Modern Pacific Islanders are faced with a variety of challenges that conflict with traditional Pacific worldviews. Mobility, changes in cultural values and moving between the traditional and contemporary way of life are a few of the challenges that Pacific Islanders wrestle with in modern times. The challenges that confront them are profoundly influenced by the assimilation and amalgamation of Pacific people with European worldviews. This essay will attempt to examine three key challenges contemporary Pacific Islanders encountered during the nineteenth and twentieth centuries. New Zealand born Samoans struggling with identity as they move between the contemporary western world and traditional Samoan world, a shift in cultural values concerning Cook Islanders conforming to colonial lifestyles, and mobility in Samoan society with reference to sport will be explored. This essay will endeavour to highlight the impact of the challenges on Pacific societies. Equally, a discussion centred on how Pacific people have integrated into the European worldview will be incorporated in the essay.
Commonly recognised by the terms ‘PI, Poly’s or NZ born’, New Zealand born Pacific Islanders have created a new landscape between the European world and that of their island born ancestors, launching unique identities for themselves (Macpherson, 1997: 94). This was achieved by blending island culture with universal cultural influences, in turn uniting European worldviews with the Pacific (Macpherson, 1997: 97-126). Samoans born and raised in New Zealand are lodged in-between two cultures as they are not exclusive members of the Samoan or Western society (Macpherson, 1997: 97-126). Feelings of alienation, inadequacy in cultural aspects, and marginality heightened their urge to blend in (Taumoefalau, 2013: 116). Accordingly, several alternate identities emerged among Samoans born in New Zealand, the most dominant is the label ‘NZ born’ (Macpherson, 1997: 97-126).
Samoans born in New Zealand categorize themselves as NZ born Samoan, to distinguish themselves from those born in their homeland (Macpherson, 1997: 97-126). This label reflects the story of two ethnic groups. ‘NZ born’ encompasses the experiences linked to their socialization journey into the European world and way of life. Whilst, ‘Samoan’ incorporates socialization activities merged by Fa’a Samoa experiences (Anae, 1997: 135). They are not wholly different to their counterparts they simply live between both societies and often have a partial understanding of Samoan culture, values customs and social organisation (Macpherson, 1997: 97-126). They have been educated about their heritage in an English forum unlike the older island born migrants (Taumoefalau 2013: 115). Therefore, they are largely influenced by Western worldviews (Taumoefalau, 2013: 115-129). Their associates, objectives and experiences with the mainstream world and their homeland differ from their parents (Macpherson, 1997: 97-126). As products of the European education system they are cognizant of both the European and Samoan knowledge systems (Anae 1997: 133). NZ born Samoans constantly move between European and Samoan lifestyles with some choosing to embrace one and deny the other (Macpherson, 1997: 97-126). Few island born migrants perceive these consequences as an outcome of their decision to migrate to New Zealand for a better life, whilst others hope their posterity will become acquainted with their true traditional identity (Macpherson, 1997).
Taumoefolau (2013: 115-129) claims when individuals are born into a society, by learning the language they are attached to its belief, values and customs. The chief elements of Samoan society and social organisation are embodied in the Samoan language. Worldviews derive from the language one understands and speaks (Taumoefolau, 2013: 115-129). Individuals who claim to be Samoan without speaking the language are not considered ‘real Samoans’ by their counter parts or ‘Palagi’ by New Zealanders. Macpherson (1997: 97-126) declares one cannot comprehend the Samoan worldview without fluency in the language. NZ born Samoans are regarded as losing their Samoan culture because they are entrenched in the New Zealand way of life including beliefs, education, careers and values (Anae, 1997: 128-137). Samoa is a fishermen and agricultural society where joy and security are founded on the power and unison of the family (Anae, 1997: 128-137). Many NZ born Samoans may not participate in Samoan activities and practices as a result of their European socialization experiences (Macpherson, 1997:97-126). Despite not meeting the standard of Samoan character they actively fulfil their family obligations by providing time, services and money and do not discard their Samoan heritage (Anae, 1997: 135).
European missionaries valued Pacific languages in the early nineteenth century and used language as a tool to convert islanders to Christianity (McCaffery and McFall-McCaffery, 2016). Overtime, colonial rule adversely impacted the attitudes and thought processes of Pacific people affecting their identities and worldviews. The Cook Island people are a prime example, they have wilfully conceded to European worldviews of success and education with little concern of preserving their language and identities (McCaffery and McFall-McCaffery, 2016). The same attitudes were promoted to younger generations at the expense of language loss and cultural decline. Today the Rarotongan language is endangered and is scarcely becoming a language of the past (McCaffery and McFall-McCaffery, 2016). Melenaite Taumoefolau (2004: 64) cautions language conveys the thoughts, values and beliefs of ancestors, and when languages are lost identities are lost too (Melenaite Taumoefolau, 2004: 63-67).
McCaffery and McFall-McCaffery (2016) proclaim Pacific people were conditioned to accept the European view “everything west is best”. With education perceived as the door to achievement in the Pacific, English naturally became the dominant hegemony in the Cook Islands. Pacific languages were prohibited in educational institutes throughout the Pacific. Individuals were chastised for defying rules established by the European framework, despite being enforced by Pacific authorities. Punishments included disciplinary beatings, detention, rubbish collection, plantation work or cleaning duties (McCaffery and McFall-McCaffery, 2016). Colonizers who aimed to break down Cook Island social structures and organisations suppressed native languages. Subsequently, Cook Islanders embraced the notion native languages are regressive and will not help them succeed in the European world (McCaffery and McFall-McCaffery, 2016). The desire to prosper in the European domain resulted in many Cook Island individuals replacing their native language with the overriding English language ((McCaffery and McFall-McCaffery, 2016). Consequently, fewer than six thousand people use the Rarotongan language for daily communication (McCaffery and McFall-McCaffery, 2016). Many children below fifteen years in the Cook Islands cannot speak, read or write in Rarotongan and no New Zealand borns speak the language fluently (McCaffery and McFall-McCaffery, 2016). Colonial practices and processes continue to have ongoing repercussions on the Cook Island community and their worldviews.
Steven Fischer (2013:292-294) declares sport plays a vital role in modern Pacific Island societies. The concept of success has evolved in Samoa and a shift in the perception of achievement in the European realm has transpired (Fischer, 2013:292-294). In American Samoa the television medium accessible in homes elevated the hype of American Football during the 1960s, and captured the hearts and minds of many youth (Sager, 2015). American football was tied to movement off the island, a vision which most Samoan people pursue for a prominent future (Upuresa, 2014:281-302). The idyllic life was aligned with social upward mobility and success (Sager, 2015). American football was linked to education, eruditions, endorsements, income, prestige, credentials and networks, all European cultural values necessary to survive in the Western world (Sager, 2015).
Today football has become a way of life in American Samoa. It symbolizes an escape from limited possibilities making the dream of mobility, education and wealth attainable (Upuresa, 2014:281-302). Migration opportunities were limited, initially many Samoans joined the military to escape the island (Upuresa, 2014:281-302). Upon introduction of football, many young people embraced its promising prospects. Traditionalists from older generations began to appreciate the benefits of the sport and unlocked their minds to the idea (Upuresa, 2014:281-302). The pathway to America was accessible to skilled football recruits in Samoa (Sager, 2015). This transnational element of migration made the sport further appealing (Upuresa, 2014:281-302). The end of the nineteenth century was the foundation of a new chapter for Samoans who went to America on football scholarships (Sager, 2015). Through conquest in the game they became an eminent ethnic identity compelling scouts to recruit players direct from Samoa (Sager, 2015). Nowadays, five high schools in Tutuila coordinate football programs (Sager, 2015). Each year, they host a number of football camps designed to develop athletes (Sager, 2015). Football has become a significant part of the Samoan worldview for many males, the key to future opportunities, ‘a way out’ off the island to help their families progress (Sager, 2015).
In conclusion, the European worldview has had a major impact on Pacific people. Due to colonialism across the Pacific, Pacific Island people have adapted to Western values necessary for them to survive in a European world. Western influences contributed to the changing values in the Pacific. Many Pacific Islanders have migrated to other countries in search of a prosperous future to seek financial freedom and educational accomplishments. The expense of submitting to European worldviews was Pacific language loss or decline, identity crisis for Pacific people born in the diaspora and a high movement of people off the Pacific islands. Consequently, Pacific worldviews have been compromised, lost or disregarded. The modern Pacific generations have little understanding of culture, beliefs, values and history. This leaves very few to maintain the responsibility of passing on traditional worldviews in the Pacific.
Reference List
Primary Source
McCaffery, J. and McFall-McCaffery, JT. N.D. Parliament NZ. [Online]. No Publisher. Available: https://www.parliament.nz/resource/0000197360 [18 August 2016].
Secondary Sources
Anae, M., 1997. Towards a NZ—born Samoan identity: some reflections on “labels”. Pacific Health Dialog, 4(2), pp.128-137.
Fischer, S. R., 2013. The ‘New Pacific’ Pacific Sport, in A History of The Pacific. Second Edition. Hampshire UK: Palgrave Macmillan
Macpherson, Cluny. 1997. The Polynesian Diaspora, in Contemporary Migration in Oceania: Diaspora and Network, edited by Ken’ichi Sudo & Shuji Yoshida. Osaka Japan: Japan Center for Area Studies
Spoonley, Paul., & Bedford, Richard. 2012. Welcome to Our World? Immigration and Reshaping of New Zealand. New Zealand: Dunmore Publishing Ltd
Taumoefolau, Meleanite. 2004. A Place To Stand in Researching and Indigenous peoples; issues and perspectives, edited by Tupeni, Baba., ‘Okusitino, Mahina., Nuhisifa, Williams., et al. Auckland: Centre for Pacific Studies, The Auckland University: 63-67
Relevant Readings
Sager, Mike. 2015. The Samoan Pipeline. [Online]. The California Sunday Magazine. Available: https://story.californiasunday.com/samoan-football-pipeline. [Accessed 3 August. 2016].
Taumoefolau, Meleanite. 2013. Respect, Solidarity, and Resilience in Pacific Worldviews a Counselling Perspective in Pacific Worldviews in Pacific Identities and Well Being: Cross-Cultural Perspectives, edited by M. A. In Agee., McIntosh, T., & P, Culbertson., Dunedin: Otago University Press: 115-129
Uperesa, L. 2014. Fabled Futures: Migration and Mobility for Samoans in American Football in The Contemporary Pacific, 26(2):281-302.
