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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.
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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.
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Vaa, Leulu Felise. "The Future of Western Samoan Migration to New Zealand." Asian and Pacific Migration Journal 1, no. 2 (June 1992): 313–32. http://dx.doi.org/10.1177/011719689200100206.
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The history of Samoan migration to New Zealand, a demographic profile of the migrants, and the future of such migration are discussed. Migration became a serious phenomenon after independence in 1962, with primarily young, unskilled workers moving to take up jobs in the agricultural and service sectors. Remaining essentially unchanged since 1962, New Zealand's immigration policy gives preferential treatment to Western Samoans and recognizes their valuable labor contribution. The future of migration to New Zealand is discussed in the context of the costs and benefits to Western Samoa. Contrary to some observers, the author argues that emigration has been beneficial rather than deleterious to Western Samoa's development and predicts the continuation of Samoan migration to New Zealand, Australia, United States and other countries, with increased emphasis on family reunion.
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Fitzpatrick, Matthew P. "Embodying Empire: European Tattooing and German Colonial Power*." Past & Present 234, no. 1 (January 29, 2017): 101–35. http://dx.doi.org/10.1093/pastj/gtw047.
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Abstract Via an investigation of the broader historical conditions of European tattooing practices, this article argues that the example of the last German Governor of Samoa, Erich Schultz, demonstrates the key role of the body in colonial entanglements. By allowing himself to be tattooed in Samoan style, Schultz signalled his strong affinity with Samoan social practices and politics. Not merely indicative of a subjective shift, his tattooing also furthered his authority as a German colonial official. At a time when other European officials, including Germans in other colonies, shied away from engaging with the cultural and political practices of those they governed, Schultz and other German officials in Samoa self-consciously sought to colonize the Samoans while accepting and employing Samoan symbols of authority.
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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.
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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
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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.
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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.
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Sikorski, Michael J., Sachin N. Desai, Siaosi Tupua, Robert E. Thomsen, Jane Han, Savitra Rambocus, Susana Nimarota-Brown, et al. "Tenacious Endemic Typhoid Fever in Samoa." Clinical Infectious Diseases 71, Supplement_2 (July 29, 2020): S120—S126. http://dx.doi.org/10.1093/cid/ciaa314.
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Abstract Background Typhoid fever has been endemic on the island nation of Samoa (2016 population, 195 979) since the 1960s and has persisted through 2019, despite economic development and improvements in water supply and sanitation. Methods Salmonella enterica serovar Typhi isolates from the 2 hospitals with blood culture capability and matched patient demographic and clinical data from January 2008 through December 2019 were analyzed. Denominators to calculate incidence by island, region, and district came from 2011 and 2016 censuses and from 2017–2019 projections from Samoa’s Bureau of Statistics. Data were analyzed to describe typhoid case burden and incidence from 2008 to 2019 by time, place, and person. Results In sum, 53–193 blood culture-confirmed typhoid cases occurred annually from 2008 to 2019, without apparent seasonality. Typhoid incidence was low among children age < 48 months (17.6–27.8/105), rose progressively in ages 5–9 years (54.0/105), 10–19 years (60.7–63.4/105), and 20–34 years (61.0–79.3/105), and then tapered off; 93.6% of cases occurred among Samoans < 50 years of age. Most typhoid cases and the highest incidence occurred in Northwest Upolu, but Apia Urban Area (served by treated water supplies) also exhibited moderate incidence. The proportion of cases from short-cycle versus long-cycle transmission is unknown. Samoan S. Typhi are pansusceptible to traditional first-line antibiotics. Nevertheless, enhanced surveillance in 2019 detected 4 (2.9%) deaths among 140 cases. Conclusions Typhoid has been endemic in Samoa in the period 2008–2019. Interventions, including mass vaccination with a Vi-conjugate vaccine coadministered with measles vaccine are planned.
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Harris, Daniel N., Michael D. Kessler, Amol C. Shetty, Daniel E. Weeks, Ryan L. Minster, Sharon Browning, Ethan E. Cochrane, et al. "Evolutionary history of modern Samoans." Proceedings of the National Academy of Sciences 117, no. 17 (April 14, 2020): 9458–65. http://dx.doi.org/10.1073/pnas.1913157117.
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Archaeological studies estimate the initial settlement of Samoa at 2,750 to 2,880 y ago and identify only limited settlement and human modification to the landscape until about 1,000 to 1,500 y ago. At this point, a complex history of migration is thought to have begun with the arrival of people sharing ancestry with Near Oceanic groups (i.e., Austronesian-speaking and Papuan-speaking groups), and was then followed by the arrival of non-Oceanic groups during European colonialism. However, the specifics of this peopling are not entirely clear from the archaeological and anthropological records, and is therefore a focus of continued debate. To shed additional light on the Samoan population history that this peopling reflects, we employ a population genetic approach to analyze 1,197 Samoan high-coverage whole genomes. We identify population splits between the major Samoan islands and detect asymmetrical gene flow to the capital city. We also find an extreme bottleneck until about 1,000 y ago, which is followed by distinct expansions across the islands and subsequent bottlenecks consistent with European colonization. These results provide for an increased understanding of Samoan population history and the dynamics that inform it, and also demonstrate how rapid demographic processes can shape modern genomes.
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Zeeman, Bert. "Samoa (American Samoa, Western Samoa, Samoans Abroad)97515H.G.A. Hughes. Samoa (American Samoa, Western Samoa, Samoans Abroad). Oxford/Santa Barbara: ABC‐Clio 1997. lxxxix + 345 pp, ISBN: 1 85109 253 6 £75.00 World Bibliographical Series." Reference Reviews 11, no. 8 (August 1997): 45. http://dx.doi.org/10.1108/rr.1997.11.8.45.515.
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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.
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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.
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Pearson, J. D. "Attitudes and perceptions concerning elderly Samoans in rural Western Samoa, American Samoa, and urban Honolulu." Journal of Cross-Cultural Gerontology 7, no. 1 (January 1992): 69–88. http://dx.doi.org/10.1007/bf00116577.
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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.
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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.
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Spratling, T., S. Burich, B. Cuesta-Briand, and E. Sofija. "Increasing Community Awareness of Cancer Signs and Symptoms in Samoa: The Vave Campaign." Journal of Global Oncology 4, Supplement 2 (October 1, 2018): 149s. http://dx.doi.org/10.1200/jgo.18.10600.
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Background and context: Cancer is the second most common cause of death in Samoa. Early detection increases the likelihood of successful treatment; however, in Samoa, cancer patients often present late, when treatment options are limited and often reduced to receiving palliative care. Low levels of health literacy in relation to cancer causation, risk factors, and signs and symptoms contribute to poor outcomes for cancer patients in Samoa. Aim: The Vave (Quickly) campaign aimed to increase community awareness about the signs and symptoms of cancer, and promote early detection. Strategy/Tactics: This was a 12-month national social marketing campaign designed to ensure maximum population reach across Samoa. The campaign adopted a multipronged approach with three main components: mass and social media coverage; printed resources; and community education. All components included the campaign messages: early detection; quickly see a doctor; and quickly ring Samoa Cancer Society (SCS). Program/Policy process: The campaign focused on four of the most common cancers in Samoa: stomach, lung, breast, and prostate. Television advertisements and radio scripts were developed for each type of cancer, piloted and broadcast on the main television and radio stations. Printed materials were developed, including brochures, posters and banners. Community educators delivered a total of 29 face-to-face education sessions across Samoa; these sessions prioritized villages, schools and church groups in areas with poor television and radio coverage. Outcomes: The campaign was successful in increasing awareness of cancer signs and symptoms in the community. Approximately 2000 Samoans (over 1% of the population) received the face-to-face education sessions; analysis of pre- and postsession questionnaires showed that the sessions were effective in increasing health literacy around cancer signs and symptoms. In addition, the number of inquiries received by SCS increased significantly as a result of the advertisements, from an average of 18 inquiries per month in the months prior to the implementation of the campaign to 40 inquiries during the campaign. This increase was particularly marked during October (Breast Cancer Awareness Month) when SCS received 112 inquiries. Limited data on patient visits suggests that the campaign resulted in increased numbers of hospital and general practice visits, and is likely to have contributed to the early detection of some cancers. What was learned: · The campaign resulted in an increase in inquiries and requests for check-ups; however, limited availability of medical and screening services must be considered when managing community expectations. · Establishing effective community and professional relationships contributed to the success of the campaign. Formative research and greater involvement of health professionals throughout the campaign would have prevented some implementation issues.
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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.
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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.
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Mow, Ioana Chan, Charles Shields, Hobert Sasa, and Lealaolesau Fitu. "Towards a People Centred Early Warning and Disaster Response System in Samoa: The Use of ICT by Samoans During Disaster." Electronic Journal of Information Systems in Developing Countries 81, no. 1 (July 2017): 1–18. http://dx.doi.org/10.1002/j.1681-4835.2017.tb00594.x.
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Rowe, Mark. "A difficult balancing act: the Samoan experience with money laundering regulation." Journal of Money Laundering Control 24, no. 3 (June 26, 2021): 502–13. http://dx.doi.org/10.1108/jmlc-08-2020-0096.
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Purpose This paper aims to examines the trade-offs that Small Island Developing States (SIDS) must make in navigating an inappropriate elite-driven global anti-money laundering anti-money laundering/countering the financing of terrorism (AML-CFT) order. This paper examines the case of Samoa, an under-researched Pacific Island nation. It is hoped that this paper will have a wider resonance for policymakers from other developing nations facing similar challenges. Design/methodology/approach It draws on the latest Samoan domestic source material and Asia/Pacific Group on Money Laundering Mutual Evaluation Reports to highlight the difficult balancing act that SIDS face in complying with complex global norms within their limited regulatory capacity and competing development priorities of financial inclusion and affordable remittance flows. Findings Samoa and other SIDS in balancing the existential risks of “blacklisting” with the significant regulatory opportunity costs of compliance undertake an expensive form of AML-CFT window-dressing. Policymakers need to be more sensitive to the needs and regulatory opportunity costs of small jurisdictions, particularly when questions about the effectiveness of the AML-CFT remain open. Research limitations/implications The author notes Samoa’s offshore center’s role in raising its risk profile. However, owing to this paper's limited scope offshore center (OFCs) will not be explored in depth. Further research is needed in this area. Originality/value There is a dearth of contemporary academic research into AML-CFT regulation in the South Pacific and Samoa specifically. This paper presents through its Samoan case study insights into the cost-benefit calculations that small jurisdictions must make in seeking to comply with elite global AML-CFT norms vis-à-vis competing policy goals such as financial inclusion and ready access to remittance flows.
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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.
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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.
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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.
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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.
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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.
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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.
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Lepou, Misa Vicky. "Samoa’s media freedom climate: ‘Shining the light’." Pacific Journalism Review : Te Koakoa 23, no. 2 (October 17, 2017): 11–25. http://dx.doi.org/10.24135/pjr.v23i2.344.
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Media freedom has had a long, proud history in Samoa. Struggling against the odds, the country’s only daily newspaper, the Samoa Observer, founded in 1978, championed the free media cause under the leadership of its founder, publisher and inaugural editor, Gatoaitele Savea Sano Malifa. Now, as Samoa, enters into a new media generation, there is a pressing need for more training, better salaries, more women involved in media management, better technology facilities and more emphasis on media ethics and values in a Samoan context.
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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.
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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.
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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.
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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).
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Thode-Arora, Hilke. "“The Samoans Are Here!”: Samoan Ethnic Shows, 1895–1911." East Central Europe 47, no. 2-3 (November 9, 2020): 233–60. http://dx.doi.org/10.30965/18763308-04702004.
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Abstract Between 1895 and 1911, three groups of Samoans traveled to Germany to take part in ethnic shows. There were titled and high-ranking persons in each of the groups. This article explores the recruiting, organizing, and reception of the shows, contextualizing the European and Samoan perspectives, which differed significantly. In addition to written, visual, and material sources in Samoan, New Zealand, and European archives and museums, the research is based on interviews with descendants of the Samoan travelers who could still be traced.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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Melesaine, Jean. "California Islanders." Boom 5, no. 1 (2015): 38–47. http://dx.doi.org/10.1525/boom.2015.5.1.38.
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From “Fa'afafines,” (the third gender of Samoa) living in housing projects to teen fathers raising their children, Jean Melesaine’s photographs tells the stories of Pacific Islanders in urban California diasporas. For many of the younger generation in the United States, the complexity of multiple identities is etched in to their skin. For instance, on a drunken night in a garage, a young Samoan man gets the traditional “tatau” (tattoo) symbols of “ancestors” without knowing the symbol’s meaning, his “Blood Killer” tattoo for the Crip gang he belongs to, and the words “Sa'moa,” meaning sacred center, share the same map on his body.
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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.
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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.
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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.
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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.
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Clark, Jeffrey T. "Radiocarbon Dates from American Samoa." Radiocarbon 35, no. 2 (1993): 323–30. http://dx.doi.org/10.1017/s0033822200065012.
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Between 1988 and 1991, I directed five archaeological research projects in American Samoa. The goal of that research was to reveal changes in the prehistoric settlement system of Samoa, from initial colonization of the archipelago to the time of significant European contact. The chronological placement of key sites was an essential facet of the research. A secondary goal was to locate sites with ceramic components, particularly sites with Lapita ceramics, and relate the ceramic assemblages typologically and chronologically to those known for Western Samoa. These investigations generated 16 14C dates from archaeological contexts. I present here the previously unpublished 14C data from those samples, and briefly summarize their importance for understanding Samoan prehistory.
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A. Cox, P., and T. Elmqvist. "Rebuttal." Pacific Conservation Biology 1, no. 2 (1994): 88. http://dx.doi.org/10.1071/pc940088.
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We appreciate the thoughtful commentary of Graham Baines on our essay on ecocolonialism and indigenous controlled reserves in Samoa. We largely agree with his points, and hope that our experiences in Samoa may prove informative to others. While our discussion of the historical and philosophical roots of ecocolonialism may prove tedious to some readers, such as Dr Baines, we felt it important to attempt to provide some explanatory framework for the course of recent events concerning the Samoan preserves. The supremacy of Western culture to all indigenous cultures is so deeply assumed by some, that there is conservation efforts, let along tender them control of conservation efforts as we have sought to do so in Samoa.
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Schmidt-Vaivao, Dorothy Etimani, Genesis Lutu, Alisi Tulua-Tata, Marion Hannemann, and Diana M. Tisnado. "Assessing the Effectiveness of Educational Workshops for Breast Cancer Prevention and Early Detection among Samoan and Pacific Islander Women in Southern California." Californian Journal of Health Promotion 8, SI (December 15, 2010): 1–10. http://dx.doi.org/10.32398/cjhp.v8isi.2038.
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Background: Samoans experience among the worst five-year breast cancer survival rates in the U.S., largely due to late stage diagnosis. There is great potential for screening interventions to reduce cancer mortality among Samoans. This paper examines the effectiveness of a culturally and linguistically tailored breast cancer education workshop for Samoan and other Pacific Islander women in Southern California. Methods: Educational workshops were conducted in churches, homes, and the Samoan National Nurses Association office to Pacific Islander women. Effectiveness was assessed using pre- and post-tests. Selfadministered questionnaires queried participants about demographics, access, personal or family breast cancer history, screening knowledge and behaviors, and plans to obtain screening (n=495). Results: Participants were predominantly Samoan, with 57% reporting they were ≥40 years of age. At pre-test, half of the participants did not know how to perform Breast Self Examination (BSE), 40% never had a Clinical Breast Examination (CBE), and 30% never had a mammogram. Less than 40% reported having a mammogram in the past two years. At post-test, 98% reported increased knowledge. Older women were more likely to report plans for screening at post-test. Conclusions: Health educators in Samoan and other Pacific Islander communities must recognize and appropriately address screening barriers such as cultural beliefs and lack of knowledge, and should consider working with important institutions such as the church.
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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.
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Hawley, Nicola L., Alysa Pomer, Anna C. Rivara, Samantha L. Rosenthal, Rachel L. Duckham, Jenna C. Carlson, Take Naseri, et al. "Exploring the Paradoxical Relationship of a Creb 3 Regulatory Factor Missense Variant With Body Mass Index and Diabetes Among Samoans: Protocol for the Soifua Manuia (Good Health) Observational Cohort Study." JMIR Research Protocols 9, no. 7 (July 23, 2020): e17329. http://dx.doi.org/10.2196/17329.
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Background The prevalence of obesity and diabetes in Samoa, like many other Pacific Island nations, has reached epidemic proportions. Although the etiology of these conditions can be largely attributed to the rapidly changing economic and nutritional environment, a recently identified genetic variant, rs373863828 (CREB 3 regulatory factor, CREBRF: c.1370G>A p.[R457Q]) is associated with increased odds of obesity, but paradoxically, decreased odds of diabetes. Objective The overarching goal of the Soifua Manuia (Good Health) study was to precisely characterize the association of the CREBRF variant with metabolic (body composition and glucose homeostasis) and behavioral traits (dietary intake, physical activity, sleep, and weight control behaviors) that influence energy homeostasis in 500 adults. Methods A cohort of adult Samoans who participated in a genome-wide association study of adiposity in Samoa in 2010 was followed up, based on the presence or absence of the CREBRF variant, between August 2017 and March 2019. Over a period of 7-10 days, each participant completed the main study protocol, which consisted of anthropometric measurements (weight, height, circumferences, and skinfolds), body composition assessment (bioelectrical impedance and dual-energy x-ray absorptiometry), point-of-care glycated hemoglobin measurement, a fasting blood draw and oral glucose tolerance test, urine collection, blood pressure measurement, hand grip strength measurement, objective physical activity and sleep apnea monitoring, and questionnaire measures (eg, health interview, cigarette and alcohol use, food frequency questionnaire, socioeconomic position, stress, social support, food and water insecurity, sleep, body image, and dietary preferences). In January 2019, a subsample of the study participants (n=118) completed a buttock fat biopsy procedure to collect subcutaneous adipose tissue samples. Results Enrollment of 519 participants was completed in March 2019. Data analyses are ongoing, with results expected in 2020 and 2021. Conclusions While the genetic variant rs373863828, in CREBRF, has the largest known effect size of any identified common obesity gene, very little is currently understood about the mechanisms by which it confers increased odds of obesity but paradoxically lowered odds of type 2 diabetes. The results of this study will provide insights into how the gene functions on a whole-body level, which could provide novel targets to prevent or treat obesity, diabetes, and associated metabolic disorders. This study represents the human arm of a comprehensive and integrated approach involving humans as well as preclinical models that will provide novel insights into metabolic disease. International Registered Report Identifier (IRRID) RR1-10.2196/17329
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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.
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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.
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Lameko, Viali. "Obesity in Samoa: Culture, History and Dietary Practices." Journal of Samoan Studies Volume 10 10, no. 10 (September 22, 2020): 1–15. http://dx.doi.org/10.47922/gcri1637.
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This paper provides an overview, from an historical perspective, to identify the structural factors that have created an ‘obesogenic’ environment in contemporary Samoa. The prevalence of obesity among Samoan adults had dramatically increased over the past four decades and is now affecting about 59 % of men and 81 % of women in this small island country, respectively. More alarming is the association of obesity with prevalent non-communicable diseases, such as diabetes, stroke, cancer and heart attack. There are multiple factors at work which include, but not limited to, behaviour related to a nutrition transition, limited physical activities, sedentary lifestyle and cultural food practices. The question is why and how the people of Samoa changed their traditional diet, consisting mostly of taro, breadfruit, coconut, and fish, to meals consisting of mainly imported, processed food items laden with sugar, saturated fat and salt. This dietary change has not occurred because Samoan customs and culture of food has changed; it is the food that has changed. Keywords: obesity, culture, dietary practices, nutrition transition.
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Alan Cox, Paul, and Thomas Elmqvist. "Ecocolonialism and indigenous knowledge systems: village controlled rainforest preserves in Samoa." Pacific Conservation Biology 1, no. 1 (1994): 6. http://dx.doi.org/10.1071/pc930006.
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Ecocolonialism, the imposition of European conservation paradigms and power structures on indigenous villagers, is incompatible with the principles of indigenous control of village rainforest preserves. Since 1988, four rainforest reserves in Western Samoa and one US National Park in American Samoa have been created on communal lands using the principles of indigenous control, preserving a total of 30 000 hectares of lowland rainforest and associated coral reef. The reserves in Western Samoa are owned, controlled, administered and managed by the villagers. While these reserves appear to be robust approaches to preserve establishment within the communal land tenure system of Samoa, the concept of indigenous control appears to conflict with ecocolonialist attitudes that disparage the traditional knowledge, culture, political systems, and integrity of indigenous peoples. We discuss problems that have occurred in the Samoan village preserves and offer suggestions for the establishment of future village-controlled preserves in other areas of the South Pacific.
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Kemmer, Teresa M., Rachel Novotny, A. Sam Gerber, and Ianeta Ah Ping. "Anaemia, its correlation with overweight and growth patterns in children aged 5–10 years living in American Samoa." Public Health Nutrition 12, no. 5 (May 2009): 660–66. http://dx.doi.org/10.1017/s136898000800270x.
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AbstractObjectivesTo determine the prevalence of anaemia, identify the predictors of anaemia, compare the prevalence of anaemia among children living in American Samoa to those found in children living in the USA, and compare the growth patterns obtained from this study to Centers for Disease Control and Prevention (CDC) data and data obtained earlier in American Samoan children.DesignCross-sectional.SettingAmerican Samoa, a Pacific Island.SubjectsIn all, 208 children aged 5–10 years.ResultsAnaemia (Hb < 11·5 g/dl) prevalence was 17·3 %. There was a significant difference in mean Hb levels in children within American Samoa as compared to National Health and Nutrition Examination Survey III data (P< 0·05). In children with BMIZ-score (BMIZ) (P< 0·05) and weight-for-ageZ-score (WAZ) (P< 0·05) >2·0, females had a significantly higher prevalence of anaemia than males. Females with a WAZ > 2·0 had a significantly higher prevalence of anaemia than females with a WAZ ≤ 2·0 (P< 0·03). Risk factors for anaemia were mother having less than a high school education (P= 0·02), no car (P< 0·01) and no phone (P= 0·02). The BMIZ (P< 0·000), height-for-ageZ-score (P< 0·000) and WAZ (P< 0·000) were significantly different from the distribution of CDC reference data and that found in children previously assessed in American Samoa.ConclusionsAnaemia is high among children aged 5–10 years living in American Samoa. Growth patternZ-scores reveal that American Samoan children are, on average, taller, heavier and more overweight. Further examination into the causes of anaemia and overweight is warranted.
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Treagus, Mandy, and Madeleine Seys. "Looking Back at Samoa: History, Memory, and the Figure of Mourning in Yuki Kihara’s Where Do We Come From? What Are We? Where Are We Going?" Asian Diasporic Visual Cultures and the Americas 3, no. 1-2 (March 14, 2017): 86–109. http://dx.doi.org/10.1163/23523085-00302005.
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Samoan Japanese artist Yuki Kihara’s photographic series Where Do We Come From? What Are We? Where Are We Going? (2013) focuses on sites of current and historical significance in Samoa. In taking on the title of French artist Paul Gauguin’s 1897 work, Kihara signals her desire to engage with the history of representation of the Pacific in Western art through dialogue with Gauguin and the history of colonial photography. Casting herself as a version of Thomas Andrew’s Samoan Half Caste (1886), a figure in Victorian mourning dress, she directs the viewer’s gaze and invites all to share her acts of mourning at these sites. The literal meaning of the title also indicates how the series engages with history via the Samoan concept of vā, collapsing time in space, to produce an understanding of both the country’s present and the potential future such history invites.
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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.
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"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.
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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.
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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.
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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.
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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.
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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.
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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.
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Freeman, Derek. "Margaret Mead's Coming of Age in Samoa and Boasian Culturalism." Politics and the Life Sciences 19, no. 1 (March 2000): 101–3. http://dx.doi.org/10.1017/s0730938400008947.
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The history of Margaret Mead's Samoan research is an important anthropological issue. In 1925, Franz Boas, “the father of American anthropology,” faced by what he called “the difficulty of telling what part of our behavior is socially determined and what is generally human,” arranged for his 23-year-old-student, Margaret Mead, to go to Samoa in Western Polynesia. Her task was to obtain, under his direction, an answer to “the problem of which phenomena of adolescence are culturally and which physiologically determined.” In 1928, in Coming of Age in Samoa, after a woefully inadequate period of fieldwork, Mead concluded, unreservedly, that the phenomena of adolescence are due not to physiology, but to “the social environment.”
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Hunt, T. L., and P. V. Kirch. "Radiocarbon Dates from two Coastal Sites in the Manu'a Group, American Samoa." Radiocarbon 29, no. 3 (1987): 417–19. http://dx.doi.org/10.1017/s0033822200043800.
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Samples of inshore marine shell species (various taxa, see description below) were collected from controlled excavation of ceramic-bearing strata of two archaeologic sites in the Manu'a Island group, American Samoa. Located on the closely adjacent islands of Ta'u and Ofu (14° 14’ 30” S, 169° 30’ 40” E and 14° 10’ 55” S, 169° 39’ 0” E, respectively), these sites represent human occupation along shorelines undergoing a parallel depositional sequence of calcareous sand dune development and concomitant seaward progradation. Our primary objective was to obtain an initial age estimate for prehistoric ceramics from eastern Samoa. On stylistic and technologic criteria, the ceramics recovered from our excavations can be classified as thick-coarse Polynesian Plainware. Based on previous studies in Western Samoa, Polynesian Plainware represents a terminal phase of prehistoric pottery manufacture in the Samoan Islands, believed to date from ca 200 bc to ad 300 (Green & Davidson, 1974).
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Ermilov, Sergey G., and Stefan Friedrich. "To the knowledge of oribatid mites (Acari, Oribatida) of Samoa." Systematic and Applied Acarology 24, no. 1 (January 25, 2019): 118. http://dx.doi.org/10.11158/saa.24.1.9.
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A new species of oribatid mites of the family Galumnidae (Acari, Oribatida) is described from Samoa; Pergalumna enricoi sp. nov. differs from Pergalumna foveolata Hammer, 1973 by the elongate oval, transversely oriented notogastral porose areas Aa and heavily tuberculate prodorsum. An identification key to the known species of the genus Pergalumna from the Australian region is presented. A list of oribatid mite taxa of the Samoan Islands, including 77 species/subspecies from 56 genera and 29 families, is provided.
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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.
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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.
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Khoo, Chris, Nico Schulenkorf, and Daryl Adair. "The benefits and limitations of using cricket as a sport for development tool in Samoa." Cosmopolitan Civil Societies: An Interdisciplinary Journal 6, no. 1 (September 9, 2014): 76–102. http://dx.doi.org/10.5130/ccs.v6i1.3737.
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This study investigates benefits and challenges associated with the use of sport – in this case cricket – as a community development tool in Samoa. This Pacific Island nation, like others in the region, has been the focus of various development programs in the post-colonial era, with developed economy neighbours like Australia and New Zealand providing aid funding. Some of that has involved sport as a development tool, underpinned either by funding from the national government, foreign aid agencies, or a combination of both. The present paper, by focusing on a cricket for development (CFD) program in Samoa, aims to explore outcomes and limitations associated with the use of sport as a community engagement tool. The paper pursues that goal by examining the activities of relevant sport and government organisations, and – most crucially – it interviews key stakeholders involved in the CFD process in Samoa. In short, the prime purpose of this paper is to identify and interpret – from the perspective of locals – whether the CFD program has brought benefits to Samoan communities, and the challenges and limitations they see thus far. This is important because, to date, there has been an absence of qualitative inquiry into the efficacy of sport for development (SFD) programs in Samoa, and very limited research in a Pacific Islands context.
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Tcherkézoff, Serge. "Le mana, le fait «total» et l'«esprit» dans la chose donnée." Anthropologie et Sociétés 21, no. 2-3 (September 10, 2003): 193–223. http://dx.doi.org/10.7202/015491ar.
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Résumé RÉSUMÉ Le mana. /e fait « total » et l'« esprit » dans la chose donnée. Marcel Mauss. les « cadeaux à Samoa » et la méthode comparative en Polynésie Le démarche anthropologique repose sur un paradoxe que Lévi-Strauss fut le premier à expliciter : la généralisation doit précéder la comparaison. Mauss en fut un utilisateur avant la lettre, en particulier dans son Essai sur le don. publié en 1925. C'est ce qui explique le fait que Mauss adopte l'exemple des îles Samoa pour ouvrir son enquête. En effet, grâce à cet exemple. Mauss peut poser sa généralisation sur la « notion de propriété-talisman » et aborder ensuite les autres exemples, comme la cas célèbre des Maori et de « l'esprit » dans la chose donnée. Clarifier la méthode comparative maussienne à propos de l'exemple samoan dans l'£ssa/ sur le don permet de mieux comprendre ce que l'auteur visait à montrer. C'est toute l'affaire du « mana » bien plus que celle du hau maori : le « mana » comme concept sociologique développé par Mauss et non pas une théorie locale sur les forces « spirituelles ». L'analyse passe ensuite du modèle à l'ethnographie. La confrontation avec les données disponibles aujourd'hui sur Samoa permet d'apercevoir la portée de l'intuition maussienne. Mots clés : Tcherkézoff. Samoa, symbolisme, don. Mauss. méthode comparative. Polynésie