Published on and written by Cyril Jarnias
Moving to the Solomon Islands means entering a world where Christian faith, ancestral spirits, nature, and community life are interwoven daily. For an expatriate, understanding this tight weave between religion and “kastom” (custom) is not just a matter of politeness: it is the key to gaining trust, avoiding missteps, and fully participating in local life.
In the Solomon Islands, Christianity is the majority religion but coexists with vibrant ancestral beliefs. Adopting respectful behavior, wearing appropriate attire, and knowing when to speak or remain silent are important for navigating this spiritual context harmoniously.
A Deeply Christian Country… But Not Only
In the Solomon Islands, the vast majority of the population identifies as Christian. Various sources agree: approximately 90 to 93% of residents identify as Christian, with a predominance of Protestant churches and a strong Catholic presence. However, reducing local spiritual life to Christianity alone would be a mistake. Ancestral religions and rituals, described as animist or “kastom,” remain well-established, especially in certain communities like the Kwaio on Malaita Island.
The country’s religious mosaic can be summarized as follows:
| Religious Current / Group | Estimated Share of Population | Main Particularities |
|---|---|---|
| Christianity (total) | ~90–93% | Dominant religion, highly visible in public life |
| Protestantism | ~73% | Comprises several historical and evangelical churches |
| Anglican Church of Melanesia | ~31–33% | Largest denomination, a deeply embedded structure |
| Roman Catholic Church | ~19–20% | Present through 3 dioceses, strong educational and health infrastructure |
| South Seas Evangelical Church | ~17% | Strong influence on Malaita |
| Seventh-day Adventist Church | ~10–12% | Observance of Sabbath from Friday evening to Saturday evening |
| United Church (Methodist) | ~10% | Heir to historical Methodist missions |
| Indigenous (Animist) Religions | ~4–6% | Primarily among the Kwaio and in some interior areas |
| Other Religions (Islam, Baha’i, Jehovah’s Witnesses, LDS, etc.) | ~3% | Minority groups, presence mostly in urban areas |
| No Religion | ~0.03% | Statistically marginal |
| Not Declared | ~0.1% | Incomplete data |
Christianity is omnipresent in public space: church bells, colorful temples along the roads, well-attended Sunday services, prayers opening meetings, Christmas and Easter celebrations observed nationwide. Yet, behind church façades, connections with ancestral spirits, taboos of land and sea, dreams, and omens remain structuring for many families.
For an expatriate, it is crucial to grasp this dual register: the overt Christian expression, and the more discreet fabric of “kastom” beliefs which continues to shape behaviors, fears, solidarities, and certain conflicts.
“Kastom” and “Wantok”: Two Keys to Understanding Religious Life
Religion in the Solomon Islands is not limited to church attendance. It is intimately linked to “kastom” – the body of customs, taboos, rituals, and ancient cosmologies – and to the notion of “wantok”, that network of mutual obligation between people who speak the same language or come from the same region.
Vanuatu has over 70 local languages, according to sources, illustrating its cultural and linguistic diversity.
The concept of “wantok” literally means “one talk,” “one language.” It structures a very dense sociability: one helps one’s wantok with housing, food, school fees, land disputes, or ceremonies. Religiously, this often translates to entire communities adhering to the same church or the same ancestral practices. An expatriate who understands and respects this system gains privileged access to daily life, but must also accept that important decisions are often negotiated at the clan or village level, not just with an individual.
The Major Churches: “Pillars” of Society
In the Solomon Islands, five major churches – sometimes called the “five pillars” – historically dominate the Christian landscape: the Anglican Church of Melanesia, the Catholic Church, the South Seas Evangelical Church, the Seventh-day Adventist Church, and the United Church (Methodist). They, along with others, form the Solomon Islands Christian Association (SICA), which plays a leading role in public life.
The distribution is roughly as follows:
| Main Church | Estimated Share of Population | Prominent Areas and Roles |
|---|---|---|
| Anglican Church of Melanesia | ~31–33% | Strong presence in many provinces; major role in peace and reconciliation |
| Roman Catholic Church | ~19–20% | 3 dioceses (Honiara, Gizo, Auki), dense network of schools and health centers |
| South Seas Evangelical Church | ~17% | Very present on Malaita, strong evangelical and Pentecostal dimension |
| Seventh-day Adventist Church | ~10–12% | Influence on Sabbath observance, especially in certain lagoons and villages |
| United Church (Methodist) | ~10% | Methodist heritage, based in Munda (Western Province) |
For an expatriate, these churches are not just places of worship. They serve as community hubs, training structures, providers of health and education services, and sometimes intermediaries between the population and the state. Approximately a quarter of educational services and over 10% of health services are provided by religious institutions. During political crises or natural disasters, these structures also become frontline actors for humanitarian aid and mediation.
Participating in the life of a local parish is an excellent way to integrate, build a network of trust, and better understand the tensions or solidarities that run through society.
A Legal Framework Very Favorable to Religious Freedom
The Constitution of the Solomon Islands explicitly guarantees freedom of religion. Every individual has the right to practice their faith, change it, preach, and open religious schools. Authorities are generally respectful of this principle and, according to recent international assessments, the country receives the top score for religious freedom.
All religious organizations must register with the state, with fees officially waived for these groups. The state subsidizes schools and clinics run by the churches and collaborates with them through a dedicated Ministry of Traditional Governance, Peace and Ecclesiastical Affairs.
For an expatriate, this context means great latitude to practice one’s own religion, attend local services, and even contribute to projects led by churches. On the other hand, aggressive or demeaning proselytism towards local beliefs, especially ancestral ones, can be very poorly perceived socially, even if sharing one’s faith is legally possible.
Sacred Sunday, Sabbath, and the Rhythm of the Week
In the Solomon Islands, the weekly calendar is experienced through a marked spiritual prism. For most Christian denominations, Sunday is a sacred day, dedicated to worship and rest. Many businesses close or operate slowly, transportation may be less frequent, and organizing sports or professional activities on that day is sometimes frowned upon.
In some regions influenced by Seventh-day Adventists, such as villages in Marovo Lagoon, the Sabbath is strictly observed from Friday evening to Saturday evening. This observance is reflected in local prohibitions, such as disembarking from a boat or organizing noisy activities during this period, reflecting a strong religious sensibility.
Aligning with this rhythm does not necessarily mean going to church every week, but at minimum avoid scheduling important professional meetings or activities perceived as secular (loud music, construction work) during worship hours, especially in rural areas. Asking your local colleagues about the dominant religious service days and times in the area is a valuable reflex.
Attending a Service: Dress Codes and Expected Attitudes
Attending a religious service is one of the best entry points for understanding local life. The polyphonic singing, prayers in Pijin, sometimes long sermons, and collective fervor all contribute to a memorable experience. However, it’s important to respect certain codes.
Regarding attire, modesty is the rule. Even though the climate is hot and humid, expectations are clear: shoulders and knees covered, loose-fitting rather than tight clothes, rather sober colors for the most formal services. In many parishes, women wear long skirts or dresses, sometimes loose “meri blouses”; men opt at minimum for long pants and a collared shirt, even if light.
A useful summary:
| Situation | Recommended Attire for Women | Recommended Attire for Men | Important Details |
|---|---|---|---|
| Sunday Service or Major Religious Feast | Long dress or skirt, shoulders covered, non-form-fitting clothing | Long pants, collared shirt (short sleeves allowed), sometimes closed sandals | Hats removed, no tank tops, no miniskirts, avoid low necklines |
| Village Visit (outside the beach) | Skirt or dress covering knees, T-shirt or shirt covering shoulders | Shorts above the knee possible depending on location, but pants preferable, T-shirt | Ask locally: some communities are stricter |
| Public Beach outside tourist areas | Sarong or dress over swimsuit, avoid bikinis when not actively swimming | Long shorts and T-shirt out of the water | Swimwear is limited to the beach, never in town or the village |
Inside a church, removing one’s hat is imperative. In some communities, one also removes shoes when entering a space considered sacred, especially in more traditional buildings or village prayer houses; simply observe or ask quietly before entering.
During the service, adopt a reverent attitude: put your phone on silent, avoid any conversation during the sermon, and limit your movement. If a prayer is said, even as a non-believing expatriate, a respectful posture is expected: slightly bow your head, remain silent, and stand or sit with the congregation if necessary. You are not required to recite texts, but following the collective movement demonstrates real respect.
Religious “Kastom”: Ancestors, Spirits, and Taboos
Behind the omnipresence of crosses and Bibles, the foundation of ancestral beliefs remains powerful. In many regions, villagers live in a universe where ancestors and non-human spirits are perceived as constantly present. They are attributed with protections, misfortunes, illnesses, abundant or failed harvests.
These systems relied on mediation with ancestors and spirits, via sacrifices and rituals. The central notion of *mana*, spiritual power, was counterbalanced by taboo (*abu*), the transgression of which could lead to the loss of this protection and cause misfortune.
Today, even among largely Christianized populations, these categories often remain in the background. Many still interpret dreams as visits from ancestors, sudden misfortunes as the result of a spell or a transgression of a taboo. Animals like sharks, snakes, or certain birds are sometimes seen as spiritual messengers. Some villages preserve sacred sites – forests, caves, reefs, stones – associated with protective or dangerous spirits.
For an expatriate, it is essential not to ridicule local beliefs and to take prohibitions very seriously, as acts like swimming in a sacred place or joking about an artifact can be perceived as a grave symbolic violence.
Taboos, Sacred Sites, and Access to Land
The issue of land is particularly sensitive in the Solomon Islands. Most land belongs to clans or families, sometimes for generations through customary titles materialized by sacred stones, “bibi,” or other marks of ownership. Certain beaches, lagoons, forests, rivers, or reefs are thus “controlled” by specific communities, with rules of access and usage.
Some spaces, called ‘tabu sites,’ have strictly restricted access, sometimes reserved for men or forbidden to people outside the clan. In some cases, the prohibition specifically targets women, related to ancient rituals around skulls, ancestor houses, or places associated with blood (birth, menstruation). These rules, while potentially puzzling from the outside, are taken very seriously and must be respected.
Adapted behavior relies on a few simple reflexes:
During your explorations, always ask permission before taking a trail leaving the main road, using an isolated beach, or entering a forest not clearly public. In rural settings, introduce yourself to the village chief or a recognized elder before exploring the surroundings. Accept that some places may be off-limits to you, without insisting or debating. Finally, never take objects from a site that may have a sacred dimension, such as skulls, particular stones, or shells arranged in a circle.
In some cases, access to a beach or reef is negotiated against the payment of a “kastom fee”, a customary contribution. It is generally modest but symbolically very important: it acknowledges the legitimacy of the customary owner and satisfies a form of ritualized exchange.
Greeting, Speaking, Staying Silent: Relational Etiquette
Religion in the Solomon Islands also permeates ways of behaving with others. Formal politeness, respect for elders, and the rejection of aggressive behavior are intimately associated with the ideal of “good Christian conduct” and older notions of customary respect.
The basic greeting combines a light handshake, a frank smile, and measured eye contact. Common phrases in Pijin are “halo” or “morning lo yu.” Handshakes are generally exchanged between people of the same sex; a man directly shaking the hand of a woman he doesn’t know well can be surprising in rural areas, where a nod or a wave of the hand is often preferred.
A detail that matters: placing the left hand on the right forearm during the handshake. This discreet gesture signals particular respect, often appreciated during a first meeting or with an elder. On the other hand, avoid hugs and demonstrative physical contact in public, reserved for the intimate sphere.
Elders and religious leaders hold a central place and must be treated with particular deference. It is proper to greet them first, not interrupt them, and consult them for important decisions concerning land, family, or community. In a formal setting, the use of courtesy titles like ‘Mister,’ ‘Miss,’ ‘sir,’ or ‘madam’ followed by the surname is expected.
Conversation is generally calm, without raised voices. Verbal aggression, shouting, public insults are deeply shocking and can even, in some cases, constitute offenses (the use of coarse language can lead to complaints and compensations). In a society where community balance is vital, self-control is valued.
Sharing a Meal: Spiritual Dimension and Usage Codes
In the Solomon Islands, a meal goes far beyond simple nutrition. Sharing food is an act of social bonding, and often an occasion for common prayer. Being invited to eat at someone’s home or at a community event is a sign of trust, sometimes also a customary obligation when one has received help or a service.
Flatly refusing offered food can be perceived as a relational rejection. Even without hunger or facing an unfamiliar dish, it is better to accept a small portion, taste it, and thank them. Furthermore, a prayer before the meal is common, especially in practicing households or during large family gatherings: one should then remain silent, possibly bowing the head, until the end of the blessing.
In many villages, people still eat with their hands, especially during large community feasts where food is served on large leaves or in shared dishes. It is then important to use only the right hand to bring food to the mouth, as the left hand is culturally associated with intimate hygiene. Washing hands before eating, sometimes in a basin or with a jug of water brought to each person, often has both a practical and symbolic dimension.
Saying “thank you” for the meal, or even mentioning that the food was “naes tumas” (very good), is a simple way to acknowledge generous hospitality, especially in a context where resources remain limited.
Giving a Gift: Social Gesture and Customary Echo
The practice of gift-giving is deeply rooted in the Solomon Islands, whether it is customary gifts in traditional ceremonies or more modest gifts during informal visits. Arriving empty-handed at someone’s place, especially in rural areas, can be perceived as a lack of tact, even of consideration.
In Solomon Islands custom, welcome gifts prioritize thoughtfulness and utility over monetary value. Presents like fruit, a bag of rice, tins of fish, tobacco, a small sum of money, or supplies for children (crayons, balls) are particularly appreciated. The gesture, which symbolizes the acknowledgment of a relationship, is central. It is customary to present the offering with both hands, sometimes accompanying the gesture with a few words in Pijin to express gratitude or respect.
In more formal undertakings—for example, requesting access to land, seeking permission from a chief—this small gift takes the form of a “kastom gift”, inscribed in a logic of ritual exchange. It is essential never to consider this as a simple tip or bribe: in the local logic, it is a marker of social and symbolic connection.
Photography, Ceremonies, and Sacred Spaces: Absolute Caution
The desire to photograph landscapes, religious ceremonies, ancient skulls, or traditional dances is understandable. But in the Solomon Islands, the camera is seen as a potentially intrusive object, particularly in religious or customary contexts.
It is essential to always ask permission before photographing someone, particularly in rural settings. For religious or ritual ceremonies, the explicit agreement of the organizers or elders is required. Some sacred objects (ancestral skulls, sacred stones, altars) must not be photographed, as some communities fear the image may capture or displace part of their spiritual power.
In churches, tolerance varies. During the liturgy, photographing can be poorly perceived, unless the congregation is used to it (in some tourist contexts, flexibility is greater). In case of doubt, a discreet “mi save tekem foto?” (can I take a photo?) addressed to the person in charge or a nearby member is better than assuming.
Taking an object from a sacred site – shell, stone, particular piece of wood – is strongly discouraged, even if it does not seem explicitly protected. For residents, these elements may be part of a symbolic ensemble invisible to the uninitiated eye.
Alcohol Consumption, Language, and Behaviors Deemed Offensive
If one looks at Solomon Islands society through a religious prism, certain common Western behaviors take on a different coloration. Alcohol consumption is a striking example. While alcohol is not entirely absent from local life, it is not part of daily life for many families, and some villages forbid it outright for both religious and customary reasons.
Public drunkenness is condemned as it goes against Christian values and the ‘kastom’ ideal of self-control. For an expatriate, it is essential to drink in moderation, avoid appearing drunk in public, and respect local prohibitions in order to preserve their reputation and that of their organization.
Coarse language is also regulated. In some cases, insults uttered in public can constitute offenses, lead to financial claims, or even imprisonment. Discriminatory or mocking speech towards other religions—including ancestral practices or Muslim and Baha’i minorities—feeds latent tensions and reinforces the image of religious divisions.
Public displays of affection, especially romantic kisses and embraces, remain rare and readily considered inappropriate, although holding a partner’s hand may be tolerated. Again, the dual reference to conservative Christianity and customary norms of modesty explains this restraint.
Women, the Body, and Spirituality: A Highly Sensitive Area
In many Melanesian cosmologies, the female body, especially in its dimensions related to menstruation and birth, is perceived as holding an ambivalent power: profoundly creative, but also potentially dangerous or “polluting” in a ritual sense. These representations, still present in some regions, generate a series of taboos around places where women give birth, bleed, or rest.
Historically, huts were reserved for menstruating or postpartum women and forbidden to men. Some entire areas could be declared “tabu” for women. Today, these practices are evolving, but particular vigilance is still required, especially around ancestor houses, caves, and certain reefs.
For a female expatriate, this translates to:
– the necessity of adapting to a new culture, making new friends, and managing a sometimes unfamiliar environment;
– the need to respect access prohibitions, even if they seem “unfair” or incomprehensible at first glance;
– the importance of engaging respectfully and patiently with local women, who will often be the best mediators for explaining what is possible or not;
– the awareness that topics like menstruation, pregnancy, or sexuality remain very sensitive, rarely discussed in public.
For male expatriates, this implies refraining from jokes or direct references to these issues, and respecting the gender separations sometimes observed in places of worship or during certain ceremonies.
Between Christianity and Ancestral Beliefs: Everyday Syncretism
In practice, many Solomon Islanders live a form of dual belonging: they identify as Christian, attend church diligently, but continue to consult customary intermediaries, interpret their dreams as messages from ancestors, or use “blessed” objects on the border between the Christian sacred and the traditional sacred.
Some local religious movements have even institutionalized these blends, combining biblical symbols, references to Israel or the end times, and practices of blessing objects or “protective stones.” Church leaders themselves acknowledge the extent of this syncretism, sometimes worrying about it, sometimes choosing to cautiously accompany it.
For an expatriate, this hybrid landscape calls for nuance. Too quickly classifying a practice as “superstition” or “paganism” without considering the identity and psychological role it plays can hurt deeply. Conversely, patronizingly presenting these beliefs as a charming “folklore” without perceiving their spiritual depth is no more respectful.
The most constructive attitude often consists of asking open questions: “Who protects this place?”, “What do these objects mean?”, “How did your grandparents do things before the missionaries arrived?” These conversations, conducted tactfully, often open up spaces for very rich sharing.
Practical Advice for Expatriates: Finding Your Way Without Getting Lost
Throughout this overview, a few simple principles emerge for navigating the religious universe of the Solomon Islands serenely:
Consider any invitation to a religious or customary event as an honor, and respond with punctuality, modest attire, and an available attitude. Systematically inquire about local practices (present Churches, service times, taboo sites). Show marked deference to elders, chiefs, and religious leaders, avoiding frontal confrontations on faith. Ensure absolute consistency between your words and actions, as inconsistency is very poorly perceived. Finally, using a few greeting phrases in Pijin conveys an immediate message of cultural respect.
Finally, keep in mind that religion, beyond statistics and doctrines, is in the Solomon Islands a daily language of meaning, consolation, and justice. Understanding this language—or, failing that, humbly accepting to grasp only fragments of it—is undoubtedly one of the most beautiful gestures an expatriate can make towards their hosts.
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Cyril Jarnias is an independent expert in international wealth management with over 20 years of experience. As an expatriate himself, he is dedicated to helping individuals and business leaders build, protect, and pass on their wealth with complete peace of mind.
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