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Статті в журналах з теми "Samoan history"

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Автор: Grafiati

Опубліковано: 10 грудня 2022

Оновлено: 28 січня 2023

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1

Fitzpatrick, Matthew P. "Embodying Empire: European Tattooing and German Colonial Power*." Past & Present 234, no. 1 (January 29, 2017): 101–35. http://dx.doi.org/10.1093/pastj/gtw047.

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Abstract Via an investigation of the broader historical conditions of European tattooing practices, this article argues that the example of the last German Governor of Samoa, Erich Schultz, demonstrates the key role of the body in colonial entanglements. By allowing himself to be tattooed in Samoan style, Schultz signalled his strong affinity with Samoan social practices and politics. Not merely indicative of a subjective shift, his tattooing also furthered his authority as a German colonial official. At a time when other European officials, including Germans in other colonies, shied away from engaging with the cultural and political practices of those they governed, Schultz and other German officials in Samoa self-consciously sought to colonize the Samoans while accepting and employing Samoan symbols of authority.

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2

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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3

Harris, Daniel N., Michael D. Kessler, Amol C. Shetty, Daniel E. Weeks, Ryan L. Minster, Sharon Browning, Ethan E. Cochrane, et al. "Evolutionary history of modern Samoans." Proceedings of the National Academy of Sciences 117, no. 17 (April 14, 2020): 9458–65. http://dx.doi.org/10.1073/pnas.1913157117.

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Archaeological studies estimate the initial settlement of Samoa at 2,750 to 2,880 y ago and identify only limited settlement and human modification to the landscape until about 1,000 to 1,500 y ago. At this point, a complex history of migration is thought to have begun with the arrival of people sharing ancestry with Near Oceanic groups (i.e., Austronesian-speaking and Papuan-speaking groups), and was then followed by the arrival of non-Oceanic groups during European colonialism. However, the specifics of this peopling are not entirely clear from the archaeological and anthropological records, and is therefore a focus of continued debate. To shed additional light on the Samoan population history that this peopling reflects, we employ a population genetic approach to analyze 1,197 Samoan high-coverage whole genomes. We identify population splits between the major Samoan islands and detect asymmetrical gene flow to the capital city. We also find an extreme bottleneck until about 1,000 y ago, which is followed by distinct expansions across the islands and subsequent bottlenecks consistent with European colonization. These results provide for an increased understanding of Samoan population history and the dynamics that inform it, and also demonstrate how rapid demographic processes can shape modern genomes.

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4

Thode-Arora, Hilke. "“The Samoans Are Here!”: Samoan Ethnic Shows, 1895–1911." East Central Europe 47, no. 2-3 (November 9, 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.

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5

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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6

Lameko, Viali. "Obesity in Samoa: Culture, History and Dietary Practices." Journal of Samoan Studies Volume 10 10, no. 10 (September 22, 2020): 1–15. http://dx.doi.org/10.47922/gcri1637.

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This paper provides an overview, from an historical perspective, to identify the structural factors that have created an ‘obesogenic’ environment in contemporary Samoa. The prevalence of obesity among Samoan adults had dramatically increased over the past four decades and is now affecting about 59 % of men and 81 % of women in this small island country, respectively. More alarming is the association of obesity with prevalent non-communicable diseases, such as diabetes, stroke, cancer and heart attack. There are multiple factors at work which include, but not limited to, behaviour related to a nutrition transition, limited physical activities, sedentary lifestyle and cultural food practices. The question is why and how the people of Samoa changed their traditional diet, consisting mostly of taro, breadfruit, coconut, and fish, to meals consisting of mainly imported, processed food items laden with sugar, saturated fat and salt. This dietary change has not occurred because Samoan customs and culture of food has changed; it is the food that has changed. Keywords: obesity, culture, dietary practices, nutrition transition.

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7

Schmidt-Vaivao, Dorothy Etimani, Genesis Lutu, Alisi Tulua-Tata, Marion Hannemann, and Diana M. Tisnado. "Assessing the Effectiveness of Educational Workshops for Breast Cancer Prevention and Early Detection among Samoan and Pacific Islander Women in Southern California." Californian Journal of Health Promotion 8, SI (December 15, 2010): 1–10. http://dx.doi.org/10.32398/cjhp.v8isi.2038.

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Background: Samoans experience among the worst five-year breast cancer survival rates in the U.S., largely due to late stage diagnosis. There is great potential for screening interventions to reduce cancer mortality among Samoans. This paper examines the effectiveness of a culturally and linguistically tailored breast cancer education workshop for Samoan and other Pacific Islander women in Southern California. Methods: Educational workshops were conducted in churches, homes, and the Samoan National Nurses Association office to Pacific Islander women. Effectiveness was assessed using pre- and post-tests. Selfadministered questionnaires queried participants about demographics, access, personal or family breast cancer history, screening knowledge and behaviors, and plans to obtain screening (n=495). Results: Participants were predominantly Samoan, with 57% reporting they were ≥40 years of age. At pre-test, half of the participants did not know how to perform Breast Self Examination (BSE), 40% never had a Clinical Breast Examination (CBE), and 30% never had a mammogram. Less than 40% reported having a mammogram in the past two years. At post-test, 98% reported increased knowledge. Older women were more likely to report plans for screening at post-test. Conclusions: Health educators in Samoan and other Pacific Islander communities must recognize and appropriately address screening barriers such as cultural beliefs and lack of knowledge, and should consider working with important institutions such as the church.

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8

Tamasese, Tuiatua Tupua. "The riddle in Samoan history." Journal of Pacific History 29, no. 1 (June 1994): 66–79. http://dx.doi.org/10.1080/00223349408572759.

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9

Lepou, Misa Vicky. "Samoa’s media freedom climate: ‘Shining the light’." Pacific Journalism Review : Te Koakoa 23, no. 2 (October 17, 2017): 11–25. http://dx.doi.org/10.24135/pjr.v23i2.344.

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Media freedom has had a long, proud history in Samoa. Struggling against the odds, the country’s only daily newspaper, the Samoa Observer, founded in 1978, championed the free media cause under the leadership of its founder, publisher and inaugural editor, Gatoaitele Savea Sano Malifa. Now, as Samoa, enters into a new media generation, there is a pressing need for more training, better salaries, more women involved in media management, better technology facilities and more emphasis on media ethics and values in a Samoan context.

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10

Fecteau, Uili. "Archiving Samoan history for the future." Indexer: The International Journal of Indexing 32, no. 1 (March 2014): 30–31. http://dx.doi.org/10.3828/indexer.2014.8.

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11

Martinsson-Wallin, Helene. "Samoan Archaeology-A Review of research history." Archaeology in Oceania 42, no. 1 (April 2007): 1–36. http://dx.doi.org/10.1002/j.1834-4453.2007.tb00008.x.

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12

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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13

Shannon, Christopher. "Sex, Science, and History." Journal of Policy History 12, no. 2 (April 2000): 265–78. http://dx.doi.org/10.1353/jph.2000.0015.

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The history of sexual liberation is inextricably bound with the history of scientific rationalism. Throughout the twentieth century, the basic moral consensus on sexual liberation has proved capable of accommodating a wide variety of scientific methodologies, from the cultural anthropology of Margaret Mead to the biological taxonomy of Alfred Kinsey. Two recent works, Derek Freeman's The Fateful Hoaxing of Margaret Mead: A Historical Analysis of Her Samoan Research, and James H. Jones's Alfred C. Kinsey: A Public/Private Life, critique their respective subjects' specific scientific practice only to reaffirm the general practice of sexual science and its underlying (a)moral consensus. In this article, I will examine the treatment of methodological issues in these books as a reflection of the historical profession's participation in the moral bankruptcy of the social sciences. Freeman's empirical deconstruction of Mead's Samoan research and Jones's empirical reconstruction of Kinsey's life both skirt substantive moral issues by affirming a hopelessly nineteenth-century ideal of scientific objectivity. Each book, in its own particular way, fetishizes fact at the expense of argument and obscures the nature of intellectual developments of interest to historians of every moral and methodological orientation.

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14

STIRNEMANN, REBECCA L., MURRAY A. POTTER, DAVID BUTLER, and EDWARD O. MINOT. "Slow life history traits in an endangered tropical island bird, the Ma’oma’o." Bird Conservation International 26, no. 3 (September 30, 2015): 366–79. http://dx.doi.org/10.1017/s0959270915000234.

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SummaryAn effective conservation strategy for a species requires knowledge of its biology and life history. This applies to the endangered Ma’oma’o Gymnomyza samoensis, a honeyeater endemic to the Samoan archipelago. Now locally extinct in American Samoa, this species is currently found only in declining numbers on the islands of Upolu and Savai’i in Samoa. Despite being endangered, the life history and breeding behaviour of the Ma’oma’o has not been documented previously. Here we examine Ma’oma’o nesting and breeding biology, which are unique among studied honeyeaters and unusual for passerines in general. Ma’oma’o lay only a single egg per clutch and have an extended breeding season that occurs outside the rainy season and peaks during budburst. Allometric analysis of the length of the nesting period of different honeyeaters versus adult body weight showed that Ma’oma’o remain in the nest for a longer period than expected for their body size. The post-fledging dependency period of 2.5–3 months was also extended compared to other honeyeater species. No Ma’oma’o were observed re-nesting after successfully raising a chick, though pairs attempted to re-nest following breeding failure. Despite the extended breeding season, the maximum annual reproductive capacity of Ma’oma’o is limited by their one-egg clutch and failure to nest again after fledging one chick. We discuss how these slow life history traits can influence conservation strategies, affect monitoring and limit recovery.

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15

Sell, Alan P. F. "The Samoan white Sunday: A conjecture." Journal of Pacific History 26, no. 1 (June 1991): 94–97. http://dx.doi.org/10.1080/00223349108572650.

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16

SHANKMAN, PAUL. "The History of Samoan Sexual Conduct and the Mead-Freeman Controversy." American Anthropologist 98, no. 3 (September 1996): 555–67. http://dx.doi.org/10.1525/aa.1996.98.3.02a00090.

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17

Paudel, Sulav, Sean D. G. Marshall, Nicola K. Richards, George Hazelman, Pueata Tanielu, and Trevor A. Jackson. "Coconut Rhinoceros Beetle in Samoa: Review of a Century-Old Invasion and Prospects for Control in a Changing Future." Insects 13, no. 5 (May 23, 2022): 487. http://dx.doi.org/10.3390/insects13050487.

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It is now more than 100 years since the coconut rhinoceros beetle (CRB: Oryctes rhinoceros L.) was first detected in the Pacific Island state of Samoa. The exotic pest from Asia became the principal pest of coconut palms in Samoa and, from this first point of invasion, spread to several surrounding countries in the South-West Pacific Ocean. An intensive control operation was initiated, but the beetle could not be eliminated. Various pest management strategies were attempted but had limited success until the introduction of a biological control agent (BCA), Oryctes rhinoceros nudivirus (OrNV), during the late 1960s and early 1970s. The biocontrol release was very successful and became the prime example of “classical biological control” of an insect pest by a virus. Changing economic and social conditions in Samoa and other islands of the Pacific require a re-evaluation of the threat of CRB to coconut production to suggest how the IPM system may be modified to meet future needs. Therefore, it is timely to review the history of CRB in Samoa and summarize experiences in development of an integrated pest management (IPM) system limiting the impact of the pest. We also present results from a recent study conducted in 2020 on the island of Upolu to define the current status of the CRB population and its BCA, OrNV. The lessons from Samoa, with its long history of containment and management of CRB, are applicable to more recent invasion sites. Recommendations are provided to modify the IPM programme to enhance the sustainable control of CRB and support the ongoing coconut replantation program promoted by the Samoan government.

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18

Tuia, Tagataese Tupu, and Donella Cobb. "Decolonizing Samoan fa’afaletui methodology: taking a closer look." AlterNative: An International Journal of Indigenous Peoples 17, no. 2 (June 2021): 275–83. http://dx.doi.org/10.1177/11771801211016854.

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Since Samoan fa’afaletui (meeting) was first conceptualized as a research methodology, fa’afaletui has experienced an uncomfortable coupling with Western research approaches and methods. This article takes an epistemological turn by looking closely at the Indigenous principles and cultural practices that underpin fa’afaletui as a traditional conversational practice to bring fresh insight into fa’afaletui as a research methodology and method.

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19

Barnes, Shawn S., and Roger C. Green. "From Tongan Meeting House to Samoan Chapel:." Journal of Pacific History 43, no. 1 (May 20, 2008): 23–49. http://dx.doi.org/10.1080/00223340802054594.

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20

Kingfisher, C. "Happiness: Notes on History, Culture and Governance." Health, Culture and Society 5, no. 1 (November 15, 2013): 67–82. http://dx.doi.org/10.5195/hcs.2013.145.

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In this paper, I explore the emergence of happiness and well-being as keystones of contemporary EuroAmerican culture. Drawing on the relationship between disciplinary enterprises and forms of governance, as well as on cross-cultural comparison with fa’asamoa (the Samoan Way), I work to situate the current EuroAmerican obsession with happiness and well-being as a cultural formation – that is, as an artifact of a historically and culturally unique set of patterns and forces – thus problematizing its taken-for-granted status, in academic and policy-making circles, as a self-evident and universal goal with universal characteristics. I pay particular attention to the forms of governance that the contemporary orientation to happiness inaugurates and instantiates.

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21

Linnekin, Jocelyn. "Ignoble savages and other European visions:The La Pérouse affair in Samoan history∗." Journal of Pacific History 26, no. 1 (June 1991): 3–26. http://dx.doi.org/10.1080/00223349108572644.

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22

Milner, G. B. "Richard Moyle: Fāgogo: fables from Samoa in Samoan and English. 314 PP. Auckland: Oxford University Press,1981 [Pub 1983]. £13.50." Bulletin of the School of Oriental and African Studies 48, no. 1 (February 1985): 188–90. http://dx.doi.org/10.1017/s0041977x00027671.

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23

Howard, Alan, and Craig R. Janes. "Migration, Social Change, and Health: A Samoan Community in Urban California." Ethnohistory 39, no. 1 (1992): 91. http://dx.doi.org/10.2307/482580.

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24

JAMES, W. D., M. R. RAULERSON, and P. R. JOHNSON. "ARCHAEOMETRY AT TEXAS A&M UNIVERSITY: CHARACTERIZATION OF SAMOAN BASALTS." Archaeometry 49, no. 2 (May 2007): 395–402. http://dx.doi.org/10.1111/j.1475-4754.2007.00309.x.

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25

Sulifoa, John B., Sateki Fangupo, and Rashmi Kant. "Oviposition periodicity, egg morphology and life history of large cabbage moth Crocidolomia pavonana population in Samoa." South Pacific Journal of Natural and Applied Sciences 34, no. 2 (2016): 29. http://dx.doi.org/10.1071/sp16004.

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A study on the biology and behaviour of the Samoan population of Crocidolomia pavonana was carried out through a series of experiments. The study showed that C. pavonana completes its life cycle in 24-35 days. Female emerge, mate and oviposit (as egg mass) during the scotophase. The average size of egg mass was 9.0 ± 0.48 mm2 and the mean number of eggs oviposited were significantly (PC. pavonana oviposits small egg masses. This information could be used to develop effective pest management using the recently identified egg parasitoid Trichogramma chilonis.

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26

Quintus, Seth, and Ethan E. Cochrane. "Pre-Contact Samoan Cultivation Practices in Regional and Theoretical Perspective." Journal of Island and Coastal Archaeology 13, no. 4 (March 2017): 474–500. http://dx.doi.org/10.1080/15564894.2017.1285835.

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27

Wetherell, David. "Teachers All: Samoan, Fijian, and Queensland Melanesian Missionaries in Papua, 1884-1914." Journal of Religious History 26, no. 1 (February 2002): 78–96. http://dx.doi.org/10.1111/1467-9809.00143.

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28

Alefosio, Toaga, and April K. Henderson. "On Skin and Bone: Samoan Coconut Oil in Indigenous Practice." Journal of Pacific History 53, no. 4 (October 2, 2018): 397–416. http://dx.doi.org/10.1080/00223344.2018.1543021.

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29

McDade, Thomas W. "Lifestyle incongruity, social integration, and immune function in Samoan adolescents." Social Science & Medicine 53, no. 10 (November 2001): 1351–62. http://dx.doi.org/10.1016/s0277-9536(00)00414-7.

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30

Sullivan, Gerald W. "The fateful hoaxing of Margaret Mead: A historical analysis of her Samoan research." Journal of the History of the Behavioral Sciences 35, no. 4 (1999): 412–15. http://dx.doi.org/10.1002/(sici)1520-6696(199923)35:4<412::aid-jhbs7>3.0.co;2-f.

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31

Vaiaoga-Ioasa, Stallone, and Sarina Pearson. "In conversation with Stallone Vaiaoga-Ioasa." Journal of New Zealand & Pacific Studies 9, no. 2 (December 1, 2021): 231–42. http://dx.doi.org/10.1386/nzps_00073_7.

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Becoming a feature film director is a privilege available to only a handful of people, no matter where in the world they live. In Oceania, access to filmmaking is arguably more constrained because the market conditions under which commercial films are produced do not favour small, geographically dispersed and linguistically distinct communities. Opportunities to make publicly funded, critically acclaimed Pacific films in metropolitan centres like Aotearoa New Zealand are vanishingly small. Often when they are made, these ‘art house’ Pacific films primarily appeal to audiences outside of the communities in which they are set. Stallone Vaiaoga-Ioasa has challenged this status quo by pioneering a mode of populist commercial filmmaking for Samoan (and other Pacific Island) audiences in the islands and across the diaspora. His commitment to making entertainment that is relevant to and reflects contemporary Samoan culture has been remarkable. On the eve of Vaiaoga-Ioasa’s fourth feature film release, filmmaker/academic Sarina Pearson sat down with him to talk about how he developed the ‘Stallone model’, the films he has made, and his plans for the future.

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Tafuna'i, Malama, Robin Turner, Ben Matalavea, David Voss, Lose Hazelman, Rosalina Richards, and Robert Walker. "Results of a community-based screening programme for chronic kidney disease and associated risk factors, (obesity, diabetes and hypertension) in a Samoan cohort." BMJ Open 12, no. 4 (April 2022): e056889. http://dx.doi.org/10.1136/bmjopen-2021-056889.

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ObjectivesIn 2019, under the World Kidney Day theme of ‘Kidney health for everyone everywhere’, the National Kidney Foundation of Samoa undertook an extensive community screening campaign to detect the estimated prevalence of chronic kidney disease (CKD) and its associated risk factors in the community.SettingFifteen screening sites, with 11 urban and rural sites on the main island of Upolu, and 4 in different rural areas on the island of Savaii.ParticipantsAll participants were self-referrals to the various screening sites. In total, 1163 Samoans were screened, with similar numbers from both urban and rural areas and similar numbers of female and male.Screening activitiesAll participants were screened for CKD using point of care serum creatinine determinations, with calculation of estimated glomerular filtration rate using the CKD-EPI formula and dipstix urinalysis. A standardised screening survey was used to capture demographic and medical history with associated risk factors of obesity, diabetes, using point of care determination of HbA1c and hypertension. Logistic regression was used to investigate the association of CKD with risk factors.ResultsIn total, 1163 people were screened for CKD within the month of March 2019. The prevalance of CKD (grades 1–5) was 44.5% (95% CI 41.6% to 47.4) with individual grade prevalence CKD 1: 3.7%, CKD 2: 6.1%, CKD 3: 30.7%, CKD 4: 2.9% and CKD 5: 1.0%. The prevalence of obesity (body mass index ≥32), diabetes and hypertension was 66.3%, 30.8% and 54.3%, respectively.ConclusionsThis is the first paper to report the estimated prevalence of CKD in Samoa or any other Pacific Island nation. It reveals an urgent need for further studies on the epidemiology of CKD in Samoa, to develop country-specific prevention strategies to mitigate this growing burden and prevent subsequent CKD associated complications including development of kidney failure and premature death.

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Burley, David V., Peter J. Sheppard, and Maia Simonin. "Tongan and Samoan volcanic glass: pXRF analysis and implications for constructs of ancestral Polynesian society." Journal of Archaeological Science 38, no. 10 (October 2011): 2625–32. http://dx.doi.org/10.1016/j.jas.2011.05.016.

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34

Pratt, H. Douglas, and John C. Mittermeier. "Notes on the natural history, taxonomy, and conservation of the endemic avifauna of the Samoan Archipelago." Wilson Journal of Ornithology 128, no. 2 (June 2016): 217–41. http://dx.doi.org/10.1676/wils-128-02-217-241.1.

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35

Chave-Dartoen, Sophie. "Compte rendu de Le tatouage samoan. Un rite polynésien dans l’histoire de Sébastien Galliot." Journal de la société des océanistes, no. 152 (June 30, 2021): 176–81. http://dx.doi.org/10.4000/jso.12775.

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36

Enari, Dion, and Byron William Rangiwai. "Digital innovation and funeral practices: Māori and Samoan perspectives during the COVID-19 pandemic." AlterNative: An International Journal of Indigenous Peoples 17, no. 2 (May 15, 2021): 346–51. http://dx.doi.org/10.1177/11771801211015568.

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Анотація:

The COVID-19 worldwide pandemic has caused the world to stop. It has disrupted traditional funeral processes for Māori and Samoan peoples. Their collective ways of mourning were particularly affected, as social distance restrictions and travel bans meant they were unable to physically gather in large numbers. Despite the disruption caused by COVID-19, digital innovation has meant these groups have been able to remain socially connected, at a physical distance. This cohort has also been able to maintain collective interconnectivity with their family and friends during times of grief. Through the digital space, funerals are still able to be a communal time of mourning, support and comfort. As insider researchers, we present our stories, chants and oratory during times of sorrow, while centring our collective digital resilience.

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Enari, Dion, and Innez Haua. "A Māori and Pasifika Label—An Old History, New Context." Genealogy 5, no. 3 (July 29, 2021): 70. http://dx.doi.org/10.3390/genealogy5030070.

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The term ‘Māori and Pasifika’ is widely used in Aotearoa, New Zealand to both unite and distinguish these peoples and cultures. As a collective noun of separate peoples, Māori and Pasifika are used to acknowledge the common Pacific ancestry that both cultures share, whilst distinguishing Māori as Indigenous peoples of Aotearoa (New Zealand), and Pasifika as migrants from other lands in the Pacific region. The term ‘Māori and Pasifika’ is a ‘label’ established in New Zealand to combine the minority cultural populations of both Māori, and Pacific migrant peoples, into a category defined by New Zealand policy and discourse. Migration for Māori and Pasifika to Australia (from Aotearoa) has generated new discussion amongst these diasporic communities (in Australia) on the appropriate collective term(s) to refer to Māori and Pasifika peoples and cultures. Some believe that in Australia, Māori should no longer be distinguished from Pasifika as they are not Indigenous (to Australia), while others believe the distinction should continue upon migration. Through the voices of Samoan and Māori researchers who reside in Australia, insider voices are honoured and cultural genealogy is privileged in this discussion of the label ‘Māori and Pasifika’ in the Australian context.

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38

Orr, Stanley. "“I Wonder Which of You is Real”." Studies in American Humor 7, no. 2 (October 1, 2021): 329–46. http://dx.doi.org/10.5325/studamerhumor.7.2.329.

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Abstract In response to Judith Yaross Lee's introduction of a framework designed to probe the relationship between empire and American humor, this article analyzes John Kneubuhl's “The Night of the Two-Legged Buffalo,” a 1966 episode of The Wild Wild West (1965-69). Kneubuhl (1920-92) was a Samoan American playwright who wrote for theater, television, and film. Like Mark Twain, he demonstrated a lifelong interest in the trope of the confidence man. In “The Night of the Two-Legged Buffalo” he depicts protagonists and antagonists alike in the US borderlands as con artists contending for power. While agents Jim West and Artemus Gordon emerge as cultural impersonators who serve the ideology of Manifest Destiny, the Prince of the South Sea Coral Islands, a Polynesian aristocrat, deploys American hegemony in Oceania. Kneubuhl draws on conventions of the fale aitu, a Samoan theatrical genre, as well as his association with Sam Amalu, a Native Hawaiian humorist and con man known for his elaborate pranks and swindles. As a site of contest between what Lee terms “neocolonial hybridity” and “postcolonial discontinuity,” “The Night of the Two-Legged Buffalo” exemplifies Kneubuhl's unique trickster aesthetics.

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Galuvao, Akata Sisigafu’aapulematumua. "In search of Samoan research approaches to education: Tofā’a’anolasi and the Foucauldian tool box." Educational Philosophy and Theory 50, no. 8 (September 27, 2016): 747–57. http://dx.doi.org/10.1080/00131857.2016.1232645.

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40

Levine, Hal. "Some Reflections on Samoan Cultural Practice and Group Identity in Contemporary Wellington, New Zealand." Journal of Intercultural Studies 24, no. 2 (August 2003): 175–86. http://dx.doi.org/10.1080/0725686032000165397.

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41

Charlot, John. "The war between the Gods of ‘Upolu and Savai'i’:A Samoan story from 1890." Journal of Pacific History 23, no. 1 (April 1988): 80–85. http://dx.doi.org/10.1080/00223348808572577.

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42

Johnson, Phillip R., Frederic B. Pearl, Suzanne L. Eckert, and William D. James. "INAA of pre-contact basalt quarries on the Samoan Island of Tutuila: a preliminary baseline for an artifact-centered provenance study." Journal of Archaeological Science 34, no. 7 (July 2007): 1078–86. http://dx.doi.org/10.1016/j.jas.2006.09.022.

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43

Levy-Storms, Lené, and Steven P. Wallace. "Use of mammography screening among older Samoan women in Los Angeles county: a diffusion network approach." Social Science & Medicine 57, no. 6 (September 2003): 987–1000. http://dx.doi.org/10.1016/s0277-9536(02)00474-4.

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44

Tomlinson, Matt. "Repetition in the work of a Samoan Christian theologian: Or, what does it mean to speak of the Perfect Pig of God?" History and Anthropology 30, no. 2 (October 10, 2018): 149–69. http://dx.doi.org/10.1080/02757206.2018.1532896.

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45

White, Carmen M. "Moving Up the Ranks: Chiefly Status, Prestige, and Schooling in Colonial Fiji." History of Education Quarterly 46, no. 4 (2006): 532–70. http://dx.doi.org/10.1111/j.1748-5959.2006.00031.x.

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In a 1987 volume titled Class and Culture in the South Pacific, Samoan historian Malama Meleisea describes orthodox Marxism, modernization theory, and unilineal evolutionary thought as united in their “Eurocentric frame of reference,” their “notion of unilineal progress,… assumption that pre-capitalist social institutions are obsolete and that class formation is historically inevitable.” While Meleisea's pointed polemic against metanarratives that privilege a universality of Western laws of historical development and progress is partly informed by the undelivered promises of modernization theory, his critique is more than the mere stirrings of an incipient postmodernist discourse. It also derives from a practical engagement with socio-political developments in the South Pacific region that puts in relief the ways in which grand paradigms can mold and distort contemporary Pacific Island institutions into Western images. Here, he speaks to the tendency to explain the endurance of chieftaincies in modern Pacific states as homologous with, a local variant, or the actual equivalent of, a new type of “class relations.” In a more recent edited volume that focuses on chiefs in the contemporary Pacific, White and Lindstrom similarly note a popular regard for chiefs as “antique survivals from pre-state political formations” that ultimately fails to address contemporary chiefly authority on its own terms. As White and Lindstrom note further, based on the projections of development proposed in Weber-inspired modernization theory, chiefs should have become obsolete in the modern nation-state: “The forces of modernity were meant to usher him (or sometimes her) from the global stage, replacing tribal or feudal styles of leadership wkh thg universalistic, rational forms of the natioh-state and its attendant bureaucracies.”

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Ezeamama, Amara E., Satupaitea Viali, John Tuitele, and Stephen T. McGarvey. "The influence of socioeconomic factors on cardiovascular disease risk factors in the context of economic development in the Samoan archipelago." Social Science & Medicine 63, no. 10 (November 2006): 2533–45. http://dx.doi.org/10.1016/j.socscimed.2006.06.023.

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47

Quintus, Seth, Melinda s. Allen, and Thegn N. Ladefoged. "In Surplus and in Scarcity: Agricultural Development, Risk Management, and Political Economy on ofu Island, American Samoa." American Antiquity 81, no. 2 (April 2016): 273–93. http://dx.doi.org/10.7183/0002-7316.81.2.273.

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AbstractMuch attention has been paid to the role of increased food production in the development of social complexity. However, increased food production is only one kind of agricultural process, and some changes in agronomic practices were geared toward stabilizing production or counteracting periodic shortfalls. The intersection between these latter strategies and sociopolitical development are poorly understood, while the long-term value of risk management strategies is often hypothesized but empirically not well demonstrated. We address these issues using recent archaeological data from the Samoan Archipelago, Polynesia. We investigate variability in, and the development of, one type of agricultural infrastructure: ditch- and-parcel complexes. In the context of Samoa’s high-volume rainfall, recurrent cyclones, and steep topography, these novel risk management facilities offered production stability and, by extension, long-term selective benefits to both emergent elites and the general populace. Their effectiveness against known hazards is demonstrated by hydrologicai modeling, while their long-term success is indicated by increased distribution and size over time. Additionally, based on their morphologies, funetional properties, chronology, and spatial patterning, we argue that this infrastructure could have been effectively used by emergent elites to gain political advantage, particularly in conjunction with environmental perturbations that created production bottlenecks or shortfalls.

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Oktaviani, Andella, Yuni Maryuni, and Arif Permana Putra. "Perkembangan Kesenian Dzikir Saman di Desa Wanagiri Kecamatan Saketi Kabupaten Pandeglang Tahun 1998-2017." Reslaj : Religion Education Social Laa Roiba Journal 4, no. 3 (January 31, 2022): 780–803. http://dx.doi.org/10.47467/reslaj.v4i3.944.

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The purpose of this study is: (1) describing the history of the formation of Dzikir Saman art in Wanagiri Village, Saketi District of Pandeglang Regency, (2) describing the development of Dzikir Saman art in Wanagiri Village, Saketi District, Pandeglang Regency in 1998-2017, (3) describing community efforts in preserving Dzikir Saman art as intangible cultural heritage in Pandeglang. The study uses historical methods consisting of heuristics, criticism, interpretation and historiography. The theoretical approaches used are cultural theory and challenge theory and response (response) from Arnold Toynbee. The study took year limits between 1998-2017. In 1998 as the beginning of the development of Dzikir Saman art in Wanagiri Village and in 2017 Dzikir Saman art in Wanagiri Village was named as Intangible Cultural Heritage by the Ministry of Education. The results of the study revealed that the art of Dzikir Saman in Wanagiri Village began from a teaching of the sammaniyah order. This sammaniyah order is a well-known teaching in Sufi science brought by Syech Samman in the 18th century. Then in the development of Dzikir Saman art in Wanagiri Village experienced the addition of function, which initially this art was only presented in religious ceremonies only on the anniversary of the Prophet Muhammad's Maulid then saw the rapid development of the times, it became a challenge for the existence of Dzikir Saman art, finally the art of Dzikir Saman was presented also in the form of performing arts, Then in its development also the art of Dzikir Saman Wanagiri Village was named as Intangible Cultural Heritage in 2017 by the Ministry of Education. Furthermore, there are preservation efforts carried out by Dzikir Saman art players, Pandeglang community and there is government carrying capacity, so that the existence of Dzikir Saman art continues to grow, these efforts include: (1) Dzikir Saman Wanagiri Village players do training every week even though this art is not staged, (2) pandeglang community always presents Dzikir Saman art in commemoration of Prophet Muhammad's Maulid, Then there is the study of Dzikir Saman art by researchers which is one form of preservation in the field of education, (3) the existence of government carrying capacity is by presenting Dzikir Saman art in a series of Pandeglang cultural festival events.

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Trompf, Garry W. "God is Samoan: Dialogues between Culture and Theology in the Pacific. By MattTomlinson. Honolulu: University of Hawai'i Press. 2020. Pp. xii + 161. Price: US$28." Oceania 91, no. 2 (July 2021): 317–18. http://dx.doi.org/10.1002/ocea.5302.

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Yans, Virginia. "Derek Freeman. The Fateful Hoaxing of Margaret Mead: A Historical Analysis of Her Samoan Research. xii + 270 pp., frontis., illus., figs., apps. Boulder, Colo.: Westview Press, 1999. $16 (paper)." Isis 95, no. 1 (March 2004): 140–41. http://dx.doi.org/10.1086/423564.

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