Samoan Cultural Heritage Management and Further Perspectives
Bibliographic Data
| ID | 6038800 |
|---|---|
| Authors | Helene Martinsson‐wallin (0000-0001-5343-3780), Moa Nord |
| Year | 2007 |
| Volume | 42 |
| Issue | 1 |
| Pages | 1-14 |
| Publication date | 2007-04-01 |
| Peer Reviewed | Yes |
| Open Access | Yes |
| Type | ARTICLE |
| Venue | Archaeology in Oceania/Archæology & physical anthropology in Oceania (JOURNAL) |
| Journal identifiers | ISSN: 0728-4896 • E-ISSN: 1834-4453 |
| Publisher | Wiley (PUBLISHER • GB) |
| DOI | 10.1002/j.1834-4453.2007.tb00002.x |
| OpenAlex | W2035284150 |
| Language | EN |
| References cited | 5 |
Cultural Heritage in Samoa“E mana'o i le vao, ae, fefe i le aitu” [We Want the Forest, Yet Fear the Spirits] is a Samoan proverb used by Malama Meleisea (1980:21) to describe the contradiction between the development and culture in Samoa. As chiefdom and family based society the oral traditions are very important and intimately tied to titles/genealogies and land. Archaeology dealing with the past material remains is a young science, which has mainly developed in the Pacific area, since the 1950's and onwards by non‐Polynesians (Emory et al. 1959; Heyerdahl and Ferdon 1961; Gifford 1951; Gifford and Shutler 1956; Kirch 2000). Prior to the archaeological research, traditional history comprising of genealogies, legends and mythology provided the evidences/explanations for origin, migration and structure of the past and contemporary societies. To be an orator chief (tulafale) who handles the “high” language well, and are careful custodians of the honorifics (fa'alupega) gives high status in the society
Archaeology · Ceremony · Chiefdom · Cultural heritage · Custodians · Ethnology · Folklore · Linguistics · Mythology · Polynesians · Samoan · Sociology · Anthropology · Asian American and Pacific Histories · Classics · History · Island Studies and Pacific Affairs · Law · Pacific and Southeast Asian Studies · Philosophy
| Citation velocity | historical |
|---|---|
| Highly cited | No |