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Journal articles on the topic 'Fijian culture and tradition'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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1

Thaggard, Sandra, and El-Shadan Tautolo. "Bula vakavanua and the spiritual disruption of elder abuse: A Fijian perspective." Pacific Health Dialog 21, no. 6 (2020): 335–40. http://dx.doi.org/10.26635/phd.2020.639.

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ABSTRACT Introduction: This article used a cultural lens to explore issues of elder abuse from a Fijian perspective. Fijian tradition of respect for the older adult is a priority and any mistreatment is viewed as a spiritual disconnection and most injurious to God, the land and the people; their ancestral foundations and traditional customs. Methods: The Fonofale model, as a pan-pacific approach was employed as a methodological paradigm to explore elements of abuse within a larger study of 50 Pacific Island elders from Pacific communities of Aotearoa, New Zealand. This article examines perceptions of abuse as seen from a Fijian perspective. Findings: The findings argue that all forms of abuse; physical, psychological, financial or neglect are seen as a spiritual disconnection to the very foundation of what it is to be Fijian, referred to as bula vakavanua - the Fijian way of life. Conclusion: Practitioners with the possibility of confronting situations of abuse may benefit from a cultural awareness programme, addressing the many different ways that abuse may be construed from within a culture other than the dominant one in society.

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2

Crisp, Arthur H. "A tale of corruption." British Journal of Psychiatry 180, no. 06 (2002): 480–82. http://dx.doi.org/10.1192/bjp.180.6.480.

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The multi-disciplinary team of Becker and colleagues elegantly present their findings addressing aspects of the impact on Fijian schoolgirls of exposure to Western television (Beckeret al, 2002, this issue). These findings support the notion that such exposure has generated disordered eating, underlying body dissatisfaction and intergenerational conflicts within the family that may, in part, be fuelling the process. Focusing on the expected escalation of such disordered eating in this population under these circumstances, their study was naturalistic in capitalising on the recent introduction of television to Fiji, with the first survey of these schoolgirls taking place within 1 month of its advent. The second survey was 3 years later in 1998. The authors point out that the traditional Fijian culture has ‘supported robust appetites and body shapes'.

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3

Sharma, Umesh, Stewart Lawrence, and Carolyn Fowler. "New public management and accounting in a Fiji telecommunications company." Accounting History 17, no. 3-4 (2012): 331–49. http://dx.doi.org/10.1177/1032373212443534.

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The aim of this article is to investigate tension between the implementation of new public management and associated accounting technologies in the Fiji telecommunication sector and the indigenous Fijian culture and political structure. In doing so, the article contrasts the economic-based reforms of the telecommunications sector (from 1990), with the traditional social relations that were exercised post-independence (1970 onwards). This research aim is achieved by focusing on archival documents and interviews with those involved in Fiji telecommunications. We illustrate how the use of new public management concepts replaced traditional social relations with the disciplinary technologies of modern capitalism but were also altered as a result of these social relations. In the Fiji Telecommunications company, the cultural conflicts and political influences led to the new public management process being resisted and modified to reduce the tension between economic and social relations.

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4

Hoare, Frank. "A Pastoral Approach to Spirit Possession and Witchcraft Manifestations among the Fijian People." Mission Studies 21, no. 1 (2004): 113–37. http://dx.doi.org/10.1163/1573383041154375.

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AbstractIn this article Columban missionary, Frank Hoare, examines incidents of spirit possession and witchcraft accusations in a Catholic Fijian village. Spirit possession has a communal dimension in socio-centric cultures and the tensions of the community are played out in and through the messages of the spirit. Crises of evil are understood as essentially moral and connect the individual, community and spirit world and the community is energized to resolve the situation and ward off the evil. The recognition by a community of individuals who have effective spiritual power may surface alternative dormant ritual economics and politics based on a traditional cosmology that may be more or less articulated to the dominant cosmology. A foreign missionary should beware of ethnocentrism and the reductionism that dismisses the local idiom and traditional cosmology. Instead, crises of evil offer an opportunity for deeper dialogue between the Christian gospel and traditional beliefs and practice. Study of the history, social relations and culture of the community is time well spent and the missionary should rely on mature local Christians. A liturgy that takes community crises into account can provide a wider context of meaning for the concerns of the community.

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Scutt, Jocelynne. "HUMAN RIGHTS, ‘ARRANGED’ MARRIAGES AND NULLITY LAW: SHOULD CULTURE OVERRIDE OR INFORM FRAUD AND DURESS?" Denning Law Journal 26 (September 25, 2014): 62–97. http://dx.doi.org/10.5750/dlj.v26i0.935.

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Nullity law in Australia and Fiji provides that marriages can be void on various grounds, including duress and fraud. Despite some differences, United Kingdom (UK) law says marriages can be void or voidable on similar grounds. Courts in each jurisdiction have granted annulment in cases of forced marriage where duress “threatens life and limb”. Courts now say lesser force or threats, including pressure to comply with religious or traditional duty, can nullify marriage. Yet courts continue to require high level force such as passport confiscation, physical abuse, threats of eviction from the family home, and economic harm. This, as with allegations of fraud which receive short shrift, results from returning to common law authorities decided before migration resulted in significant demographic changes, particularly regarding culture and religion. UK authority draws a distinction between “forced” and “arranged” marriages, saying nullity is granted rightly in cases of the former, yet because “culture” “sanctifies” the latter, refusing nullity is right. Yet is this distinction valid? Should such marriages be recognised by Australian, Fijian and UK courts as contracted with full and free consent of the parties? An exploration of contemporary cases against the common law background to fraud and duress as nullity grounds indicates that allowing culture to be the measure denies women’s (and sometimes men’s) entitlement to contract marriage with full and free consent according to international human rights law.

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6

Morgan, Lael. "FORUM: The Far North/South Pacific connection." Pacific Journalism Review : Te Koakoa 3, no. 2 (1996): 181–86. http://dx.doi.org/10.24135/pjr.v3i2.602.

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Alaska was represented on a panel of 'Culture, Tradition and the News Media' during the 1996 Pacific Island News Association (PINA) Meeting in Tonga because indigenous minorities have much in common the world over. - Letter by Lael Morgan (USA), and letters by The Review (Fiji), Alan Robson (PNG)_ and Rhonda Eva (PNG).

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7

Tabucanon, Gil Marvel P. "Social and Cultural Protection for Environmentally Displaced Populations: Banaban Minority Rights in Fiji." International Journal on Minority and Group Rights 21, no. 1 (2014): 25–47. http://dx.doi.org/10.1163/15718115-02101002.

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The effects of global warming are now being felt in various parts of the world. Few aspects of social and cultural life are likely to remain unaffected. The Pacific is widely regarded as one of the most vulnerable regions. Among the impacts of long-term environmental changes will be community migration and displacement. While most displacements are projected to be internal and temporary, for low lying atoll states in the Pacific permanent international relocation may be the only option. This article examines social and cultural rights of environmental migrants, and focuses on the Banaban resettlement in Fiji as a case study on minority rights protection of an environmentally-displaced population. While the Banaban displacement was not due to climate change but to long-term impacts of phosphate extraction on Banaba Island, the Banaban experience provides important lessons on the role of minority rights in the protection of culture and identity of environmentally-displaced communities. That the Banabans retained their collective identity and under existing Fijian law are allowed to maintain their indigenous system of self-government as well as use their native language are proofs of the resettlement’s success. However, Banaban minority protection is no longer as secure as it once seemed to be. Recent developments in Fiji threaten to veer away from minority rights protection and ethnic diversity. Ethnic or cultural minorities, including those displaced by environmental triggers, have distinct customs, traditions and histories requiring legal protection as well as physical and social space to thrive. The protection of cultural diversity promoting a balance of cultural identity retention and acculturation as a by-product of a healthy interaction with the host society constitute a component of successful long-term resettlement.

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8

Salem, Saber, and Armin Rosencranz. "Climate-Induced Mass Relocation in Fiji." Environmental Policy and Law 50, no. 4-5 (2021): 391–97. http://dx.doi.org/10.3233/epl-200240.

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Climate change is, undeniably, a global phenomenon, which requires timely and sincere global efforts and commitments to save the planet before it is too late. The island nations in the blue Pacific region are arguably experiencing the destructive nature of climate change more than any other nation in the world. Scientists warn that this slow-motion phenomenon is claiming entire nations, which will not exist on the face of the earth as early as next century. Sea-level rise is one of the biggest existential threats that the region is facing. Countries such as Tuvalu, Kiribati and Marshall Islands have already started sinking with their citizens looking for alternative countries. In Fiji, more than 200 low-lying villages are at risk of sinking and the government hopes to relocate these communities to higher ground, despite the pressure this would place on its weak economy. The relocatees will lose their most precious commodity, the land, which is their identity, status and source of survival. The other most precious commodity to which they attach a sense of belonging and will be lost for life are their ancestral homes, culture and traditional way of life. The relocation plan also creates distance between people and the sea, which is the source of their food. This article argues that despite being considered an effective adaptation mechanism to climate change, the relocation plan is facing multiple hurdles. The plan is far beyond the financial capacity and technical prowess of the Fijian government. The other possible alternative to mass relocation is strengthening the locally-made seawalls into strong durable structures, which can withstand the strength of cyclones and be an effective barrier to further shoreline erosion. The small island developing nations of the Pacific region will need financial and technical assistance from the industrialised nations to implement such a project successfully.

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9

Aporosa, S. Apo, and Usaia Gaunavou. "Na yaqona kei na ivakatakilakila vakavanua ena yatu Pasivika." In our Language: Journal of Pacific Research 1, no. 1 (2020): 1–11. http://dx.doi.org/10.15663/jpr.vwi1.article1.

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Garibaldi and Turner (2004, p. 1, 5) explain the role that particular plants play in facilitating the shared ancestry, practices and social experience of an ethnicity. This can include spiritual connections, cultural expression and practice, ceremony, exchange, linguistic reflection, socialisation, medicinal and/or dietary systems. They term these plants ‘cultural keystone species’ and icons of identity, plants that if removed would cause some disruptions to the cultural practices and identity of an ethnic group. Undoubtedly, kava (Piper methysticum) is the cultural keystone species for many Oceanic and Pacific peoples; a “differentiating element of common culture” (Zagefka, 2016, p. 761) informing their ethno-cultural identity. That influence is also extending to new non-Pacific Island user groups who have embraced elements of kava ethno-cultural identity in what has been termed diasporic identity formation in reverse. This chapter will discuss kava with specific reference to ethnic positionality in Fiji, while recognising the tensions from inside and outside the region that support and threaten the continuance of the kava drinking tradition.

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10

Ali, Wahab. "An Indigenous Academic Perspective to Preserving and Promoting Indigenous Knowledge and Traditions: A Fiji Case Study." Australian Journal of Indigenous Education 46, no. 1 (2016): 80–91. http://dx.doi.org/10.1017/jie.2016.25.

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Indigenous knowledge is multidimensional encompassing the beliefs, practices, arts, spirituality and other forms of traditional and cultural experiences that belong to Indigenous communities globally. In order to protect, preserve and recognize the knowledge of the Indigenous people of Fiji, known as the iTaukei, the University of Fiji has established a Centre for iTaukei Studies. The Centre apart from its cultural dimension has adopted the western system of disseminating knowledge through publications, text books and teacher education programmes. While maintaining the importance of preserving the originality of the Indigenous cultural identity and practices, the paper highlights how the infusion of the cultures of the Indigenous people and that of the Indo-Fijians, who have co-existed together for over 100 years, has shaped the unique multicultural landscape in Fiji.

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11

Ape-Esera, Luisa, Vili Nosa, and Felicity Goodyear-Smith. "The Pacific primary health care workforce in New Zealand: What are the needs?" Journal of Primary Health Care 1, no. 2 (2009): 126. http://dx.doi.org/10.1071/hc09126.

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AIM: To scope future needs of the NZ Pacific primary care workforce. METHOD: Semi-structured interviews with key informants including Pacific primary care workers in both Pacific and mainstream primary health care organisations and managers at funding, policy and strategy levels. Qualitative thematic analysis using general inductive approach. RESULTS: Thirteen stakeholders interviewed (four males, nine females) in 2006. Included both NZ- and Island-born people of Samoan, Tongan, Niuean, Fijian and NZ European ethnicities; age 20–65 years. Occupations included general practitioner, practice nurse, community worker, Ministry of Health official and manager representing mainstream and Pacific-specific organisations. Key themes were significant differences in attributes, needs and values between ‘traditional’ and contemporary Pacific people; issues regarding recruitment and retention of Pacific people into the primary health care workforce; importance of cultural appropriateness for Pacific populations utilising mainstream and Pacific-specific primary care services and both advantages and disadvantages of ‘Pacific for Pacific’ services. CONCLUSION: Interviews demonstrated heterogeneity of Pacific population regarding ethnicity, age, duration of NZ residence and degree of immersion in their culture and language. Higher rates of mental disorder amongst NZ-born Pacific signpost urgent need to address the impact of Western values on NZ-born Pacific youth. Pacific population growth means increasing demands on health services with Pacific worker shortages across all primary health care occupations. However it is not possible for all Pacific people to be treated by Pacific organisations and/or by Pacific health workers and services should be culturally competent regardless of ethnicity of providers. KEYWORDS: Pacific Islands, New Zealand, manpower, ethnic groups, Oceanic Ancestry Group, primary health care

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12

Pigliasco, Guido Carlo. "Intangible Cultural Property, Tangible Databases, Visible Debates: The Sawau Project." International Journal of Cultural Property 16, no. 3 (2009): 255–72. http://dx.doi.org/10.1017/s0940739109990233.

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AbstractIntellectual property claims have long been sustained in a way that is now under severe scrutiny. Pacific Island countries continue to face unauthorized uses of their traditional knowledge and practices. In response, international agencies in collaboration with Pacific Island countries are promoting sui generis forms of protection. The Institute of Fijian Language and Culture's Cultural Mapping Programme looks beyond ongoing debates about indigenous collection and digitization of intangible heritage to promote sui generis protection measures in lieu of western intellectual property law. Supported by an Institute grant, the unfolding Sawau Project creates an archive of sites, stories, and shared memories of the Sawau people of Beqa, an island iconic in Fiji for its firewalking practice (vilavilairevo). Advocating a form of social intervention in situ, The Sawau Project has become a collaborative tool to encourage digital documentation, linkages, and institutional collaborations among Fijian communities and their allies to negotiate and promote alternative forms of protection.

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13

Eti-Tofinga, Buriata, Heather Douglas, and Gurmeet Singh. "Influence of evolving culture on leadership: a study of Fijian cooperatives." European Business Review 29, no. 5 (2017): 534–50. http://dx.doi.org/10.1108/ebr-10-2015-0122.

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Purpose The purpose of this paper is to examine how leadership is shaped by a changing cultural context. Design/methodology/approach This is an exploratory study based on semi-structured interviews with leaders of Fijian cooperatives. Findings The political and cultural environment in Fiji has changed over time, and these changing arrangements shape expectations of what is considered to be appropriate leadership in Fijian cooperatives. To be consistent with changing societal values, leaders of Fijian cooperatives employ a context-sensitive hybrid leadership style in which legitimacy is an important dimension. Research implications Researchers need to examine the cultural context as a dynamic influencing element of leadership. Practical implications Leaders of cooperatives and similar values-based organizations would benefit from applying a legitimate and context-sensitive hybrid leadership style. Originality/value This study contributes new understandings of the cultural influences on organizational leadership.

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14

Williksen-Bakker, Solrun. "Ceremony and embodied memory in urbanized Fijian culture." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 151, no. 2 (1995): 218–34. http://dx.doi.org/10.1163/22134379-90003047.

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15

Brison, Karen J. "Kingdom Culture?" Social Sciences and Missions 30, no. 1-2 (2017): 143–62. http://dx.doi.org/10.1163/18748945-03001002.

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The Harvest Ministry, an independent Fijian Pentecostal church that sends missionaries to East Africa, Asia, Europe and the Pacific, sees itself as embedded in a transnational community of Christians sharing a common “kingdom culture.” Transnational Pentecostal networks are often seen by scholars and believers as a vehicle for disembedding individuals from local social groups and promoting individual-centered moral systems. Fijians, Papua New Guineans and East Africans use similar themes and images in sermons. But there are significant differences in meaning leading to tensions between groups indicating that local identities are reinforced. All groups stress the importance of community.

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Williksen‐Bakker, Solrun. "Vanua—a symbol with many ramifications in Fijian culture." Ethnos 55, no. 3-4 (1990): 232–47. http://dx.doi.org/10.1080/00141844.1990.9981416.

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17

Maclellan, Nic. "Fiji, Iraq and Pacific island security." Race & Class 48, no. 3 (2007): 47–62. http://dx.doi.org/10.1177/0306396807073857.

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The reverberations from the war in Iraq have been felt worldwide- and in regions far distant from the Middle East. A whole industry has grown up, in which private military and security corporations plug the gaps that the armed forces of the US and Britain cannot fill, providing back-up services, security and logistics. The Pacific nation of Fiji, with its highly regarded military tradition, has proved a fertile recruiting ground for such companies. High unemployment and lack of opportunity in Fiji has meant that Fijians are serving- and suffering casualties-in Iraq in increasing numbers. Moreover, this trend to outsourcing core national government functions of defence and security has boomeranged back on the Pacific nations themselves, potentially adding to destabilisation and insecurity in the region.

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Burley, David V., and Kevan Edinborough. "Discontinuity in the Fijian Archaeological Record Supported by a Bayesian Radiocarbon Model." Radiocarbon 56, no. 1 (2014): 295–303. http://dx.doi.org/10.2458/56.16482.

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The Fijian archaeological record is segmented into a series of phases based on distinctive transformations in ceramic forms. Interpretations of the mid-sequence (∼1500–1300 cal BP) transition between the Fijian Plainware phase and the Navatu phase are contentious, with alternative explanations of population replacement versus internal processes of culture change. We present and analyze a series of Fijian Plainware and Navatu phase AMS radiocarbon dates acquired from superimposed but stratigraphically separated occupation floors at the Sigatoka Sand Dunes site on the southwest coast of Viti Levu. Employing an OxCal Bayesian sequential model, we seek to date the temporal span for each occupation as well as the interval of time occurring between occupation floors. The latter is estimated to be 0–43 calendar years at 2σ probability. The magnitude of ceramic and other differences between the Fijian Plainware and Navatu phase occupations at Sigatoka is substantive. We conclude that the abruptness of this change can be explained only by exogenous replacement at the Sigatoka site.

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19

Picard, Michel. "Religion, tradition et culture." L'Homme, no. 163 (June 21, 2002): 107–36. http://dx.doi.org/10.4000/lhomme.174.

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20

N, Sivaguru. "Agananuru Tradition and culture." International Research Journal of Tamil 1, no. 2 (2019): 1–13. http://dx.doi.org/10.34256/irjt1921.

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Themes on love and familial relationship, which are referred to as ‘ahatthiNai’ are more in Sangam literature. It may be said that the word ‘thiNai’ belongs to ‘ahatthiNai’. Nacchinaarkkiniyar’s commentary tells that all the other things apart from ‘ahatthiNai’ are referred to as ‘puRam’. ‘AhanaanuuRu’ an anthology of poems in ‘eTTutthokai’ has poems of a minimum of 13 lines and a maximum of 31 lines. 400 poems sung by 145 poets are classified into three divisions. R. Raghava Iyengar in 1918 published ‘ahananuuRu’ for the first time. ‘Nitthilakkovai’ the final division has been taken for our studies. Let us see the details of that division in this article.

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21

Kollnitz, Andrea, and Patrik Steorn. "Tradition and Visual Culture." Konsthistorisk Tidskrift/Journal of Art History 76, no. 3 (2007): 187–89. http://dx.doi.org/10.1080/00233600701430239.

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22

Martinez-Ruiz, Adrian, Rita Krishnamurthi, Ekta Singh Dahiya, et al. "Diagnostic Accuracy of 10/66 Dementia Protocol in Fijian-Indian Elders Living in New Zealand." International Journal of Environmental Research and Public Health 18, no. 9 (2021): 4870. http://dx.doi.org/10.3390/ijerph18094870.

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The 10/66 dementia protocol was developed as a language and culture-fair instrument to estimate the prevalence of dementia in non-English speaking communities. The aim of this study was to validate the 10/66 dementia protocol in elders of Indian ethnicity born in the Fiji Islands (Fijian-Indian) living in New Zealand. To our knowledge, this is the first time a dementia diagnostic tool has been evaluated in the Fijian-Indian population in New Zealand. We translated and adapted the 10/66 dementia protocol for use in in Fijian-Indian people. Individuals (age ≥ 65) who self-identified as Fijian-Indian and had either been assessed for dementia at a local memory service (13 cases, eight controls) or had participated in a concurrent dementia prevalence feasibility study (eight controls) participated. The sensitivity, specificity, positive predictive value, and Youden’s index were obtained by comparing the 10/66 diagnosis and its sub-components against the clinical diagnosis (reference standard). The 10/66 diagnosis had a sensitivity of 92.3% (95% CI 70.3–99.5), specificity of 93.8% (95% CI 75.3–99.6), positive predictive value of 92.3% (95% CI 70.3–99.5), and negative predictive value of 93.8% (95% CI 75.3–99.6). The study results show that the Fijian-Indian 10/66 dementia protocol has adequate discriminatory abilities to diagnose dementia in our sample. This instrument would be suitable for future dementia population-based studies in the Fijian-Indian population living in Aotearoa/New Zealand or the Fiji-Islands.

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Waqa, Andrea. "Behind the gold medals." Pacific Journalism Review : Te Koakoa 7, no. 1 (2001): 168–70. http://dx.doi.org/10.24135/pjr.v7i1.714.

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'The culture of silence that engulfs most Fijian students needs to be discouraged, and those who have failed must remember that there is nothing wrong with failure— but there is plenty wrong in giving up.'

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Carpenter, Kate, and Richard Light. "Non-Professional Fijian Rugby Players’ Cultural Transitioning into New Zealand." Ágora para la Educación Física y el Deporte 21 (December 19, 2019): 1–21. http://dx.doi.org/10.24197/aefd.0.2019.1-21.

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There is growing research interest in athlete mobility as a consequence of globalization and the personal, cultural and contextual adjustments required in transitioning from one culture to another (see, Ryba, Haapanen, Mosek & Kwok, 2012). While this work has provided valuable knowledge about the challenges facing professional athletes transitioning from one culture to another it pays little attention to the experiences of non-professional and non-elite athletes. To redress this oversight this article presents the findings of a study on the experiences of Fijian non-elite rugby players who had moved to New Zealand as adolescents to pursue opportunities in rugby.

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Carr, Stephen. "Culture and the Thomist Tradition." Theology 107, no. 835 (2004): 53–55. http://dx.doi.org/10.1177/0040571x0410700114.

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Nahodil, Otakar. "Tradition as definiens of culture." World Futures 34, no. 3-4 (1992): 187–200. http://dx.doi.org/10.1080/02604027.1992.9972304.

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Fabrega, H. "Culture and the psychosomatic tradition." Psychosomatic Medicine 54, no. 5 (1992): 561–66. http://dx.doi.org/10.1097/00006842-199209000-00004.

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Alabi, Sheriff. "Nigerian Tradition, Culture and Environment." Tourism Recreation Research 19, no. 2 (1994): 69–77. http://dx.doi.org/10.1080/02508281.1994.11014712.

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Coe, T. A. "Trash Culture: Popular Culture and the Great Tradition." American Literature 74, no. 2 (2002): 439–41. http://dx.doi.org/10.1215/00029831-74-2-439.

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Rutz, Henry J. "Capitalizing on Culture: Moral Ironies in Urban Fiji." Comparative Studies in Society and History 29, no. 3 (1987): 533–57. http://dx.doi.org/10.1017/s0010417500014717.

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To an historian or anthropologist familiar with land problems in Fiji, nothing would have been less predictable than the urban discontents over land rights since independence, for these disturbances, in an ethnically plural society whose colonial history is marked by hostility between Indians and Fijians, were among the Fijians themselves. During the whole of the colonial period, from cession of the islands to Britain in 1874 to independence in 1970, the coexistence of Europeans, Indians (first imported as indentured labor), and Fijians had been forged out of land law. Successive colonial administrations labored for four decades around the turn of the century to secure for Fijians a precapitalist system of property rights that would become a bulwark against encroachment by a white planter and settler community. The system “by law established” subsequently became the basis for hostility between several generations of rural Fijian landowners and a growing number of landless Indian peasants. By the time self-government arrived in the mid-1960s, Indian access to land and Fijian resistance thereto was the most important issue threatening the stability of the new state, and government-commissioned reports and legislative acts pointed to this conflict of interest as the most significant problem for an independent Fiji. But the authoritative history written from commission reports and based on administrative policy often conceals another history, that formed by the experience of everyday life, where opposed groups confront each other over interests not always visible to legislators and judges, and often less so to scholarly observers.

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Williksen-Bakker, Solrun. "Can a ‘Silent’ Person Be a ‘Business’ Person? The ConceptMãduãin Fijian Culture." Australian Journal of Anthropology 15, no. 2 (2004): 198–212. http://dx.doi.org/10.1111/j.1835-9310.2004.tb00252.x.

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White, Carmen M. "Subjective difference: institutional culture and the assessment of Fijian female academic achievement." Ethnography and Education 8, no. 1 (2013): 31–45. http://dx.doi.org/10.1080/17457823.2013.766432.

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33

SHARMA, SASHI. "INFLUENCE OF CULTURE ON SECONDARY SCHOOL STUDENTS’ UNDERSTANDING OF STATISTICS: A FIJIAN PERSPECTIVE." STATISTICS EDUCATION RESEARCH JOURNAL 13, no. 2 (2014): 104–17. http://dx.doi.org/10.52041/serj.v13i2.284.

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Although we use statistical notions daily in making decisions, research in statistics education has focused mostly on formal statistics. Further, everyday culture may influence informal ideas of statistics. Yet, there appears to be minimal literature that deals with the educational implications of the role of culture. This paper will discuss the interaction between statistical cognition and culture, reporting on the effects of culture on secondary students’ statistical ideas. It will draw on examples from my work and that of a few others who have studied cultural influences on statistical ideas to explain how statistics is tied to cultural practices. The paper will consider the issues arising out of the literature and offer suggestions for meeting the challenges. First published November 2014 at Statistics Education Research Journal Archives

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34

Goodall, Peter. "Review: Trash Culture: Popular Culture and the Great Tradition." Media International Australia 97, no. 1 (2000): 169–70. http://dx.doi.org/10.1177/1329878x0009700130.

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35

Rack, Henry D. "Book Review: Nonconformityand Culture, Culture and the Nonconformist Tradition." Expository Times 111, no. 3 (1999): 102–3. http://dx.doi.org/10.1177/001452469911100318.

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36

Sharma, Ratenesh Anand, and Laurence Murphy. "The housing experiences of Fijian migrants in Auckland." International Journal of Housing Markets and Analysis 8, no. 3 (2015): 396–411. http://dx.doi.org/10.1108/ijhma-11-2014-0046.

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Purpose – This paper aims to examine the housing experiences of Fijian migrants in Auckland, New Zealand, in response to recent calls for greater attention to be given to the housing experiences of a wider range of migrant groups. The paper seeks to extend the understanding of the housing experiences of a migrant group that have the economic and social resources that are likely to see them achieve housing outcomes beyond the usual “niche” and limited segments of the housing market usually available to migrants. Design/methodology/approach – This paper used a questionnaire survey designed to uncover the housing experiences and levels of satisfaction of Fijian migrants living in Auckland. Developing on the works of literature that have addressed ethnic residential segregation and migrant housing outcomes, this paper addresses the housing experiences of a well-established migrant community that possesses significant human capital (skills, education, English language proficiency) but occupies a hybrid cultural identity. Findings – The majority of the 84 respondents had attained homeownership. Homeownership was prized for conveying a sense of “independence” and was aligned with notions of Fijian Indian culture. Both homeowners and renters expressed high levels of satisfaction with the locational attributes of their homes. While the majority of renters aspired to homeownership, a lack of affordable housing was noted. Homeowners recognised that they had benefitted from accessing homeownership when house prices were more affordable and believed that current and future migrants would struggle to buy a house in the Auckland housing market. Research limitations/implications – In the absence of a sampling frame, this research employed a purposive sampling technique that distributed questionnaires among Fijian migrant community groups and ethnic businesses. As the first study of its kind into the housing experiences of Fijian migrants in Auckland, the sample size (84 respondents) and geographical distribution of respondents was deemed sufficient to offer insights into the community’s housing experiences. The findings of this research could be used to develop a larger-scale analysis of the housing experiences of Fijian migrants in Auckland. Originality/value – While considerable attention has been given to documenting the locational distribution of migrants in Auckland, this is the first study to examine the housing experiences of Fijian migrants. The paper adds to the understandings of the variety of migrant housing outcomes by focussing on the experiences of a well-established migrant group that possesses significant human capital and occupies a distinct ethnic position within Pacific migration flows.

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Jones, Sharyn R. "EATING IDENTITY: AN EXPLORATION OF FIJIAN FOODWAYS IN THE ARCHAEOLOGICAL PAST." Journal of Indo-Pacific Archaeology 37 (December 1, 2016): 64. http://dx.doi.org/10.7152/jipa.v37i0.15000.

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<p class="Normal1">I argue that group identity may be used to address fundamental anthropological concepts that are critical for understanding Pacific Island peoples and their cultures from a long-term perspective. Specifically, I explore foodways as a locus of archaeological material culture through the theoretical lens of materiality. I examine archaeological and ethnographic data that illuminate foodways in the Fiji Islands. The archaeological information derives from four islands and a variety of coastal sites across the Fiji archipelago. I illustrate that in both the past and present food, zooarchaeological remains, and associated material culture may be used to understand social changes and identity as expressed in eating behaviors and patterns in archaeological fauna. By using materiality and a broad comparative frame of reference archaeologists may better understand what it means to be Fijian.</p>

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Lee, Kitae. "Tradition, Traditional Culture, and Activation Tasks." Journal of Region & Culture 5, no. 2 (2018): 57–78. http://dx.doi.org/10.26654/iagc.2018.5.2.057.

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39

Klymov, V. "Christianity and culture: history, tradition, modernity." Ukrainian Religious Studies, no. 6 (December 5, 1997): 65–66. http://dx.doi.org/10.32420/1997.6.122.

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Under this name, on November 20-21, the All-Ukrainian Scientific and Practical Conference took place in Poltava, which became one of the many events devoted to the 2000th anniversary of the Nativity of Christ. Its organizers were Poltava Regional State Administration, Department of Religious Studies at the Institute of Philosophy named after G. Skovoroda, National Academy of Sciences of Ukraine, Poltava State Pedagogical Institute. VG Korolenko. The conference was attended by scholars: religious scholars, historians, philosophers, ethnographers, cultural experts, teachers from Kyiv, and many regions of Ukraine.

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Maykov, Vladimir. "The Transpersonal Tradition in Russian Culture." International Journal of Transpersonal Studies 24, no. 1 (2005): 78. http://dx.doi.org/10.24972/ijts.2005.24.1.78.

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Cloete, Elsie. "Afrikaner Identity: Culture, Tradition and Gender." Agenda, no. 13 (1992): 42. http://dx.doi.org/10.2307/4065612.

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Egger, Andjela N., Aneesa R. Chowdhury, Maria C. Espinal, and Austin J. Maddy. "Birthmarks: Tradition, Culture, Myths, and Folklore." Dermatology 236, no. 3 (2019): 216–18. http://dx.doi.org/10.1159/000501273.

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Edwards, Eiluned. "Moroccan Fashion: Design, Culture and Tradition." Costume 50, no. 1 (2016): 140–41. http://dx.doi.org/10.1080/05908876.2016.1134887.

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Hanusch, Folker, and Charu Uppal. "Combining detached watchdog journalism with development ideals: An exploration of Fijian journalism culture." International Communication Gazette 77, no. 6 (2015): 557–76. http://dx.doi.org/10.1177/1748048515597873.

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Zhang, Fu Lei. "Culture and Identity in Higher Education Research: Disciplinary Culture and Institutional Culture." Advanced Materials Research 171-172 (December 2010): 795–98. http://dx.doi.org/10.4028/www.scientific.net/amr.171-172.795.

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The purposes of this article is to develop a cultural approach in higher education studies. It will be argued that the cultural approach is rooted mainly in two different intellectual starting points to analyze academic communities as cultural entities: studies of disciplinary cultures and institutional cultures. Notions of disciplines as cultural entities have been developed in Europe in relation to the “two cultures” topic and to issues developed in the sociology of knowledge. The institutional studies tradition is, in turn, rooted in the American intellectual tradition, where cultural concerns emerge from institutional level phenomena whether they concern students, faculty or higher education institutions. The article discusses the pros and cons of these traditions in order to find new avenues for future research. It will be argued that academic identity provides a seminal perspective for cultural studies in higher education.

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Frodey, Carol, and Yamini Naidu. "Pure Fiji Export Limited: A Skin Care Company In Harmony With Nature And Culture." Journal of Business Case Studies (JBCS) 4, no. 2 (2011): 19. http://dx.doi.org/10.19030/jbcs.v4i2.4753.

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Pure Fiji is a privately-held, Fijian-owned company providing quality, USA niche market, botanical skin care products, while passionately concerned for the local environment and development of rural women in Fiji. This paper explores the companys success factors and its contribution to local development, while establishing a profitable, rapidly growing company with an international reputation for its environmentally friendly, botanical products targeted at the rich and famous, particularly in the USA. The paper also explores Pure Fijis international expansion approach, which is cautious and based on careful supplier selection and relationship management.

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Al Idrus, S. Ali Jadid. "Pene Lando Tradition." SANGKéP: Jurnal Kajian Sosial Keagamaan 3, no. 1 (2020): 111–28. http://dx.doi.org/10.20414/sangkep.v3i1.2051.

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Religion contains of rules and teachings, which cannot be connoted as a scary thing and has no space for discussion. How if religion is faced with something that has strongly deep in a particular society or better known as customs or more space that is 'culture'. If religion and culture are clashed, it will have an impact on one of them will die and sink. But if these two things work in harmony, it will appear a new culture that issyncretism cultural. This is what happened in the Pene Jerowaru village, East Lombok. The result of syncretism (Islam and cultural customs / local wisdom) was born a tradition that is the Pene Lando tradition, which took place since KedatuanPene (Pene Kingdom). How is the developing process in the Pene village and formulated the Penelando tradition in daily life, which gave produced the 'beqen' tardition. In the Pene community life, Pene Lando tradition is a legacy that must be maintained. The 'Pene Lando' tradition, if saw from its historical traces, contains a philosophy, it does not clash with the Islamic Shari'ah which is in fact governs all aspects of the people lives.

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Dubé, Philippe. "La fabrique d’une culture de tradition orale…" Rabaska: Revue d'ethnologie de l'Amérique française 14 (2016): 191. http://dx.doi.org/10.7202/1037458ar.

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Grange, Joseph. "Jonathan Edwards, Religious Tradition and American Culture." International Philosophical Quarterly 37, no. 1 (1997): 120–22. http://dx.doi.org/10.5840/ipq199737175.

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Ward, Roger. "Jonathan Edwards, Religious Tradition, and American Culture." Newsletter of the Society for the Advancement of American Philosophy 24, no. 75 (1996): 11–12. http://dx.doi.org/10.5840/saap1996247530.

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