History of Samoan CultureThe history of Samoan culture
Samoa Culture - history, culture, Samoa, people, clothes, tradition, women, faith, eating, customs, families, etc.
According to verbal legend, the Samoan empire was built by the Lord Dayaloa at the beginning of history. Up until 1997 the West Indies were known as West Samoa or Samoa I Samifo to differentiate them from the near group American Samoa or American Samoa. The Samoans all follow a number of basic Samoan civic principles and practice known as fa'a Samoa and are native speakers of the Samoan world.
Today's legal name is Samoa. The Samoa archipelago consists of nine populated isles on an undersea chain of mountains. In 2000, the total number of Samoan citizens is expected to be 172,000, 94 per cent of whom are ethnic Samoans. There are a small number of Samoan and Europeans, Chinese, Melanesians and other Polynesians of diverse origins who arrived in the land in the late 19th and early 20thcentury.
The Samoan is one of a group of Austronese tongues widely used in Polynesia. It is the teaching medium in primary school and is used alongside English in primary and higher learning, administration, trade, religious studies and the press. It is a valued icon of our culture. Samoan and Christianity are closely connected by the samoan slogan "Samoa is based on God" ( Fa'avae in Atua Samoa ) and symbolised by a prominent crucifix on the coat of arms.
In the first half of the 20th centrury, a local civic group, O le Mau a Pule, fostered Samoa's autonomy by demanding Samoa for Samoans ("Samoa mo Samoa") and confronting the colonies about the right to self-government. Some see the battles of the Mau, especially the ordeal of a leader of the country in a clash with New Zealand troops, as a symbol of the nation's resolve to regain its supremacy.
The Samoans celebrated the peacefully gained unconstitutional freedom on June 1, 1962. The Samoans describe their land in these hymns as a God-given present and in the official discourse reference themselves as the Samoan sons, brethren and sisterhood and the Samoan people, in order to "rationalize" their interests in the Pacian period around the turn of the 20th and 20th centuries.
Most of the island's territory was under Germany's rule, the east under US navy rule. Germany's government was resolved to enforce its authorities and tried to subvert the Samoan community and substitute the emperor for its titleholders. Between 1900 and 1914 these experiments were provocative, when a small New Zealand expedition troop ended the government on the orders of the United Kingdom.
In the aftermath of the First World War, New Zealand managed Western Samoa under the auspices of the League of Nations. This turned out to be an awkward management, and his improper treatment of the coming of the S.S. Talune, which led to the deaths of 25 per cent of the people by the flu and its brutal response to the Mau parade of 1929, the Samoans abandoned suspiciously and in disillusion.
This and other clumsiness in trying to encourage rural and rural growth reinforced the Samoans' resolve to regain their self-reliance. Her appeals found the ears of a likeable Labour administration in New Zealand in the mid-1930s, but World War II did intervene before there was any improvement. In the aftermath of the Second World War, the United Nations made Samoa a trustee and entrusted New Zealand with the preparation for the war.
Better and more likeable administrations and a resolute and well-trained group of Samoans guided the nation through a range of nationwide consultation and constituent covenants. The result of this trial was a singular state of affairs that epitomised Samoan and UK policy tradition and resulted in a tranquil move towards freedom on 1 January 1962.
There is no doubt that the samoanic culture that characterizes the country is based on nationality and politics. Much of this is a direct effect of a constituent rule that restricted both the right to vote and the right to represent politically to those who mainly owned degrees and are widely considered to be defenders of culture and traditions. The Samoan community has been notably free of tensions, mainly due to the domination of a unique ethnical group and a history of marriage that has eroded ethical border.
The Samoans have founded important immigrant groups in a number of different nations, in New Zealand, Australia and the United States, as well as in smaller congregations in other neighbouring states. The majority of the towns are on shallow ground by the seaside and are linked by a coast street. They are located in the countryside provided by the local community and often in the Malays.
The Samoans consume a mix of locally grown and locally grown food. Agriculture and industry occupy 70 per cent of the labour force and make up 65 per cent of the country's population. Services occupy 30 per cent of the labour force and make up 35 per cent of GNP. Produced in New Zealand, American Samoa, Australia, Germany and the USA, the Samoan artists Fatu Feu'u takes part in the South Pacific Arts Festival food and investment goods come from New Zealand, Australia, Fiji and the USA.
There are expatriate transfers in New Zealand, Australia, the United States and American Samoa and assistance from New Zealand, Australia and Germany. Property and ownership. A large part of the farm output comes from the 87 per cent of the areas, which are under normal ownership and linked to the village.
It is controlled by chosen chieftains (matai) who manage it for the family ( àiga ) that runs it. Most of the other 13 per cent are owned by the Krone and a small area of housing around the city. The Samoa company manufactures some raw materials for export: hard wood, coir and coir produce, roots vegetable, coffees, cocoa as well as fishi.
Agriculture accounts for 90 per cent of our export. The Samoan community is performance-oriented. Chieftains' powers were diminished, and the riches given back by expats were channelled into all areas of our societies, subverting the tradition of the relationship between rank-wealth. Sixty-seven members are chosen by the Samoans in eleven constituencies on the basis of conventional split politics. The Samoans have accepted and trusted these bodies, but have found them to be invalid in areas such as the prosecution of trade debt.
There is practically no ethical tension in Samoa. No other non-governmental organization (NGO) is more powerful than the church, in which 99% of Samoans take an active part and provide active commentary on the government's legislation and activities. The Samoan community consists of large family groups (`sega potopoto ), each of which is linked to a country and a main name.
Samoans are the heirs of parental status and use. It includes residents who work the country, "serve" the chieftain and have full member status, as well as non-resident members who are outside the group but have some privileges in their work.
The right to stay and use property is given to members of a family group who apply for it, depending on the available space. An increasing trend is to authorise the transfer of property ownership from the parent to the child in order to protect investment in and create a de facto ownership structure.
Samoan traditions and Christendom justify this notion. A" good" infant is vigilant and smart and shows respectfulness, courtesy and obey towards the elderly and respects for Samoan customs ( aganu'u fa'asamoa ) and Christians' beliefs and practice. Faith that the ability to learn these skills is partially genetically and partially socially and is first determined within the familiy is based on both Samoan and Orthodox thinking.
We have great appreciation and a wish for higher learning, and a significant part of the educational budgets is intended to support the National University of Cambodia, the nursery schools, the teacher schools, the vocational schools and foreign learning. Surprisingly sincere, Mr. Mackey. Some diseases are considered "Samoan diseases" ( ma'i Samoa ), declared and addressed by native practicians and others as "European diseases" ( ma'iapalagi ), best interpreted and addressed by people educated in the West's biomedicine traditions.
Study on Tonga and West Samoa, 1991. Boyd, M. "The record in West Samoa until 1945. Davidson, J.W. Samoa mo Samoa, 1967. Samoan economy in the West: Samoa's fight against New Zealand oppression, 1984. Gilson, R.P. Samoa 1830-1900: Medical Samoan Beliefs and Practices 1991.
Meleisea, M. Lagaga: A Brief History of West Samoa, 1987. Changes and adaptations in West Samoa 1992. John Williams' Samoan magazines 1830 and 1832-1984. O'Meara, T. "Samoa : " In R. G. Crocombe, Hrsg, Land Tenure in the Pacific, 3. Aufl. 1987.
to Samoan Planters: Pitt, D.C. Tradition and Economic Progress in Samoa 1970. Westsamoa case, 1976.