Pacific Research

Permanent URI for this collectionhttps://hdl.handle.net/10289/18146

This collection consists of research produced at the University of Waikato which is by and/or about Pacific peoples and the Pacific region. Pacific research outputs (including PhD and Masters theses) from various fields and disciplines have been compiled into a single, easily accessible online space and as such, a broad range of topics, methodologies, and approaches are represented. Ultimately, the resources included in this collection demonstrate the vast forms of knowledge production across ‘our sea of islands’, Te Moana nui a Kiwa – the Pacific.

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“Mate Ni Vula”, “Masina”, “Vaʻine Fakahēʻaho”, “Eikura” Pacific sports women’s knowledge and experiences of menstruation
(The University of Waikato, 2025-08) Gibbons, Agatha; Holly, Thorpe; Keaka, Hemi; Bruce, Hamilton; Charles, Pedlar; Georgie, Bruinvels
Pacific women's interest and participation in sports have increased rapidly throughout the decades. Recently, many have become competitive across a range of sports at regional, national, and international levels. Yet very little research is focused on Pacific sportswomen’s experiences, or how their cultural identities shape their performance, health, and well-being needs. This thesis focuses on Pacific sportswomen’s experiences of menstruation, and in so doing, makes an important contribution to both literature on Pacific sportswomen, and research on menstruation in sport. Research on sportswomen’s experiences of menstruation has grown significantly over recent years, but most of this research is conducted by white women on white sportswomen, with findings then generalized to all sportswomen. This thesis identifies a gap in literature, and the risks of excluding sportswomen’s cultural identities, practices, and values from research, policy, and practices focused on menstruation in sport. Adopting a Masi methodology, this project included three methods: a survey of 206 Pacific sportswomen; Talanoa sessions with 21 Fijian sportswomen, and interviews with 16 Pacific sportswomen living in Aotearoa New Zealand. This project aimed to listen to, learn from, and amplify sportswomen's experiences and their understandings of menstruation, cultural beliefs, and the taboos that influence their menstrual experiences. This is a thesis with publication; some chapters are published articles, and others are manuscripts undergoing review. First, the thesis systematically identifies the gap in the literature with a scoping review of research focused on menstruation in sport, that shows that % of research ignores women’s cultural or ethnic identities. This chapter identifies the need for more culturally responsive research methods and culturally safe practices from sports and health professionals working with sportswomen from diverse backgrounds. Following this, results from the survey are presented, highlighting the diversity of cultural knowledge and practices associated with menstruation across the Pacific the survey also reveals the different cultural stigmas, beliefs, taboos, traditions, menstrual health, and sports performance of elite Pacific sportswomen. The following two chapters focus on findings from Fijian sportswomen, and then Pacific sportswomen living in Aotearoa New Zealand, with both amplifying the voices and experiences of Pacific sportswomen and their challenges of gaining culturally informed menstrual health information and support in sporting environments. These chapters describe how culture intersects with gender and other key variables (i.e., socio-economic considerations), and how these influence sportswomen’s experiences of menstruation. Ultimately, this research makes an important contribution to research on menstruation in sport, highlighting the need for culturally responsive methodologies and approaches in research and practice. It provides new and current cultural knowledge that can be used to improve the health, performance, and social support structures for Pacific sportswomen. This knowledge can expand sports and health providers' understanding of Pacific sportswomen's culturally specific needs, knowledge, and values concerning menstruation. Finally, this research supports the development of sport in the Pacific by providing cultural knowledge on how to engage Pacific sportswomen in safe, respectful, and constructive conversations around menstruation in sport.
Examining participatory development in internationally funded climate adaptation programmes: Insights from the Marshall Islands
(The University of Waikato, 2025-03) Yamaguchi, Yoshiko; Barrett, Patrick; Hellmann, Olli
The Republic of the Marshall Islands (RMI) faces threats from climate change, necessitating urgent and effective adaptation strategies. This research examines participatory development approaches in climate adaptation within the RMI, assessing their effectiveness, inclusivity, and alignment with local needs and cultural knowledge. Despite global recognition of the importance of participatory development, adaptation projects in the RMI remain largely donor-driven, often failing to integrate local perspectives. Existing literature highlights the theoretical benefits of participatory approaches, yet critiques indicate persistent power imbalances between international donors and local stakeholders. This study evaluates how participatory development principles are applied in RMI climate adaptation initiatives, determining the extent to which they empower local communities and enhance project sustainability. Utilizing a qualitative methodology grounded in narrative inquiry, the research incorporates semi-structured interviews, focus groups, and an interpretive approach to data analysis. Respondents included RMI government officials, NGOs, development partners, and community members engaged in adaptation efforts. A key methodological feature is the use of Bwebwenato, a traditional Marshallese storytelling approach, to ensure culturally relevant data collection and analysis. Findings reveal that while participatory rhetoric is prevalent in adaptation discourse, implementation often falls short due to top-down decision-making, rigid funding structures, and limited local autonomy. Although national policies emphasize community involvement, international funding mechanisms frequently dictate project priorities, constraining meaningful local engagement. However, integrating traditional knowledge systems with participatory frameworks presents a viable pathway to more effective and contextually appropriate adaptation solutions. The findings emphasize the need for adaptation strategies that genuinely reflect Marshallese voices, prioritizing equitable stakeholder collaboration. By highlighting gaps in current participatory development practices, the research contributes to discussions on improving climate adaptation governance in the RMI. Its conclusions support advocacy for structural reforms in donor-recipient relationships to enhance the inclusivity and sustainability of adaptation efforts in the RMI and beyond.
Oli Aenaguri’ai: An ethnography of socio-ecological relations and contemporary change in Baelelea, Solomon Islands.
(The University of Waikato, 2024) Faiau, James Kwaimani; Macdonald, Fraser; McCormack, Fiona
This thesis presents a story circumnavigating the social and ecological relations and contemporary changes in Baelelea inland villages on Malaita in the Solomon Islands. The undertaken anthropological and ethnographic study draws on both traditional and contemporary lifeworld of the Baelelea people living in Alafana. The thesis delves explicitly into the human lived experiences, subsistence ways, traditional knowledge, and beliefs that underscore their Indigenous ways of being and knowing. I positioned the research to investigate the socio-ecological dynamics and to gain grounded understanding of Baelelea cultural frameworks, including environmental epistemology, livelihood practices, religious orientation to the environment, oral traditions and spiritual beliefs, and conceptualisation of livelihood sustainability and natural resource management in the face of encroaching externalities of christianity, colonialism and capitalism or globalisation. The studied community of Alafana is small with disbursed population constituting of distinct clan and family groups, all are Baelelea speakers (but with historical and cultural link to other language groups in North Malaita). My ethnographic fieldwork and informants, by disaggregation included few of the remaining elders who converted from the traditional Baelelea religion of akalo (ancestors) to Christianity. Many others constituted first and secondgeneration born Christians. In Alafana and West Baelelea villages generally apart from conversion from traditional religion to Christianity, the biggest culture change is that people’s lifeworld and livelihood have shifted from subsistence systems of reliance on land and the forest to a mixed economy of increasing dependence on cash. A cultural rupture many described as moving from the cultural notion of ‘to make a living’ to that of ‘to make money’. In response and to counter the impending globalised system and social-culture, and ecological changes, informants conceptualised about returning to the basic life of sustainable social living and ecological productivity expressed in the metaphor oli aenaguri’ai –translated ‘return to the tree root’. The metaphor as used in the thesis depicts Baelelea's conception of connectedness and offers an anthropological perspective and deep conversations on the revitalisation of traditional knowledge and interconnectedness with the environment as represented in myths and oral traditions. A metaphorical tree root from Baelelea perspective represents the local ontological perspective, which I propose can contribute to better understanding the cultural landscape and multidisciplinary research approaches in interweaving indigenous knowledge with science in sustainable agriculture systems and natural resources management.
The accounting challenges for indigenous businesses: a Pacific Islands case study
(Emerald Publishing, 2025) Sharma, Umesh Prasad; Davey, Howard
Purpose: This paper aims to examine the accounting challenges faced by indigenous businesses in the wholesale and retail market in Tonga. Design/methodology/approach: The data were collected through semi-structured interviews with 24 participants, from a mix of individuals from the wholesale and retail market in Tonga. This paper uses institutional logics framework to inform the study. Findings: The research findings suggest an inability of indigenous businesses to adapt to significant changes in the market and overcome the economic and social challenges faced in the business environment involving accounting values. A lack of business skills and accounting knowledge, restrictive traditions and religious obligations and a poor business investment climate are key factors behind the inability of the indigenous Tongan businesses to succeed. Research limitations/implications: The paper is limited to a study on Tonga only. The paper suggests better accountability from government sector on their effort to encourage inclusion of indigenous businesses. Practical implications: The paper suggests better accountability from government sector on their effort to encourage inclusion of indigenous businesses. As a way forward, participants suggest that an inclusive approach for the government, businesses and stakeholders in policy formulation and consultation would create a better business environment that would foster the development and growth of the wholesale and retail business sector in Tonga. There is a dearth of cultural studies in accounting in countries within the developing world, particularly in the Oceania region. Social implications: There are many accounting challenges faced by the indigenous Tongan business people in the market, which indicate specific areas where the attention of the policymakers should be directed. A better accountability from the government is needed on their efforts to encourage inclusion of indigenous businesses. Originality/value: This paper extends the literature by considering inclusivity challenges for ethnically marginalised collectives of individuals in small business. The research findings suggest a gap in knowledge in the current business environment with respect to the Western accounting practices in the indigenous society.
Full-scale experimental study on the stability of chords of cold-formed steel c-section roof trusses
(The University of Waikato, 2025) Rokocakau, Ulamila; Fang, Zhiyuan (Arthur) ; Lim, James Boon Piang
The use of cold-formed steel (CFS) roof trusses is growing as a substitute for wood because of their advantages in quick fabrication, high strength-to-weight ratio, and lightweight nature [1]. However, the torsional buckling behaviour of these trusses remains inadequately understood. There have been experimental studies conducted for the behaviour of CFS roof trusses [2], wide-span roof trusses [1] and small-scale roof trusses [3]. The common failures in the previous studies of CFS roof trusses include distortion of heel plates, local buckling of the top chords [3] and flexural-torsional buckling becoming a concern in elevated temperatures [4]. The behaviour of CFS under loads applied away from the shear centre requires more testing due to its thin nature. Through eight full-scale experiments, different truss configurations (back-to-back and linear), different lateral restraint spacing and internal support inclusions, this study investigates the structural behaviour of lipped channel (C-section) chords in CFS Howe roof truss assemblies. The experimental total load at failure exceeds factored predicted capacities by 12% and 34%, and factored design capacities by 34% and 60%, depending on lateral restraint spacing. Design equations, however, are conservative with predicted-to-experimental capacity ratios as low as 0.7 for wider spaced lateral restraints and 0.5 for closely spaced restraints. In 37.5% of cases, the design standards fail to predict the correct failure modes. Observed failures during the experiments include lateral-torsional buckling, out-of-plane buckling, and inward torsional buckling. The single-channel linear truss system (face of web connected to back of chords) proved more robust than back-to-back system (back of web connected to back of chords), offering better torsional restraint and load-bearing capacity post-failure. Truss strength is enhanced by increased lateral restraints, but current design standards lack provisions for calculating member lengths with such restraints. Therefore, further research, including FEM analysis, is needed to address this gap and improve design accuracy.
Examining the effects of Ki-o-Rahi on the development of fundamental movement skills by children in Aotearoa New Zealand
(The University of Waikato, 2024) Daveta, Wiliame; Aporosa, S. 'Apo' ; Masters, Rich
Children with poor fundamental movement skills might have challenges when engaging in activities that require specific skills to help them perform effectively. Development of those skills through targeted training has the potential to build the foundation for fundamental movement skills. This study examined whether Ki-o-Rahi can enhance learning fundamental movement skills (FMS) and cognitive and social skills in Aotearoa New Zealand children. A quasi-experimental pre-post design was conducted over 8 weeks with 86 primary school children from five separate classes that were allocated to treatment conditions via cluster sampling: two classes to the intervention group, two to the control group, and one to the legend-only control group. The intervention group learned the legend and played Ki-o-Rahi over 8 sessions, whereas the control groups continued with their regular physical activities, but only one of the control groups learned the legend. FMS were measured using the Test of Gross Motor Development—Third Edition (TGMD-3) and the Motor Assessment Battery for Children (MABC-2). Cognitive skills were measured using the Head-Toes-Knees-Shoulders test (HTKS), forward and backward digit span, and forward and backward corsi block. Researchers measured social skills using the Early Childhood Social Relationship with Peers (ECSRP) teacher-proxy questionnaire. The results demonstrated that the intervention and control group gained improvements in the FMS and social skills but not cognitive skills. The legend-only group showed no significant changes. The findings suggest that Ki-o-rahi can contribute to developing FMS, cognitive, and social skills in Aotearoa New Zealand children. Future research should consider extending the duration of the study to assess long-term effects and include a larger cohort of Pacific or Māori children to explore potential benefits of Ki-o-Rahi in greater depth.
Distributed agent-centric system for indigenous data sovereignty
(The University of Waikato, 2024) Noovao, Setephano; Keegan, Te Taka Adrian Gregory
The sovereignty of indigenous data is a key issue facing indigenous communities. Holochain, a distributed ledger technology, has the potential to address some of the challenges indigenous communities face with respect to data sovereignty. The purpose of this thesis is to critically evaluate the feasibility of using holochain technology to support indigenous data sovereignty. This paper first explores the literature on holochain technology, examining its underlying architecture and features. The research employs a three-phase design science research methodology, conducting an experiment to explore the integration of a decentralized application, holochain, with a prominent cloud service provider. The first phase concentrates on emulating real data-sharing platforms that may utilize data at its disposal, following the principles of indigenous data sovereignty, where a centralized platform could be hosted on a cloud computing service with multiple services in operation. The second phase involves developing a holochain application guided by the principles of indigenous data sovereignty. The final phase seeks to combine the established centralized platform from the first phase with the outcomes of the holochain application from the second phase to experimentally assess whether both technologies can create a data sovereignty solution that aligns with the needs of indigenous data sovereignty. The results of the experiment will provide a solid foundation for understanding the current state of the field and identifying areas where holochain can potentially offer solutions. Furthermore, the results of our research indicate that holochain shows significant promise in tackling the issue of indigenous data sovereignty, although there are considerable limitations that must be addressed and resolved to achieve improved results.
Pasifika students' perceptions of using talanoa as an assessment tool in NCEA level 2 mathematics
(The University of Waikato, 2024-08-16) Naulivou Sisitoutai, Tafa; Edwards, Frances; Sharma, Sashi
This study explored Pasifika students’ perceptions of Talanoa as a culturally responsive assessment tool in NCEA Level 2 Mathematics, addressing the educational challenges faced by Pasifika learners within conventional Western assessment frameworks. Despite growing recognition of the need for culturally responsive teaching, limited research exists on how alternative assessment tools like Talanoa can reshape students’ engagement and outcomes in mathematics. Using a qualitative methodology grounded in the Kakala Research Framework and employing Talanoa as both a method and research approach, data were collected from six Year 12 Pasifika students in a New Zealand secondary school. Key findings revealed that Talanoa fosters trust, enhances cultural competence, deepens understanding, builds self-confidence, and creates an engaging learning environment. Together, these elements transformed students’ attitudes, making the assessment experience more inclusive, supportive, and effective. This study contributes to addressing systemic inequities in education by proposing culturally aligned assessment tools and offering practical solutions for a more inclusive learning environment. It highlights the potential of integrating culturally responsive practices like Talanoa to improve educational outcomes for Pasifika students, with insights that may also benefit other culturally diverse learners. Future research could explore how Talanoa-informed frameworks can be incorporated into other subject areas, teacher training programmes, or education policies to create a wider impact on culturally responsive practices. Such studies would help determine the broader applicability of Talanoa as a holistic educational tool beyond mathematics.
Weaving Mana Wahine and Masi methodology: Centring the embodied experiences of young Māori and Pasifika wāhine in physical activity and everyday life
(The University of Waikato, 2024-10-20) Nemani, Mihi Joy; Thorpe, Holly Aysha; Hemi, Keakaokawai Varner; Rolleston, Anna; Richards, Justin
Young Indigenous Māori and Pasifika wāhine (women) in Aotearoa New Zealand (hereafter Aotearoa) have too often been framed as vulnerable, ‘at risk’ and problematic in the media, policy and research. This thesis moves beyond these deficit framings and uses an Indigenous feminist, strengths-based approach by centring the voices and lived experiences of young Māori and Pasifika wāhine who are agentic in their everyday lives, celebrate their strong brown bodies and are physically active. Being an Indigenous feminist early career researcher of Māori-Samoan ancestry, I intentionally weave Mana Wahine (Māori) and Masi (Pasifika) methodologies throughout all aspects of this research. Employing wānanga (focus group discussions), individual interviews and digital methods, I gather knowledge from a total of 31 young Māori and Pasifika wāhine residing in two low socio-economic urban regions (Porirua and South Auckland) in Te Ika-a-Maui, the North Island of Aotearoa. Centring their voices and lived experiences, I examine how the young wāhine embrace and weave their intersectional identities with culture, body image and physical activity. This is a PhD with publication. It begins with an introductory chapter and a literature review chapter that locates the project in the context of Aotearoa and the local and international literature. In the methods chapter, which is a published article, I focus on the importance of creating culturally safe and supportive spaces for young wāhine to participate in research that feels meaningful to them. The empirical chapters are presented in three different manuscripts. Chapter Four contains a manuscript (currently under review) that focuses on the intersectional identities of the young wāhine. It is structured using three key themes, including 1) ethnic and cultural identities, 2) navigating, and 3) how they embrace cultural pride, particularly through family values, customs and responsibilities. Chapter Five is a published manuscript that explores body image through an intersectional Indigenous feminist lens. This publication examines cultural perspectives that influence their views on body image and provides insights into how the young wāhine navigate body image stereotypes. Chapter six is the final empirical manuscript (currently under review) that evaluates the motivations the young wāhine have for participation in physical activity. It examines the types of activities they enjoy and provides insights into how and why they use cultural knowledge as a motivator for participation. This research contributes to international literature conducted with, for and by Indigenous feminist scholars on young women’s identities, body image and physical activity. It responds to the limited academic scholarship that explores the lived experiences of young Māori and Pasifika wāhine in Aotearoa and their nuanced cultural knowledge of their bodies. In so doing, this research offers insights and new ways of understanding the complex lives of young Māori and Pasifika wāhine, and highlights the importance of intersectional approaches and localized Indigenous methods that listen to, and amplify the voices of young wāhine.
Fakalukuluku: Conceptualising a tongan learning approach in tertiary education
(University of Waikato, 2021) Naufahu, Mefileisenita; Havea, Elisapesi Hepi; Kaufononga, Sangata Ana Fiealu; Laulaupea‘alu, Siuta
Given the current impact of COVID-19, the learning experiences of Pasifika students within tertiary education has implicated their social and emotional wellbeing. Engaging in a Tongan learning approach, such as fakalukuluku, can present a viable learning practice for tertiary students’ learning experiences. This paper presents the perspectives of four Tongan-born and raised researchers and educators who completed their tertiary education in Aotearoa New Zealand. Based on our experiences and reflections, we propose the Tongan concept of fakalukuluku as an approach to help elevate students’ academic achievement in tertiary education. Our paper conceptualises and unfolds perspectives of fakalukuluku, as a cultural practice that is appropriate, collaborative, and accorded learning stability because of its spiritual dimensions as being paramount to students’ success. We propose that a strong family and community support, the utilising of university learning support and the students’ spiritual beliefs can help Tongan students in tertiary education succeed.
Three Pacific writers from Aotearoa discuss Indigenous languages and visual poetry
(Poem Atlas, 2024-08-24) Salsano, Marama; Taito, Mere; Apiata, Hāwea; Felsing, Lara; Salsano, Marama; Papachristodoulou, Astra
This article draws on several months of conversations, creative workshopping, and writing sessions between Māori writers Ammon Hāwea Apiata and Marama Salsano, and Rotuman writer Mere Taito. Here, we contemplate the presence of Māori and Rotuman languages in our visual poetry. For too long, critical work about English language writing by Indigenous writers from the Pacific has been Eurocentric. Papua New Guinean writer-scholar Steven Winduo suggests the need to unwrite this “imagined Oceania,” while Māori author Keri Hulme writes disparagingly of the lower-cased ‘gods of literature’, and in her ReadNZ lecture, Sāmoan-Māori fantasy writer Lani Wendt Young describes traditional publishing as the “white castle of literature.” While white castled gods of literature have historically ignored the everyday vibrancy of Pacific voices, Indigenous writers from the Pacific continue to unapologetically write, read, experiment, critique, and play with words. Into this complexity, we acknowledge that for many Indigenous writers from the Pacific, English language Eurocentric thought and texts dominate our lives; many of us are second language learners of our languages.
Na yaqona kei na i tikotiko ni veivakarautaki vakavuli: Na veisataki ni i tuvatuva vakalawa kei na veiqaravi raraba (Yaqona [kava] and the school campus: Regulation versus facilitation [Fijian])
(University of Waikato, 2023) Aporosa, S. 'Apo'; Vunibola, S
Na yaqona e gacagaca ni veiqaravi se i tovo vakavanua vakaitaukei ka ra dau vakayagataka talega ena veibogi eso vei ira na noda, ia oqo e sega ni vakatokai me wai ni gunu vakavavalagi. E dina ga ni ra sega ni dau gunuva na yaqona na gonevuli e Viti, e dau taurivaki na kena vulici e valenivuli na veiqaraqarivi vakavanua ka vakayagataki kina na yaqona. E ra dau vakaitavi talega na gonevuli e na veiqaraqaravi vakavanua vei ira na vulagi e na so na soqo e koronivuli. Ni cabe na yabaki 2000 a navuca na tabacakacaka ni vuli e Viti me sa vakatabui na kena gunuvi na yaqona e na loma ni bai ni koronivuli, ka nanumi ni vakaleqa na nodra veiqaravi na qasenivuli. E na vakadidike oqo e a taurivaki na kena dikevi ka vakacakulei na kena gunuvi na yaqona. E mani raici ni rawa ni vakaluluqataka na kena monataki na cakacaka ni veiqaravi vakaqasenivuli ka vakabibi ke ra a gunu yaqona mai e na bogi. E dina ni sa dodonu dina me vakatabui na gunuvi ni yaqona e na kena dikevi vakavakasama, ia e tukuna na dau ni vakadidike oqo ni vakatatabu oqo e dodonu me voci tale mada vakavudi. Na yaqona e gacagaca ni nodra vakasoqonivata na itaukei ni veikoronivuli, e dau vakayacori kina na veiqaravi vakavanua e koronivuli, e dua na ka e tukunikataki kina na i tovo vakavanua. Na veitiki ni veiqaravi kece oqo e dau lai soqonivata ka solevaka me ra vukea yani na nodra tadolova na vuli vinaka na luve i Vitia. (Yaqona (kava) is a culturally significant, non-alcoholic drink consumed nightly by many Fijians. Although yaqona is not consumed by primary or secondary school students, cultural protocols related to yaqona preparation and presentation are often taught in their schools, with students then presenting this indigenous drink to acknowledge visitors to the school, open events and support fundraisers. In the early 2000s, some within the Fiji Ministry of Education began questioning whether yaqona use by teachers was negatively impacting their teaching ability, suggesting it should be banned from the school campus. In this study, Fijian teachers were cognitively tested and interviewed following an evening of yaqona consumption with the results suggesting this indigenous substance can disrupt cognition and in turn negatively impact teaching quality the morning after consumption. Although development theory prescribes prohibition and situational bans in cases where indigenous substances negatively impact productivity, the author argues that prohibiting yaqona in Fijian schools would be short-sighted as the findings show that this traditional substance is critical to the facilitation of school function, identity formation and academic achievement, all elements necessary to development.)
Yaqona: Sotavi na cala ni nanuma kei na itukutuku buli semati ki na ivakatakilakila matataka na keda ikilai (De-mythologizing and re-branding of kava as the new ‘world drug’ of choice [Fijian])
(University of Waikato, 2023) Aporosa, S. 'Apo'; Gaunavou (Snr), U
Na cava o vakatoka me vola itukutuku se ena dua tale na yaca bibi cake, me vakekeli, ka tokoni ena itukutuku veivakacalai tokaruataki vakawasoma ka vakavuna me ciqomi ia e tukunikataki kina na veika sega ni dina? Qo na kisi e yaco ena itei na yaqona ka vakatokai vakasainisi na Piper methysticum se ena dua tale na yaca ka vakayacana e dua e vulica na veika bula se naturalist ka a tomani kavetani James Cook ena nona ilakolako mai na Pasivika ena 2,500 na yabaki sa oti me ‘intoxicating pepper’ Na yaca oya e vakaibalebaletaka ni rawa tale ga ni vakavuna na mateni na yaqona me vaka ga na yaqona ni Valagi, e dua vei ira na ‘itukutuku buli’ tarai cake tiko me baleta na yaqona ena veiyabaki sa oti, ka keirau vakabauta o Dr ‘Apo’ Aporosa mai na Yunivesiti ni Waikato e Niusiladi kei Usaia Gaunavou (Snr.) mai na Yunivesiti ni Viti ka keirau vakabauta ni sa kena gauna donu me vakalewai tale na noda icon of Pacific identity se ivakatakilakila matataka na keda ikilai vakaPasivika ka vakadodonutaka na ivakadewa cala. (What do you call journalism, or more importantly research, that is supported by repetitive misinformation, resulting in an accepted but incorrect, narrative? This is the case with the kava plant, named Piper methysticum or ‘intoxicating pepper’ by a naturalist who accompanied Captain James Cook on his voyage to the Pacific some 250 years ago. That name, which inferred that kava causes intoxication when consumed, is one of several ‘myths’ that have developed around kava over the years, and Dr ‘Apo’ Aporosa from New Zealand’s University of Waikato and Usaia Gaunavou (Snr) from the Universiity of Fiji believe it’s time to re-evaluate this icon of Pacific identity and correct these misunderstandings.)
Na gunu yaqona ena kena ivalavala vei keda na itaukei, na vakasama vata kei na vakatulewa e sala muria mai; vata kei na ituvaki vinaka ni vakasama nei koya na dau ni vakau motoka. Traditional kava-drinking, cognition and driver fitness [Fijian]
(2023) Aporosa, S. 'Apo'; Gaunavou Jr, U
E robota vakarabailevu na Pasivika na tubu ni itei ni yaqona, se ‘na nodra itei na Kalou Vu’. E vakayagataki me wainimate vakaViti, e tuki tale ga na wakana ka lose ena waidroka ka tauvuloni me gunuvi ka igunugunu veivakacegui. E tiko na ikilai vakavanua ni yaqona, ia baleta ni sa gunuvi vakasivia ena loma ni vica na auwa, sa vure cake mai na kauwai ena vuku ni kena revurevu ki na nodra tataqomaki na draiva. A sa vulica o Dr ‘Apo’ Aporosa, e dua na Research Fellow ena univesiti ni Waikato e Niusiladi na revurevu ni kena vakayagataki vakavanua na yaqona ki na ituvaki vinaka ni vakasama kei na veika e vakavurea ena ituvaki vinaka ni draiva. E vulica o Dr ‘Apo’ Aporosa na revurevu ni vakayagataki vakavanua ni yaqona ki na ituvaki vinaka ni vakasama kei na veika e vakavurea ena ituvaki vinaka ni draiva. (Kava, or ‘the plant of the gods’, grows widely across tropical Moananuiākea (the Pacific). Used in traditional medicine, its roots are also pounded and strained through water to make a drink with relaxant effects. Kava has deep cultural significance, but because it is drunk in large quantities over several hours, concerns have been raised about its effects on driver safety. Dr ‘Apo’ Aporosa, a Research Fellow at the University of Waikato in New Zealand, has studied the impact of traditional kava use on cognition and its implications for driver fitness. The findings of that research are presented here in the Fijian language.)
Taumafaina o le ‘ava Samoa, a’afiaga o le mafaufau, ma le ave taavale (Traditional kava-drinking, cognition and driver fitness [Samoan])
(University of Waikato, 2023) Aporosa, S. 'Apo'; Fuimaono, LGM
‘Ava, po'o se 'La’au mai le Atua o le Lagi', ua fa’aigoaina ai e nisi. Ua fa’atupulaia lona ola lauusiusi i so’o se vaega o le Pasefika (Moananuiakea). Ua fa’aaogaina foi mo vaila’au ma togafitiga fa’afoma’i fa’ale-aganu’u, ma o ona a'a foi ua fa’aaoga e tu'itu'i fa’amalu, ona palu fa’atasi lea i se suavai ma tatau fa’amama, ona inu lea e malolo i ai pe fa’amalolo ai foi le tino. O le ava e maoa'e tele lona taua ma lona fa’aaogaina i le aganu’u, ae talu ai ona ua inuina e tagata se suavai ava tele mo se taimi umi foi, ua fa’aleoina ai ni lagona popole ma atugaluga o le toatele ona o ni a'afiaga e ono alia'e ma tutupu mai ai, e a'afia ai le saogalemu o le aveina o se ta’avale. O le ali’i su'es'ue mai le Iunivesite o Waikato i Niu Sila o Dr Apo Aporosa, ua ia su'esu'eina ni a'afiaga po'o ni fa’afitauli e ono alia'e mai, pe afai o le a e aveina se ta’avale ae sa e taumafa/inu ava. E aofia ai aafiaga i le mafaufau lelei ma le ave taavale saogalemū. O lo’o su'esu'eina e le ali’i su'esu'e ia Dr Apo Aporosa ni a'afiaga ma se malamalama’aga fa'ale-mafaufau, po'o ni fa’alavelave e ono tutupu foi, pe afai e te aveina se ta’avale, ae sa e taumafa pe inuina foi se ava. (Kava, or ‘the plant of the gods’, grows widely across tropical Moananuiākea (the Pacific). Used in traditional medicine, its roots are also pounded and strained through water to make a drink with relaxant effects. Kava has deep cultural significance, but because it is drunk in large quantities over several hours, concerns have been raised about its effects on driver safety. Dr ‘Apo’ Aporosa, a Research Fellow at the University of Waikato in New Zealand, has studied the impact of traditional kava use on cognition and its implications for driver fitness. The findings of that research are presented here in the Samoan language.)
Inu kava anga-mahení, ʻatamaí mo ʻene fakakaukaú mo e tuʻunga taau ke fakaʻuli saliote mīsiní (Traditional kava-drinking, cognition and driver fitness [Tongan])
(University of Waikato, 2023) Aporosa, S. 'Apo'; Sisitoutaí, S
Kava, ʻiloa ko e ngoue ʻa e ngāhi ʻotuá, kuo mafola he ngāhi motu fakatalopiki ʻi he Pasifikí. Kuo ngaue ʻaki ʻi he ngāhi faitoʻo tuʻufonuá, ʻaia ʻoku tuki hono aká ʻo palu3 mo fakatatau ko e vai fakanonga. Ko hono tala he anga fakafonuá ko e meʻa mahuʻinga lahi, ka koeʻuhí ko hono maʻu lahi mo tō-tuʻa ʻo lau houá, ʻoku tupu ai e hohaʻa heʻene uesia tamaki e tuʻunga malu ʻo e fakaʻuli saliote mīsiní. Ko Dr Apo Aporosa, ko e tangata fakatotolo fakaako ʻi he ʻUnivēsiti ʻo Waikató (Niu Sila), ʻaia naʻa ne fekumi ai ki he uesia ʻe he inu kava anga-mahení e fakahoko fatongia ʻa e ʻatamaí mo ʻene ueʻi e tuʻunga malu ʻo e fakaʻuli saliote misiní. Ko e fekumi ne fai ʻe Dr Apo Aporosa ki he uesia ʻe he inu kava anga-mahení e fai fatongia ʻa e ʻatamaí mo ʻene ueʻi e tuʻunga malu ʻo e fakaʻuli saliote mīsiní. (Kava, or ‘the plant of the gods’, grows widely across tropical Moananuiākea (the Pacific). Used in traditional medicine, its roots are also pounded and strained through water to make a drink with relaxant effects. Kava has deep cultural significance, but because it is drunk in large quantities over several hours, concerns have been raised about its effects on driver safety. Dr ‘Apo’ Aporosa, a Research Fellow at the University of Waikato in New Zealand, has studied the impact of traditional kava use on cognition and its implications for driver fitness. The findings of that research are presented here in the Tongan language.)
Pilot study investigating pathway for practitioner engagement with whānau during a self-control activity: Implications for uptake in the home and for empowered engagement.
(The University of Waikato, 2024) Watson, Kaitlyn; Reid, Vincent
There is a gap in youth mentoring services using the home environment of at-risk youth to encourage development of the skills worked on within mentoring. This thesis explores whether a game-based intervention situated in the home environment of youth may initiate changes in behaviour that coincide with their learning during mentoring. Participants were recruited through a private youth mentoring service within Whāngarei. Participants included whānau of youth who are enrolled in the Awhi Ako youth mentoring service and their respective mentors. The Awhi Ako mentoring service aims to support youth through their selected needs by a wider wraparound service. A game was picked to introduce to whānau to play together at home. This game contained a mechanism that may reward self-control behaviours. Whānau were interviewed and asked to discuss their child’s self-control behaviours before the introduction of the game and any changes after playing the game. A principal focus of this thesis is on practitioner engagement with the whānau of mentored youth. Practitioner engagement with communities and people is an integral value underpinning Community psychology. Whānau within the youth mentoring service include Māori, Pasifika, Pākehā and mixed ethnic backgrounds. A core focus of this thesis is understanding the relationship between practitioner and participants and how this impacts upon uptake of the introduction of the activity. In accordance with community psychology underpinnings and values of cultural awareness, cultural respect and understanding this thesis aspires to provide evidence towards the importance of this relationship. Another key focus of this thesis is comprehending the multifaceted effects of an intervention within the home environment and how this impacts mentors, the home environment and the development of youth. Emphasizing a fundamental principle of community psychology of interconnectedness between all facets of a persons life. The conclusions drawn from this thesis illustrate the importance of developing a relationship with whānau a key focus to their willingness to participate and actively engage in this pilot study. The findings from this pilot study indicate that whānau experienced hardship and that whānau within at-risk environments had competing priorities that impeded the introduction of home-based activities.
Multiple case study research into teachers' pedagogical enactment of the 2009 Samoa primary schools' outcomes-based curriculum
(The University of Waikato, 2024-08-06) Amituanai Semel, Felila Saufo'i; Cowie, Professor Bronwen; Carss, Doctor Wendy
Outcomes-based curriculum was developed in the United States with a focus on students achieving the knowledge, skills and competencies needed to succeed in everyday life through learner-centred teaching approaches. It was this focus that encouraged the Samoan government and Ministry of Education, Sports & Culture to adopt an outcomes-based curriculum into its primary school system in 2009, with implementation in 2013. To date however there has only been limited research into teacher classroom enactment of an outcomes-based curriculum, and the challenges and supports teachers and schools have encountered. This study addressed this gap. The study investigated how teachers in three primary schools were enacting the outcomes-based curriculum six years after its formal implementation. The research used a multiple case study approach with one week of lesson observations of each of the three teachers and Talanoa with three school principals and the teachers, and semi-Talanoa with some students and parents from each school. Talanoa is a word used across the Pacific to describe a process of inclusive, participatory, and transparent dialogue. It is used as a Pacific-specific qualitative research approach for data collection and in this study. Talanoa was used to provide participants with an opportunity to talk about their experience with OBC. The study found that the teachers employed different but appropriate pedagogical approaches in their lessons for the benefit of students’ understanding and achievement of lesson learning outcomes. The findings highlight the benefit of teachers developing curriculum experiences that relate to students’ interests, needs and everyday real-life experiences to engage them effectively in their learning. Teachers emphasised and applied learner-centred approaches to promote collaboration, teamwork and empower students to participate effectively in the learning process. The study witnessed the teachers used formative assessment to assess, monitor and identify students’ deficiencies and strengths and teachers to modify their teaching and target areas in need of improvement. The findings showed the students’ views about OBC lesson teaching in classroom. They reported that they liked the group work activities because they were able to share and gain new knowledge, ideas and experiences which helped them understand the lesson and achieve the learning outcomes. Evidence that students were excited about what they learned in class came from their reporting that they shared their experiences and new knowledge with their family members at home and their parents were pleased to gain new knowledge and ideas from them. The findings revealed that the OBC principles of clarity of focus and expanded opportunities established a clear framework to guide the planning, instruction, assessment, and implementation of lessons for students to demonstrate performance and competencies to achieve lesson learning outcomes. The designing down and high expectation principles were used during lessons where teachers explained thoroughly to students the lesson tasks and learning outcomes that students would achieve and demonstrate at the end of the lesson. During activities, the teachers increased the level of challenges from easy to more complex (learned past tense verbs then gradually produced sentences using past tenses) to expose students to high standard performance that students must reach to demonstrate their competencies in learning. Furthermore, the findings demonstrated that Faasāmoa had a substantial impact on the enactment of OBC. Faamatai a leadership aspect, tulafale an orator, faaaloalo or respect and aiga as family relationships were demonstrated in the lesson teaching. The teacher led and explained lesson learning outcomes to the class while students and teacher as a family respected each other in teaching and learning. The Faasāmoa cultural norms were important to smooth and coordinate lessons and harness teacher and student behaviours, performances, and determinations in enacting OBC. These local cultural norms contributed substantially to the progress and effectiveness of the outcomes-based curriculum enactment between teachers and students to make OBC learning more understandable and achievable in the lesson teaching. The research identified that parents participated in school outside activities and events more than the academic areas of curriculum development and enactment. Their participation contributed to the students’ learning environment. Findings were also that teachers had continued to learn and develop their classroom practice through different training and their own school in-service sessions where teachers shared ideas. This professional development helped teachers to facilitate classroom instruction, management and coordination and produce local resources for students to progress in their learning. Finally, the findings revealed the varied role of the church in supporting OBC enactment. This study’s findings contribute to the body of knowledge on outcomes-based curriculum through the analysis and documentation of how the primary schools and teachers in Samoa enact outcomes-based curriculum. They indicate Faasāmoa can support outcomes-based curriculum and indicate further research could be done in other primary schools to see how teachers and students are using Samoa cultural norms in outcomes-based curriculum teaching and learning.
A study into the ifoga: Samoa's answer to dispute healing
(Te Matahauariki Institute, 2002) Tuala-Warren, Leilani
An investigation into the principles behind the Samoan ifoga, in order to ascertain whether this cultural practice can be implemented into the New Zealand Criminal Justice System.
Extended kinship among urban Samoan migrants: Towards an explanation of its persistence in urban New Zealand
(The University of Waikato, 1975) Macpherson, C.; Pitt, David
This thesis examines the structure and composition of extended kin groups among Western Samoan migrants in New Zealand, and comments on their role and significance in migrant social organisation. Certain factors which could explain the continued significance of these groupings are identified and examined. The factors identified suggest that individuals continue to accept the rights and obligations associated with membership of an extended kin group partly because they believe that it is in their interests to do so and partly because they have little option. The material is placed within the context of the current debate on the relationship between economic organisation and associated kinship structures. The thesis concludes that Western Samoan migrants have retained an extended kin group which closely resembles the modified extended family reported in the family literature, and that under certain conditions extended kin groups may emerge, or persist, in urban industrial societies.

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