Fetaui Iosefo
Biographic Data
| ID | 4494875 |
|---|---|
| NAME | Fetaui Iosefo |
| GIVEN NAMES | Fetaui |
| FAMILY NAME | Iosefo |
| SIGNATURE | IOSEFO F |
| AFFILIATIONS | University of Auckland |
| ORCID | 0000-0003-3841-0630 |
| VERIFIED | Yes |
| TOTAL WORKS | 11 |
| TOTAL CITATIONS | 0 |
| WORKS AS AUTHOR | 10 |
| WORKS AS EDITOR | 1 |
| FIRST PUBLICATION YEAR | 2016 |
| LATEST PUBLICATION YEAR | 2026 |
| H-INDEX | 0 |
Activating Sacred Vā Relationality in Higher Education
This reflective commentary explores the tensions and possibilities of navigating higher education in Aotearoa as a Samoan educator grounded in Indigenous relational ethics. Written through Wayfinding and Critical Autoethnography, it draws on Samoan Indigenous Reference—Fa’aSamoa (SIR–FS)—to illuminate how globalised academic expectations intersect with the lived realities of aiga (family), vā (relational space), and tapu (sacredness). As a practi…
The Criticality of Pacific Education – The Search for a Transformative Disciplinary Space
This paper is a collective talatalanoa by early to senior career education researchers and scholars seeking to make sense of Pacific education and its trajectory as a critical and transformative sphere within the broader context of education and education research within Aotearoa New Zealand (Aotearoa NZ). The critical stance towards the education of diverse Pacific communities is well established in Aotearoa NZ and reflects ongoing settler‐colon…
Wayfinding Under the Stars
This voyage follows a mother–son practice of vā wayfinding —an Indigenous method of relational navigation and critical autoethnography. Through poetic fragments, intergenerational talanoa (relational dialogue), and moments of spiritual encounter, the narrative traces how Sāmoan diasporic identities are held, fractured, and rewoven across shifting relational currents. Grounded in vā tapuia (sacred relational space) as both ontology and method, thi…
Holy shit I’m not white? No, we are just right…Brown Pasifika politics of resistance
In each discipline of academia, brown bodies are few and far between. This critical collective autoethnography poetically, performatively decolonises two lived experiences of brown bodies. The two scholars live within the diaspora of Aotearoa, New Zealand; however, the bones of their ancestors are in Samoan. As a means of political resistance to the status quo, the Samoan Indigenous reference and Wayfinding is purposely included as foundational i…
Responding to the call
Recent provocations by Māori and Pacific/Pasifika academics have called for a collective response to the under-representation of Pacific/Pasifika academics in universities across Aotearoa New Zealand. Drawing from Indigenous concepts and frameworks foregrounds Pacific language and ideas as being central to our worldviews and validates the lived realities of Pacific peoples in higher education. We, the authors, collectively respond to Naepi et al.…
Wayfinding and Critical Autoethnography
Wayfinding with aiga (family)
Wayfinding is inclusive of all the elements of nature (Spiller et al, 2015). Wayfinding is also reliant on everyone in the va’a (waka-canoe). Wayfinders are selfless and prioritize indigenous traditions and culture that involve the sustainability of the Pacific sea of Islands. “Way finders go beyond the horizon and imagine the impossible and then, they do everything they can to make it possible” (Siope, 2018a). In this chapter we will explore the…
Hear, Here You're Naked Truth
This essay seeks to explore the relationship between a Samoan mother and son who is Niuean Samoan. The complexities of youth, sexuality, parenting, and lack thereof are traversed. The vulnerability of being naked is used as a metaphor for speaking “truth.” To speak truth you must be willing to be stripped naked. To hear your child's truth often means bearing witness to their nakedness and in return giving them a naked safe sacred space to share. …
Wayfinding and Critical Autoethnography
Way Finding Faasinomaga (Identity-I/Eye) in Higher Education
This piece is a contribution by a combination of authors and artists who are genealogically from the same family. Lilomaiava Ema Siope (our sister) is our Traditional Sailing Master; her collective poetic interludes represent a side of her multifaceted life. Faavagaga Siope (our brother) is our aiga (family) ethics committee artist; he shares his collective art. These collective pieces bring together the echoed voices of temporal and spiritual mi…
Who is Eye? An Autoethnographic View on Higher Educational Spaces from a Pasifika Girl
Chang (2007) discusses the challenges of autoethnography being self-indulgent, and focussed on the narrative and therefore lacking in academic analysis. In regard to the challenge of lacking analysis within auto-ethnography, three voices were birthed through previous work. These voices are now the voices in which the Pasifika girl gets culture (Pelias, 2003). These keywords were added by machine and not by the authors. This process is experimenta…
No prominent works on this page.
Who is Eye? An Autoethnographic View on Higher Educational Spaces from a Pasifika Girl
Chang (2007) discusses the challenges of autoethnography being self-indulgent, and focussed on the narrative and therefore lacking in academic analysis. In regard to the challenge of lacking analysis within auto-ethnography, three voices were birthed through previous work. These voices are now the voices in which the Pasifika girl gets culture (Pelias, 2003). These keywords were added by machine and not by the authors. This process is experimenta…
Way Finding Faasinomaga (Identity-I/Eye) in Higher Education
This piece is a contribution by a combination of authors and artists who are genealogically from the same family. Lilomaiava Ema Siope (our sister) is our Traditional Sailing Master; her collective poetic interludes represent a side of her multifaceted life. Faavagaga Siope (our brother) is our aiga (family) ethics committee artist; he shares his collective art. These collective pieces bring together the echoed voices of temporal and spiritual mi…
Wayfinding and Critical Autoethnography
Wayfinding with aiga (family)
Wayfinding is inclusive of all the elements of nature (Spiller et al, 2015). Wayfinding is also reliant on everyone in the va’a (waka-canoe). Wayfinders are selfless and prioritize indigenous traditions and culture that involve the sustainability of the Pacific sea of Islands. “Way finders go beyond the horizon and imagine the impossible and then, they do everything they can to make it possible” (Siope, 2018a). In this chapter we will explore the…
Hear, Here You're Naked Truth
This essay seeks to explore the relationship between a Samoan mother and son who is Niuean Samoan. The complexities of youth, sexuality, parenting, and lack thereof are traversed. The vulnerability of being naked is used as a metaphor for speaking “truth.” To speak truth you must be willing to be stripped naked. To hear your child's truth often means bearing witness to their nakedness and in return giving them a naked safe sacred space to share. …
Wayfinding and Critical Autoethnography
Responding to the call
Recent provocations by Māori and Pacific/Pasifika academics have called for a collective response to the under-representation of Pacific/Pasifika academics in universities across Aotearoa New Zealand. Drawing from Indigenous concepts and frameworks foregrounds Pacific language and ideas as being central to our worldviews and validates the lived realities of Pacific peoples in higher education. We, the authors, collectively respond to Naepi et al.…
Holy shit I’m not white? No, we are just right…Brown Pasifika politics of resistance
In each discipline of academia, brown bodies are few and far between. This critical collective autoethnography poetically, performatively decolonises two lived experiences of brown bodies. The two scholars live within the diaspora of Aotearoa, New Zealand; however, the bones of their ancestors are in Samoan. As a means of political resistance to the status quo, the Samoan Indigenous reference and Wayfinding is purposely included as foundational i…
Wayfinding Under the Stars
This voyage follows a mother–son practice of vā wayfinding —an Indigenous method of relational navigation and critical autoethnography. Through poetic fragments, intergenerational talanoa (relational dialogue), and moments of spiritual encounter, the narrative traces how Sāmoan diasporic identities are held, fractured, and rewoven across shifting relational currents. Grounded in vā tapuia (sacred relational space) as both ontology and method, thi…
Activating Sacred Vā Relationality in Higher Education
This reflective commentary explores the tensions and possibilities of navigating higher education in Aotearoa as a Samoan educator grounded in Indigenous relational ethics. Written through Wayfinding and Critical Autoethnography, it draws on Samoan Indigenous Reference—Fa’aSamoa (SIR–FS)—to illuminate how globalised academic expectations intersect with the lived realities of aiga (family), vā (relational space), and tapu (sacredness). As a practi…
The Criticality of Pacific Education – The Search for a Transformative Disciplinary Space
This paper is a collective talatalanoa by early to senior career education researchers and scholars seeking to make sense of Pacific education and its trajectory as a critical and transformative sphere within the broader context of education and education research within Aotearoa New Zealand (Aotearoa NZ). The critical stance towards the education of diverse Pacific communities is well established in Aotearoa NZ and reflects ongoing settler‐colon…
Sociology (6 works) · Gender Studies (5 works) · Indigenous (5 works) · Aotearoa (4 works) · Art (4 works) · Autoethnography (4 works) · Island Studies and Pacific Affairs (4 works) · Psychology (4 works) · Aesthetics (3 works) · Anthropology (3 works)