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Essay About New Zealand Culture Clothing



LOCATION: New Zealand

POPULATION: Approximately 525,000

LANGUAGE: Maori; English

RELIGION: Christianity; traditional Maori, based on ancestor worship


The ancestors of the present-day Maori created an outpost of Polynesian culture on the North and South islands of New Zealand. They remained relatively isolated from external contact until 1769. In that year, English navigator and explorer Captain James Cook (1728–79) initiated a permanent European presence in New Zealand. As a result, Maori culture would be dramatically changed in less than a century.

In 1840, some 500 Maori chiefs signed the so-called Treaty of Waitangi with the British government. The treaty promised the Maoris that they would keep their lands and property and have equal treatment under the law as British subjects. However, the British later seized Maori lands and made the people move to reservations. As a result of war and disease, the Maori population fell drastically by 1896. Since World War II (1939–45), the government's policies have been more favorable to the Maoris. In recent years, the government of New Zealand has acknowledged its responsibility to the Maoris after a series of protests and court rulings. In October 1996, the government agreed to a settlement with the Maoris that included land and cash worth $117 million, with the Maoris regaining some traditional fishing rights. The Maori have been striving to revive aspects of their traditional culture, reclaim artifacts of their cultural history from foreign museums, and regain their ancestral homelands.

As of 1997, the Maori of New Zealand numbered close to 525,000 people, or about 15 percent of New Zealand's total population. The term "Maori" refers to a number of different tribal and subtribal groups that view themselves and each other as very distinct.


The islands of New Zealand are the presentday homeland of the Maori. New Zealand consists of two islands: the North Island and the South Island. The North Island is hilly with areas of flat, rolling terrain. The South Island is larger and more mountainous. Prior to the arrival of humans, both islands were densely forested.

Archaeologists refer to two branches of Maori: the archaic, and the traditional. The archaic Maori were probably the original inhabitants of New Zealand. They relied on the moa, a large, flightless bird that they hunted into extinction. Their culture dates back to around AD 1000. The traditional Maori are believed to have migrated to the North Island around the fourteenth century. The original homeland of the traditional Maori was in the Society Islands of Polynesia. Maori migrants left there to escape warfare and the demands of excessive tribute (taxes).


Maori belongs to the Tahitic branch of the Eastern Polynesian language group. (Eastern Polynesian is, in turn, a branch of the larger Austronesian language family.) Prior to European colonization of New Zealand, there were two distinct Maori dialects: North Island Maori; and South Island Maori, which is now extinct. The Maori of today speak English. Preschools that offer instruction in Maori language have sprung up all over the country at a rapid rate as a result of Maori activism.


Traditional Maori folklore describes an original couple, Rangi (sky) and Papa (earth). These two were locked in sexual union until the god Tane was able to push them apart and provide for the creation of human life. Maori folklore focuses on oppositions between pairs, such as earth and sky, life and death, and male and female.


Like other New Zealanders, many Maori today are Christian (primarily Anglican, Presbyterian, and Roman Catholic). Before contact with outside cultures, Maori religion was based on the important concepts of mana and tapu. Mana is an impersonal force that can be both inherited and acquired by individuals in the course of their lives. Tapu refers to sacredness that was assigned by status at birth. There was a direct relation between the two: chiefs with the most mana were also the most tapu. The English word "taboo" derives from this general Polynesian word and concept of a mysterious superhuman force. Ancestor worship was important in traditional religion.


Christian Maori celebrate the major Christian holidays as do other New Zealanders. Holidays as Westerners view them did not exist in Maori society before contact with other cultures. Rituals were performed according to the religious calendar and the harvest and collection of foodstuffs.

A controversial New Zealand national holiday for the Maori is Waitangi Day (February 6). This holiday commemorates the 1840 signing of the treaty that was supposed to guarantee their rights and privileges. In 1994, Maori radicals disrupted the Waitangi Day national celebration, forcing the government to cancel the festivities.


Modern Maori rites of passage are similar to those of other New Zealanders. Specific Maori traditions are still practiced at certain events. At weddings, for example, a relative of the groom traditionally challenges the father of the bride to a fight. The bride's father then approaches the challenger and is instead warmly greeted.

The Maori once practiced what anthropologists call "secondary burial." When a person died, the body would be laid out on ceremonial mats for viewing by relatives and other members of the village. After a few days, the body was wrapped in mats and placed in a cave or a tree, or buried in the ground. After one year had passed, the body was removed from the primary burial and the bones were cleaned and painted with red ochre (a pigment). These remains were taken from village to village for a second period of mourning. Following that, the bones were buried in a sacred place.


Maoris today, like other New Zealanders, typically address each other informally and emphasize friendliness in relationships. Maori customs—practices before the Maoris came into contact with other cultures—were taken less seriously by the 1990s.

One such Maori custom, called hakari (feasting), was an important aspect of Maori culture. The Maori feasts brought together a number of different families and other social groups. A man of status would provide food and gifts for those who attended. In the end, he and his family would be left with very little in the way of material possessions or reserves of food. However, his status would have been increased enormously.

Premarital sexual relationships were considered normal for Maori adolescents. Both males and females were expected to have a series of private relationships before they married. When Maori females became sexually active, they were to publicly acknowledge this so that they could become tattooed. Tattooing marked their ritual and public passage into adulthood. It was also considered extremely attractive and erotic.

The Maoris have a traditional greeting, called hongi, in which they touch faces so that their noses are pressed together. It is believed that their spirits mingle through this gesture.


Today, 80 percent of the Maori live in the urban areas of New Zealand. However, until the 1920s, they lived almost entirely in rural areas. Maori housing today therefore typically reflects that of other urban New Zealanders.

Traditionally, Maoris in coastal areas relied on travel by canoes. These included single-hulled canoes as well as large double-hulled canoes. Waka taua were large Maori war canoes that were powered by both sail and paddles. As with other New Zealanders, travel today is by modern road, rail, water, and air transport.


Since most Maoris live in urban industrialized areas, family life is similar to that of other urban New Zealanders. Intermarriage between Maoris and Pakehas (the Maori term for whites) is common. Most Maoris have Pakeha cousins or other Pakeha relatives. Maori households may include relatives besides the nuclear family, such as grandparents, uncles, and aunts.

The system of referring to members of the immediate and extended family in Maori culture differs from that found in American culture. In the Maori system, a person's brothers, as well as the male cousins on both the mother's and father's side, would all be called "brother." Similarly, a person's sister, as well as all female cousins, would be called "sister."


Maoris typically wear modern Western-style clothing. However, they still wear their traditional clothing for special occasions. Traditional Maori clothing was some of the most elaborate in Polynesia. Intricately decorated cloaks were an important item of dress for individuals of high status within Maori society.

Tattooing among the Maori was highly developed and extremely symbolic. Maori facial tattoos were created by two methods. One was by piercing and pigmenting the skin with a tattooing comb. The other was by creating permanent grooves in the face with a chisel-like instrument. Male facial tattooing, called ta moko, was done in stages in a male's life through adulthood. Females were also tattooed in Maori society. Female facial tattooing was known as ta ngutu. Designs were placed on the chin and lips. There is a growing revival of this art among younger Maori women nowadays.

12 • FOOD

Maoris typically eat the same kinds of foods as other New Zealanders. Breakfast consists of eggs, sasage, and bacon. Lunch may be a meat pie or sandwich. Dinner is a full meal with a meat dish as the main course. The traditional Polynesian foodstuffs of taro (a starchy root), yams, and breadfruit were not well adapted for cultivation on the temperate islands of New Zealand.

The most famous Maori culinary tradition is the hangi. The hangi is a feast that may only be prepared in the regions of the country where there are hot springs. A pit is dug in the ground and filled with rocks. Meat and vegetables are placed on top of the rocks in the pit. The food is left to steam for several hours.


Public education has now become the norm for most urban Maori. A number of pre-schools based on Maori cultural education have also been established throughout New Zealand. Education is state-supported and required in New Zealand between the ages of six and fifteen. Students planning to attend one of the country's six universities continue their secondary education until the age of seventeen or eighteen. At that time, they take university qualifying exams.


The haka dance of the Maori is one of the best-known cultural traditions of Polynesia. These dances are accompanied by song and body percussion created by clapping hands, stomping feet, and slapping thighs. There is a leader and a chorus that responds to the leader's lead vocal line. The dance itself involves energetic postures representing warlike and aggressive poses.

Maori chanting follows very strict rules for performance, rhythmic structure, and continuity. To break a chant in midstream is to invite disaster or even death for a community. These chants often tell of genealogies (family lines) or the exploits of ancestors.


Maoris today work at the same types of jobs and professions found in any urbanized industrial economy. About two-thirds are engaged in the service sector (jobs that directly serve the public).

Traditional Maori culture developed a high degree of specialized labor. Artisans such as tattoo artists, canoe builders, house builders, and carvers were all classified as tohunga in Maori. This title implies a quality of sacredness and translates best into English as "priest." These artisans paid homage to the gods of their various occupations. They were initiated into their crafts through a series of rituals. All artisans were descended from chiefly lines in traditional Maori society.


New Zealand, like its neighbor Australia, has rugby and cricket as its national sports. Maori boys and men participate in and follow rugby competitions in New Zealand. Traditional competitions among men in Maori society stressed aggressiveness; they provided practice for real-life conflicts.


The modern Maori have become consumers of video, television, and film. As well, they have also become producers of their own stories in these media. Traditional storytelling and dance performance have been preserved by the Maori in this manner, serving both as cultural archives and as entertainment.


The New Zealand Maori are accomplished artists in a number of media. Collectors and the general public are most familiar with Maori carving and sculpture. They also have a tradition of figurative painting dating back to the late nineteenth century. Maori sub-tribes each have their own unique artistic styles.

Traditionally, large meeting houses of the Maori were decorated with elaborately carved facades containing figures of their ancestors. The entire structure was conceived as a representation of an ancestor.


The vast majority of all contemporary Maori are urban dwellers. The Maori continue to suffer the social problems that accompany urban life in conditions of poverty. In some urban areas, Maori unemployment rates exceed 50 percent. The film Once Were Warriors (1994) provides a Maori perspective on the social problems of alcoholism, domestic violence, and under-employment or unemployment.


Bishop, Russell. Maori Art and Culture. London: British Museum Press, 1996.

Gell, A. Wrapping in Images: Tattooing in Polynesia. Oxford: Clarendon Press, 1993.

Hazlehurst, Kayleen M. Political Expression and Ethnicity: Statecraft and Mobilisation in the Maori World. Westport, Conn.: Praeger, 1993.

Tregear, Edward. The Aryan Maori. Papakura, New Zealand: R. McMillan, 1984.

" New Zealanders Polynesians



Identification. Oral tradition holds that the Samoan archipelago was created by the god Tagaloa at the beginning of history. Until 1997, the western islands were known as Western Samoa or Samoa I Sisifo to distinguish them from the nearby group known as American Samoa or Amerika Samoa. The distinction was necessitated by the partitioning of the archipelago in 1899. All Samoans adhere to a set of core social values and practices known as fa'a Samoa and speak the Samoan language. The official name today is Samoa.

Location and Geography. Samoa includes nine inhabited islands on top of a submarine mountain range. The largest islands are Savai'i at 703 square miles (1820 square kilometers) and Upolu at 430 square miles (1114 square kilometers), on which the capital, Apia, is located. The capital and port developed around Apia Bay from an aggregation of thirteen villages.

Demography. The population is estimated at 172,000 for the year 2000, 94 percent of which is is ethnically Samoan. A small number of people of mixed descent are descendants of Samoans and European, Chinese, Melanesians, and other Polynesians who settled in the country in the late nineteenth and early twentieth centuries.

Linguistic Affiliation. Samoan belongs to a group of Austronesian languages spoken throughout Polynesia. It has a chiefly or polite variant used in elite communication and a colloquial form used in daily communication. Samoan is the language of instruction in elementary schools and is used alongside English in secondary and tertiary education, government, commerce, religion, and the broadcast media. The language is a cherished symbol of cultural identity.

Symbolism. A representation of the Southern Cross appears on both the national flag and the emblem of state. The close link between Samoan society and Christianity is symbolized in the national motto "Samoa is founded on God" ( Fa'avae ile Atua Samoa ) and in a highlighted cross on the national emblem. The sea and the coconut palm, both major food sources, also are shown on the emblem. An orator's staff and sinnet fly whisk and a multilegged wooden bowl in which the beverage kava is prepared for chiefs are symbolic of the authority of tradition. A political movement, O le Mau a Pule , promoted independence in the first half of the twentieth century, calling for Samoa for Samoans ( Samoa mo Samoa ) and engaging in confrontations with colonial powers over the right to self-government. For some, the struggles of the Mau, in particular the martyrdom of a national chief in a confrontation with New Zealand soldiers, are symbols of the nation's determination to reclaim sovereignty. Samoans celebrate the peaceful attainment of constitutional independence in 1962 on 1 June.

The national anthem and a religious anthem, Lota Nu'u ua ou Fanau ai ("My Village in Which I Was Born") are sung to celebrate national identity. Samoans refer to their country in these anthems as a gift from God and refer to themselves in formal speech as the children of Samoa, brothers and sisters, and the Samoan family.

History and Ethnic Relations

Emergence of the Nation. In the mid-nineteenth century, Germany, Britain, and the United States established consular presences and attempted to impose their authority. Mutual suspicion, disunity, and a lack of military resources meant that the powers were largely unsuccessful until they agreed


to "rationalize" their Pacific interests at the turn of the century.

The western part of the archipelago came under German control, and the eastern part under American naval administration. The German administration was determined to impose its authority and tried to undermine the Samoan polity and replace its titular heads with the kaiser. These attempts provoked varying degrees of anger between 1900 and 1914, when a small New Zealand expeditionary force, acting on British orders, ended the German administration.

After World War I, New Zealand administered Western Samoa under a League of Nations mandate. It too was determined to establish authority and pursued a course similar to that of the Germans. It proved an inept administration, and its mishandling of the S.S. Talune's arrival, which resulted in the death of 25 percent of the population from influenza and its violent reaction to the Mau procession in 1929, left Samoans suspicious and disillusioned. These and other clumsy attempts to promote village and agricultural development strengthened Samoans' determination to reclaim their autonomy. Their calls found the ear of a sympathetic Labor government in New Zealand in the mid-1930s, but World War II intervened before progress was made.

After World War II, the United Nations made Samoa a trusteeship and gave New Zealand responsibility for preparing it for independence. A better trained and more sympathetic administration and a determined and well-educated group of Samoans led the country through a series of national consultations and constitutional conventions. That process produced a unique constitution that embodied elements of Samoan and British political traditions and led to a peaceful transition to independence on 1 January 1962.

National Identity. The national and political cultures that characterize the nation are unambiguously Samoan. This is in large part a consequence of a constitutional provision that limited both suffrage and political representation to those who held chiefly titles and are widely regarded as protectors of culture and tradition. These arrangements continued until 1991, when the constitution was amended to permit universal suffrage. While representation is still limited to chiefs, the younger titleholders now being elected generally have broader experience and more formal education than their predecessors.

Ethnic Relations. Samoan society has been remarkably free of ethnic tension, largely as a result of the dominance of a single ethnic group and a history of intermarriage that has blurred ethnic boundaries. Samoans have established significant migrant communities in a number of countries, including New Zealand, Australia, and the United States, and smaller communities in other neighbors.

Urbanism, Architecture, and the Use of Space

The spatial arrangement of villages beyond the capital has changed little. Most villages lie on flat land beside the sea and are connected by a coastal road. Clusters of sleeping houses, their associated cooking houses, and structures for ablutions are arranged around a central common ( malae ). Churches, pastors' homes, meeting houses and guest houses, and women's committee meeting houses also occupy prominent positions around the malae. Schools stand on land provided by villages and frequently on the malae.

The availability of migrant remittances has transformed the design and materials used in private homes and public buildings. Houses typically have large single rectangular spaces around which some furniture is spread and family portraits, certificates, and religious pictures are hung. Homes increasingly have indoor cooking and bathing facilities. The new architecture has reshaped social relations. Indigenous building materials are being replaced by sawn lumber framing and cladding, iron roofing, and concrete foundations. The coral lime cement once used in larger public buildings has been replaced by concrete and steel.

Food and Economy

Food in Daily Life. Samoans eat a mixture of local and imported foods. Local staples include fish, lobster, crab, chicken, and pork; lettuce and cabbage; root vegetables such as talo, ta'amu, and yams; tree crops such as breadfruit and coconut; and local beverages such as coffee and cocoa. Imported foods include rice, canned meat and fish, butter, jam, honey, flour, sugar, bread, tea, and carbonated beverages.

Many families drink beverages such as tea throughout the day but have a single main meal together in the evening. A range of restaurants, including a McDonald's, in the capital are frequented largely by tourists and the local elite.

Food Customs at Ceremonial Occasions. Sharing of food is a central element of ceremonies and features in Sunday meals known as toana'i , the feasts that accompany weddings and funerals and the conferring of chiefly titles, and annual feasts such as White Sunday. Special meals are marked by a larger than usual amount of food, a greater range of delicacies, and formality. Food also features in ceremonial presentations and exchanges between families and villages. The presentation of cooked whole pigs is a central feature of such events, and twenty-liter drums of salted beef are increasingly popular. Kava ( 'ava ), a beverage made from the powdered root of Piper methysticum, made and shared in a ceremonially defined order at meetings of chiefs ( matai ) and less formally among men after work.

Basic Economy. The agricultural and industrial sectors employ 70 percent of the workforce and account for 65 percent of the gross domestic product (GDP). The service sector employs 30 percent of those employed and accounts for 35 percent of the GDP. Much of this sector is associated with the tourist industry, which is limited by intense competition from other islands in the region and its dependence on economic conditions in source countries.

The economy ran large trade deficits in the 1990s. Products are exported to New Zealand, American Samoa, Australia, Germany and the United States, and imports, intermediate goods,

Samoan artist Fatu Feu'u attends the South Pacific Arts Festival.

foods, and capital goods come from New Zealand, Australia, Fiji, and the United States. The economy is highly dependent on remittances from expatriates in New Zealand, Australia, the United States, and American Samoa and aid from New Zealand, Australia, and Germany. These remittances are declining because overseas-born children of migrants have attenuated their connections with the nation, whose geopolitical significance has declined since the Cold War ended.

Land Tenure and Property. Much agricultural production comes from the 87 percent of the land held under customary tenure and associated with villages. The control of this land is vested in elected chiefs (matai), who administer it for the families ( aiga ) they head. The remaining 13 percent is land held by the crown and a small area of freehold residential land around the capital.

Trade. Samoa produces some primary commodities for export: hardwood timber, copra and coconut products, root vegetables, coffee, cocoa, and fish. Agricultural produce constitutes 90 percent of exports. The most promising export crop, taro, was effectively eliminated by leaf blight in 1993. A small industrial sector designed to provide import substitution and exports processes primary commodities such as coconut cream and oil, animal feed, soap, biscuits, cigarettes, and beer. A multinational corporation has established a wiring harness assembly plant whose production is reexported; and a clothing assembly plant is planned.

Social Stratification

Classes and Castes. Samoan society is meritocratic. Those with recognized ability have traditionally been elected to leadership of families. Aside from four nationally significant chiefly titles, the influence of most titles is confined to the families and villages with which they are associated. Title holders gained status and influence not only from accumulating resources but also from their ability to mobilize and redistribute them. These principles work against significant permanent disparities in wealth. The power of chiefs has been reduced, and the wealth returned by expatriates has flowed into all sectors of society, undermining traditional rank-wealth correlations. The public influence of women is becoming increasingly apparent. A commercial elite that has derived its power from the accumulation and investment of private wealth has become increasingly influential in politics.

Political Life

Government. The legislative branch of the government consists of a unicameral Legislative Assembly ( O Le Fono a Faipule ) elected to five-year terms by universal suffrage. A twelve-member cabinet nominated by the prime minister is appointed by the head of state, Malietoa Tanumafili II, who has held that position since 1962. Forty-seven members are elected by Samoans in eleven electorates based on traditional political divisions. Two members at large represent general electors. Only holders of matai titles can be elected to the Fono.

Legislation is administered by a permanent public service that consists of people chosen on the basis of merit. The quality of public service has been questioned periodically since independence. Concern with the quality of governance has led the current government to engage in training programs aimed at institutional strengthening.

The judicial branch includes a Supreme Court, a court of appeals, and a lands and titles court. These agencies deal with matters that cannot be dealt with by village polities. Village polities ( fono a matai ) are empowered by the Village Fono Act of 1990 to make and administer bylaws for the regulation of

Upolu police officer in traditional dress.

village activities and to punish those who break them.

Social Problems and Control. The role of village politics in the maintenance of order is important because the state has no army and a relatively small police force. This limits the ability of the state to enforce laws and shapes its relations with villages, which retain significant autonomy.

Samoans accept and trust these institutions but have found that they are ineffective in areas such as the pursuit of commercial debts. Recent cases have pointed to tension between collective rights recognized, emphasized, and enforced by village polities, and the individual rights conferred by the constitution in areas such as freedom of religion and speech.

Social Welfare and Change Programs

The government is responsible for health, education, and welfare in cooperation with villages and churches. Health care and education are provided for a nominal cost. Families provide for their members' welfare. The state grants a small old-age pension, and the Catholic Church runs a senior citizens' home.

People under the portico of the immigration office as traffic passes by in Apia. Ethnic tensions are virtually non-existent in Samoa.

Nongovernmental Organizations and Other Associations

The most influential nongovernmental organizations (NGOs) are the churches, in which 99 percent of Samoans participate actively and which actively comment on the government's legislative program and activity. A small number of NGOs work for the rights of women and the disabled, environmental conservation, and transparency in government. Professional associations exert some influence on the drafting of legislation. These organizations have a limited impact on the life of most residents.

Gender Roles and Statuses

The organization of traditional production was clearly gendered, and the parts of this mode of production that remain intact are still gendered. The constitution provides for equality of opportunity, and there are no entrenched legal, social, or religious obstacles to equality for women. There is some evidence of growing upward social mobility by women.

Marriage, Family, and Kinship

Samoan society is composed of extended families ( aiga potopoto ), each of which is associated with land and a chiefly title. All Samoans inherit membership and land use rights in the aiga of their parents' parents. They may choose to live with one or more of aiga and develop strong ties with those in which they live. Choices are determined by matters such as the availability of resources and status of various groups and personal preference. Aiga potopoto include resident members who work the land, "serve" the chief, and exercise full rights of membership and nonresident members who live outside the group but have some rights in its activities. Resident members live in clusters of households within the village, share some facilities and equipment, and work on family-land controlled by the matai.

Inheritance. Rights to reside on and use land are granted to members of a kin group who request them, subject to availability. Rights lapse at death, and matai may then reassign them. There is a growing tendency to approve the transmission of rights to parcels of land from parents to children, protecting investments in development and constituting a form of de facto freehold tenure. Since neither lands nor titles can be formally transmitted without the consent of the kin group, the only property that can be assigned is personal property.

Many residents die intestate and with little personal property. With increasing personal wealth, provision for the formal disposition of wealth may assume greater importance. This is not a foreign concept, since matai have traditionally made their wishes known before death in a form of will known as a mavaega . The Public Trust Office and legal practitioners handle the administration of estates.


Child Rearing and Education. Younger people are expected to respect their elders and comply with their demands. Justification for this principle is found in Samoan tradition and Christian scripture. The only exception exists in early childhood, when infants are protected and indulged by parents, grandparents, and older siblings. After around age five, children are expected to take an active, if limited, part in the family economy. From then until marriage young people are expected to comply unquestioningly with their parents' and elders' wishes.

Great importance is attached to the family's role in socialization. A "good" child is alert and intelligent and shows deference, politeness, and obedience to elders and respect for Samoan custom ( aganu'u fa'a samoa ) and Christian principles and practices. The belief that the potential for learning these qualities is partly genetic and partly social and is defined initially within the family is grounded in both Samoan and Christian thought.

Formal education is provided in secular and religious institutions. There are elementary, intermediate, and secondary secular schools run by the government or churches and church-linked classes that provide religious instruction. There is great respect and desire for higher education, and a significant part of the education budget is committed to supporting the National University of Samoa, the nursing school, the teachers training college, the trades training institute, and overseas training.


Religious Beliefs. Samoa is overwhelmingly Christian. The major denominations—Congregationalist, Methodist, Roman Catholic, and Latter-Day Saints—have been joined recently by smaller ones such as the SDA and charismatic Pentecostal groups such as Assembly of God. Clergy and leaders are prepared at theological training institutions at home and abroad. Small Baha'i and Muslim groups have formed in recent years.

Medicine and Health Care

Parallel systems of introduced and indigenous knowledge and practice coexist. Certain conditions are believed to be "Samoan illnesses" ( ma'i samoa ) that are explained and treated by indigenous practitioners and others to be "European illnesses" ( ma'i papalagi ), which are best understood and treated by those trained in the Western biomedical tradition.


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——. Change and Adaptations in Western Samoa , 1992.

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Also read article about Samoa from Wikipedia

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