Samoa mo SamoaKujbysevi Samoa
Samoa Independent State -
So we won't remember: Subtitles: Samoa mo Samoa / ?mura
This year' s New Year' s Day marks fifty years of Samoan independence. With its' spirited democratic' and' biased Australian', Überland takes up the anti-imperialist tradition of this part of the globe and wants to help it, and today's Australia is inconceivable without the lively Samoan contribution to the multiculturalism of Sydney, Brisbane and the Gothenburg Convention.
Jubilees are also places of remembrance and test topical struggles. In New Zealand, the land most involved in the plundering and supression of Samoa, at least in the Palagi community, the jubilee of liberation has been almost completely ignored. There is a complacency, too much of a rush to integrate the Samoan experiences into a report on New Zealand'multiculturalism', Auckland as a cosmopolitan town of the pasifics and so on.
Samoa's archives and the complication of the Japanese invasion offer a lot of footage that shows what is to be regarded as a horrible historic injustice. But even at a time when Australia and New Zealand were far more insulated than today, there were grass-roots groups of authors, militants and militants who were conscious of their international obligations and the complexities of Pacific policy, which would embarrass many of us.
Hone Tuwhare, the great Japanese writer,'s appearance in the Japanese invasion also shows the mental and cultural conflict that the invasion can cause. Since the beginning of the First World War, New Zealand forces were sent to Samoa to replace colonial Germans who did not offer any kind of warfare. The Samoan people had a gloomy situation:
The New Zealand occupying forces were unavoidably the norm mix of authoritarian, racist and incompetent arrogance. Approximately one fifth of Samoa's inhabitants were killed during the great post-war flue epidemic; in November 1918, NZ officers had permitted a "flu ship" to land in Apia, which was all the more despicable as we recall that the flue was a reportable illness in New Zealand at that time.
Australian racial paradox was also introduced because the Chinese in Samoa were confronted with separation and prejudices. Mau a Samoa - the'firm beliefs of Samoa' - became a rising authority on the islands from the end of the 1920' and was near to being an alternate one. In response, the regime deported "half-caste" fighters to New Zealand and banned the use of false pretences and self-deceptive promises that the locals would be satisfied after separation from the allies.
Mr Blake spoke out in favour of human rights interventions in New Zealand: Right now he[the Samoan] is in the place of a grumpy and disobedient kid who intentionally disregarded his dad, as the caretaker is commonly called, and no kind of peaceable talk will get him to surrender. So there is no other way, but to deal with him crudely..... Violence is the only thing the Samoan will like.
Tusiata Avia, a writer, writes in her poetry "Avia" a more compelling story in remembrance of her grandpa, Le Mamea Simanu'a Avia Esera, a Mau campaigner and fighter: and your woman said you left. The fight was taken into the age of decolonization by the Samoans' boldness and relentlessness.
New Zealand campaigners, especially around the young Socialist Party, grew abhorrent to what we would now call the Anzac Ghost through their exposition to the violence in New Zealand in Samoa. RAK Mason, the writer, lived parts of 1931 in Samoa and found the experiences deeply sobering. The pair of eyeballs Mason knew was owned by his friend: companion, boilersmith, communist philosopher and writer Hone Tuwhare.
Tuvhare, one of the most important writers in the area, was part of J-Force, New Zealand's post-war Japanese ally. His irony shows only part of the policy work that historic memories must do. This was Japan, and the nuclear weapon experiment that inspire Tuwhare's great anti-war poem'No Ordinary Sun', a cannonical play of opposition, committed lit.
J-Force, based in Senzaki, was instrumental in managing the massive deportations of Koreans from Japan. Tuvhare recalled that: But we tried to bring back the Koreans who had used the Japanese as low-cost workers for their warmongering industry and so on.... But some of them did not want to go back!
Their standard of life in Japan was higher and they had become accustomed to live there, and perhaps they had established links with the Japans. Tuwhare describes his participation in one of the great unidentified enforced removals of those who have shaped Pacific annals. Many Korean immigrant family members who now live in the DPRK have been compelled from a Japan where they had and wanted to be family.
One last picture for the remembrance of Anzac: What this military man describes here is a prison camp with which Aussie writers are now very well acquainted and which may still be spreading. New Zealand's New Zealand authorities intend to lend almost literally Australia's anti-refugee legislation. Japan's major prison, set up to contain and transport Koreans, was located at ?mura, on the way to Nagasaki.
Tuwhare's Commentary on J-Force is by Janet Hunt, Hone Tuwhare: All the other facts about the portation come from Tessa Morris-Suzuki's Borderline Japan: Samoa's Struggle Against New Zealand Suppression (1984) is the classical report, and from this text I have drew my own particulars here.