Щоб переглянути інші типи публікацій з цієї теми, перейдіть за посиланням: Samoan.
Статті в журналах з теми "Samoan"
Оформте джерело за APA, MLA, Chicago, Harvard та іншими стилями
Ознайомтеся з топ-50 статей у журналах для дослідження на тему "Samoan".
Біля кожної праці в переліку літератури доступна кнопка «Додати до бібліографії». Скористайтеся нею – і ми автоматично оформимо бібліографічне посилання на обрану працю в потрібному вам стилі цитування: APA, MLA, «Гарвард», «Чикаго», «Ванкувер» тощо.
Також ви можете завантажити повний текст наукової публікації у форматі «.pdf» та прочитати онлайн анотацію до роботи, якщо відповідні параметри наявні в метаданих.
Переглядайте статті в журналах для різних дисциплін та оформлюйте правильно вашу бібліографію.
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.
Повний текст джерелаАнотація:
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.
2
Steele, Matthew S., and Stephen T. McGarvey. "Expression of Anger by Samoan Adults." Psychological Reports 79, no. 3_suppl (December 1996): 1339–48. http://dx.doi.org/10.2466/pr0.1996.79.3f.1339.
Повний текст джерелаАнотація:
A modified version of Spielberger's 1988 Anger Expression Inventory including four Samoan culture-specific anger terms was administered to 593 adult American and Western Samoans, 25 to 55 years, to assess intrasample age, sex, and location differences and to examine its cross-cultural utility by an exploratory factor analysis. American Samoans men's and women's scores showed greater difficulty controlling anger than Western Samoan men and women, American Samoan males scored higher on Anger-Out and Samoan anger expression than Western Samoan men, and Western Samoan women scored higher on Anger-Out and higher on Samoan anger expression than Western Samoan men. Factor analysis showed that Spielberger's original factor structure was replicated in all subpopulations except American Samoan women. Control of anger, a Samoan cultural core value, appears to be more difficult in modern American Samoans of both sexes compared with the more traditional Western Samoans. Among American Samoan women, we speculate that role expansion may be responsible for their heterogeneous factor structure of anger expression.
3
Rimoni, Fuapepe. "Tama Samoa: Exploring Identities in Secondary School." New Zealand Annual Review of Education 22 (December 19, 2017): 112. http://dx.doi.org/10.26686/nzaroe.v22i0.4151.
Повний текст джерелаАнотація:
This paper draws on a recent doctoral study which demonstrated ways that Tama Samoa (Samoan boys) enact their identities as Samoans authentically within the New Zealand secondary school context. Identity is complex and is not generally taken into consideration in the literature on education success and achievement of Pacific students in New Zealand. Recognising Pacific identities as being fluid, diverse and multi-dimensional, and engaging with the voices of tama Samoa enables a greater understanding and thus better support for tama Samoa and their educational success within the secondary school context.
4
Armstrong, Karen. "American Exceptionalism in American Samoa." Suomen Antropologi: Journal of the Finnish Anthropological Society 33, no. 2 (January 1, 2008): 49–69. http://dx.doi.org/10.30676/jfas.v33i2.116437.
Повний текст джерелаАнотація:
American Samoa has been a territory of the United States for 108 years. For fifty ears of this period, American Samoa was administered by the U.S. Navy. Thepolicies of the naval administration established practices of militarization—that is, integrating the military and its values into the lives of the locals—that continue today. Significant numbers of American Samoans serve in the various branches of the U.S. military; Samoans participate in, and support, the ‘incoherent empire’ of the United States. The ideology of ‘American exceptionalism’—the incorporation of democracy, freedom and human rights as features purportedly distinguishing U.S. imperialist practice from its colonizing forebears—was never effectively part of the administration of American Samoa. Nevertheless, when debating their future political status, Samoans choose to keep the present political arrangement as long as they can control their land and titles system and practice faʻaSamoa, the Samoan way.
5
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.
Повний текст джерелаАнотація:
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.
6
Norris, Pauline, Marianna Churchward, Fuafiva Fa'alau, and Cecilia Vaai. "Understanding and use of antibiotics amongst Samoan people in New Zealand." Journal of Primary Health Care 1, no. 1 (2009): 30. http://dx.doi.org/10.1071/hc09030.
Повний текст джерелаАнотація:
INTRODUCTION: Use of antibiotics is high in Samoa and this may affect the expectations and patterns of antibiotic use of Samoans in New Zealand. AIM: This study examined the understanding and reported use of antibiotics amongst Samoans in New Zealand. METHODS: In-depth interviews were held with 13 Samoans in New Zealand. These interviews were analysed and used to develop a questionnaire that was administered to 112 Samoans attending health care facilities in New Zealand. RESULTS: Many participants had little understanding of antibiotics. Less than 2% identified the correct purpose for antibiotics, and 66% thought they were used to relieve pain. Respondents regarded a wide range of medicines (including some which they regularly took) as antibiotics. They frequently attributed colds and flu to environmental conditions (96%), and regarded antibiotics as a useful treatment for them (81%). They reported stopping taking antibiotics before finishing the course. Very few (8%) were aware of antibiotic resistance. DISCUSSION: Health care practitioners cannot assume that patients share a Western scientific understanding of which illnesses are caused by microbes, or what antibiotics are or do. People may have significant confusion about the medicines they take. Samoans, whether they are born in New Zealand or not, may hold traditional Samoan views about health and illness. KEYWORDS: Antibiotics, lay knowledge, URTI (upper respiratory tract infections), Samoa, New Zealand
7
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.
Повний текст джерелаАнотація:
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.
8
Butcher, Hayley, Sarah Burkhart, Nicholas Paul, Ulusapeti Tiitii, Karibanang Tamuera, Taati Eria, and Libby Swanepoel. "Role of Seaweed in Diets of Samoa and Kiribati: Exploring Key Motivators for Consumption." Sustainability 12, no. 18 (September 8, 2020): 7356. http://dx.doi.org/10.3390/su12187356.
Повний текст джерелаАнотація:
Edible seaweeds have significant potential to contribute to sustainable diets that promote health of Pacific Islanders in ecologically, economically, and socially acceptable ways. No studies to date have investigated motivators for and the consumption of edible green seaweed from the genus Caulerpa (sea grapes) in Samoa and Kiribati. An observational, cross-sectional study utilized an interviewer-administered questionnaire to explore consumption behaviors and the role of sea grapes in the current diets of individuals in Samoa and Kiribati. Of the total 145 participants (n = 79, 54.5% Samoa; n = 66, 45.5% Kiribati), half (n = 76, 52%) reported consuming sea grapes. A significantly greater proportion of Samoans (n = 56, 70.9%) reported consumption than I-Kiribati participants (n = 20, 30.3%). A greater proportion of consumers were male (n = 47, 61.8%). Samoan consumers reported consumption of sea grapes with a higher diversity of foods and being related to traditional events or ceremonies. Motivators for consumption varied between countries, with Samoan consumers reporting strong agreement for taste and value for money, and identified sea grapes as nutritious food, as influences on consumption. Easy access was a motivator in Kiribati only. The findings of this study are underpinned by the degree of food security and differences in culture in Samoa and Kiribati. Future public health efforts to integrate traditional fresh food into local food systems will need to work within the existing social parameters in each respective country.
9
Boon-Nanai, Juliet, Sandra Thaggard, and El-Shadan Tautolo. "E le sauaina tatou tagata matutua: Re-examining abuse through cultural lens of the fonofale model." Pacific Health Dialog 21, no. 7 (June 22, 2021): 407–14. http://dx.doi.org/10.26635/phd.2021.109.
Повний текст джерелаАнотація:
Introduction Cultural paradigms are emerging as the appropriate way to examine Samoans’ life experiences. In this study, it proposes to employ the fonofale model to explore and examine the notion of abuse among Pacific elders main from a Samoan lens.
Methodology In framing this study, the talanoa approach was deemed culturally appropriate. Twelve Samoan tagata matutua (elderly people) were asked to talanoa (discuss) their experiences of what abuse means to them.
Findings suggest that, initially, abuse of Samoan elders was at first contested. That it is not the fa’asamoa(Samoan way). However, as the talanoa gathered mafana (warmth) and malie (maintained good social relationships), most agreed that physical abuse was uncommon within an aiga (familial) context, but other forms of abuse were apparent.
Conclusion For these tagata matutua, six different forms of abuse were identified; with particular emphasis on cultural and spiritual abuse. Following the fonofale paradigm, which reflects the Samoan worldview, this article informs the perception of spiritual abuse for Samoan elders and is relevant within the wider Pacific context.
10
Tamasese, Taimalieutu Kiwi, Tafaoimalo Loudeen Parsons, Charles Waldegrave, Richard Sawrey, and Allister Bush. "Asiasiga: a Samoan intervention to address the immediate mental health needs of Samoan communities after a tsunami." Australasian Psychiatry 28, no. 1 (September 4, 2019): 31–33. http://dx.doi.org/10.1177/1039856219866321.
Повний текст джерелаАнотація:
Objective: To describe an Indigenous Samoan psychosocial intervention developed to address the mental health needs of affected communities in Samoa following a tsunami. Method: A partnership was established between Samoan therapists, Samoan Catholic pastoral workers and non-Samoan mental health clinicians, informed by Samoan concepts of self and wellbeing. The format developed for visits to significantly affected households was based on a Samoan cultural practice known as asiasiga and was carried out by pastoral workers, with daily group supervision and access to mental health professionals. Results: Household visits were offered to affected families in villages throughout southern and eastern Upolu and the island of Manono. There was a high degree of acceptance of the programme by Pulenu’u (village governance leaders) and family leaders and members. Conclusions: Mental health responses to the needs of Indigenous Pacific communities following a disaster need to be embedded in the values of those communities. The Samoan practice of asiasiga contributed to the high degree of acceptability of this programme. Partnerships with churches, schools and other local organisations are likely to enhance acceptability and participation. More research is required on Indigenous Pacific post-disaster mental health programmes.
11
Shankman, Paul. "The Mead–Freeman Controversy Continues: A Reply to Ian Jarvie." Philosophy of the Social Sciences 48, no. 3 (January 17, 2018): 309–32. http://dx.doi.org/10.1177/0048393117753067.
Повний текст джерелаАнотація:
In the Mead–Freeman controversy, Ian Jarvie has supported much of Derek Freeman’s critique of Margaret Mead’s Coming of Age in Samoa, arguing that Samoan society was sexually repressive rather than sexually permissive, that Mead was “hoaxed” about Samoan sexual conduct, that Mead was an “absolute” cultural determinist, that Samoa was a definitive case refuting Mead’s “absolute” cultural determinism, that Mead’s book changed the direction of cultural anthropology, and that Freeman’s personal conduct during the controversy was thoroughly professional. This article calls into question these empirical and theoretical arguments, often using Freeman’s own field research and publications.
12
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.
Повний текст джерелаАнотація:
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.
13
So’o, Ainslie, and Anthony J. Liddicoat. "Telephone openings in Samoan." Australian Review of Applied Linguistics 23, no. 1 (January 1, 2000): 95–107. http://dx.doi.org/10.1075/aral.23.1.06soo.
Повний текст джерелаАнотація:
Abstract Many studies of telephone interaction have concentrated on the opening sequences of telephone calls using the model developed by Schegloff (1968, 1979, 1986) using North American data as a starting point. This study uses this model as a starting point to examine telephone openings in Samoa. A comparison between Samoan telephone calls shows many similarities with Schegloff’s model, but also shows that some features of the interaction are culturally variable. These variations are primarily variations in the frequency and distribution of activities within the opening section, rather than a difference in type. In particular, Samoan telephone openings are typified by a reduced use of greetings, different types of phatic moves and less reciprocity.
14
Sinaga, Melpayanty, and Virgin Leony. "Penanganan Covid-19 Oleh Pemerintah Samoa Ditinjau Dari Perspektif Human Security." Jurnal Multidisiplin Madani 2, no. 1 (January 30, 2022): 139–54. http://dx.doi.org/10.54259/mudima.v2i1.343.
Повний текст джерелаАнотація:
This paper aims to explain the handling of covid-19 by the government of Samoa from the perspective of human security. This study uses qualitative research methods and data collection through literature studies from books, journals, newspapers and news sources. The results of the study are that the handling of Samoa's handling of the Samoan virus is known as preparedness, policies in the land and sea transportation sector, following standard health protocols, learning from the experience of failing to handle the Spanish flu and measles outbreaks. The role of the Samoan government, the ministry of health as well as Miss Samoa community leaders have had a major impact in preventing the spread of COVID-19. This has resulted in the number of deaths due to COVID-19 in Samoa being not confirmed or the number infected with this virus being 0 (zero).
15
Krek, Janez. "Understanding the Discourse of Early Childhood Education in Coming of Age in Samoa." SAGE Open 10, no. 1 (January 2020): 215824402090208. http://dx.doi.org/10.1177/2158244020902083.
Повний текст джерелаАнотація:
The apparently readily comprehensible descriptive discourse in Margaret Mead’s famous ethnographic study Coming of Age in Samoa (1928) (CAS) presents a discursive challenge that is greater than one might expect from a book that has gained a wide readership. Through theoretical analysis, and in relation to the notorious Mead/Freeman controversy, we seek to contribute to understanding CAS as discourse, and even more specifically as educational discourse. Three research questions are addressed: How can the account of Samoan culture presented by Mead in CAS be understood as discourse? How can her account of early childhood education be understood in relation to Freeman’s account? Is Mead describing permissive education when describing patterns of early childhood education in Samoa? We argue that Mead produced an overlapping research discourse that has appealed to the wider public because of its cultural suppressed message aimed at the unconscious in culture. Mead’s and Freeman’s contradictory accounts of Samoan cultural patterns in relation to early childhood education can be explained by differences in the perspectives of the social and hierarchical positions of respectable elders and chiefs (Freeman) and of young girls who were caregivers of even younger children (Mead). Finally, we argue that early childhood education in Samoa at that time was clearly not permissive. Young Samoan girls internalized the symbolic Law (Lacan) and were therefore able to act in an authoritative way as caregivers. In the field of education nearly a century later, Mead’s descriptions of early childhood education in Samoa still provide an intricate case study.
16
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.
Повний текст джерелаАнотація:
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.
17
Faletolu, Tautalamaleavailumaotamalii (Tala) Anastasia. "Assumed Voices of Samoa." Aotearoa New Zealand Social Work 22, no. 4 (July 8, 2016): 22–31. http://dx.doi.org/10.11157/anzswj-vol22iss4id32.
Повний текст джерелаАнотація:
"I know who I am however (at times) it can be frustrating and difficult when explaining to others and I don’t mind that (so much) ... what I don’t like is when people assume that they know who I am and proceed to relate to me with their assured understanding and ignorance" (Anonymous). In this article I will be giving you an overview of the research that I undertook titled ‘The Assumed Voices of Samoa’, and the founding conclusions that I made in answer to the research question of ‘What are some appropriate ways of working social work with Samoan people from a Samoan client’s perspective?’ Accounts from participants will be shared to highlight the importance of understanding cultures to avoid miscommunication, disempowerment and disrespect. Finally the ‘So’otaga Model’ will be explained to show required skills, knowledge, resources and supports when working with Samoan families.
18
Symons, Lisa C., Joseph Paulin, and Atuatasi Lelei Peau. "Challenges of OPA and NMSA Related Responses in the National Marine Sanctuary of American Samoa: NO.1 JI HYUN." International Oil Spill Conference Proceedings 2017, no. 1 (May 1, 2017): 2389–407. http://dx.doi.org/10.7901/2169-3358-2017.1.2389.
Повний текст джерелаАнотація:
ABSTRACT: 2017-226 Fa’a-Samoa (the Samoan way) is a living tradition and continues to define the Samoan way of life. It is the foundation of Polynesia’s oldest culture - dating back some 3,000 years. Fa’a-Samoa is interconnected with Samoan lands and waters and by sharing the intact and vibrant traditions, values, and legends that connect the Samoan people to the land and sea, the local community plays an INTEGRAL role in the protection and preservation of natural and cultural resources of the area. Fa’a-Samoa places great importance on the dignity and achievements of the group rather than individuals. On April 14, 2016, the 62 ft. FV NO1 JI HYUN lost the main engines and grounded off the west side of Aunu’u Island in the National Marine Sanctuary of American Samoa (NMSAS). This area is of ecological and cultural significance for the local residents using hook-and-line, casting nets, spearfishing (non-scuba assisted) and other non-destructive fishing methods including those traditionally used for sustenance and cultural purposes such as gleaning, ‘enu and ola. The village on Aunu’u was extremely wary of inclusion of the waters of Aunu’u in the expansion of the sanctuary being concerned about loss of control of their traditional uses of the nearshore environment. In what became an extension of Fa’a-Samoa, the United States Coast Guard (USCG), the National Oceanic and Atmospheric Administration (NOAA) and the American Samoa Territorial government worked, together to address both the pollution hazards from the incident and the impact to the coral reef ecosystem even after the fuel was removed. While a relatively straight forward response were it to happen in the continental U.S., severe weather (Tropical Cyclone Amos), high winds and swells, limitations on site access, daylight high tides, and availability of resources to include tugs, tow lines and trained personnel made this quite challenging. Three removal attempts occurred under Oil Pollution Act (OPA) authorization and three efforts occurred under the National Marine Sanctuaries Act (NMSA), with guidance from a professional salvage master. This prolonged 4-month response has prompted some new dialogue and hopefully new commitment to increase preparedness and spill response capabilities within the territory. The designation of the NMSAS allowed for the use of the combined authorities of OPA and the NMSA, forging new path that protects and preserves both the natural and cultural resources of the region from the impacts of pollution and from future groundings whether large or small.
19
Tofaeono, Va’atausili, Lana Sue I. Ka’opua, Angela Sy, Tyran Terada, Rachelann Taliloa-Vai Purcell, Salote Aoelua-Fanene, Katherine Tong, et al. "Research Capacity Strengthening in American Samoa: Fa’avaeina le Fa’atelega o le Tomai Sa’ili’ili i Amerika Samoa." British Journal of Social Work 50, no. 2 (December 31, 2019): 525–47. http://dx.doi.org/10.1093/bjsw/bcz160.
Повний текст джерелаАнотація:
Abstract Capacity-building partnerships are central to the sustainable development goals (SDGs), the UN’s blueprint for achieving global health equity. The UN Permanent Forum on Indigenous Issues endorses the SDG and underscores the need for global partnerships that respect local leadership and culture. Innovations that weave or integrate Indigenous and Western knowledges are emphasised. These recommendations guided the INdigenous Samoan Partnership to Initiate Research Excellence (INSPIRE). INSPIRE is led by investigators from American Samoa and supported by US co-investigators. In project year one, INSPIRE queried: What weaving approaches are feasible for promoting community access to INSPIRE’s research hub and for training Indigenous researchers? Weaving procedures involved interlacing Samoan and Western knowledges. Cultural tailoring strategies were used to customise communications. Formative evaluation suggests the feasibility of INSPIRE’s efforts. Evidential tailoring provided information on American Samoa (A.S.) social determinants of health; trainees indicated increased research commitment. Linguistic and sociocultural relevance tailoring were positively received; trainees reported increased interest in research praxis and initiated an A.S. research capacity-strengthening model. Social work assured knowledge parity in development/delivery of the training curriculum and culturally safe discussions on social determinants of health, territorial status and Samoan survivance. Findings are context-specific yet offer considerations for capacity-strengthening partnerships seeking to advance health equity.
20
Janni, Kevin. "Plants in Samoan Culture. The Ethnobotany of Samoa." Economic Botany 56, no. 1 (January 2002): 100. http://dx.doi.org/10.1663/0013-0001(2002)056[0100:piscte]2.0.co;2.
Повний текст джерела
21
Chand, Anand. "Contribution of Yazaki (Samoa) Ltd. to Samoan economy." International Journal of Entrepreneurship and Small Business 16, no. 2 (2012): 189. http://dx.doi.org/10.1504/ijesb.2012.047116.
Повний текст джерела
22
Huffer, Elise, and Asofou So'o. "Beyond Governance in Samoa: Understanding Samoan Political Thought." Contemporary Pacific 17, no. 2 (2005): 311–33. http://dx.doi.org/10.1353/cp.2005.0054.
Повний текст джерела
23
Land, Craig. "One Boat, Two Captains: Implications of the 2020 Samoan Land and Titles Court Reforms for Customary Law and Human Rights." Victoria University of Wellington Law Review 52, no. 3 (December 13, 2021): 507–40. http://dx.doi.org/10.26686/vuwlr.v52i3.7330.
Повний текст джерелаАнотація:
Samoa's 2020 Land and Titles Court reforms, which contributed to the Human Rights Protection Party losing support at the April 2021 elections after almost 40 years of government, have recentred attention on the tensions of legal pluralism in the South Pacific. Although Samoa maintains a system of English common law, 81 per cent of Samoan land falls under the traditional matai titles system, giving a central role to the customary Land and Titles Court (LTC). In December 2020, the Samoan parliament passed three Acts – the Constitution Amendment Act 2020, the Land and Titles Act 2020 and the Judicature Act 2020 – establishing the LTC in a parallel court hierarchy with equivalent status to the Samoan Supreme Court and Court of Appeal. This proposal has prompted debate between those favouring incorporation and promotion of Samoan custom over Western legal norms, and others who argue the amendments undermine human rights protections and the rule of law. This article evaluates the effects of these changes on the role and administration of custom in Samoa, contextualising them within broader socio-legal debates around customary legal systems. It first analyses the effect of the three Acts with regard to the bifurcation of the court system, procedural reforms in the LTC hierarchy and the introduction of a judicial guidance clause. This leads into a critical evaluation of these changes, highlighting impacts upon judicial coherence; constitutional human rights; consistency between customary and common law procedures; and resourcing constraints. The article concludes by providing broad options for future reform. It does not focus on issues which have received attention elsewhere, such as the amendments' potential impacts on judicial independence.
24
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.
Повний текст джерелаАнотація:
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.
25
Kirch, P. V., T. L. Hunt, and Jason Tyler. "A Radiocarbon Sequence from the Toaga Site, Ofu Island, American Samoa." Radiocarbon 31, no. 1 (1989): 7–13. http://dx.doi.org/10.1017/s0033822200044568.
Повний текст джерелаАнотація:
The Samoan Archipelago occupies a critical position for understanding the dispersal of early Austronesian-speaking peoples into the southwestern Pacific, including the initial colonization by humans of the Polynesian triangle. To date, the most easterly reported site of the Lapita cultural complex (Green, 1979; Kirch, 1984; Kirch & Hunt, 1988) is the Mulifanua site on Upolu Island, Western Samoa (Green & Davidson, 1974). Lapita colonists settled the larger, western Samoan Islands by the end of the second millennium bc. Archaeologic and linguistic evidence also suggest that the islands of Eastern Polynesia (eg, Marquesas, Society and Cook Islands) were settled, at least in part, from Samoa. However, the timing of this movement into Eastern Polynesia has not yet been dated to earlier than ca 150 bc on the basis of radiocarbon dating of cultural materials from the Marquesas Islands (Kirch, 1986; Ottino, 1985). This has raised the issue of whether there was a “long pause” between the settlement of Samoa (and the other islands of Western Polynesia, such as Tonga, Futuna, and ‘Uvea) and that of Eastern Polynesia (Irwin, 1981; Kirch, 1986; Terrell, 1986).
26
Roach, Elizabeth M. "Transformation of Christian Ritual in the Pacific: Samoan White Sunday." Missiology: An International Review 16, no. 2 (April 1988): 173–82. http://dx.doi.org/10.1177/009182968801600205.
Повний текст джерелаАнотація:
Nineteenth-century LMS agents brought to Samoa, along with other elements of Christianity, the festival of Pentecost. In its new home, however, the celebration of this festival was changed from May or June each year to October. More important, in Samoa it is also a ritual of status reversal. This article gives a detailed description of Pentecost, referred to in Samoa as White Sunday or as Children's Sunday, in a Western Samoan village and shows how a Christian festival has been reinterpreted in terms of traditional values and meanings.
27
Munroe, Robert L. "Altruism and Collectivism: An Exploratory Study in Four Cultures." Cross-Cultural Research 52, no. 3 (September 29, 2017): 334–45. http://dx.doi.org/10.1177/1069397117733450.
Повний текст джерелаАнотація:
This exploratory study tries to interpret the results of a test of altruism among almost 200 children from four small-scale societies in Belize, Kenya, Nepal, and American Samoa. Samoan children and, to a lesser extent, Nepalese Newar children were altruistic in a dictator game test. We considered evidence that the four settlements varied according to a collectivistic dimension and that such collectivism may have strongly influenced responses to the test. Not only did test results correspond fully to degree of community collectivism across the four cultures (rank-order correlation coefficient = 1.00, p < .05, N = 4), but Samoan children also scored at the highest level across each age group from 3 to 9 years of age, and the Nepalese Newar participants scored at the second highest level at all ages. We posit that social and material conditions in Samoa and Nepal were likely sources of collectivism and, concomitantly, the strong altruistic tendencies but acknowledge that in exploratory research there will always be issues concerning interpretation.
28
Mayer, Carol E. (Carol Elizabeth). "Samoan Art & Artists: O Measina a Samoa (review)." Contemporary Pacific 17, no. 1 (2005): 255–57. http://dx.doi.org/10.1353/cp.2005.0022.
Повний текст джерела
29
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.
Повний текст джерелаАнотація:
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.
30
Keene, Dennis T. P. "Samoan correction." Anthropology Today 20, no. 1 (February 2004): 27. http://dx.doi.org/10.1111/j.0268-540x.2004.00252.x.
Повний текст джерела
31
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.
Повний текст джерелаАнотація:
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.
32
Tamasese, Kiwi, Carmel Peteru, Charles Waldegrave, and Allister Bush. "Ole Taeao Afua, the New Morning: A Qualitative Investigation Into Samoan Perspectives on Mental Health and Culturally Appropriate Services." Australian & New Zealand Journal of Psychiatry 39, no. 4 (April 2005): 300–309. http://dx.doi.org/10.1080/j.1440-1614.2005.01572.x.
Повний текст джерелаАнотація:
Objectives: The first objective was to develop a culturally appropriate research method to investigate Samoan perspectives on mental health issues. The second objective was to apply this to identify cultural values and understandings important in the care and treatment of Samoan people with mental health problems. Method: Gender-specific focus groups consisting of Samoan elders and service providers were facilitated by Samoan researchers in the Samoan language. Systematic analysis of the transcripts, adapted to the cultural context, were conducted in Samoan and later translated into English. Results: A culturally derived method, referred to as Fa'afaletui, reflecting Samoan communal values and familiar institutional structures within the community, allowed each focus group to come to a consensual view on issues discussed. The Samoan self was identified as an essential concept for understanding Samoan views of mental health. This self was described as a relational self and mental wellness as a state of relational harmony, where personal elements of spiritual, mental and physical are in balance. Mental ill health was sometimes linked to breaches of forbidden and sacred relationships, which could be addressed effectively only within protocols laid down in the culture. Additional stressors contributing to mental ill-health were identified as low income, unemployment, rising housing costs and the marginalization of Samoan cultural norms in New Zealand. Participants identified the need for a culturally based mental health service for Samoan people to address key cultural factors. Conclusions: The Fa'afaletui method is a new research method which is sensitive and responsive to Samoan cultural norms and is methodologically rigorous. Such an approach may be relevant for other Pacific Island cultures and other cultures, which have a strong emphasis on collectivity. The Samoan concept of self provides a theoretical foundation for understanding the mental health needs of Samoan people and a basis for developing appropriate services.
33
Kammholz, Grace, Dana Craven, Ramona Boodoosingh, Safua Akeli Amaama, Jyothi Abraham, and Sarah Burkhart. "Exploring Food Literacy Domains in an Adult Samoan Population." International Journal of Environmental Research and Public Health 18, no. 7 (March 30, 2021): 3587. http://dx.doi.org/10.3390/ijerph18073587.
Повний текст джерелаАнотація:
Samoan food systems have undergone a dramatic nutrition transition, with dietary patterns changing concurrently with increased rates of obesity and non-communicable disease. Whilst policy action and environmental interventions play an important role in improving access to and consumption of healthy food, the success of these relies on a greater understanding of individuals’ food knowledge and behaviours. This study aimed to explore these behaviours using the construct of food literacy in an adult Samoan population. A cross-sectional interviewer-administered questionnaire of a convenience sample of 150 adult Samoans (≥20 years) assessed the four domains of food literacy: plan/manage, select, prepare, and eat. Participants generally plan to include healthy food (87%) and budget money for food (87%). The majority know where to find nutrition labels (68%), of which 43% always use them to inform their food choices. Participants were mostly confident with cooking skills, although food storage practices require further investigation. Over 90% agreed or strongly agreed that food impacts health, although understanding of the Pacific Guidelines for Healthy Living was lacking. Understanding the ability of Samoans to plan/manage, select, prepare, and eat food is an important consideration for future interventions aiming to assist this population in navigating the modern-day food system.
34
van der Elsen, Melanie. "The Paradox of Liminality: American Samoa’s Attenuated Sovereignty in the Twenty-First-Century American Empire." aspeers: emerging voices in american studies 12 (2019): 37–56. http://dx.doi.org/10.54465/aspeers.12-04.
Повний текст джерелаАнотація:
American Samoa, an unincorporated, unorganized US insular territory in the Pacific, is faced with a ‘paradox of liminality.’ On the one hand, the US unincorporation doctrine denies American Samoans basic rights, such as the right to vote in federal elections, fair representation in government, and American citizenship, in effect subjecting them to what Lea Ypi regards as the primary wrong of colonialism: the refusal of “equality and reciprocity in decision making.” On the other hand, American Samoa’s liminal status as unincorporated, unorganized territory protects indigenous Samoan culture (Fa‘a Sāmoa) and the traditional system of governance (Fa‘amatai) in ways that full legal integration would not. This paradox of liminality creates clear tensions between conditions of subjugation and protection. How do the argument of moral wrongs and the protection of indigenous culture relate to one another? This paper addresses this complexity by tracing the discursive practices and historical roots that comprise the foundation for US rule over American Samoa. By analyzing American Samoa’s idiosyncrasies, this paper shows how its peculiar status problematizes decolonization processes informed by either/or thinking. Ultimately, I call for a rethinking of the process and progress of the dissolution of American empire by encouraging both/and approaches.
35
Tagoilelagi-Leota, Fa’asaulala, Tafili Utumapu-McBride, and Jacoba Matapo. "Pepe Meamea as a Framework for Samoan Infants and Toddlers in Aotearoa New Zealand." World Studies in Education 23, no. 1 (August 1, 2022): 97–114. http://dx.doi.org/10.7459/wse/23.1.07.
Повний текст джерелаАнотація:
This article conceptualises Pepe Meamea (Samoan concept of infant/toddler) to ground Samoan cultural understandings, values and beliefs of the Samoan child as a collective, holistic and relational being. The Samoan worldview of children and childhood prioritises the whole child, and this has implications when positioned within a dominant Eurocentric early childhood curriculum (ECE) curriculum and pedagogy framework. The semiotics of the Samoan language references a collective position for personhood rather than an individual one which warrants further examination into Samoan conceptualisations of Pepe Meamea pushing back at normative assumptions. As an innovative practice and philosophy for teaching, Pepe Meamea already has deep Samoan cultural knowledges associated with its term. Pepe Meamea is understood and commonly referred to as infants or newborns. This presents initial talanoa (dialogue) with teachers from six Aoga Amata (Samoan early childhood centres) in a two-year research Teaching and Learning Research Initiative (TLRI) project (2021‐2022). Using Samoan language as the conduit for creation and cultural reference ensures Samoan children’s cultural rights are adhered to through an Indigenous Samoan paradigm. As an innovative practice and concept, Pepe Meamea already has deep cultural Indigenous knowledge associated with its term; however, this article presents the possibilities of Pepe Meamea through the development of a pedagogical and relational framework that promotes its implementation in the Aotearoa New Zealand ECE environment. How the New Zealand Te Whāriki early childhood education (ECE) curriculum is responsive to Pepe Meamea is another dimension this paper will consider as the majority of the New Zealand Samoan population are born and raised in a New Zealand context. This research paper reports on the first phase of the project, the process of co-designing a Pepe Meamea pedagogical framework with Samoan teachers.
36
Forrester, Deanna L., Doug P. VanderLaan, Paul L. Vasey, and Jessica L. Parker. "Male Sexual Orientation and Avuncularity in Canada: Implications for the Kin Selection Hypothesis." Journal of Cognition and Culture 11, no. 3-4 (2011): 339–52. http://dx.doi.org/10.1163/156853711x591288.
Повний текст джерелаАнотація:
AbstractAndrophilia refers to sexual attraction and arousal to adult males, whereas gynephilia refers to sexual attraction and arousal to adult females. The Kin Selection Hypothesis (KSH) posits that genes for male androphilia can persist if androphilic males offset the fitness costs of not reproducing directly by enhancing indirect fitness. In theory, by directing altruistic behavior toward kin, androphilic males can increase the reproduction of kin, thereby enhancing indirect fitness. Evidence supporting the KSH has been documented in Samoa. Samoan transgendered, androphilic males, known locally as fa’afafine, are socially accepted by the majority of Samoans. In contrast, no supportive evidence has been garnered from other cultures (i.e., USA, UK, Japan) that are characterized by less social tolerance toward male androphiles. Tests of the KSH in Canada might be more likely to yield findings consistent with Samoa because Canadian social and political attitudes toward male androphiles are markedly more tolerant and accepting. Here, we compared the willingness of Canadian androphilic men, gynephilic men, and androphilic women to invest in nieces and nephews as well as in non-kin children. Consistent with the KSH and findings from Samoa, androphilic men exhibited a significantly greater cognitive dissociation between altruistic tendencies directed toward kin versus non-kin children relative to gynephilic men and androphilic women. The present study, therefore, provides some tentative support for the KSH from a culture other than Samoa. Findings and future directions for research are considered within the context of the existing cross-cultural literature.
37
Williams, Shaun, Ausetalia Titimaea, Cyprien Bosserelle, Lameko Simanu, and Gegar Prasetya. "Reassessment of Long-Term Tsunami Hazards in Samoa Based on Sedimentary Signatures." Geosciences 10, no. 12 (November 27, 2020): 481. http://dx.doi.org/10.3390/geosciences10120481.
Повний текст джерелаАнотація:
Investigating tsunamis and cyclones from depositional records enables an understanding of the long-term hazards to coastal communities. In Samoa, whilst a long-term record of tsunamis and cyclones spanning the last few millennia has been previously suggested based on preliminary sediment core/trench studies, a detailed assessment of the characteristics distinguishing these events has not been presented. This study reevaluates the depositional evidence available for Samoa and offers a more robust interpretation of the temporal and spatial records of tsunami events preserved in the Samoan sedimentary record. Tsunami inundation and runup records of the 2009 South Pacific tsunami along with differences in depositional settings, and sedimentary and geochemical characteristics of the associated deposits provide modern analogies for interpreting comparable older event-type deposits deeper in the Samoan geological record. These are aided by the 1990/1991 Cyclones Ofa and Val deposits previously suggested at some sites, which provides a modern analogy for interpreting cyclone-related deposits. Available radiocarbon and radiometric dates for the core/trench sites provide time-indicators to identify contemporaneous events, which we use to interpret the long-term record of tsunamis in this island region.
38
Verner, Vladimir, Pavel Novy, Jan Tauchen, Lukas Huml, Julian Wong Soon, Tomas Kudera, Fiti Laupua, and Ladislav Kokoska. "Diversity, Economic Value and Regional Distribution of Plant Food Products at Local Tropical Markets: A Samoa Case Study." Sustainability 12, no. 23 (November 30, 2020): 10014. http://dx.doi.org/10.3390/su122310014.
Повний текст джерелаАнотація:
Local markets are still an integral part of the food system in developing economies of tropical regions including Samoa. This small South Pacific country is largely dependent on the production of crops in village agriculture, where traditional markets play an important role in sustainability of food supply. Similarly as many small island developing economies, Samoa is currently facing several challenges such as food security and high dependence on food imports. Therefore, we decided to monitor the diversity of plant foods on Samoan local markets and their economic and geographic indicators through interviews with the vendors. Our results suggest that assortment and economical value of plant food products have potential to increase sustainable food security of the local population and support economic growth of the region. For example, underutilized crops available at local markets are prospective species for development of new food products with beneficial nutritional and health properties. Moreover, certain commodities (e.g., papaya, kava and Samoan cocoa) seem to be promising for export. In addition, our findings suggest that development of appropriate processing technologies and the optimization of the logistics of crop products sold at local markets can contribute to an increase in efficiency of the regional agricultural sector.
39
Siu-Maliko, Mercy Ah. "A Public Theology Response to Domestic Violence in Samoa." International Journal of Public Theology 10, no. 1 (February 29, 2016): 54–67. http://dx.doi.org/10.1163/15697320-12341428.
Повний текст джерелаАнотація:
Domestic violence is a serious social problem in Samoa. Some studies have suggested that nearly half of Samoan women have been subject to abuse by intimate partners or parents. The increase in cases of domestic violence in Samoa is slowly raising the public’s awareness of its impacts on the victims, who are overwhelmingly women and children. The growing number of named cases of domestic violence, and many other cases, which are not reported, should make domestic violence a priority issue in theological reflection. This article explores how this pressing issue of domestic violence in Samoa may be seen as a case study for an Oceanic public theology.
40
Bush, Allister, Sunny Collings, Kiwi Tamasese, and Charles Waldegrave. "Samoan and Psychiatrists' Perspectives on the Self: Qualitative Comparison." Australian & New Zealand Journal of Psychiatry 39, no. 7 (July 2005): 621–26. http://dx.doi.org/10.1080/j.1440-1614.2005.01635.x.
Повний текст джерелаАнотація:
Objectives: To compare psychiatrists' perspectives on the meaning of self, in general adult public practice psychiatry in the Wellington region of New Zealand, with a Samoan view of self and to discuss the implications for the practice of psychiatry with Samoan people in New Zealand. Method: A focus group of psychiatrists was convened for three sessions. A Samoan view of self was presented to the participants. Transcripts of the focus groups were analysed using inductive content analysis and a process of cultural accountability was included in the research design. Results: Individual and secular notions of self dominated the psychiatrists' perspectives and contrasted with the primacy of relational and spiritual notions of self in Samoan culture. Psychiatrists experienced a sense of cultural ‘dissonance’ on first exposure to the Samoan views. The Samoan notion of self was considered to challenge the universalist assumptions of Western psychiatric theories as understood by the participants. The Samoan relational notion of self had implications for clinical interviewing, understanding of phenomenology, formulation and treatment planning with Samoan patients and their families. Conclusions: Dedicated Samoan or Pacific Island mental health services would allow culture-specific concepts central to an understanding of mental health to be embedded in service delivery. The process used in this study and the notion of dialectical tension could be used in the cultural education of mental health clinicians. The cultural accountability process models an important aspect of such training.
41
Oosterman, Allison. "Malcolm Ross and the Samoan ‘troubles’ of 1899." Pacific Journalism Review : Te Koakoa 14, no. 2 (September 1, 2008): 163–82. http://dx.doi.org/10.24135/pjr.v14i2.950.
Повний текст джерелаАнотація:
New Zealand journalist Malcolm Ross was a witness to the international rivalries over Samoa between Germany, Britain and the United States, which came to a head in 1899. Civil war had broken out after the death of King Malietoa Laupepa in August 1898 over who would be his successor. The United States and Britain stepped in and supported Laupepa’s son while Germany supported a rival claimant, Mataafa. Malcolm Ross went to Samoa in late January to report on the ‘troubles’ for three New Zealand daily newspapers, the Otago Daily Times, The Press and the Evening Post. The Samoan trip was Ross’s first experience as a war correspondent, although not everybody saw the conflict as war. This article examines Ross’s coverage of four months of the conflict until the cessation of hostilities when a three-man commission was established to look into the troubles and offer a solution. The article will assess Ross’s work as a journalist in a ‘war zone’. The freedom with which he was able to operate in Samoa was not to be repeated, especially once he had become the country’s official war correspondent during World War I.
42
Mamea, Karlene, Julia Ioane, and Peter Slater. "A Samoan Sense of Self." Ata: Journal of Psychotherapy Aotearoa New Zealand 22, no. 1 (October 15, 2018): 103–13. http://dx.doi.org/10.9791/ajpanz.2018.08.
Повний текст джерелаАнотація:
How is a Samoan sense of self created and used? This article explores Samoan concepts of self within traditional stories. Implications for therapy as a Samoan therapist, or with Samoan clients are offered, with reflections on the nature of the relationship between Samoan understandings of self and psychodynamic theory.
Whakarāpopotonga
Pēhea ai te whakaara, te whakamahi kiritau o te tairongo Hāmoana. E tūhurua ana e tēnei tuhinga ngā ariā kiritau i roto i ngā kōrero tūturu. Ko ngā tohu haumanu mā te kaihaumanu Hāmoana, mō ngā kiritaki Hāmoana rānei e hoatu tahi ana me ngā whakahoki maharahana ki te āhua o te whanaungatanga i waenga i te mātauranga Hāmoana mōna ake me te aria whakanekenekenga hinengaro.
43
Tamasese, Taimalieutu Kiwi, Allister Bush, Tafaoimalo Loudeen Parsons, Richard Sawrey, and Charles Waldegrave. "Asiasiga i A’oga ma Nu’u: a child and adolescent post-tsunami intervention based on Indigenous Samoan values." Australasian Psychiatry 28, no. 1 (September 2, 2019): 34–36. http://dx.doi.org/10.1177/1039856219866323.
Повний текст джерелаАнотація:
Objective: To describe a community-based single-session group intervention designed to address psychosocial needs of Samoan young people following a tsunami. Method: This programme resulted from collaboration between Samoan therapists, Samoan Catholic pastoral care workers and non-Samoan mental health clinicians. Informed by Samoan concepts of self and wellbeing, it incorporated cultural and spiritual practices familiar to Samoan young people and their families as well as body-centred therapeutic techniques, the ‘Tree of life’ exercise and provision of a cooked meal. Results: Following household visits to affected families in villages throughout southern and eastern Upolu and the island of Manono, the programme was devised and carried out in 11 villages with 1295 children participating. There was a high degree of acceptance of the programme by Pulenu’u (village governance leaders), young people, their families and community members. Conclusions: Interventions to address the psychological needs of Indigenous Pacific children and adolescents following a major disaster need to be embedded in the values of their communities. This paper describes an innovative programme based on Samoan values that was consistent with evidence-informed principles used to guide post-disaster responses.
44
FERNANDEZ, JULIO C. C., MICHELLE KELLY, and LORI J. BELL. "Cinachyrella anatriaenilla sp. nov., a new tetillid sponge with microacanthoxeas from American Samoa in the South Pacific." Zootaxa 4258, no. 1 (April 26, 2017): 81. http://dx.doi.org/10.11646/zootaxa.4258.1.6.
Повний текст джерелаАнотація:
Several sponges from American Samoa, collected by the Coral Reef Research Foundation, Republic of Palau, were tentatively identified by one of us as Acanthotetilla cf seychellensis (Thomas 1973), due to the possession of relatively small acanthose oxeas, compared to those of other species of the genus Acanthotetilla Burton 1959. These sponges were later compared to Cinachyrella australiensis (Carter 1886), taking into account the lack of conspicuous spination on the acanthose oxeas and general features of spiculation and skeletal organisation. The specimens were later considered to represent a new species of the genus Cinachyrella Wilson 1925, after a careful comparison was made between the American Samoan specimens and C. australiensis which also contains small acanthose oxeas. Several recent molecular phylogenetic studies have confirmed the generic assignment of one of the American Samoan specimens as belonging to Cinachyrella. Cinachyrella anatriaenilla sp. nov., described herein, is the fifth of 40 Cinachyrella spp. that contain lightly spined microacanthoxeas.
45
Beissel, Adam S. "Transnational Corporations of Football Kin: Migration, Labor Flow, and the American Samoa MIRAB Economy." Journal of Sport and Social Issues 44, no. 1 (August 9, 2019): 47–69. http://dx.doi.org/10.1177/0193723519867684.
Повний текст джерелаАнотація:
In the U.S. territory of American Samoa, gridiron football has emerged as an important driver of a stock-flow relationship in which the stock of overseas-resident migrant athletic laborers sustains the flow of remittances to their extended family in their homeland. Within this article, I consider the significance of gridiron football within American Samoa’s MIRAB ( Migration, Remittances, Aid and Bureaucracy) economy, a model of Pacific Island microeconomies characterized by migration, remittances, foreign aid, and public bureaucracy. Based on a series of personal interviews with high school football players between the ages of 15 and 18 years on the Eastern football team squad, as well as more than a dozen coaches, parents, educator, and directors associated with the production of American Samoan High School football ( n = 60), I critically examine the social, cultural, and economic determinants involved in the collective decision-making process of footballers to emigrate to the U.S. mainland. I find that family units in the American Samoa operate as, to rephrase Bertram and Watters, transnational corporations of football kin, working collectively to develop and train skilled football laborers toward the accumulation of various forms of economic and social remittances for the benefit of the individual and extended family unit. More broadly, gridiron football in American Samoa produces a stock-flow relationship whereby a stock of Samoan gridiron footballers migrates to U.S. colleges and universities to support the flow of remittances and aid that sustains the island’s MIRAB economy.
46
Love, Jacob Wainwright, and Richard Moyle. "Traditional Samoan Music." Ethnomusicology 34, no. 3 (1990): 470. http://dx.doi.org/10.2307/851635.
Повний текст джерела
47
Haase, Martin, Ulrike Mosel, and Even Hovdhaugen. "Samoan Reference Grammar." Language 70, no. 3 (September 1994): 612. http://dx.doi.org/10.2307/416519.
Повний текст джерела
48
Cook, Kenneth W., Ulrike Mosel, and Even Hovdhaugen. "Samoan Reference Grammar." Oceanic Linguistics 33, no. 2 (December 1994): 567. http://dx.doi.org/10.2307/3623140.
Повний текст джерела
49
Shimamoto, Yoshiko, and Dianne Ishida. "The Elderly Samoan." Public Health Nursing 5, no. 4 (December 1988): 219–21. http://dx.doi.org/10.1111/j.1525-1446.1988.tb00728.x.
Повний текст джерела
50
Sheppard, P. J., R. G. V. Hancock, L. A. Pavlish, and R. Parker. "Samoan Volcanic Glass." Archaeology in Oceania 24, no. 2 (July 1989): 70–74. http://dx.doi.org/10.1002/j.1834-4453.1989.tb00214.x.
Повний текст джерела