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The contribution of Protestant Pacific missionary correspondents, including Robert Henry Codrington (1830-1922) and George Brown (1835-1917), to the development of anglophone social evolutionary theories during the latter half of the nineteenth century is well documented by scholars.1 The theorists Henry Maine (1822-1888), John Lubbock (1834-1913), John McLennan (1827-1881), Lewis Henry Morgan (1818-1881), and Edward Burnett Tylor (1832-1917) were writing in the metropoles and were thus reliant for their data on firsthand accounts of exotic people produced by others. These theorists attempted in various ways to systematize the assumption — longstanding and sometimes explicit as in the writings of the eighteenth-century Scottish stadial theorists — that human beings progress through a universal sequence of stages from primitive to civilized. To comprehend the origins of modern civilized society, one had to look to the 'primitive' societies of the contemporary present. The presupposition, variously identified as 'classical evolutionism' or 'social evolutionism', that the non-European world provided theorists with a living museum of the history of present-day Western society was well entrenched by the middle of the nineteenth century. As Stocking neatly put it:

‘White Man’s Burden’, ‘White Man’s Privilege’: Christian humanism and racial determinism in Oceania, 1890–1930