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Auswahl der wissenschaftlichen Literatur zum Thema „New Zealand Samoan“
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Zeitschriftenartikel zum Thema "New Zealand Samoan"
1
Vaa, Leulu Felise. „The Future of Western Samoan Migration to New Zealand“. Asian and Pacific Migration Journal 1, Nr. 2 (Juni 1992): 313–32. http://dx.doi.org/10.1177/011719689200100206.
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The history of Samoan migration to New Zealand, a demographic profile of the migrants, and the future of such migration are discussed. Migration became a serious phenomenon after independence in 1962, with primarily young, unskilled workers moving to take up jobs in the agricultural and service sectors. Remaining essentially unchanged since 1962, New Zealand's immigration policy gives preferential treatment to Western Samoans and recognizes their valuable labor contribution. The future of migration to New Zealand is discussed in the context of the costs and benefits to Western Samoa. Contrary to some observers, the author argues that emigration has been beneficial rather than deleterious to Western Samoa's development and predicts the continuation of Samoan migration to New Zealand, Australia, United States and other countries, with increased emphasis on family reunion.
2
Norris, Pauline, Marianna Churchward, Fuafiva Fa'alau und Cecilia Vaai. „Understanding and use of antibiotics amongst Samoan people in New Zealand“. Journal of Primary Health Care 1, Nr. 1 (2009): 30. http://dx.doi.org/10.1071/hc09030.
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INTRODUCTION: Use of antibiotics is high in Samoa and this may affect the expectations and patterns of antibiotic use of Samoans in New Zealand. AIM: This study examined the understanding and reported use of antibiotics amongst Samoans in New Zealand. METHODS: In-depth interviews were held with 13 Samoans in New Zealand. These interviews were analysed and used to develop a questionnaire that was administered to 112 Samoans attending health care facilities in New Zealand. RESULTS: Many participants had little understanding of antibiotics. Less than 2% identified the correct purpose for antibiotics, and 66% thought they were used to relieve pain. Respondents regarded a wide range of medicines (including some which they regularly took) as antibiotics. They frequently attributed colds and flu to environmental conditions (96%), and regarded antibiotics as a useful treatment for them (81%). They reported stopping taking antibiotics before finishing the course. Very few (8%) were aware of antibiotic resistance. DISCUSSION: Health care practitioners cannot assume that patients share a Western scientific understanding of which illnesses are caused by microbes, or what antibiotics are or do. People may have significant confusion about the medicines they take. Samoans, whether they are born in New Zealand or not, may hold traditional Samoan views about health and illness. KEYWORDS: Antibiotics, lay knowledge, URTI (upper respiratory tract infections), Samoa, New Zealand
3
Rimoni, Fuapepe. „Tama Samoa: Exploring Identities in Secondary School“. New Zealand Annual Review of Education 22 (19.12.2017): 112. http://dx.doi.org/10.26686/nzaroe.v22i0.4151.
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This paper draws on a recent doctoral study which demonstrated ways that Tama Samoa (Samoan boys) enact their identities as Samoans authentically within the New Zealand secondary school context. Identity is complex and is not generally taken into consideration in the literature on education success and achievement of Pacific students in New Zealand. Recognising Pacific identities as being fluid, diverse and multi-dimensional, and engaging with the voices of tama Samoa enables a greater understanding and thus better support for tama Samoa and their educational success within the secondary school context.
4
Thode-Arora, Hilke. „“The Samoans Are Here!”: Samoan Ethnic Shows, 1895–1911“. East Central Europe 47, Nr. 2-3 (09.11.2020): 233–60. http://dx.doi.org/10.30965/18763308-04702004.
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Abstract Between 1895 and 1911, three groups of Samoans traveled to Germany to take part in ethnic shows. There were titled and high-ranking persons in each of the groups. This article explores the recruiting, organizing, and reception of the shows, contextualizing the European and Samoan perspectives, which differed significantly. In addition to written, visual, and material sources in Samoan, New Zealand, and European archives and museums, the research is based on interviews with descendants of the Samoan travelers who could still be traced.
5
Oosterman, Allison. „Malcolm Ross and the Samoan ‘troubles’ of 1899“. Pacific Journalism Review : Te Koakoa 14, Nr. 2 (01.09.2008): 163–82. http://dx.doi.org/10.24135/pjr.v14i2.950.
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New Zealand journalist Malcolm Ross was a witness to the international rivalries over Samoa between Germany, Britain and the United States, which came to a head in 1899. Civil war had broken out after the death of King Malietoa Laupepa in August 1898 over who would be his successor. The United States and Britain stepped in and supported Laupepa’s son while Germany supported a rival claimant, Mataafa. Malcolm Ross went to Samoa in late January to report on the ‘troubles’ for three New Zealand daily newspapers, the Otago Daily Times, The Press and the Evening Post. The Samoan trip was Ross’s first experience as a war correspondent, although not everybody saw the conflict as war. This article examines Ross’s coverage of four months of the conflict until the cessation of hostilities when a three-man commission was established to look into the troubles and offer a solution. The article will assess Ross’s work as a journalist in a ‘war zone’. The freedom with which he was able to operate in Samoa was not to be repeated, especially once he had become the country’s official war correspondent during World War I.
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SMITH, J. M. B., und G. M. COOK. „A decade of community MRSA in New Zealand“. Epidemiology and Infection 133, Nr. 5 (01.04.2005): 899–904. http://dx.doi.org/10.1017/s0950268805004024.
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In 1992, isolates with a distinctive phage pattern were identified amongst the 186 MRSA recovered in New Zealand. These unusual isolates were recovered in the Auckland region from individuals who came from or had visited Western Samoa, and were called Western Samoan phage pattern (WSPP) MRSA. They were almost exclusively community based and were mainly responsible for the alarming 15-fold increase in MRSA seen in New Zealand over the next 6 years. Since 2000, the number of infections attributable to WSPP MRSA appears to be declining. WSPP isolates are clonal, possess a unique type IV SCCmec element, and a distinctive multilocus sequence allelic profile (ST30). WSPP isolates are invariably not multiresistant with methicillin MICs generally [les ]32 μg/ml. Virulence of the WSPP clone appears to be related to its adhesive and consistent toxin- (e.g. Panton–Valentine leukocidin, α- and γ-haemolysins) producing capabilities. Isolates are most frequently associated with cutaneous lesions in younger age groups. Since 1998, MRSA isolates belonging to the UK-derived EMRSA-15 strain (also type IV SCCmec) have continued to increase in New Zealand, and together with WSPP, these strains now dominate MRSA isolations in New Zealand.
7
Bush, Allister, Sunny Collings, Kiwi Tamasese und Charles Waldegrave. „Samoan and Psychiatrists' Perspectives on the Self: Qualitative Comparison“. Australian & New Zealand Journal of Psychiatry 39, Nr. 7 (Juli 2005): 621–26. http://dx.doi.org/10.1080/j.1440-1614.2005.01635.x.
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Objectives: To compare psychiatrists' perspectives on the meaning of self, in general adult public practice psychiatry in the Wellington region of New Zealand, with a Samoan view of self and to discuss the implications for the practice of psychiatry with Samoan people in New Zealand. Method: A focus group of psychiatrists was convened for three sessions. A Samoan view of self was presented to the participants. Transcripts of the focus groups were analysed using inductive content analysis and a process of cultural accountability was included in the research design. Results: Individual and secular notions of self dominated the psychiatrists' perspectives and contrasted with the primacy of relational and spiritual notions of self in Samoan culture. Psychiatrists experienced a sense of cultural ‘dissonance’ on first exposure to the Samoan views. The Samoan notion of self was considered to challenge the universalist assumptions of Western psychiatric theories as understood by the participants. The Samoan relational notion of self had implications for clinical interviewing, understanding of phenomenology, formulation and treatment planning with Samoan patients and their families. Conclusions: Dedicated Samoan or Pacific Island mental health services would allow culture-specific concepts central to an understanding of mental health to be embedded in service delivery. The process used in this study and the notion of dialectical tension could be used in the cultural education of mental health clinicians. The cultural accountability process models an important aspect of such training.
8
Norris, Pauline, Fuafiva Fa'alau, Cecilia Va'ai, Marianna Churchward und Bruce Arroll. „Navigating Between Illness Paradigms: Treatment Seeking by Samoan People in Samoa and New Zealand“. Qualitative Health Research 19, Nr. 10 (Oktober 2009): 1466–75. http://dx.doi.org/10.1177/1049732309348364.
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CRIBB, JO. „Being Bashed: Western Samoan women's responses to domestic violence in Western Samoa and New Zealand“. Gender, Place & Culture 6, Nr. 1 (März 1999): 49–65. http://dx.doi.org/10.1080/09663699925141.
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Tamasese, Kiwi, Carmel Peteru, Charles Waldegrave und Allister Bush. „Ole Taeao Afua, the New Morning: A Qualitative Investigation Into Samoan Perspectives on Mental Health and Culturally Appropriate Services“. Australian & New Zealand Journal of Psychiatry 39, Nr. 4 (April 2005): 300–309. http://dx.doi.org/10.1080/j.1440-1614.2005.01572.x.
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Objectives: The first objective was to develop a culturally appropriate research method to investigate Samoan perspectives on mental health issues. The second objective was to apply this to identify cultural values and understandings important in the care and treatment of Samoan people with mental health problems. Method: Gender-specific focus groups consisting of Samoan elders and service providers were facilitated by Samoan researchers in the Samoan language. Systematic analysis of the transcripts, adapted to the cultural context, were conducted in Samoan and later translated into English. Results: A culturally derived method, referred to as Fa'afaletui, reflecting Samoan communal values and familiar institutional structures within the community, allowed each focus group to come to a consensual view on issues discussed. The Samoan self was identified as an essential concept for understanding Samoan views of mental health. This self was described as a relational self and mental wellness as a state of relational harmony, where personal elements of spiritual, mental and physical are in balance. Mental ill health was sometimes linked to breaches of forbidden and sacred relationships, which could be addressed effectively only within protocols laid down in the culture. Additional stressors contributing to mental ill-health were identified as low income, unemployment, rising housing costs and the marginalization of Samoan cultural norms in New Zealand. Participants identified the need for a culturally based mental health service for Samoan people to address key cultural factors. Conclusions: The Fa'afaletui method is a new research method which is sensitive and responsive to Samoan cultural norms and is methodologically rigorous. Such an approach may be relevant for other Pacific Island cultures and other cultures, which have a strong emphasis on collectivity. The Samoan concept of self provides a theoretical foundation for understanding the mental health needs of Samoan people and a basis for developing appropriate services.
Dissertationen zum Thema "New Zealand Samoan"
1
Perese, Lana. „You bet your life...and mine! Contemporary Samoan gambling in New Zealand“. Thesis, University of Auckland, 2009. http://hdl.handle.net/2292/4958.
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Pacific peoples in New Zealand are identified as having the highest risk and prevalence of problem and pathological gambling behaviours. Despite increasing awareness of gambling related harms in New Zealand there is a dearth of research on Pacific gambling, the reasons for problem gambling and the risks gambling poses for these populations. This thesis examines contemporary Samoan gambling and problem gambling through the perceptions and in-depth understandings of thirty-two Samoan participants. Pacific research methodologies premised on Pacific epistemologies, practices and protocols provide the cultural framework that supports the qualitative methods used in this research. These cultural methodologies also provide the context within which data gathered is analysed, interpreted and discussed. The method used within this thesis is an amalgam of Pacific and grounded theory approaches. The research identifies Samoan cultural factors that play a major role in understanding contemporary Samoan gambling. It links the deep-rooted cultural understandings of va/teu le va that are associated with early Samoan games and sports with contemporary Samoan gambling behaviours and practices. The research provides cultural understandings of the complex conditions and processes within which contemporary Samoan gambling and problem gambling are embedded, constituted and differentiated for Samoan people in New Zealand. These understandings are used to explore the extent to which gambling impacts harm Samoan individuals, families and communities. The research also describes cultural factors that are associated with motivations for contemporary Samoan gambling. It demonstrates that concepts such as ‘winning’, ‘fundraising’ and ‘socialising’ act as primary motivations for engagement and explores ways in which these drivers challenge the va and teu le va that are inherent within fa’aSamoa. The potency of these new motivations is illustrated through consideration of cultural practices such as fa’alavelave, status acquisition, religion and hospitality. These factors are not only complex but they also play an important role in the initiation, development and maintenance of Samoan gambling. This thesis articulates a broad knowledge base of cultural factors, practices, influences and understandings that are associated with contemporary Samoan gambling in New Zealand. It highlights how Samoan (problem) gambling while often rationalised in terms of aiga enhancing precepts is in reality most often undermining and eroding of aiga values and practices. In light of these findings, contextually effective Samoan solutions incorporated into Public Health interventions are recommended as a means of addressing the alarming gambling-related issues facing Samoan people in New Zealand. A greater emphasis on aiga/familial interventions rather than focusing on individuals is crucial since aiga and close social networks are identified as playing an important role in the development and maintenance of gambling behaviour and can also be effective catalysts and supports for behavioural change. Further research is indicated to better understand and develop the knowledge-base on contemporary Samoan gambling with specific relevance to Samoan youth and adult populations in New Zealand.Whole document restricted, but available by request to UoA members, use the feedback form to request access.
2
Bridgman, John B., und n/a. „Intercanthal and interpupillary distance in New Zealand Maori and Samoan populations“. University of Otago. School of Dentistry, 1999. http://adt.otago.ac.nz./public/adt-NZDU20070524.122205.
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New Zealand Maori and Pacific Island ethnic groups are marking up an increasingly larger proportion of New Zealand�s population. Intercanthal distance (ICD) and management of congenital and acquired deformities of the craniofacial complex. The ICD and IPD have been found to differ to establish these measurements for New zealand Maori and Samoan populations.
For New Zealand Maori males the mean ICD was 32.1mm with a standard deviation (SD) of 2.6mm, and the mean IPD was 63.3mm, SD 3.8mm. For New Zealand Maori females the mean ICD was 30.7mm, SD2.7mm and the mean IPD was 60.1mm, SD2.8mm. For Samoan males the mean ICD was 33.9mm, SD2.5mm and the mean IPD 64.5mm, SD3.5mm. For Samoan females the mean ICD was 32.9mm, SD2.3mm and their mean IPD was 61.7mm, SD2.8mm.
Consistent with other ethnicities New Zealand Maori and Samoan males have wider values for ICD and IPD than females respectively. New Zealand Maori measurements tend to lie within the normal values established for Caucasian populations, whilst Samoans have larger values.
3
Siauane, Lona Laneselota. „Fa'aSamoa: a look at the evolution of the fa'aSamoa in Christchurch“. Thesis, University of Canterbury. Macmillan Brown Centre for Pacific Studies, 2006. http://hdl.handle.net/10092/899.
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What is the fa'aSamoa? Is it fair to just say the "Samoan Way"? This study aims to define and determine the significance of such an all-encompassing concept. The objectives of this investigation is to illustrate the evolution of the fa'aSamoa, from its "classical" model to a "variant" model practiced among the Samoan Christchurch community; yet, still be classified as the fa'aSamoa. This investigation aims to look at the institutions of the fa'aSamoa to highlight how change within the Samoan community is not only from "external" forces but also change has occurred from within the Samoan community. One of the objectives of this thesis is to highlight the different groups within the Samoan community, who have different needs from that of other members in the community. The transportation of the fa'aSamoa successfully to these shores has brought about an element of "togetherness" among the Samoan communities. Furthermore, the fa'aSamoa has evolved from the "Samoan Way" to a concept of traditions.
4
Penn, Rosemarie. „Manumalo:a study of factors which facilitate success for New Zealand - born Samoan students at university“. AUT University, 2010. http://hdl.handle.net/10292/889.
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This thesis is about factors which aid and hinder successful completions for New Zealand-born Samoans. The thesis explores the proposition that educational marginalisation of minority students will be perpetuated until AUT adopts policies and procedures which enable culturally responsive educational pedagogies and practices which honour indigenous minorities. The thesis asked New Zealand-born Samoan students, what is the nature of their aiga (family) and cultural support frameworks (structures), and, further, to what extent and how and why do these students engage with such networks (processes)? This study used a qualitative approach within which six New Zealand-born Samoan students were interviewed using a semi-structured approach to gathering data. The interview data were transcribed and a thematic analysis was manually completed both within and across the six cases. The turnaround time in gaining ethics approval impacted upon the capacity of the investigator to conduct this research in what she considered to be a culturally appropriate manner and the cautious vigilance of the final ethics committee approval was perceived as a barrier to making culturally appropriate contact. It was discovered that Samoan structures, especially family, are paramount in supporting educational success because of the Fa’a Samoa processes which they engender. A further discovery was that New Zealand-born Samoans retain cultural affiliations so their lifestyle shows deep regard for Fa’a Samoa identity. Through these affiliations, meaningful life metaphors become applied. It was concluded that transforming staff so that they understand Pasifika peoples is crucial to growing Pasifika educational success. Staff development must, therefore, be planned so that meaningful understandings of Pasifika concepts and frameworks become nurtured and that is a challenge which AUT must embrace and action.
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Penn, Rosemarie. „Manumalo: a study of factors which facilitate success for New Zealand-born Samoan students at university“. AUT University, 2010. http://hdl.handle.net/10292/862.
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This thesis is about factors which aid and hinder successful completions for New Zealand-born Samoans. The thesis explores the proposition that educational marginalisation of minority students will be perpetuated until AUT adopts policies and procedures which enable culturally responsive educational pedagogies and practices which honour indigenous minorities. The thesis asked New Zealand-born Samoan students, what is the nature of their aiga (family) and cultural support frameworks (structures), and, further, to what extent and how and why do these students engage with such networks (processes)? This study used a qualitative approach within which six New Zealand-born Samoan students were interviewed using a semi-structured approach to gathering data. The interview data were transcribed and a thematic analysis was manually completed both within and across the six cases. The turnaround time in gaining ethics approval impacted upon the capacity of the investigator to conduct this research in what she considered to be a culturally appropriate manner and the cautious vigilance of the final ethics committee approval was perceived as a barrier to making culturally appropriate contact. It was discovered that Samoan structures, especially family, are paramount in supporting educational success because of the Fa’a Samoa processes which they engender. A further discovery was that New Zealand-born Samoans retain cultural affiliations so their lifestyle shows deep regard for Fa’a Samoa identity. Through these affiliations, meaningful life metaphors become applied. It was concluded that transforming staff so that they understand Pasifika peoples is crucial to growing Pasifika educational success. Staff development must, therefore, be planned so that meaningful understandings of Pasifika concepts and frameworks become nurtured and that is a challenge which AUT must embrace and action.
6
Hendrikse, Edwin Peter. „Migration and culture : the role of Samoan churches in contemporary Aotearoa-New Zealand“. Thesis, University of Canterbury. Department of Geography, 1995. http://hdl.handle.net/10092/2267.
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This thesis examines the dilemmas that the church faces today when dealing with the Samoan and New Zeala.nd born components of the New Zealand Samoan population. The generation gap between these two groups is a source of concern for both the church and the Samoan community as a whole. The thesis attempts to assess the processes of acculturation, assimilation, and ethnic segregation that mayor may not be occurring among the Samoan people in New Zealand, and assesses the growth and emergence of a new culture of Samoans in New Zealand , The New Zealand born Samoan generation " who seek to find their cultural identity with Samoans and as New Zealanders. Its purposes are threefold: Firstly, to make readers aware of the diversity of New Zealand's Multicultural Society, and highlight the importance of the church for the Samoan migrant community in maintaining and retaining Samoan language and culture in New Zealand. Secondly, to provide the Samoan Community, both Samoan born and New Zealand born Samoans, with an understanding on the development of churches of various denominations that exist to serve them in New Zealand. And thirdly, to promote the development of the New Zealand born Samoan generation who, unlike their Samoan-born parents, find themselves influenced by both their Samoan heritage and the New Zealand's multicultural society, and are thus at times caught between two cultures that can often contradict each other. It also examines the future implications in the survival of Samoan language and culture among the New Zealand born Samoan generation, who are presently already giving birth to the second generation of New Zealand born Samoans. 11 This study draws primarily on information obtained from survey research conducted within five different churches that serve the Samoan community in New Zealand's Capital City of Wellington (which, after Auckland, holds the second highest Samoan population in New Zealand). It also draws from less structured interviews with Samoans and a handful of other Pacific Islanders within the Wellington area. Through these interviews a sense of the history and growth of Samoan orientated churches in Wellington, and their contemporary activities was established. Together with survey material, these interviews enable the changes in attitudes, concerns, and views of the Samoan people who attend (and are loosely associated) with these churches to be assessed. This thesis hopes to encourage and stimulate further research and discussion on the role of Samoan and other Pacific Island Churches in AotearoafNew Zealand with regards to migration and culture, as well as provide a basis for future research to make necessary improvements on this particular study.
7
Palenapa, L. F. „A study of the place of Samoan culture (fa'aSamoa) in two New Zealand churches“. Thesis, University of Canterbury. Religious Studies, 1993. http://hdl.handle.net/10092/8127.
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This study attempts to look at the influence that fa'aSamoa (Samoan Culture) has on churches in New Zealand, based on the experiences of Samoans from the Pacific Islanders Presbyterian Church and Congregational Christian Church of Samoa. The bulk of the research was carried out in the Christchurch area over the period of a year. Survey techniques included questionnaires, interviews with key figures in the Samoan community and participant observation. A key aim of the study was to compare the views of respondents who were born and/or raised in New Zealand and born and/or raised in Samoa.
Chapter One provides a historical background to the establishment of the relationship between Samoans and Christianity.
Chapters Two and Three focus on two of the most powerful leadership figures in Samoa church life generally- the ‘Minister’ and the ‘Deacon’.
In contrast, Chapters Four and Five focus on two groups that have been to some extent always in the background of Samoan church life- ‘Women’ and ‘Youth’.
8
Clayton, Leanne. „Patterns and motifs in the Va: a Samoan concept of a space between“. Click here to access this resource online, 2007. http://hdl.handle.net/10292/366.
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This project is an exploration of the endless negotiation of the va, the relationships that consistently define and redefine themselves in the space between two cultures. The va consists of relationships between people and things, unspoken expectations and obligations: the inherent and changeable patterns, of obligations and expectations between people and their environment. The va space can be viewed as the stage upon which all patterns and motifs carry meaning. How the patterns and motifs change meanings are subject to other elements in the va. Meaning in my work will evoke the interweaving connections of past and present through oral history, genealogy, and fagogo¹ (story telling) memory and artist sentiment. As participant, the artist reflects through the remembrance of sifting through images, person, family, events, time, and space. An emphasis will be placed on the exploration of pattern and motif as a signifier of events and sign of respect, with a focus on notions of the va. The project explores notions of visual patterns and motifs to be utilized as a vehicle to signify in that all patterns and motifs carry meaning in that they signify an event, person, time, and space. Written from a Samorians² perspective of one who lives in the space between. ¹ See Sean Mallon (2002) for an explanation on fagogo in Samoan Art and Artists O Measina a Samoa p. 163). ² The term ‘Samorians’ refers to a play on words of Samoans and an American treat called ‘samores’ containing a marshmallow that is cooked in the microwave or roasted in the fire and then placed in between two chocolate biscuits. It can also refer to an afakasi (half-caste).
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Leleisi'uao, Andy. „My Samoan accent an investigation discussing issues that emanate out of my identity as a New Zealand born Samoan artist : [an exegesis [thesis] submitted to the Auckland University of Technology in partial fulfilment of the degree of Master of Arts (Art and Design), 2004.]“. Full thesis. Abstract, 2004.
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Silipa, Silipa. „"Fanaafi o fa'amalama" : a light within the light : nurturing coolness & dignity in Samoan students' secondary school learning in Aotearoa/New Zealand“. Thesis, University of Canterbury. Department of Education, 2004. http://hdl.handle.net/10092/2886.
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This study examines how Samoan students at the secondary school level cope under intense
pressure of their dual operation (fa'asamoa-western culture) in their social psychological-cultural
learning constructions. A "Samoan fieldwork" study investigated the student-centred
learning, particularly the realities of their experiences in the classroom. A Matuaofaiva
Model (integrative fa'asamoa perspective) guided the multi-disciplinary methodology
employed. Previous relative studies were nevertheless utilised for their exogenous
frameworks, themes and concepts. This study developed an expected viable learning process,
which allowed Samoan students to engage and cope within learning processes. The study
specifically seeks to develop a substantive model of understanding that can interpret and
hypothesise on students' invisible and visible behaviours in conjunction with their actions.
To examine the coping/managing strategies of learning, I worked with nine Senior Samoan
students at a state suburban high school in New Zealand over a period of over a year
following individuals and groups. Intensive observations of the student sample was
complemented and supplemented by fa'afaletui fonos (forums) and informal discussions with
parents, teachers and students' peers and cohorts. Data was analysed during the data
collection process, which covered a period of over four years. During this time, it became
necessary to broaden not only my understanding of what others were doing, but also
substantially to modify my own approach.
The cultural conflict faced by Samoan students in their learning has been defined as
"wavering" or more specifically, "content wavering" which relates to students' interaction
with the content of the curriculum, and "feelings wavering" which relates to socio-cultural
and psychological factors. Samoan students search to overcome both forms of wavering by
way of: pacifying in apprenticeship; crafting in guided participation; and ascertaining in
participatory appropriation. The ways in which they cope reveal a process of "nurturing
coolness and dignity", a process that those involved in education need to be aware of and
utilise to help Samoans and/or Pasifika students to succeed in the New Zealand education
system, particularly in classroom learning.
Bücher zum Thema "New Zealand Samoan"
1
Mark, Adams. Tatau: Samoan tattoo, New Zealand art, global culture. Wellington, N.Z: Te Papa Press, 2010.
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2
Figiel, Sia. They who do not grieve. London: Vintage, 2001.
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3
Figiel, Sia. They who do not grieve. Milsons Point, NSW: Vintage, 2000.
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4
They who do not grieve. London: Chatto & Windus, 2000.
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5
Figiel, Sia. They who do not grieve. New York: Kaya Press, 2003.
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6
Figiel, Sia. They who do not grieve. Auckland, NZ: Random House New Zealand Ltd., 1999.
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7
They who do not grieve. New York, NY: Kaya Press, 2003.
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8
No family is an island: Cultural expertise among Samoans in diaspora. Ithaca: Cornell University Press, 2012.
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9
1944-, Lay Graeme, Murrow Tony und Meleisea Malama, Hrsg. Samoa. Auckland, N.Z: Pasifika Press, 2000.
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10
Pa'u Tafaogalupe III Mano'o Tilive'a Mulitalo-Lauta. Fa'asamoa and social work within the New Zealand context. Palmerston North, N.Z: Dunmore Press Ltd, 2000.
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1
Tunufa’i, Laumua. „Samoan Youth Crime“. In The Palgrave Handbook of Australian and New Zealand Criminology, Crime and Justice, 175–89. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-55747-2_12.
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2
Amituanai-Toloa, Meaola. „A study of bilingual education using Samoan language in New Zealand“. In Education in Languages of Lesser Power, 261–87. Amsterdam: John Benjamins Publishing Company, 2015. http://dx.doi.org/10.1075/impact.35.15ami.
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3
Hardy, Ann. „Looking Inwards, Looking Back: Tusi Tamasese and Samoan Cultural Production in New Zealand“. In Migrant and Diasporic Film and Filmmaking in New Zealand, 105–21. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-13-1379-0_6.
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Vine, Elaine W. „Chapter 5. A Five-Year-Old Samoan Boy Interacts with his Teacher in a New Zealand Classroom“. In Bilingual Children's Language and Literacy Development, herausgegeben von Roger Barnard und Ted Glynn, 108–35. Bristol, Blue Ridge Summit: Multilingual Matters, 2003. http://dx.doi.org/10.21832/9781853597138-007.
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Schänzel, Heike A. „13. Motherhood within Family Tourism Research: Case Studies in New Zealand and Samoa“. In Femininities in the Field, herausgegeben von Brooke A. Porter und Heike A. Schänzel, 185–99. Bristol, Blue Ridge Summit: Multilingual Matters, 2018. http://dx.doi.org/10.21832/9781845416515-016.
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Schänzel, Heike A. „13. Motherhood within Family Tourism Research: Case Studies in New Zealand and Samoa“. In Femininities in the Field, herausgegeben von Brooke A. Porter und Heike A. Schänzel, 185–99. Bristol, Blue Ridge Summit: Multilingual Matters, 2018. http://dx.doi.org/10.21832/9781845416522-016.
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Seals, Corinne A., und Vincent Olsen-Reeder. „Te Reo Māori, Samoan, and Ukrainian in New Zealand“. In Heritage Language Policies around the World, 221–36. Routledge, 2017. http://dx.doi.org/10.4324/9781315639444-14.
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O'Brien, Patricia. „“He is Not a Samoan” (1927)“. In Tautai. University of Hawai'i Press, 2017. http://dx.doi.org/10.21313/hawaii/9780824866532.003.0007.
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This chapter examines the ongoing fallout from the rise of the Mau in Sāmoa and New Zealand. One major development was the founding of the Mau newspaper, the Samoa Guardian in 1927 and how this publication was intended to be mouthpiece for the movement and combat the extensive conservative press coverage that supported the government. It also focuses upon the debates in the New Zealand parliament that entwined the Sāmoan present with the Māori past, especially as it connected the non-violent community of Parihaka with the Sāmoan Mau. It also outlines the main parliamentary actors, especially Labour Leader Harry Holland and Sir Māui Pōmare, both who impacted this history in considerable ways. These debates articulated many ideas about British Empire, its past and how it could operate in the new conditions of the 1920s. The discussion also centered on the history of exile and how it had been used in numerous contexts. The chapter also delves into the little known but highly significant confidential parliamentary inquiry – the Joint Samoan Petition Inquiry Committee – which held in camera hearings where Ta’isi was virtually the sole witness. This inquiry preceded a Royal Commission to be held in Sāmoa and the chapter shows how the petition inquiry was a ploy to keep Ta’isi and his legal team out of Sāmoa so they could have little influence on the more public royal commission that was orchestrated by General Richardson.
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„7. A Samoan Solution to the Limitations of Urban Housing in New Zealand“. In Home in the Islands, 151–74. University of Hawaii Press, 2017. http://dx.doi.org/10.1515/9780824862862-008.
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O'Brien, Patricia. „Exile and the Road to Geneva (1928)“. In Tautai. University of Hawai'i Press, 2017. http://dx.doi.org/10.21313/hawaii/9780824866532.003.0008.
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This chapter begins with the drama surrounding the deportation orders enacted by Administrator Richardson around Christmas 1927 and due to be obeyed by early January 1928. It outlines the extremely tense atmosphere in Sāmoa at the time and how Ta’isi conducted himself in the days before his exile and why he opted to leave his homeland of his own accord rather than spark a legal battle in the courts if he challenged Richardson’s order. The chapter then moves onto the development of a grassroots campaign in New Zealand for the Mau and the events leading up to Ta’isi’s journey to Geneva where he was aiming to present Samoan grievances, his own and those of over 7,000 Sāmoan taxpayers who signed a petition to the League in March 1928. The chapter conveys Ta’isi’s great hope that justice would be done in Geneva and the new international oversight committee – the Permanent Mandates Commission (PMC) – would see through the New Zealand case. It also looks at how Richardson was replaced (so he could present New Zealand’s case in Geneva) by Colonel Stephen Allen who was accompanied to Sāmoa by a new military contingent.
Konferenzberichte zum Thema "New Zealand Samoan"
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Waipara, Zak. „Ka mua, ka muri: Navigating the future of design education by drawing upon indigenous frameworks“. In Link Symposium 2020 Practice-oriented research in Design. AUT Faculty of Design and Creative Technologies, 2020. http://dx.doi.org/10.24135/lsa.4.
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We have not yet emerged into a post-COVID world. The future is fluid and unknown. As the Academy morphs under pressure, as design practitioners and educators attempt to respond to the shifting world – in the M?ori language, Te Ao Hurihuri – how might we manage such changes? There is an indigenous precedent of drawing upon the past to assist with present and future states – as the proverb ka mua ka muri indicates, ‘travelling backwards into the future,’ viewing the past spread out behind us, as we move into the unknown. Indigenous academics often draw inspiration from extant traditional viewpoints, reframing them as methodologies, and drawing on metaphor to shape solutions. Some of these frameworks, such as Te Whare Tapa Wh?, developed as a health-based model, have been adapted for educational purposes. Many examples of metaphor drawn from indigenous ways of thinking have also been adapted as design or designrelated methodologies. What is it about the power of metaphor, particularly indigenous ways of seeing, that might offer solutions for both student and teacher? One developing propositional model uses the Pacific voyager as exemplar for the student. Hohl cites Polynesian navigation an inspirational metaphor, where “navigating the vast Pacific Ocean without instruments, only using the sun, moon, stars, swells, clouds and birds as orienting cues to travel vast distances between Polynesian islands.”1 However, in these uncertain times, it becomes just as relevant for the academic staff member. As Reilly notes, using this analogy to situate two cultures working as one: “like two canoes, lashed together to achieve greater stability in the open seas … we must work together to ensure our ship keeps pointing towards calmer waters and to a future that benefits subsequent generations.”2 The goal in formulating this framework has been to extract guiding principles and construct a useful, applicable structure by drawing from research on two existing models based in Samoan and Hawaiian worldviews, synthesised via related M?ori concepts. Just as we expect our students to stretch their imaginations and challenge themselves, we the educators might also find courage in the face of the unknown, drawing strength from indigenous storytelling. Hohl describes the advantages of examining this approach: “People living on islands are highly aware of the limitedness of their resources, the precarious balance of their natural environment and the long wearing negative effects of unsustainable actions … from experience and observing the consequences of actions in a limited and confined environment necessarily lead to a sustainable culture in order for such a society to survive.”3 Calculated risks must be undertaken to navigate this space, as shown in this waka-navigator framework, adapted for potential use in a collaborative, studio-style classroom model. 1 Michael Hohl, “Living in Cybernetics: Polynesian Voyaging and Ecological Literacy as Models for design education, Kybernetes 44, 8/9 (October 2015). https://doi.org/ 10.1108/K-11-2014-0236. 2 Michael P.J Reilly, “A Stranger to the Islands: Voice, Place and the Self in Indigenous Studies” (Inaugural Professorial Lecture, University of Otago, Dunedin, New Zealand, 2009). http://hdl.handle.net/10523/5183 3 Hohl, “Living in Cybernetics”.