Relevant bibliographies by topics / Western Samoa – History

Academic literature on the topic 'Western Samoa – History'

Author: Grafiati
Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Western Samoa – History"

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Freeman, Derek. "Margaret Mead's Coming of Age in Samoa and Boasian Culturalism." Politics and the Life Sciences 19, no. 1 (March 2000): 101–3. http://dx.doi.org/10.1017/s0730938400008947.

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The history of Margaret Mead's Samoan research is an important anthropological issue. In 1925, Franz Boas, “the father of American anthropology,” faced by what he called “the difficulty of telling what part of our behavior is socially determined and what is generally human,” arranged for his 23-year-old-student, Margaret Mead, to go to Samoa in Western Polynesia. Her task was to obtain, under his direction, an answer to “the problem of which phenomena of adolescence are culturally and which physiologically determined.” In 1928, in Coming of Age in Samoa, after a woefully inadequate period of fieldwork, Mead concluded, unreservedly, that the phenomena of adolescence are due not to physiology, but to “the social environment.”
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Vaa, Leulu Felise. "The Future of Western Samoan Migration to New Zealand." Asian and Pacific Migration Journal 1, no. 2 (June 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.
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Treagus, Mandy, and Madeleine Seys. "Looking Back at Samoa: History, Memory, and the Figure of Mourning in Yuki Kihara’s Where Do We Come From? What Are We? Where Are We Going?" Asian Diasporic Visual Cultures and the Americas 3, no. 1-2 (March 14, 2017): 86–109. http://dx.doi.org/10.1163/23523085-00302005.

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Samoan Japanese artist Yuki Kihara’s photographic series Where Do We Come From? What Are We? Where Are We Going? (2013) focuses on sites of current and historical significance in Samoa. In taking on the title of French artist Paul Gauguin’s 1897 work, Kihara signals her desire to engage with the history of representation of the Pacific in Western art through dialogue with Gauguin and the history of colonial photography. Casting herself as a version of Thomas Andrew’s Samoan Half Caste (1886), a figure in Victorian mourning dress, she directs the viewer’s gaze and invites all to share her acts of mourning at these sites. The literal meaning of the title also indicates how the series engages with history via the Samoan concept of vā, collapsing time in space, to produce an understanding of both the country’s present and the potential future such history invites.
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Myers, Alan A. "Amphipoda from the South Pacific: Western Samoa." Records of the Australian Museum 49, no. 1 (July 4, 1997): 99–109. http://dx.doi.org/10.3853/j.0067-1975.49.1997.1260.

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5

Lafoa'i, Ioane. "Universal suffrage in western samoa: A political review." Journal of Pacific History 26, no. 3 (December 1991): 67–73. http://dx.doi.org/10.1080/00223349108572684.

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6

Siikala, Jukka. "Hierarchy and power in the Pacific." Anthropological Theory 14, no. 2 (June 2014): 215–30. http://dx.doi.org/10.1177/1463499614534116.

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Looking at recent turmoil in political processes in the Pacific, the article discusses the relationship of socio-cosmic holism and hierarchy in Tonga, Samoa and Fiji to western ideologies of democracy and individualism. Incorporation of traditional chieftainship into colonial and postcolonial state structures has had different outcomes in each case. The structural arrangements, which according to Dumont are seen as intermediary forms, are looked at using material from the recent history of the societies. Thus the riots in Nukuʻalofa orchestrated by the Tongan democracy movement, the military coup in Fiji and the multiplication of chiefly titles in Samoa are seen as results of the interplay of local and western ideologies culminating in notions of holism and individualism.
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DAVIDSON, J. W. "The Transition to Independence: The Example of Western Samoa." Australian Journal of Politics & History 7, no. 1 (April 7, 2008): 15–40. http://dx.doi.org/10.1111/j.1467-8497.1961.tb01017.x.

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Tomkins, Sandra M. "The influenza epidemic of 1918–19 in Western Samoa." Journal of Pacific History 27, no. 2 (November 1992): 181–97. http://dx.doi.org/10.1080/00223349208572706.

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Howe, K. R., and Stephanie Lawson. "Tradition versus Democracy in the South Pacific: Fiji, Tonga and Western Samoa." American Historical Review 102, no. 5 (December 1997): 1557. http://dx.doi.org/10.2307/2171209.

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Munro, Doug, and Stewart Firth. "German labour policy and the partition of the Western Pacific:The view from Samoa∗." Journal of Pacific History 25, no. 1 (June 1990): 85–102. http://dx.doi.org/10.1080/00223349008572627.

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Dissertations / Theses on the topic "Western Samoa – History"

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Latai, Latu Herbert. "Covenant Keepers: A History of Samoan (LMS) Missionary Wives in the Western Pacific from 1839 to 1979." Phd thesis, 2016. http://hdl.handle.net/1885/110679.

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Covenant Keepers: A History of Samoan of Samoan (LMS) Missionary Wives in the Western Pacific from 1839 to 1979 Abstract: From 1839 to 1979, a period spanning 140 years, more than 600 Samoan missionary couples were sent out by the London Missionary Society to spread the Gospel to islands of the western Pacific. Although much has been written about the work of Samoan missionary husbands in the evangelisation of the western Pacific, very little is known of Samoan wives. Of the 600 or more of them who accompanied their husbands, more than half of their names were not even documented in mission archives. Yet they were trained and were even expected to perform in the mission field. Rather than any actual analysis, perceptions of them today, as in the past, are based on pervasive stereotypes founded on gender and racial hierarchy that marginalise them. Samoan missionary wives however were far more than mere “helpmeets” or assistants to their husbands. Despite the challenges of mission work, they were a crucial part of the movement to evangelise islands and places in the western Pacific. Moreover, they were articulate in their work and deeply committed to mission endeavour. This thesis examines Samoan missionary wives as a distinct group. It attempts to analyse their social and cultural backgrounds, their lives and work in the mission field, and their interactions with the local people they encountered. It concludes by considering whether they had a distinctive impact that distinguished them in the project of evangelisation in the Pacific.
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Musungu, Gabriel Joseph. "Elements of cross-cultural music composition : the creation of Esidialo-- a Samia marriage suite." Thesis, 2010. http://hdl.handle.net/10500/3680.

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Cross – cultural composition has been defined as the creation of a cultural synthesis of the old and new, traditional and foreign into philosophical, artistic, stylistic and aesthetic product that communicates to various audiences. The study adopted a mode of creativity / dynamic approach through the synthesis of traditional Samia marriage music and Western compositional techniques and approaches. To ground the study in the rich cultural traditions of the Samia people of Funyula Division in Western Province of Kenya, an anthropological documentation formed an important part of the study. The study adopted Absolute Formalism theory by Reimer (1989) based on component relationships in which different parts like harmony, melody, and text rhythm relate to one another to create unity. The study also incorporated Aesthetic Functionalism theory by Akuno (1997) on social functions in which; the contextual meaning of the composition was based. The study used the Accommodation theory on Convergence, Giles and Smith (Giles & St Clair, 1979) to unify the analogous aspects in the two stated theories. In the study, descriptive and creative designs were used to cater for the music and social context. In the descriptive phase, Samia marriage folk songs were collected from traditional performers, who were also, interviewed using a questionnaire. Purposeful and snowball sampling techniques were used to select twenty folk songs. They were recorded, transcribed and analysed for dominant traditional musical features and compositional promise. In the creative phase, lyrics were identified and reorganised, the prevalent features isolated and used. The result was a compositional inspiration on which the Marriage Suite was based. The ultimate product of the study was an artistic model framework that could guide the creation of art music using Kenyan traditional music idioms; accomplished through the Marriage Suite. To safeguard contextual and music fidelity, member checking was consistently maintained during data collection and creative phase. Rhythmic and melodic accuracy of the transcribed songs was ascertained by play backs using FINALE music notation. Social identity in the composition was taken into account through use of Samia music characteristics that included intervals, solo-responsorial aspects, overlapping entries, parallelism and common rhythmic patterns.
Art History, Visual Arts & Musicology
D. Litt et Phil. (Musicology)
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Books on the topic "Western Samoa – History"

1

Meleisea, Malama. The making of modern Samoa: Traditional authority and colonial administration in the history of Western Samoa. [Suva, Fiji]: Institute of Pacific Studies of the University of the South Pacific, 1987.

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2

The Chinese in Western Samoa, 1875-1985: The dragon came from afar = [Lung lai chʻien li]. [Western Samoa: Western Samoa Historical and Cultural Trust, 1986.

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Fanua, Tupou Posesi. Mālō, Tupou: An oral history. Auckland, N.Z: Pasifika Press, 1996.

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4

Labuda, Gerard. Pierwsze państwo słowiańskie: Państwo Samona. 2nd ed. Wodzisław Śląski: Wydawnictwo Templum, 2009.

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5

Tcherk, Serge. First Contacts in Polynesia: The Samoan Case Western Misunderstandings about Sexuality and Divinity. Canberra: ANU Press, 2008.

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6

Tcherkézoff, Serge. "First contacts" in Polynesia: The Samoan case (1722-1848) : Western misunderstandings about sexuality and divinity. Canberra: ANU E Press, 2008.

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7

Malama, Meleisea, and Meleisea Penelope Schoeffel, eds. Lagaga: A short history of Western Samoa. [Suva, Fiji]: University of the South Pacific, 1987.

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Meleisea, Malama. Lagaga: A short history of Western Samoa. University of the South Pacific, 1987.

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9

Western Samoa and Tokelau: A collection of legislation relating to constitutional development. Port Vila, Vanuatu: USP Complex, 1995.

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10

Webster, Lois W., Tupou P. Fanua, and Tupou Posesi Fanua. Malo Tupou: An Oral History. Polynesian Press, 1997.

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Book chapters on the topic "Western Samoa – History"

1

Fant, Clyde E., and Mitchell G. Reddish. "Samos." In A Guide to Biblical Sites in Greece and Turkey. Oxford University Press, 2003. http://dx.doi.org/10.1093/oso/9780195139174.003.0022.

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The island of Samos, one of the most pleasant of all the Greek islands, played an important role in both Greek and Roman history. The significance of Samos was due to its strategic location and its fame from three sources: the Great Temple to Hera, one of the most renowned in the ancient world; the Tunnel of Eupalinus, one of the great engineering feats of antiquity; and two of its most famous citizens, the moralist Aesop and the mathematician Pythagoras, of Pythagorean theorem fame. Samos is located only 1 mile from the shore of western Turkey. It received its name, according to Herodotus, because of its mountainous terrain. Samos means “high land” and seems to have been derived either from the Phoenician word sama or from the Ionian word samo, both of which have the same meaning. (Another island to the north has a similar name, Samothrace, which means the samos of nearby Thrace.) This relatively small island, 14 miles wide and 27 miles long, shows evidence of occupation at least as early as the 4th millennium B.C.E. Later, abundant evidence attests to further occupation in the Early Bronze Age by the Mycenaeans. Likewise, the Ionians established colonies on the island during the early Iron Age and it subsequently became a great naval power. Sometime during the 8th century B.C.E., Samos obtained land on the opposite coast of Asia Minor, which led to ongoing conflict with neighboring Priene. The most famous, and infamous, ruler of Samos was Polycrates, the tyrant who ruled from approximately 550 B.C.E. until 522 B.C.E., when he was lured to Asia Minor and subsequently crucified by the Persians. During his reign, according to Strabo, the naval fleet of Samos became the first to rule the Aegean Sea since the days of the Minoan civilization. Polycrates established a cultured court, encouraged fine arts, and invited the famous hydraulics engineer Eupalinus of Megara to construct the great water tunnel that became known as the Tunnel of Eupalinus. Other public works projects included the construction of great walls around the city.
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Merlin, Mark, and William Raynor. "Modern Use and Environmental Impact of the Kava Plant in Remote Oceania." In Dangerous Harvest. Oxford University Press, 2004. http://dx.doi.org/10.1093/oso/9780195143201.003.0020.

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The kava plant, Piper methysticum Forst. f., is an attractive shrub in the pepper family, Piperaceae (figure 12.1). Known by various names in tropical Pacific, such as yagona, kava, kava kava, ’awa, seka, and sakau, it is propagated vegetatively, as are most of the traditional crops in the region. Kava has been used for many centuries to produce psychoactive preparations. Its active principles, several lipidlike substances known as kavalactones, are concentrated in the rootstock and roots. These psychoactive chemicals are ingested traditionally by Pacific islanders as cold-water infusions of chewed, ground, pounded, or otherwise macerated kava stumps and roots. Mind-altering kava preparations are, or once were, imbibed in a wide range of Pacific Ocean societies. These include peoples living in some lowland areas on the large Melanesian island of New Guinea in the western Pacific to very isolated islands such as those in Polynesian Hawai’i, 7,000 kilometers to the northeast (figure 12.2). Beyond this widespread local use in the tropical Pacific, utilization of kava in parts of Europe as a plant source for medicinal preparations has a relatively lengthy history. In Europe it has been used as a sedative, tranquilizer, muscle relaxant, relief from menopausal symptoms, and treatment for urinary tract and bladder ailments (Lebot et al. 1999). Over the past decade, there has been rapidly increasing interest in kava well beyond the areas of traditional use among Pacific Islanders (figure 12.3). This includes a huge surge in the use of kava products in Europe, North America, Australia, and elsewhere. Within the past 3 to 5 years there has been widespread recognition of its potential to emerge as a mainstream herbal product. Modern cultivation and use of kava in the Pacific has significantly expanded in some traditional use areas such as Vanuatu, Fiji, Tonga, Samoa, and Pohnpei. There are also significant signs of rejuvenated interest in kava cultivation in some traditional areas of use where it had been abandoned because of depopulation, political prohibition, or zealous missionary denunciation. Increasing use and cultivation of kava on these Pacific islands has been stimulated by local consumption rates and rising demand for commercial export.
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Fant, Clyde E., and Mitchell G. Reddish. "Cos." In A Guide to Biblical Sites in Greece and Turkey. Oxford University Press, 2003. http://dx.doi.org/10.1093/oso/9780195139174.003.0014.

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Cos, home of Hippocrates, the father of modern medicine, is the third largest island of the Dodecanese (Twelve Islands). In antiquity its population was 120,000, eight times that of today. Its fame derived from the renowned Asclepeion of Cos, a healing center and religious shrine devoted to Asclepius, the god of healing. Tourists still come to marvel at this spectacular architectural structure, and international medical conferences are conducted on the island in memory of Hippocrates. Cos (also spelled Kos) lies only 3 miles off the coast of Turkey, near the Bodrum peninsula. Connections are available to the Turkish mainland by ferry, and a fascinating circuit of biblical sites can be made from Athens through the Greek islands to Cos and then up the western coast of Turkey for a departure from Istanbul. Access to Cos by air is available from Athens (three flights daily), or by ferry from Piraeus, Rhodes, or Thessaloniki through Samos. Hydrofoils are available from Rhodes and Samos for faster trips. (Always check ferry and hydrofoil schedules closely; frequent and erratic changes occur, particularly with hydrofoils in the event of high winds.) Cos was settled by the Mycenaeans in 1425 B.C.E., and Homer described it as heavily populated (Iliad 14:225). Pliny referred to it as a major shipping port (Natural History 15:18). Among its exports were wine, purple dye, and elegant, diaphanous fabrics of silk (raw silk; pure silk from the Orient did not reach the west until the 3rd century C.E.). Aristotle wrote that silk fabric was invented on the island of Cos: “A class of women unwind and reel off the cocoons of these creatures [caterpillars] and afterward weave a fabric with the thread thus unwound; a Koan woman by the name of Pamphila, daughter of Plateus, being credited with the first invention of the fabric” (The History of Animals 5.19). Cos reached the pinnacle of its prosperity and power in the 7th and 6th centuries B.C.E., but by the end of the 6th century B.C.E. it had come under the control of Persia.
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Fant, Clyde E., and Mitchell G. Reddish. "Rhodes." In A Guide to Biblical Sites in Greece and Turkey. Oxford University Press, 2003. http://dx.doi.org/10.1093/oso/9780195139174.003.0021.

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Nearly two million visitors a year come to the historic island of Rhodes to enjoy its sun, beaches, and famous medieval city. Rhodes is the largest island of the Dodecanese, or Twelve Islands, although there are actually two hundred small islands that compose the group. Historically it was the home of the world-renowned Colossus of Rhodes, one of the seven wonders of the ancient world. It is also mentioned in the Bible as one of the ports visited by the boat carrying the Apostle Paul to Jerusalem on his return from his third, and last, missionary journey. The island of Rhodes lies much closer to Turkey than to Greece, but it can be easily reached by frequent flights from Athens or by ferry from Piraeus (14 hours), the port of Athens; from Kusadasi through Samos (6 hours); or from Bodrum, Marmaris, or Fethiye (between 1½ and 2 hours). Flights are also available from Thessaloniki and Crete, and in summer from Santorini and Mykonos as well. Because of its favorable location close to the shoreline of Asia Minor and between Greece and Israel, Rhodes was favored for development in antiquity. Both its eastern and western ports were frequented by traders and merchants, and numerous ancient writers mention it as a place of both economic and cultural achievement. In the 4th century B.C.E. Rhodes even surpassed Athens as a center for trade and commerce. The island also became renowned for its school of rhetoric, founded in 324 B.C.E., at which such distinguished Romans as Cicero, Julius Caesar, Pompey, and Tiberius studied. Famous citizens of Rhodes included the poet Apollonios and the sculptors Pythocretes (who created the famed Nike of Samothrace, which was dedicated by the citizens of Rhodes to commemorate their victory over Antiochus III in 190 B.C.E.) and Chares of Lindos (sculptor of the Colossus of Rhodes). The world-famous Laocoön, a sculpture that depicts the priest of Apollo and his children in the grip of two great snakes, was produced by three sculptors from Rhodes, Agesander, Athinodoros, and Polydoros.
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