Through an analysis of a case of possession I argue that possession ca
n be read as historical discourse. The possessed person and the ethnoa
nalyst often do cultural-historical work useful to the larger society.
The case examined casts light on Samoan moral history from missioniza
tion to the present and on how Samoans have reinvented traditions-not
naively as the literature on cultural reinvention suggests, but as at
least a partially self-conscious process.