokoua proposed a walk and
a bath, to which both Naiogabui and Naimilamila agreed. When
getting the women to that spot of the beach where club and spear
had been left, he threw off his disguise and exclaimed, ‘You little
knew who I was; I am Rokoua, your lord and master;’ and at the
same time taking hold of their hands, he dragged the runaways to
the canoe and departed homewards.
“When the Rewa god found his women gone he again started for
Naicobocobo, where, as he wore no disguise, he was instantly
recognised, his canoe taken and dragged on shore by Rokoua’s
men, while he himself and his faithful friend, who again accompanied
him, were seized and made pig drivers. They were kept in this
degrading position a long time until a great festival took place in
Vanua Levu which Rokoua and his party attended. Arrived at the
destination the Rewa god and his friends were left in charge of the
two canoes that had carried the party thither, whilst all the others
went on shore to enjoy themselves; but as both friends were liked by
all the women they were kept amply supplied with food and other
good things during the festival. Nevertheless Ravovonicakaugawa
was very much cast down, and taking a kava root he offered it as a
sacrifice, and despairingly exclaimed, ‘Have none of the mighty gods
of Rewa pity on my misfortune?’ His friend’s body became instantly
possessed by a god, and began to tremble violently. ‘What do you
want?’ asked the god within. ‘A gale to frighten my oppressors out of
their wits.’ ‘It shall be granted,’ replied the god, and departed.
“The festival being over, Rokoua’s party embarked for
Naicobocobo; but it had hardly set sail when a strong northerly gale
sprung up, which nearly destroyed the canoes and terribly frightened
those on board. Still they reached Naicobocobo, where the Rewa
god prayed for an easterly wind to carry him home. All Rokoua’s
men having landed and left the women behind to carry the goods
and luggage on shore, the desired wind sprang up, and the two
canoes, with sails set, started for Rewa, where they safely arrived,
and the goats and other property were landed and distributed as
presents among the people. But Rokoua was not to be beaten thus.
Although his two canoes had been taken there was still the one
taken from Ravovonicakaugawa on his second visit to Naicobocobo:
that was launched without delay and the fugitives pursued. Arriving
at Nukuilailai, Rokoua laid his spear on the deck of the canoe and
walked on shore, as he had done on a previous occasion. Landed,
he dropped his heavy club, thereby causing so loud a noise that it
woke all the people in Viti Levu. This noise did not escape the quick
ear of Naimilamila. ‘Be on your guard,’ she said to her new lord;
‘Rokoua is coming; I heard his club fall; he can assume any shape
he pleases, be a dog, or a pig, or a woman; he can command even
solid rocks to split open and admit him; so be on your guard.’
Rokoua, meanwhile, met a young girl from Nadoo on the road,
carrying shrimps, landcrabs, and taro to the house of the god of
Rewa, and without hesitation he assumed her shape, and she took
his without being herself aware of it. Arriving with his basket at his
destination, Naiogabui asked, ‘Who is there?’ To which Rokoua
replied, ‘It is me; I am from Nadoo, bringing food for your husband.’
The supposed messenger was asked into the house, and sitting
down he imprudently assumed a position not proper to Figian
women; this and the shape of his limbs was noticed by Naiogabui,
who whispered the discovery made into her husband’s ear.
Ravovonicakaugawa stole out of the house, assembled his people,
recalled to their minds the indignities heaped upon him by Rokoua,
and having worked them up to a high pitch of excitement, he
informed them that the offender was now in their power. All rushed to
arms, and entering the house they demanded the young girl from
Nadoo. ‘There she sits,’ replied Naiogabui, pointing to her father; and
no sooner had the words been spoken than a heavy blow with a club
felled Rokoua to the ground. A general onset followed in which the
head of the victim was beaten to atoms. This was the end of
Rokoua.”
According to the evidence of Turner and other reliable Polynesian
travellers, the entrance to the Hades of the Samoans was supposed
to be a circular basin among the rocks at the west end of Savaii.
Savaii is the most westerly island of the group. When a person was
near death, it was thought that the house was surrounded by a host
of spirits, all waiting to take the soul away to their subterranean
home at the place referred to; if at night the people of the family were
afraid to go out of doors, lest they should be snatched away by some
of these invisible powers. As soon as the spirit left the body, it was
supposed to go in company with this band of spirits direct to the west
end of Savaii. If it was a person residing on one of the more easterly
islands of the group—on Upolu, for example—they travelled on by
land to the west end of the island, not to a Charon, but to a great
stone called “the stone to leap from.” It was thought that the spirits
here leaped into the sea, swam to the island of Monono, crossed the
land to the west point of that island, again leaped from another stone
there, swam to Savaii, crossed fifty miles of country there again, and,
at length, reached the Hafa, or entrance to their imaginary world of
spirits. There was a cocoa-nut tree near this spot, and it was
supposed that if the spirit happened to come in contact with the tree
it returned, and the person who seemed to be dead revived and
recovered. If, however, the spirit did not strike against the tree, it
went down the Hafa at once. At this place, on Savaii, there are two
circular basins, not many feet deep, still pointed out as the place
where the spirits went down. One, which is the larger of the two, was
supposed to be for chiefs, the other for common people. These lower
regions were reported to have a heaven, an earth, and a sea, and
people with real bodies, planting, fishing, cooking, and otherwise
employed, just as in the present life. At night their bodies were
supposed to change their form, and become like a confused
collection of sparks of fire. In this state, and during the hours of
darkness, they were said to ascend and revisit their former places of
abode, retiring at early dawn, either to the bush or back to the lower
regions. It was supposed these spirits had power to return and cause
disease and death in other members of the family. Hence all were
anxious as a person drew near the close of life to part on good terms
with him, feeling assured that, if he died with angry feelings towards
any one, he would certainly return and bring some calamity upon
that very person, or some one closely allied to him. This was
considered a frequent source of disease and death, viz., the spirit of
a departed member of the family returning, and taking up his abode
in the head, or chest, or stomach of the party, and so causing
sickness and death. The spirits of the departed were also supposed
to come and talk through a certain member of the family,
prophesying various events, or giving directions as to certain family
affairs. If a man died suddenly, it was thought that he was eaten by
the spirits that took him. His soul was said to go to the common
residence of the departed; only it was thought that such persons had
not the power of speech, and could only, in reply to a question, beat
their breasts. The chiefs were supposed to have a separate place
allotted them, and to have plenty of the best food and other
indulgences. Saveasuileo was the great king, or Pluto, of these
subterranean regions, and to him all yielded the profoundest
homage. He was supposed to have the head of a man, and the
upper part of his body reclining in a great house in company with the
spirits of departed chiefs. The extremity of his body was said to
stretch away into the sea, in the shape of an eel or serpent. He ruled
the destinies of war, and other affairs. His great house or temple was
supported, not by pillars of wood or stone, but by columns of living
men.
Samoan Idol Worship.
At his birth every Samoan was supposed to be taken under the
care of some tutelary or protecting god, or aitu, as it was called. The
help of perhaps half a dozen different gods was invoked in
succession on the occasion; but the one who happened to be
addressed just as the child was born, was marked, and declared to
be the child’s god for life. The gods were supposed to appear in
some visible incarnation, and the particular thing in which his god
was in the habit of appearing was to the Samoan an object of
veneration. It was in fact his idol, and he was careful never to injure it
or treat it with contempt. One, for instance, saw his god in the eel,
another in the shark, another in the turtle, another in the dog,
another in the owl, another in the lizard, and so on throughout all the
fish of the sea, and birds, and four-footed beasts, and creeping
things. In some of the shell fish even gods were supposed to be
present. A man would eat freely of what was regarded as the
incarnation of the god of another man, but the incarnation of his own
particular god he would consider it death to injure or to eat. The god
was supposed to avenge the insult by taking up his abode in that
person’s body, and causing to generate there the very thing which he
had eaten, until it produced death. This class of genii, or tutelary
deities, they call aitu-fule, or god of the house. The father of the
family was the high priest, and usually offered a short prayer at the
evening meal, that they might all be kept from sickness, war, and
death. Occasionally, too, he would direct that they have a family
feast in honour of their household gods; and on these occasions a
cup of their intoxicating ava-draught was poured out as a drink-
offering. They did this in their family house, where they all
assembled, supposing that their gods had a spiritual presence there,
as well as in the material objects to which we have referred. Often it
was supposed that the god came among them, and spoke through
the father or some other member of the family, telling them what to
do in order to remove a present evil, or avert a threatened one.
Sometimes it would be that the family should get a canoe built, and
keep it sacred to the god. They might travel in it and use it
themselves, but it was death to sell or part with a canoe which had
been built specially for the god. Another class of Samoan deities
may be called gods of the town or village. Every village had its god,
and every one born in that village was regarded as the property of
that god. “I have got a child for so and so,” a woman would say on
the birth of her child, and name the village god. There was a small
house or temple also consecrated to the deity of the place. Where
there was no formal temple, the great house of the village where the
chiefs were in the habit of assembling was the temple for the time
being, as occasion required.
In their temples they had generally something for the eye to rest
upon with superstitious veneration. In one might be seen a conch
shell suspended from the roof in a basket made of sinnet network,
and this the god was supposed to blow when he wished the people
to rise to war. In another, two stones were kept. In another,
something resembling the head of a man, with white streamers
flying, was raised on a pole at the door of the temple, on the usual
day of worship. In another, a cocoa-nut shell drinking cup was
suspended from the roof, and before it prayers were addressed and
offerings presented. This cup was also used in oaths. If they wished
to find out a thief, the suspected parties were assembled before the
chiefs, the cup sent for, and each would approach, lay his hand on it
and say, “With my hand on this cup, may the god look upon me and
send swift destruction if I took the thing which has been stolen.” They
firmly believed that it would be death to touch the cup and tell a lie.
The priests in some cases were the chiefs of the place; but in
general some one in a particular family claimed the privilege, and
professed to declare the will of the god. His office was hereditary. He
fixed the days for the annual feasts in honour of the deity, received
the offerings, and thanked the people for them. He decided also
whether or not the people might go to war. The offerings were
principally cooked food. The first cup was in honour of the god. It
was either poured out on the ground or waved towards the heavens.
The chiefs all drank a portion out of the same cup, according to rank;
and after that, the food brought as an offering was divided and
eaten, “there before the Lord.” This feast was annual, and frequently
about the month of May. In some places it passed off quietly, in
others it was associated with games, sham fights, night dances, etc.,
and lasted for days. In time of war special feasts were ordered by the
priests. Of the offerings on war occasions, women and children were
forbidden to partake, as it was not their province to go to battle. They
supposed it would bring sickness and death on the party eating who
did not go to the war, and hence were careful to bury or throw into
the sea whatever food was over after the festival. In some places the
feasts, in honour of the god, were regulated by the appearance in
the settlement of the bird which was thought to be the incarnation of
the god. Whenever the bird was seen, the priest would say that the
god had come, and fixed upon a day for this entertainment. The
village gods, like those of the household, had all some particular
incarnation; one was supposed to appear as a bat, another as a
heron, another as an owl. If a man found a dead owl by the roadside,
and if that happened to be the incarnation of his village god, he
would sit down and weep over it, and beat his forehead with stones
till the blood flowed. This was thought pleasing to the deity. Then the
bird would be wrapped up, and buried with care and ceremony, as if
it were a human body. This, however, was not the death of the god.
He was supposed to be yet alive and incarnate in all the owls in
existence. The flight of these birds was observed in the time of war.
If the bird flew before them it was a signal to go on; but if it crossed
the path, it was a bad omen, and a sign to retreat. Others saw their
village god in the rainbow, others saw him in the shooting star; and in
time of war the position of a rainbow and the direction of a shooting
star were always ominous.
Throughout Polynesia the ordinary medium of communicating or
extending supernatural powers was the red feather of a small bird
found in many of the islands and the beautiful long tail-feathers of
the tropic or man-of-war-bird. For these feathers the gods were
supposed to have a strong predilection: they were the most valuable
offerings that could be presented to them; the power or influence of
the god was imparted, and through them transferred to the objects to
which they might be attached. Among the numerous ceremonies
observed, the palatua was one of the most conspicuous. On these
occasions the gods were all brought out of the temple, the sacred
coverings removed, scented oils were applied to the images, and
they were exposed to the sun. At these seasons the parties who
wished their emblems of deity to be impregnated with the essence of
the gods, repaired to the ceremony with a number of red feathers
which they delivered to the officiating priest.
Polynesian Idol.
The wooden idols being generally hollow, the feathers were
deposited in the inside of the image, which was filled with them.
Many idols, however, were solid pieces of wood bound or covered
with finely braided cinnet of the fibres of the cocoa-nut husk; to these
the feathers were attached on the outside by small fibrous bands. In
return for the feathers thus united to the god, the parties received
two or three of the same kind, which had been deposited on a former
festival in the inside of a wooden or inner fold of a cinnet idol. These
feathers were thought to possess all the properties of the images to
which they had been attached, and a supernatural influence was
supposed to be infused into them. They were carefully wound round
with very fine cinnet, the extremities alone remaining visible. When
this was done, the new made gods were placed before the larger
images, from which they had been taken, and, lest their detachment
should induce the god to withhold his power, the priest addresses a
prayer to the principal deities, requesting them to abide in the red
feathers before them. At the close of his ubu, or invocation, he
declared that they were dwelt in or inhabited (by the god), and
delivered them to the parties who had brought the red feathers. The
feathers taken home were deposited in small bamboo canes,
excepting when addressed in prayer. If prosperity attended their
owner, it was attributed to their influence, and they were usually
honoured with an image, into which they were enwrought, and
subsequently perhaps an altar and a rude temple were erected for
them. In the event, however, of their being attached to an image, this
must be taken to the large temple, that the supreme idols might
sanction the transfer of their influence.
Animals, fruits, etc., were not the only articles presented to the
idols: the most affecting part of their sacrificing was the frequent
immolation of human victims. These sacrifices, in the technical
language of the priests, were called fish. They were offered in
seasons of war, at great national festivals, during the illness of their
rulers, and on the erection of their temples. Travellers have been
informed by the inhabitants of the town of Maeva, that the foundation
of some of the buildings for the abode of their gods was actually laid
in human sacrifices, that every pillar supporting the roof of one of the
sacred houses at Maeva was planted upon the body of a man who
had been offered as a victim to the sanguinary deity about to be
deposited there. The unhappy wretches selected, were either
captives taken in war or individuals who had rendered themselves
obnoxious to the chiefs or the priests. When they were wanted, a
stone was, at the request of the priest, sent by the king to the chief of
the district from which the victims were required. If the stone was
received, it was an indication of an intention to comply with the
requisition. It is a singular fact that the cruelty of the practice
extended, not only to individuals, but to families and districts. When
an individual has been taken as a sacrifice, the family to which he
belonged was regarded as tabu, or devoted; and when another was
required, it was more frequently taken from that family than any
other; and a district from which sacrifices had been taken was in the
same way considered as devoted, and hence, when it was known
that any ceremonies were near on which human sacrifices were
usually offered, the members of tabu families or others who had
reason to fear they were selected, fled to the mountains and hid
themselves in the dens and caverns till the ceremony was over.
In general the victim was unconscious of his doom until suddenly
struck down by a blow from a club or a stone, sometimes from the
hand of the very chief on whom he was depending as a guest for the
rights of hospitality. He was usually murdered on the spot, his body
placed in a long basket of cocoa-nut leaves, and carried to the
temple. Here it was offered, not by consuming it with fire, but by
placing it before the idol. The priest in dedicating it, took out one of
the eyes, placed it on a plantain leaf, and handed it to the king, who
raised it to his mouth as if desirous to eat it, but passed it to one of
the priests or attendants stationed near him for the purpose of
receiving it. At intervals, during the prayers, some of the hair was
plucked off and placed before the god, and when the ceremony was
over, the body was wrapped in the basket of cocoa-nut leaves, and
frequently deposited on the branches of an adjacent tree. After
remaining a considerable time it was taken down, and the bones
buried beneath the rude pavement of the marae or temple. These
horrid rites were not unfrequent, and the number offered at their
great festivals was truly appalling.
The most remarkable institution prevailing among the inhabitants
of the islands of the southern seas is that known as tabu or tapu.
Although it could only be imposed by a priest, and a religious motive
was invariably assigned for its imposition, there can be little doubt
that its chief use was civil; and though, as in all state engines, the
component parts of which are multitudinous and of as diverse a
character as selfish interest can make them, abuse and depravity will
appear, still there can be no question that in its working the tabu is
an institution not to be hastily thrown aside or abolished. To quote
the words of Ellis, “the tabu forms an important and essential part of
a cruel system of idolatry, and is one of the strongest means of its
support.” This may be so far true, but at the same time, inasmuch as
it affects the proper government, the tranquillity, the very daily bread
of an idolatrous country, it is a thing to meet with tender
consideration, unless, indeed, because a nation is idolatrous, it is to
be straight stirred to rebellion, and driven to famine and death. It is
fair to regard tabu, not as a purely religious institution, but as a
political institution, propped and upheld by the most influential men in
the country, the priests, who, in their turn, are backed by the
kiaimoku (island keepers), a kind of police officers, who are
appointed by the king, and empowered to carry out the commands of
the priest, though the lives of offenders be blotted out at the same
time. Thus blended, does “Church and State” form a quickset hedge,
pleasant to the sight,—for the profusion of the “rewards” to come,
promised by the holy men to the faithful, cover it as it were with
green leaves, hidden among which are the thorns—the spears of the
king’s servants, not insolently thrust out, but modestly retiring and
challenging a brush with no man; altogether, however, it is a hedge
that no savage may break, and which, for heaven knows how many
hundreds of years, myriads of savages have been content to regard
harmlessly, passing their lives in the shadow of it.
In most of the Polynesian dialects the usual meaning of the word
tabu is sacred. “It does not, however,” says Ellis, “imply any moral
quality, but expresses a connection with the gods or a separation
from ordinary purposes and exclusive appropriation to persons or
things considered sacred.” Those chiefs who trace their genealogy to
the gods are called arii tabu chiefs, sacred from their supposed
connection with the gods. It is a distinct word from rahui, to prohibit,
and is opposed to the word, noa, which means general or common.
Hence the system which prohibited the females from eating with the
men, and from eating, except on special occasions, any part of
animals ever offered in sacrifice to the gods, while it allowed the men
to partake of them, was called the ai tabu, eating sacred.
This appears to be the legitimate meaning of the word tabu,
though the natives when talking with foreigners use it more
extensively, and apply it to everything prohibited or improper. This,
however, is only to accommodate the latter, as they use kaukau (a
word of Chinese origin) instead of the native word for eat, and
picaninny for small, supposing they are better understood.
The antiquity of tabu was equal to the other branches of that
superstition, of which it formed so component a part, and its
application was both general and particular, occasional and
permanent. Speaking of the custom as observed in Figi, Mr. Williams
says, “It is the secret of power and the strength of despotic rule. It
affects things both great and small. Here it is seen tending a brood of
chickens, and there it directs the energies of a kingdom. Its influence
is wondrously diffused. Coasts, lands, rivers, and seas; animals,
fruits, fish, and vegetables; houses, beds, pots, cups, and dishes;
canoes, and with all that belong to them, with their management,
dress, ornaments, and arms; things to eat, and things to drink; the
members of the body, manners and customs; language, names,
temper, and even the gods also; all come under the influence of the
tabu. It is put into operation by religious, political, or selfish motives,
and idleness lounges for months beneath its sanction. Many are thus
forbidden to raise their hands or extend their arms in any useful
employment for a long time. In this district it is tabu to build canoes;
on that island it is tabu to erect good houses. The custom is much in
favour with chiefs, who adjust it so that it sits easily on themselves,
while they use it to gain influence over those who are nearly their
equals: by it they supply many of their wants, and command at will
all who are beneath them. In imposing a tabu, a chief need only be
checked by a care that he is countenanced by ancient precedents.
Persons of small importance borrow the shade of the system, and
endeavour by its aid to place their yam beds and plantain plots within
a sacred prohibition.”
Ellis continues in the same tone of banter. “The tabu seasons
were either common or strict. During a common tabu the men were
only required to abstain from their usual avocations and attend at the
temple, when the prayers were offered every morning and evening;
but during the season of strict tabu, every fire and light on the island
must be extinguished, no canoe must be launched on the water, no
person must bathe; and except those whose attendance was
required at the temple, no individual must be seen out of doors; no
dog must bark, no pig must grunt, no cock must crow, or the tabu
would be broken and fail to accomplish the object designed. On
these occasions they tied up the mouths of the dogs and pigs, and
put the fowls under a calabash or fastened a piece of cloth over their
eyes. All the common people prostrated themselves with their faces
touching the ground before the sacred chiefs when they walked out,
particularly during tabu; and neither the king nor the priests were
allowed to touch anything; even their food was put into their mouths
by another person. The tabu was imposed either by proclamation,
when the crier or herald of the priests went round, generally in the
evening, requiring every light to be extinguished, the path by the sea
to be left for the king, the paths inland to be left for the gods, etc. The
people, however, were generally prepared, having had previous
warning, though this was not always the case. Sometimes it was laid
on by fixing certain marks, called unu unu, the purport of which was
well understood, on things tabued. When the fish of a certain part
are tabued, a small pole is fixed in the rocks on the coast in the
centre of the place, to which is tied a bunch of bamboo leaves on a
piece of white cloth. A cocoa-nut leaf is tied to the stem of the tree
when the fruit is tabued. The hogs which were tabued, having been
devoted to the gods, had a piece of cinnet woven through a
perforation in one of their ears. The females in particular must have
felt the degrading and humiliating effects of the tabu in its full force.
From its birth the child, if a female, was not allowed a particle of food
that had been kept in the father’s dish or cooked at his fire; and the
little boy, after being weaned, was fed with his father’s food, and as
soon as he was able sat down to meals with his father, while his
mother was not only obliged to take her meals in the outhouse, but
was interdicted from tasting the kind of which he ate.”
At the time when Mariner was traversing Polynesia and became a
guest of King Finow’s, he happened to witness the ceremony of
removing a tapu, which for certain reasons had been laid on hogs.
The places appropriated for this ceremony were two marleys and the
grave of Tooitonga. For distinction’s sake, we shall call the first
marley Tooitonga’s, and the second Finow’s. Tooitonga’s marley is
near Finow’s residence, and on this were erected four columns of
yams in the following manner:—Four poles about eighteen feet long
were fixed upright in the ground, to the depth of a few feet, at about
four feet distance from each other, in a quadrangular form, the
spaces between them all the way to the top being crossed by smaller
poles about six inches distant from each other, and lashed on by the
bark of the fow (species of the Hibiscus), the interior of this erection
being filled up as they went with yams; and afterwards other upright
poles were lashed on to the top, with cross pieces in like manner, still
piling up the yams; then a third set of poles, etc., till the column of
yams was about fifty or sixty feet high, when on the top of all was
placed a cold baked pig. Four such columns were erected, one at
each corner of the marley, the day before the ceremony, and three or
four hundred hogs were killed and about half baked. The following
day the hogs were carried to the king’s marley, about a quarter of a
mile off, and placed upon the ground before the house, as well as
four or five wooden cars or sledges full of yams, each holding about
five hundred. While this was doing, the people assembling from all
quarters, those who were already arrived sat themselves down
round the king’s marley. Occasionally some of them got up to amuse
themselves, and the rest of the company, by wrestling with one
another. The king and his chiefs, all dressed in plaited gnatoo, were
already seated in the house, viewing what was going forward. The
company being at length all arrived, and having seated themselves,
the king gave notice that the ceremony was to begin. The young
chiefs and warriors, and those who prided themselves in their
strength, then got up singly and endeavoured in turns to carry off the
largest hog. When one failed, another tried, then a third, and so on
till every one that chose had made a trial of his strength. To carry
one of the largest hogs is not a thing easy to be done, on account of
its greasiness as well as its weight, but it affords a considerable
share of diversion to see a man embracing a large fat, baked hog,
and endeavouring to raise it on his shoulder. As the hog was found
too heavy for one man’s strength, it was carried away by two, whilst
a third followed with its liver. They were deposited on the ground
near Tooitonga’s marley, where the men waited till the other hogs
were brought. In the mean time the trial was going on with the
second hog, which being found also too heavy for one man, was
carried away by two in like manner, and so on with the third, fourth,
etc., the largest being carried away first and the least last. The
second, third, fourth, etc., afforded more sport than the first, as being
a nearer counterbalance with a man’s strength. Sometimes he had
got it nearly upon his shoulder, when his greasy burden slipped
through his arms, and his endeavour to save it brought him down
after it. It is an honour to attempt these things, and even the king
sometimes put his hand to it. The small hogs and pigs afforded no
diversion, as they were easily lifted and carried away, each by one
man, and deposited, not at the outside of Tooitonga’s marley along
with the largest hogs, but carried at once into it, where the cars of
yams were also dragged, one at a time. When everything was thus
cleared from the king’s marley, the company got up and proceeded
to the other marley, where they again seated themselves, whilst
Tooitonga presided, and the king and his chiefs, out of respect, sat
on the outside of the ring among the great body of the people. The
large hogs which had been deposited in the neighbourhood of the
marley were now to be brought in each by one man, and as it had
been found that one man’s strength was not sufficient to raise any of
them upon his shoulders, two others were allowed to lift the hog and
place it upon his shoulders for him, and then he tottered in with his
load, followed by another man with the liver; and in this manner all
the hogs and their livers were carried in and deposited in two or
three rows before Tooitonga. Their number was then counted by the
head cooks of Tooitonga and Finow, and announced aloud to
Tooitonga by his own head cook; the number of cars and piles of
yams was also announced at the same time.
This being done, about twenty of the largest hogs were carried to
Tooitonga’s burying-place, nearly a hundred yards distant; those
which were too heavy for one man to lift being put upon his
shoulders by two others, etc., as before, and deposited near the
grave; one car of yams was also taken and left in like manner. This
portion of pork and yam being disposed of, the remainder was
shared in the following manner: one column of yams was allotted to
the king, to be removed in the afternoon, and to be disposed of as he
pleased (he always shares it among his chiefs and fighting men);
another column was allotted to Veachi and two or three other chiefs;
the third was given to the gods (the priests always take care of this
portion); and the fourth Tooitonga claimed for his own share. As to
the cars of yams, they were never inquired after. Tooitonga generally
takes care of them, and appropriates them to his own use and that of
his numerous household, not that he has any legal right to them
beyond custom and silent consent. The hogs were disposed of in like
manner; the greatest quantity to the greatest chiefs, who share them
out to the chiefs immediately below them in rank, and these again to
their dependants, till every man in the island gets at least a mouthful
of pork and yam. The ceremony now concluded with dancing,
wrestling, etc.; after which every person present having secured his
portion retired to his home to share it with his family. From this
moment the tabu, or prohibition upon hogs, fowls, and cocoa-nuts,
was null and void.
In New Zealand, although the principle of the institution of tapu is
much the same as in other islands of the Polynesian group, its
application differs in so many and such essential particulars as to
make it worth while to devote a few pages, chiefly supplied from
Taylor, Thompson, and other New Zealand missionaries and
travellers of distinction.
During the time of tapu a man could not be touched by any one,
or even put his own hand to his head himself; but he was either fed
by another who was appointed for the purpose, or took up his food
with his mouth from a small stage, with his hands behind him, or by a
fern stalk, and thus conveyed it to his mouth. In drinking, the water
was poured in a very expert manner from a calabash into his mouth,
or on his hands when he needed it for washing, so that he should not
touch the vessel, which otherwise could not have been used again
for ordinary purposes. Places were tapued for certain periods—rivers
until the fishing was ended, cultivation until the planting or reaping
was completed, districts until either the hunting of the rat or catching
of birds was done, woods until the fruit of the kie-kie was gathered.
A person became tapu by touching a dead body or by being very
ill; in this respect it appears to bear a very close resemblance to the
Mosaic law relating to uncleanness.
The garments of an ariki, or high chief, were tapu, as well as
everything relating to him; they could not be worn by any one else
lest they should kill him. “An old chief in my company,” says Mr.
Williams, “threw away a very good mat because it was too heavy to
carry; he cast it down a precipice. When I inquired why he did not
leave it suspended on a tree, that any future traveller wanting a
garment might take it, he gravely told me that it was the fear of its
being worn by another which had caused him to throw it where he
did, for if it were worn by another his tapu would kill the person. In
the same way the tinder-box of a great chief killed several persons
who were so unfortunate as to find it, and light their pipes from it
without knowing it belonged to so sacred an owner; they actually
died from fright. If the blood of a high chief flows (though it be a
single drop) on anything, it renders that tapu. A party of natives
came to see Te Hewhew, the great chief of Taupo, in a fine large new
canoe. Te Hewhew got into it to go a short distance; in doing so he
struck a splinter into his foot, the blood flowed from the wound into
the canoe, which at once tapued it to him. The owner immediately
jumped out and dragged it on shore opposite the chief’s house, and
there left it. A gentleman entering my house, struck his head against
the beam and made the blood flow; the natives present said that in
former times the house would have belonged to that individual. To
draw blood, even from a scratch, was a very serious matter, and
often was attended with fatal consequence.”
A chief’s house was tapu; no person could eat therein, or even
light his pipe from the fire, and until a certain service had been gone
through, even a woman could not enter. The chief being sacred had
his food to himself, generally in his verandah, or apart from the rest.
No chief could carry food, lest it should occasion his death by
destroying his tapu, or lest a slave should eat of it, and so cause him
to die. A chief would not pass under a stage or wata (a food store).
The head of the chief was the most sacred part; if he only touched it
with his fingers, he was obliged immediately to apply them to his
nose, and snuff up the sanctity which they had acquired by the
touch, and thus restore it to the part from whence it was taken. For
the same reason a chief could not blow the fire with his mouth, for
the breath being sacred communicated his sanctity with the fire, and
a brand might be taken from it by a slave, or a man of another tribe,
or the fire might be used for other purposes, such as cooking, and so
cause his death. The chief power, however, of this institution was
principally seen in its effects on the multitude.
In former times, life in a great measure depended upon the
produce of their cultivations; therefore it was of the utmost
importance that their kumara and taro should be planted at the
proper season, and that every other occupation should be laid aside
until that necessary work was accomplished. All, therefore, who were
thus employed were made tapu, so that they could not leave the
place, or undertake any other work, until that was finished. So also in
fishing and hunting; and this applied not only to those thus
employed, but to others. The kumara grounds were tapu; no strange
natives could approach them. Even the people of the place, if not
engaged in the work, were obliged to stand at a distance from the
ground thus rendered sacred by solemn karikia. Doubtless this was
a wise precaution to avoid interruptions, and to keep them from
stealing. No one but the priest could pass in front of the party
engaged in gathering in the kumara; those who presumed to do so
would be either killed or stripped for their temerity. The woods in
which they hunted the rat were tapu until the sport was over, and so
were the rivers; no canoe could pass by till the rabue (generally a
pole with an old garment tied to it) was taken down. In the early days
of the mission, this was a great annoyance; the members of the
mission were often unable to communicate with each other until the
dreaded pole was removed; but at last they determined to observe
the tapu no longer: the boat was manned, and they rowed along in
defiance of the sacred prohibition. They had not gone far, however,
before they were pursued, the boat was taken ashore, and all the
articles in it were seized, amongst which were some bottles of
medicine and pots of preserves. These were immediately eaten, and
great wrath and indignation expressed; but by preserving a firm
deportment, the natives were conquered; the medicine perhaps had
its share in obtaining the victory, as they found they could not
meddle with the Europeans with impunity. They held a meeting, and
it was then resolved that, for the future, as Europeans were a foreign
race and subject to a different religion, the tapu should not apply to