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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.
5
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).
9
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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10
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.
11
Lipine, Tavita. „Education of secondary Samoan students in New Zealand : the road to success : a thesis submitted to the Victoria University of Wellington in fulfilment of the requirements for the degree of Doctor of Philosophy in Education /“. ResearchArchive@Victoria e-thesis, 2010. http://hdl.handle.net/10063/1317.
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12
Fouvaa, Papaaliitele Moeimanono. „O le a�� le mata��faioi o le fono a le a��iga ma le fono a le lotu i le fa'atumau ai o le gagana Samoa i Niu Sila? = What is the role of family fono and church fono in the maintenance of Samoan language in New Zealand?“ Thesis, University of Auckland, 2011. http://hdl.handle.net/2292/19400.
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Language maintenance is becoming a worldwide issue; particularly the decline of minority languages including Pasifika (Pacific) languages. One of the Pasifika languages known to be declining is the Samoan language. The purpose of the study was to examine ways to maintain the Samoan language in New Zealand. This study used the concept of fono a le nu'u (village fono in Samoa) to examine strategies and practices associated with it as it is reconfigured in the New Zealand context in the family fono and church fono. Data were gathered from two churches and their congregations through questionnaires, interviews and observations. The questionnaire responses were analysed according to the participants' responses and their description of fono properties. The interview responses were analysed using the same process and properties of fono as vehicles for language socialisation. The observations were analysed based on the interactions in Sunday schools and in homes. This included direct teaching and recitation. The results from the questionnaires show that participants' views on the understanding of fono are based on three core properties. The first core property is sharing views in order to come to consensus over the decision making. The next core property is building unity within the fono. This occurs when the community is united in order to make effective decisions. The third core property is being responsible by giving and receiving guidance. This is to offer advice and to guide people on using the language and processes of performing a task. The findings from the interviews showed that the respondents had built on the core properties by describing these properties (in the questionnaires) as vehicles for language socialisation. For example, the core property of sharing of views, when done openly and interactively, effectively encouraged young people to use their language. In addition, it provided advice on how they should achieve their educational goals. The observations in the Sunday schools and in the homes illustrated that there were two pedagogical forms which are related to language socialisation. These were direct teaching and modelling, and recitation of tauloto. The direct teaching occurred when students are asked to perform the tasks, including the learning of their tauloto. In summary, the core properties of fono revealed the true nature of what fono is in its real sense and in relation to the cultural setting. In addition, the importance of these core properties as vehicles for language socialisation, it is argued, can enhance language learning of young people in particular, and for Samoans in general. They should be utilised in order to maintain their language.
13
McMenamin, Dorothy. „Leprosy and Stigma in the South Pacific: Camaraderie in Isolation“. Thesis, University of Canterbury. School of Humanities, 2009. http://hdl.handle.net/10092/2913.
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The oral histories utilized by this research reveal the experiences of those
who suffered leprosy in five South Pacific nations, Fiji, New Caledonia,
Samoa, Tonga and Vanuatu. This thesis explores how leprosy and its stigma
impacted on the lives of these people, some of whom suffered decades of
isolation at various leprosaria including the case of one New Caledonian
resident for nearly seventy years.
The testimonies of their experiences of diagnosis, removal into isolation,
medical treatment and eventual discharge back to their homes implicitly
contain descriptions of attitudes of stigma in their communities. This
research reveals that where there is openness and knowledge about the
minimal risk of leprosy contagion, as occurred in Fiji and Vanuatu from the
1950s, less stigma is attached to the disease. Nevertheless even in these
countries, prior to the 1950s and availability of any effective medication, the
fear and horror of the physical effects of leprosy was such that the victims
were either cast out or chose to move away from their homes. This
segregation led to groups of leprosy sufferers banding together to help care
for each other. Once the policy of isolation in leprosaria was implemented,
advanced cases of leprosy benefited from the better medical facilities and
found opportunities for friendships and camaraderie. However, where the
conditions at leprosaria were miserable and movements of the residents
visibly restricted by fences, as occurred in Samoa and Tonga, there was
heightened leprosy stigma.
Perceptions of stigma varied from person to person and region to region.
Higher levels of stigma were evident in New Caledonia, where leprosaria
had been situated at former prison sites and strict isolation enforced, and in
Tonga, where the removal of all leprosy sufferers had from the earliest days
been associated with biblical strictures asserting that leprosy was a curse and
the sufferers unclean. Following the availability of sulphone treatment in
the South Pacific in the1950s and the improved medication in the 1980s,
leprosy need no longer be physically disfiguring or disabling. Assisted by
the generous donations gathered by the Pacific Leprosy Foundation in New
Zealand to the medical services at the central leprosy hospital in Fiji, and by
direct assistance to leprosy sufferers in the Pacific, the disadvantages that
were imposed by leprosy in the past are disappearing and as one contributor
to the project said ‘the time of darkness’ is ending.
14
Puniani, Kasalanaita. „Body composition measurements in Maori, Pacific Island and European New Zealand children aged 5-14 years thesis submitted in partial fulfilment of the degree of Master of Applied Science, Auckland University of Technology, May 2004“. Full thesis, 2004. http://puka2.aut.ac.nz/ait/theses/PunianiK.pdf.
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Gershon, Ilana. „Making differences cultural : Samoan migrant families encounter New Zealand and United States government bureaucracy /“. 2001. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3019917.
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Tasi, Bruce Siumanaia. „Supporting youth for work in New Zealand: a case study of the Samoan experience“. 2009. http://hdl.handle.net/10292/674.
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Pasifika people are a youthful population group. It is important therefore that Pasifika youth have opportunities to live fulfilling and satisfying lives where they can achieve their dreams, support themselves and their families and make valuable contributions to their local communities, their country and global communities now and in the future. Government and local city councils have become more proactive in developing strategies that will assist young people to be part of an inclusive economy. One of the key areas identified, is the transitioning of low achieving and disengaged school leavers into further education, skills training or employment. Hence the government's and the councils' shared goals of implementing the Mayors' Taskforce for Jobs in 2007, which is to ensure that all youth between 15-19 years of age are in employment, education, training or other activities that lead to their long-term economic independence and wellbeing (Ministry of Youth Development, 2004). Transition courses provide bridging alternatives for youth transitioning from school to employment. They are designed to provide extra help for students who leave school with low or no qualifications. In some cases youth find themselves out of favour with mainstream education and have been forced to end secondary schooling prematurely. Transition learning gives youth a second chance at education by improving their employment marketability. This research highlights the rich stories of Samoan male youths' transitional journeys. The study discusses the critical factors that have contributed either positively or negatively in their ability to transition successfully into the workplace. Eight Samoan male participants were involved in the study ranging from 18-21 years of age. This research topic has evolved from the researcher's involvement in working with South Auckland Pasifika youth for over four years. Some of these youth have been traumatised by their school experiences and have had to face some enormous barriers when transitioning from school into the work place or further tertiary education. After selecting the topic, research frameworks that would be most appropriate for the research were explored. The researcher shares similar cultural and personal experiences to the participants. The framework for the study is therefore aligned to the values of the researcher. Accordingly, the multi-case study approach has been adopted; as such an approach has the potential to reveal what participants feel is significant. The interpretive paradigm underpins this research. The technique for gathering data was through semiformal in-depth interviewing. During the interviews, the participants had the opportunity to discuss the effects that the transitional courses had on them as learners and as Samoan youth. This method of research is culturally appropriate, as it allowed the depth of voices of these young Samoan people to be heard. The themes that have emerged from the findings reflect the broad categories of literature and research findings in the field of transition. The findings also provide new and insightful information about transitional experiences of Pasifika male youth. The research findings from this study focus on key aspects of programme implementation including; the teacher/student relationship, mentoring, student resiliency and the role of the government in youth transition. The research also evaluates the extent to which the transition course curriculum content supports student knowledge and skills in their current work situation. All participants in the study were generally positive about the courses they attended. They discussed the positives in terms of good tutoring, high degree of team cohesion and relevant meaningful learning experiences. The participants cited the negatives as poor teaching, and the low level of some of the literacy and numeracy activities they were expected to complete. Overall they were far more positive about their transitional learning than they were with learning at secondary school. Most felt prepared for work. The study proposes further research in the area of youth transition. Findings from this study will be disseminated to the appropriate government policy makers, city councils, youth services and tertiary providers through presentations at youth development conferences.
17
Suaalii, Tamasailau M. „Le Matuamoepo: competing 'spirits of governing' and the management of New Zealand-based Samoan youth offender cases“. 2006. http://hdl.handle.net/2292/2570.
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This thesis considers the 'spirits of governing' that currently frame youth justice approaches to Samoan youth offending in New Zealand, today. It claims that, in the current management of Samoan youth offending cases, three main spirits of governing are in play. These are the spirits of neo-liberal risk management cultural appropriateness, and faaSamoa. All three spirits operate simultaneously, in multilayered and intersecting ways. Gaining insight into this complexity is critical to building an understanding of the points of tension that may arise in the operationalisation of 'culturally appropriate' youth justice policies in the case of Samoan youth offenders. To highlight the complex character of these spirits of governing and their relationships, the thesis first describes each spirit of governing and then considers how they compete, intersect and/or diverge through a close analysis of seven youth justice cases. Analysis of each of the seven cases is based on interviews with a Samoan youth offender, a family representative, their CYFS social worker, police youth aid officer, Youth Court youth advocate and a community intervention programme worker. The key sites of government examined in this work are those of the family, the Youth Court, the youth justice family group conference and a community intervention programme service. The thesis reveals that to gain nuanced understanding of the complexities of managing a Samoan youth offender case, it is not simply a question of knowing what 'spirits of governing' are at play, one also needs to examine how they play. I contend that these three 'spirits' have specific relationships with each other. In youth justice, neo-liberalism opened up space for cultural appropriateness which, in turn allowed for the circulation of the faaSamoa. These three 'spirits', however, can not be reduced to each other because of their differing understanding of governmental strategies, techniques and subjects. In particular, they differ on their understanding of the role of families, of collaboration and of cultural expertise. Consequently, for example, while these three 'spirits of governing' 'agree' on the value of cultural appropriateness, they do not 'agree' on how it should be defined and measured. Too often when politically sensitive programmes or policies, such as those involving ethnic-specific cases, do not work, the response from politicians and programme personnel alike is to couch their failures in overly simplistic terms. This work seeks to indicate the importance of developing culturally nuanced models of analysis that can engage in the complexities of governing across cultural divides, in the improvement of practice in the field and in the development of a sociology capable of enhancing cross-cultural understanding.
18
Ulugia-Veukiso, Analosa. „What's God got to do with sex? : exploring the relationship between patterns of spiritual engagement and the sexual health activities of Samoan youth : a thesis presented in partial fulfilment of the requirements for the degree of Masters in Public Policy at Massey University, Auckland, New Zealand“. 2008. http://hdl.handle.net/10179/783.
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What’s God got to do with Sex? Exploring the relationship between Spiritual engagement and the sexual health activities of Samoan youth. Improving the health and social wellbeing of Pacific youth is a key priority for the New Zealand Government. When the Pacific youth population’s sexual health is compared with that of other ethnic groups in New Zealand there are clear disparities. At the same time, spiritual engagement is frequently noted as protecting young people from engaging in health-risk taking behaviours. Objectives: This study determines whether a relationship exists between patterns of spiritual engagement and the sexual health activities of Samoan attending secondary schools in New Zealand. Does going to church or rating spiritual beliefs as important influence the sexual health activities of Samoan youth? Method: This research analyses data from ‘Youth 2000’, a youth health and wellbeing survey conducted in 2001. The survey was conducted with approximately 10,000 New Zealand secondary school students which included 646 Samoan and 5219 New Zealand Europeans. Nine sexual health activities were explored. Data relating to spiritual engagement and the sexual health activities of Samoan and New Zealand European students were extracted from the survey, measured and compared. Results: A significant proportion of Samoan youth have not had sexual intercourse. Just under a third of Samoan students (32.1%) have had sexual intercourse, with the average age of first sexual intercourse around 14 years. Findings reveal that the spiritual engagement variables: church attendance and the importance of spiritual beliefs have mixed influences on the different sexual health activities of Samoan youth. Conclusions: This study reinforces the central importance of spiritual engagement in the lives of many Samoan secondary school students. Government policies and interventions require an understanding of key health behaviours and their related risk and protective factors specific to New Zealand youth.
19
Siauane, Lona Laneselota. „FaʼaSamoa : a look at the evolution of the faʼaSamoa in Christchurch : a thesis submitted in fulfilment of the requirement for the degree of Masters [i.e. Master] of Arts in Pacific Studies at the University of Canterbury, Christchurch, New Zealand /“. 2004. http://library.canterbury.ac.nz/etd/adt-NZCU20061003.125136.
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Cahn, Miranda. „Sustainable rural livelihoods, micro-enterprise and culture in the Pacific Islands : case studies from Samoa : a thesis presented in partial fulfilment of the requirements for the degree of Doctor of Philosophy (Ph. D.) in Development Studies, Massey University, Palmerston North, New Zealand“. 2006. http://hdl.handle.net/10179/1532.
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This thesis is about the relationships between sustainable livelihoods, micro-enterprise and culture in Samoa. The 'sustainable livelihoods approach' provides a basis for analysis. The research focuses on one livelihood strategy, micro-enterprise, in order to illustrate and explain issues that are important in supporting sustainable livelihoods in Samoa. Micro-enterprise is regarded as a livelihood strategy that, if successful and sustainable, can support livelihood outcomes for rural Samoan people, and reduce poverty. The sustainable livelihoods approach is reviewed and the thesis argues that culture is integral to sustainable livelihoods, but existing theory and frameworks do not incorporate cultural aspects in a way that provides a sound theoretical basis for this research, or any sustainable livelihoods analysis. The thesis argues that culture is interwoven into each of the components of the sustainable livelihoods framework, and in fact culture is a context in which livelihoods exist. Each of the components provides an entry point for analysis of the relationships between culture and livelihoods. This concept was used as a basis for an analysis of rural livelihoods in Samoa, where fa'aSamoa was found to be interwoven with almost every aspect of rural livelihoods in a complex and influential way. A revised definition of a sustainable livelihood, and a revised framework were then developed which were more appropriate for this research. A strength of sustainable livelihoods theory, and the related frameworks, is that the theory embraces flexibility, and could thus be adapted to incorporate cultural aspects in this way. The thesis reviewed business enterprise in Samoa, and described the relationships between fa'aSamoa and business enterprise. The research revealed both harmonies and tensions between fa'aSamoa and business which influenced the success and sustainability of business enterprise. Two 'types' of small and micro-enterprise were identified in Samoa (with a continuum between): private sector enterprises and traditional 'sphere ' enterprises. 'Traditional sphere' enterprises, in order to be sustainable, normally operate within the cultural context of fa'aSamoa, ensuring that relationships, trust and harmony within the family and community are maintained and social and cultural assets, which provide a sense of identity and security, are sustained. The field research described in the thesis focused on two separate groups of micro-entrepreneurs in Samoa, fine mat weavers and village-based coconut oil producers. The case studies described the outcomes the micro-entrepreneurs aspire to, the risk, adversity, and challenges they face, and the work of the non-government organisations (NGOs) that support them. The case studies illustrated and further developed concepts developed in previous chapters, and also demonstrated just how the relationships between fa'aSamoa and sustainable livelihoods were expressed in practice. In the fine mat weaving case study there was considerable harmony between fa'aSamoa and the livelihood strategy. However, in the village-based coconut oil case study there were some tensions between fa'aSamoa and the venture that were causing vulnerability. The thesis concluded that understanding the relationships between culture, and sustainable livelihoods is critical for ensuring that good judgements are made about development intervention and policy. The revised sustainable livelihoods framework, and the concept of using the components of the frameworks as multiple entry points for analysis, provided an appropriate and useful theoretical framework for understanding the relationships between fa'aSamoa, sustainable livelihoods and micro-enterprise in Samoa.