Abstract:
Throughout the history of Samoa, the cultural aspect of fa'alavelave (crisis or ceremonial practice) has been enforced by families, involving time, money and resources. Most Samoans have some knowledge of this or have experienced it in one way or another. When one thinks about fa'alavelave, what springs to mind are faaipoipoga (wedding) and maliu (funeral). There are many other events that are associated with fa‟alavelave such as nofo (chief bestowal), taga o le pe'a (tattoo ceremony), and fa‟ufalega (blessing of a church or building). These events can be seen as a disturbance or a blessing to families. Samoans living in New Zealand as opposed to Samoa will have varying experiences. The villages in Samoa will follow strict protocol and thus have a more traditional approach. They will rely on families and remittances to accommodate their fa‟alavelave. In New Zealand, when Samoans resort to fringe lenders or loan sharks to meet their fa'alavelave, this can be seen as a problem. In fact, such borrowing has seen some families in financial debt. This leads to questions such as: Why do Samoans persist in meeting their financial fa'alavelave obligations? Does meeting their cultural and familial obligations bring them peace or hardship? What can be done to avoid reliance on fringe lending? This highlights the need for further exploration into perceptions and experiences of fa'alavelave for a closer understanding of the implications of fa'alavelave for future generations. In spite of these financial issues, fa'alavelave remains to be seen as an integral part of the fa'asamoa in New Zealand.
