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Sāmoa’S Development As a ‘Nation’

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Sāmoa’S Development As a ‘Nation’ Folauga mo A’oa’oga: Migration for education and its impact on Sāmoa’s development as a ‘nation’ The stories of 18 Samoan research participants who migrated for education, and the impact their journeys have made on the development of Sāmoa. BY Avataeao Junior Ulu A thesis submitted to Victoria University of Wellington in fulfilment of the requirements for the degree of Doctor of Philosophy. 2018 Acknowledgements E mamalu oe le Ali’i, maualuga le mea e te afio ai. Ia fa’ane’ene’eina oe le tolu tasi paia. O oe o le Atua fai vavega, le Atua o fa’amalologa, le Atua tali mana’o. Fa’afetai mo lau ta’ita’iga i lenei folauga. Ia fa’aaogaina lo’u tagata e fa’alauteleina ai lou Suafa mamana i le lalolagi. This research would not have been possible without the contributions of my 18 research participants: Aloali’i Viliamu, Aida Sāvea, Cam Wendt, Falefata Hele Ei Matatia & Phillippa Te Hira - Matatia, HE Hinauri Petana, Honiara Salanoa (aka Queen Victoria), Ps Latu Sauluitoga Kupa & Ps Temukisa Kupa, Ps Laumata Pauline Mulitalo, Maiava Iosefa Maiava & Aopapa Maiava, Malae Aloali’i, Papali’i Momoe Malietoa – von Reiche, Nynette Sass, Onosefulu Fuata’i, Sa’ilele Pomare, and Saui’a Dr Louise Marie Tuiomanuolo Mataia-Milo. Each of your respective stories of the challenges you faced while undertaking studies abroad is inspirational. I am humbled that you entrusted me with these rich stories and the generosity with your time. Sāmoa as a ‘nation’ is stronger because of you, continue doing great things for the pearl of Polynesia. I’ve worked with Professor John Overton of Victoria University of Wellington since 2009. John, you are a true definition of humility, strength and fairness. I learn so much from you and will never forget your alofa and respect for me. Thank you for allowing me to be a part of this research and thank you to Marsden for the scholarship that covered all the costs for my doctorate. Dr. Peter Swain has been my professional mentor since 2003 and encouraged me to undertake post graduate studies many years ago. Thank you, Peter, for the hours of advice, direction and continuous support to helping me carve out my career. You are a true friend and I look forward to our next ‘Wednesdays with Morrie’. I want to acknowledge my own āiga, my siblings: Rev. Iasepi and Leone and their children Morgan, Eciladen and Graceson; Aloali’i and Marion and their girls, Grace, Hannah and Eliana; Ma’anaima and Alecia and baby Fa’amoemoe; and my sister Vaipousa, her husband Junior Tui and their precious Pearl. Thank you for regularly checking in with me to keep me on track. We’ve been given valuable tools to love and support each other into our adulthood, and I know my achievement in this journey is our success together. 2 To my wife of 12 years, Phillipa Jane Ulu (nee Schofield) my pālagi Sāmoan. You have supported me in everything that I’ve done since we became one. Thank you for the hours you gave me to discuss certain concepts of this research. You really were my second supervisor in this journey. I also thank my in-laws for their generosity and ongoing love and support for me throughout this journey. Richard and Lesley Schofield, you are remarkable people. Our beautiful fraternal boy/ girl twins Malachi and Micah, thank you for releasing me to write my thesis and allowing me to travel to undertake my data collection. Thank you for the encouraging messages you taped on the Whittaker’s mini chocolates: ‘I am so proud of you’, ‘be a winner’, ‘do not give up’, ‘finish a chapter’, ‘you can do it’. My favourite message still remains: ‘shave all the trees up your nose’. Always be proud of your Sāmoan heritage, one day you will contribute to the development of Sāmoa as a ‘nation’. E iloa le tamali’i i lana tu, i lana savali, i lana tautala. To my spiritual parents, Bishop Brian Tamaki and Ps Hannah Tamaki (through my local Pastors’ Heker and Epirosa Robertson). Thank you for the empowering messages that have shaped and moulded my life. Undertaking this PhD journey is about advancing God’s Kingdom and bringing into fulfilment Rom 8:19 – the revealing of the sons of God. Thank you for reminding me about my potential and my capacity for more. I love you deeply. Tu Tangata, Iwi Tapu! Finally, to my parents, my father Si’a Mano’o Fa’asalaia’i Leuo Avateao Kato Ulu Kini #yesthatishiswholename who when I was in Sāmoa for my data collection, would wait for me to get home after every interview to discuss my findings. Unfortunately, dad passed away in late 2017 suddenly from a heart attack, I miss you dad! My beautiful mother Malaefilogia Ulu (nee Aloali’i) you encouraged my siblings and I to get an education, I am forever grateful to you for your guidance and direction. As a mother and educator, you were tough, but you had our best interests at heart. You hold a special place in my heart, I think of you always!!! 3 Abstract The first recorded scholarship programme in Sāmoa began in the 1920s under the New Zealand Administration. Since that time, more and more students have travelled abroad for education both through sponsored and privately-funded programmes. This thesis examines the stories of 18 Sāmoan research participants who emigrated from their homes for western education. It examines how their experiences have contributed to the development of Sāmoa as a ‘nation’ “Folauga” is a common Sāmoan term for a “journey” and can be used in different contexts. The most common context for folauga is the literal journey where people travel from and arrive at a particular destination. There are many and diverse motivation ns leading to the decision of the 18 research participants to migrate. However, no decision was made independently. With the support and assistance of their respective āiga (family), they were never alone. From birth they were taught the value of the āiga and fa’a Sāmoa (the Sāmoan way) and when they studied abroad their āiga were at the forefront of their minds, but so too was fa’a Sāmoa. These 18 research participants excelled in both the western and Sāmoan worlds. They gained qualifications and experience that supported their āiga, and ultimately benefited Sāmoa as a ‘nation’. The 18 participants did not all return to Sāmoa to live permanently. Some moved to Fiji and others to New Zealand. This should not be viewed negatively because through transnationalism, Sāmoan migrants are very much connected to their homelands through money, goods of many different kinds, artefacts, ideas and symbols. Their migration often involves individuals, families, groups and institutions. It is important however to define ‘Sāmoa’ in the context of this argument. Sāmoa has two constructions of place and of people: the first is Sāmoa as a land-mass and geo-political-legal jurisdiction that is centred on the land and sea and is vital in acknowledging roots and a place of identity. The second construct acknowledges, due to globalisation and migration facilitated by technology, Sāmoan people are no longer confined to the geographical location of Sāmoa. 4 This research employed talanoa as a method to explore the experiences, attitudes, and reflections of the participants. The interview process involved not only long and wide-ranging conversations, but also a process of relationship building. Records of the discussions were written, checked and negotiated so that the 18 participants and the researcher produced a series of scripts – ‘mini biographies’ – that provided a rich body of data for analysis. The contribution of the stories of the 18 research participants to development as a discourse is significant. The participants have navigated their folauga confidently in a western setting as well as within fa’a Sāmoa. Many other Sāmoans have done the same. I therefore argue that not all earlier conventions of development such as modernisation were wasted on Sāmoa. While there is a place for newer development theories such as post development and indigenous epistemologies, for the 18 research participants, they were able to excel in a world of development much of which was externally defined but some of which could be shaped and adapted. The participants saw the good in modernisation and, coupling it with fa’a Sāmoa, they found a recipe to survive and thrive in both worlds. 5 Glossary afakasi half caste āiga family alofa love a’oa’oga education a’oga amata pre-school a’oga o le faife’au church minister’s school aualuma The association of women who are specifically daughters of the village. It excludes women who are married into the village. ’aumaga Untitled men – both single and married, and both men of the village and those married into the village. fa’aaloalo respect fa’alavelave Events within the āiga such as weddings, funerals, church openings, bestowal of titles. fa’alupega Constitution of chiefly titles and honorific addresses. fa’amaoni honesty fa’a Sāmoa Sāmoan way fa’atele multiplication tables fāgogo stories faife’au church minister pi tautau Sāmoan alphabet fale house fale ‘apa Tin house, reference to a western style home with corrugated roofing faleo’o traditional Sāmoan house feagaiga covenant fe’au chores folauga journey fono meeting gagana language galulue fa’atasi work together ‘ie lavalava sarong itumālō district 6 koko alaisa cocoa rice kua Reference to the villages further away from town lo’omatua old ladies manaakitanga hospitality, kindness, generosity matai Chief niu drinking coconut nu’u Village nofo tāne Reference to a woman married to a man.
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