S. "Apo" Aporosa has a PGDip, MPhil (Distinction) and PhD in Development Studies from Massey University, New Zealand. He is maternally related to Macuata, Fiji, and regularly visits his ancestral homeland where he conducts research, assists with grassroot-level development projects, and farms yaqona (kava). Apo was awarded 2016 and 2019 New Zealand Health Research Council Pasifika Post-Doctoral fellowshipships. He is based at Te Huataki Waiora School of Health at the University of Waikato where he conducts research and teaches and also works with the School of Psychology's Traffic and Road Research Group where he is investigating driver safety following kava use at traditional consumption volumes. Supervisors: Professor Regina Scheyvens, Professor Nicola Starkey, and Associate Professor Brett Langley
The Palgrave handbook of ethnicity (Chapter 134-1), 2019
Garibaldi and Turner (2004) explain the role that particular plants play in facilitating the shar... more Garibaldi and Turner (2004) explain the role that particular plants play in facilitating the shared ancestry, practices, and social experience of an ethnicity. This can include spiritual connections, cultural expression and practice, ceremony, exchange, linguistic reflection, socialization, and medicinal and/or dietary systems. They term these plants “cultural keystone species” and icons of identity, plants that if removed would cause some disruptions to the cultural practices and identity of an ethnic group. Undoubtedly, kava (Piper methysticum) is the cultural keystone species for many Oceanic and Pacific peoples, a “differentiating element of common culture” (Zagefka, 2016) informing their ethno- cultural identity. That influence is also extending to new non-Pacific Island user groups who have embraced elements of kava ethno-cultural identity in what has been termed diasporic identity formation in reverse. This chapter will discuss kava with specific reference to ethnic positionality in Fiji while recognizing the tensions from inside and outside the region that support and threaten the continuance of the kava drinking tradition.
Yaqona – more commonly known throughout Pasifika as kava – is presented and drunk in Fiji at almo... more Yaqona – more commonly known throughout Pasifika as kava – is presented and drunk in Fiji at almost every event from birth to death. Yaqona is considered an ingestible manifestation of the people, their land and cultural systems and consumed by many Fijians on a nightly basis. In a first of its kind study, Aporosa used cognitive tests and interviews that showed yaqona use by teachers can disrupt cognition and in turn negatively impact teaching quality on mornings following yaqona consumption. Traditionally, development theory has prescribed prohibition and situational bans in cases where indigenous substances negatively impact productivity. However, in the case of yaqona, Aporosa argues prohibition would be short-sighted as this indigenous substance is critical to the facilitation of school function, identity formation and academic achievement – all elements necessary to development. This study is important for policy makers and development practitioners, demonstrating the need to consider wider cultural and societal issues in development.
In the Fiji Islands, education is promoted as a pathway to development. However, low academic ach... more In the Fiji Islands, education is promoted as a pathway to development. However, low academic achievement is undermining this strategic focus, with some observers questioning the influence of culture and values on scholastic failure. This book examines the 'culture of yaqona' (the etiquette associated with the use and consumption of the beverage kava) and the impact this substance is having on education delivery and under-achievement in rural Fiji. Factors that comprise the 'culture of yaqona' are examined, including cultural observance and the vakaturaga (chiefly) ethos, networks of obligation, tauvu and veitabani relational connections, bole (a non-aggressive form of competitive consumption), ideals of masculinity and the 'grog swiper', kanikani (dry skin from excessive consumption) as a 'badge of honour', and strategic forms of consumption that allow attendees to stay until drinking sessions completion. Teachers consumption habits and the effects of kava on the body and productivity are also discussed. This study, the first of its kind, reveals that one third of rural teachers consume yaqona for an average of six hours on nights prior to teaching in the classroom, and that this negatively affects education delivery and student academic achievement. However, it is argued that due to complicating factors this traditional beverage should not be banned from the teaching environment.
Introduction The (traditionally influenced) consumption of kava (Piper methysticum) has been asso... more Introduction The (traditionally influenced) consumption of kava (Piper methysticum) has been associated with increased body sway, raising concerns about fall risk. However, studies typically utilise pill-styled kava extracts with a lack of understanding regarding experienced naturalistic kava drinkers. This pilot study investigated the effects of naturalistic kava consumption over a six-hour period on postural control. Methods Six experienced male kava drinkers consumed 100ml of kava every 10 minutes over six hours in a culturally responsive setting. Postural control was examined at three time points (Pre, Mid, and Post) using a 30-seconds eyes-closed feet-together postural balance test conducted on a 3D force plate. Centre of pressure path length, average velocity, and area of the 95th percentile ellipse data were extracted and compared between time points using a one-way repeated measures ANOVA. Findings There were no significant differences in the centre of pressure parameters. B...
Introduction Until mid-2013, I was under the impression I knew quite a bit about Māori education ... more Introduction Until mid-2013, I was under the impression I knew quite a bit about Māori education and how today's descendants of the Pasifika voyagers, who settled in Aotearoa New Zealand (ANZ) approximately 850 years ago, were achieving academically. As a New Zealand born Pasifikan of Fijian ancestry, I had negotiated and failed within the New Zealand education system during the 1970s, leaving without any qualifications, a situation that exemplified many of my Māori schoolmates. In one sense, I understood the struggle of those friends; education just didn’t seem to make sense. Anyway, we had repeatedly been told by our teachers we were going to fail, and when this came to fruition, I don’t recall feeling surprised. With very few options, I joined the Army shortly after leaving school at 16 years of age and, following an
Covid-19 has had a major impact on collectivist cultures and their means of social interaction an... more Covid-19 has had a major impact on collectivist cultures and their means of social interaction and maintaining contact with those in their wider community. This has particularly been the case for Pacific peoples living in diaspora, with Covid-19 preventing travel home and social distancing and forced lockdowns restricting the ability to gather. This has also impacted vā, the Pacific concept of ‘relational space’ critical to connectivity and maintaining relationships. This paper explains the creation of virtual faikava; online meeting environments in which Pacific kava users meet, maintain vā, connect with those at home and in the wider diasporic community and learn, while consuming their traditional beverage kava.
Yaqona (kava) is a culturally significant, non-alcoholic drink consumed nightly by many Fijians. ... more Yaqona (kava) is a culturally significant, non-alcoholic drink consumed nightly by many Fijians. Although yaqona is not consumed by primary or secondary school students, cultural protocols related to yaqona preparation and presentation are often taught in their schools, with students then presenting this indigenous drink to acknowledge visitors to the school, open events and support fundraisers. In the early 2000s, some within the Fiji Ministry of Education began questioning whether yaqona use by teachers was negatively impacting their teaching ability, suggesting it should be banned from the school campus. In this study, Fijian teachers were cognitively tested and interviewed following an evening of yaqona consumption with the results suggesting this indigenous substance can disrupt cognition and in turn negatively impact teaching quality the morning after consumption. Although development theory prescribes prohibition and situational bans in cases where indigenous substances negat...
This paper addresses the misconception that kava is an alcoholic substance. After a brief introdu... more This paper addresses the misconception that kava is an alcoholic substance. After a brief introduction as to what prompted the writing of this, I follow by discussing kava's cultural importance to Pacific peoples, and then compare kava 'intoxication' with alcohol intoxication. The paper concludes with a discussion of the historical influences that have promoted some of the misconceptions surrounding kava. Ultimately the paper demonstrates that kava and alcohol are entirely different kinds of beverages with different effects, and that lingering misconceptions can be seen as a 'colonial hangover'.
ETHNOPHARMACOLOGICAL RELEVANCE Few studies have examined the impact of kava (Piper methysticum G.... more ETHNOPHARMACOLOGICAL RELEVANCE Few studies have examined the impact of kava (Piper methysticum G. Forst. f.) on cognition when consumed at traditionally influenced volumes; most have used modified tablet-form kava, with the results erroneously overlaid on natural kava consumption. Kava is a culturally significant Pacific drink with similar effects to Benzodiazepine. Traditionally influenced kava use sessions last, on average, 6 h in which attendees consume 3.6 L each of the beverage kava, with some then driving home. AIM OF THE STUDY This study evaluated the impact of traditionally influenced kava consumption on participants' neurological functioning. Testing occurred before, throughout and immediately following a typical faikava (kava-drinking) session, with the data then used to assess kava's potential impacts on driver functionality and safety. METHODS Kava using participants (n = 20) were assessed with the Brain Gauge following and during a traditionally influenced kava session and compared against control (n = 19). Brain Gauge measures slight changes to six cognitive faculties: Speed, Accuracy, Temporal Order Judgement (TOJ), Timing Perception, Plasticity, and Focus. RESULTS AND CONCLUSIONS Comparisons of the within-cohort data showed a positive change in the Focus for the active group at the final testing point following 6-h of kava consumption. Between-cohort data showed a significant level of regression in the active participants' TOJ at the final testing point. No statistically significant level of impairment for the other five cognitive domains was detected. Although the results suggest that kava when consumed at traditional levels may have a slight positive effect on Focus, this result needs to be treated with caution, given the significant level of impairment noted at the final testing point for participants' TOJ. Temporal Order Judgement is associated with executive function, including decision making, behavioral control and information processing, all crucial aspects of driver safety. This is a new finding and suggests kava effects following traditional use differ from those caused by other substances commonly used for social or recreational purposes, such as cannabis, alcohol and other euphoric substances, and may impair driver safety, although again, in a different way to other commonly consumed recreational substances. The findings also add quantitative understanding to ethnographic data on kava effects, suggesting the often-used term 'kava intoxication' is misleading and incorrect.
The appointment of the University of Waikato’s first Assistant Vice-Chancellor Pacific in Februar... more The appointment of the University of Waikato’s first Assistant Vice-Chancellor Pacific in February 2019 was an important milestone, not only recognising years of work and dedication by numerous Pacific and Māori staff, but triggering a new strategic direction for ‘Pacific at Waikato’. This paper explains that journey, one that is underpinned by Pacific cultural legacies, strengths, values and identity; built on talanoa-vā; informed by research, data analytics, student and community voice; combined with strategic thought and planning; and outworked in the pan-Pacific epithet, ‘imua’. This is a story of resilience, determination, negotiating a pandemic, problem-solving and innovation in an environment that seeks a ‘culture of belonging’ and where Pacific learners are encouraged to be themselves in the pursuit of educational achievement. This paper will be of interest to education providers, stakeholders and policy makers.
Kava, a beverage drunk in much of the South Pacific, is both celebrated and controversial. It is ... more Kava, a beverage drunk in much of the South Pacific, is both celebrated and controversial. It is often considered an emblem of traditional indigenous practice but also criticized for its physical effects on heavy drinkers. This article reports the results of a study wherein tests were administered to schoolteachers in Fiji to measure effects of the previous night’s drinking. The tests revealed that kava intoxication seems to affect processing speed but not working memory. The authors caution that the results must be balanced by acknowledgement of kava’s role in bringing communities together in support of institutions such as schools.
Work that challenges Western hegemonic research traditions, through use of innovative and alterna... more Work that challenges Western hegemonic research traditions, through use of innovative and alternative approaches as part of ‘decolonising methodologies’, is increasingly being validated by research funding bodies, post-graduate research and large-scale projects. This paper explains a feasibility study that combined a Pacific respect-based cultural methodology with a counter-hegemonic development theory to create a postdevelopment methodological framework (PDMF). The framework was then used to guide the culturally ethical use of Western psychometric measures at a naturalistic kava-use setting. Not only does the study demonstrate the viability of the PDMF and the naturalistic kava use setting—or faikava methodology—as a valid tool for collecting data in a study conducted pursuant to a major research award, it also builds on a growing body of work aimed at decolonising Pacific methodologies.
The Palgrave handbook of ethnicity (Chapter 134-1), 2019
Garibaldi and Turner (2004) explain the role that particular plants play in facilitating the shar... more Garibaldi and Turner (2004) explain the role that particular plants play in facilitating the shared ancestry, practices, and social experience of an ethnicity. This can include spiritual connections, cultural expression and practice, ceremony, exchange, linguistic reflection, socialization, and medicinal and/or dietary systems. They term these plants “cultural keystone species” and icons of identity, plants that if removed would cause some disruptions to the cultural practices and identity of an ethnic group. Undoubtedly, kava (Piper methysticum) is the cultural keystone species for many Oceanic and Pacific peoples, a “differentiating element of common culture” (Zagefka, 2016) informing their ethno- cultural identity. That influence is also extending to new non-Pacific Island user groups who have embraced elements of kava ethno-cultural identity in what has been termed diasporic identity formation in reverse. This chapter will discuss kava with specific reference to ethnic positionality in Fiji while recognizing the tensions from inside and outside the region that support and threaten the continuance of the kava drinking tradition.
Yaqona – more commonly known throughout Pasifika as kava – is presented and drunk in Fiji at almo... more Yaqona – more commonly known throughout Pasifika as kava – is presented and drunk in Fiji at almost every event from birth to death. Yaqona is considered an ingestible manifestation of the people, their land and cultural systems and consumed by many Fijians on a nightly basis. In a first of its kind study, Aporosa used cognitive tests and interviews that showed yaqona use by teachers can disrupt cognition and in turn negatively impact teaching quality on mornings following yaqona consumption. Traditionally, development theory has prescribed prohibition and situational bans in cases where indigenous substances negatively impact productivity. However, in the case of yaqona, Aporosa argues prohibition would be short-sighted as this indigenous substance is critical to the facilitation of school function, identity formation and academic achievement – all elements necessary to development. This study is important for policy makers and development practitioners, demonstrating the need to consider wider cultural and societal issues in development.
In the Fiji Islands, education is promoted as a pathway to development. However, low academic ach... more In the Fiji Islands, education is promoted as a pathway to development. However, low academic achievement is undermining this strategic focus, with some observers questioning the influence of culture and values on scholastic failure. This book examines the 'culture of yaqona' (the etiquette associated with the use and consumption of the beverage kava) and the impact this substance is having on education delivery and under-achievement in rural Fiji. Factors that comprise the 'culture of yaqona' are examined, including cultural observance and the vakaturaga (chiefly) ethos, networks of obligation, tauvu and veitabani relational connections, bole (a non-aggressive form of competitive consumption), ideals of masculinity and the 'grog swiper', kanikani (dry skin from excessive consumption) as a 'badge of honour', and strategic forms of consumption that allow attendees to stay until drinking sessions completion. Teachers consumption habits and the effects of kava on the body and productivity are also discussed. This study, the first of its kind, reveals that one third of rural teachers consume yaqona for an average of six hours on nights prior to teaching in the classroom, and that this negatively affects education delivery and student academic achievement. However, it is argued that due to complicating factors this traditional beverage should not be banned from the teaching environment.
Introduction The (traditionally influenced) consumption of kava (Piper methysticum) has been asso... more Introduction The (traditionally influenced) consumption of kava (Piper methysticum) has been associated with increased body sway, raising concerns about fall risk. However, studies typically utilise pill-styled kava extracts with a lack of understanding regarding experienced naturalistic kava drinkers. This pilot study investigated the effects of naturalistic kava consumption over a six-hour period on postural control. Methods Six experienced male kava drinkers consumed 100ml of kava every 10 minutes over six hours in a culturally responsive setting. Postural control was examined at three time points (Pre, Mid, and Post) using a 30-seconds eyes-closed feet-together postural balance test conducted on a 3D force plate. Centre of pressure path length, average velocity, and area of the 95th percentile ellipse data were extracted and compared between time points using a one-way repeated measures ANOVA. Findings There were no significant differences in the centre of pressure parameters. B...
Introduction Until mid-2013, I was under the impression I knew quite a bit about Māori education ... more Introduction Until mid-2013, I was under the impression I knew quite a bit about Māori education and how today's descendants of the Pasifika voyagers, who settled in Aotearoa New Zealand (ANZ) approximately 850 years ago, were achieving academically. As a New Zealand born Pasifikan of Fijian ancestry, I had negotiated and failed within the New Zealand education system during the 1970s, leaving without any qualifications, a situation that exemplified many of my Māori schoolmates. In one sense, I understood the struggle of those friends; education just didn’t seem to make sense. Anyway, we had repeatedly been told by our teachers we were going to fail, and when this came to fruition, I don’t recall feeling surprised. With very few options, I joined the Army shortly after leaving school at 16 years of age and, following an
Covid-19 has had a major impact on collectivist cultures and their means of social interaction an... more Covid-19 has had a major impact on collectivist cultures and their means of social interaction and maintaining contact with those in their wider community. This has particularly been the case for Pacific peoples living in diaspora, with Covid-19 preventing travel home and social distancing and forced lockdowns restricting the ability to gather. This has also impacted vā, the Pacific concept of ‘relational space’ critical to connectivity and maintaining relationships. This paper explains the creation of virtual faikava; online meeting environments in which Pacific kava users meet, maintain vā, connect with those at home and in the wider diasporic community and learn, while consuming their traditional beverage kava.
Yaqona (kava) is a culturally significant, non-alcoholic drink consumed nightly by many Fijians. ... more Yaqona (kava) is a culturally significant, non-alcoholic drink consumed nightly by many Fijians. Although yaqona is not consumed by primary or secondary school students, cultural protocols related to yaqona preparation and presentation are often taught in their schools, with students then presenting this indigenous drink to acknowledge visitors to the school, open events and support fundraisers. In the early 2000s, some within the Fiji Ministry of Education began questioning whether yaqona use by teachers was negatively impacting their teaching ability, suggesting it should be banned from the school campus. In this study, Fijian teachers were cognitively tested and interviewed following an evening of yaqona consumption with the results suggesting this indigenous substance can disrupt cognition and in turn negatively impact teaching quality the morning after consumption. Although development theory prescribes prohibition and situational bans in cases where indigenous substances negat...
This paper addresses the misconception that kava is an alcoholic substance. After a brief introdu... more This paper addresses the misconception that kava is an alcoholic substance. After a brief introduction as to what prompted the writing of this, I follow by discussing kava's cultural importance to Pacific peoples, and then compare kava 'intoxication' with alcohol intoxication. The paper concludes with a discussion of the historical influences that have promoted some of the misconceptions surrounding kava. Ultimately the paper demonstrates that kava and alcohol are entirely different kinds of beverages with different effects, and that lingering misconceptions can be seen as a 'colonial hangover'.
ETHNOPHARMACOLOGICAL RELEVANCE Few studies have examined the impact of kava (Piper methysticum G.... more ETHNOPHARMACOLOGICAL RELEVANCE Few studies have examined the impact of kava (Piper methysticum G. Forst. f.) on cognition when consumed at traditionally influenced volumes; most have used modified tablet-form kava, with the results erroneously overlaid on natural kava consumption. Kava is a culturally significant Pacific drink with similar effects to Benzodiazepine. Traditionally influenced kava use sessions last, on average, 6 h in which attendees consume 3.6 L each of the beverage kava, with some then driving home. AIM OF THE STUDY This study evaluated the impact of traditionally influenced kava consumption on participants' neurological functioning. Testing occurred before, throughout and immediately following a typical faikava (kava-drinking) session, with the data then used to assess kava's potential impacts on driver functionality and safety. METHODS Kava using participants (n = 20) were assessed with the Brain Gauge following and during a traditionally influenced kava session and compared against control (n = 19). Brain Gauge measures slight changes to six cognitive faculties: Speed, Accuracy, Temporal Order Judgement (TOJ), Timing Perception, Plasticity, and Focus. RESULTS AND CONCLUSIONS Comparisons of the within-cohort data showed a positive change in the Focus for the active group at the final testing point following 6-h of kava consumption. Between-cohort data showed a significant level of regression in the active participants' TOJ at the final testing point. No statistically significant level of impairment for the other five cognitive domains was detected. Although the results suggest that kava when consumed at traditional levels may have a slight positive effect on Focus, this result needs to be treated with caution, given the significant level of impairment noted at the final testing point for participants' TOJ. Temporal Order Judgement is associated with executive function, including decision making, behavioral control and information processing, all crucial aspects of driver safety. This is a new finding and suggests kava effects following traditional use differ from those caused by other substances commonly used for social or recreational purposes, such as cannabis, alcohol and other euphoric substances, and may impair driver safety, although again, in a different way to other commonly consumed recreational substances. The findings also add quantitative understanding to ethnographic data on kava effects, suggesting the often-used term 'kava intoxication' is misleading and incorrect.
The appointment of the University of Waikato’s first Assistant Vice-Chancellor Pacific in Februar... more The appointment of the University of Waikato’s first Assistant Vice-Chancellor Pacific in February 2019 was an important milestone, not only recognising years of work and dedication by numerous Pacific and Māori staff, but triggering a new strategic direction for ‘Pacific at Waikato’. This paper explains that journey, one that is underpinned by Pacific cultural legacies, strengths, values and identity; built on talanoa-vā; informed by research, data analytics, student and community voice; combined with strategic thought and planning; and outworked in the pan-Pacific epithet, ‘imua’. This is a story of resilience, determination, negotiating a pandemic, problem-solving and innovation in an environment that seeks a ‘culture of belonging’ and where Pacific learners are encouraged to be themselves in the pursuit of educational achievement. This paper will be of interest to education providers, stakeholders and policy makers.
Kava, a beverage drunk in much of the South Pacific, is both celebrated and controversial. It is ... more Kava, a beverage drunk in much of the South Pacific, is both celebrated and controversial. It is often considered an emblem of traditional indigenous practice but also criticized for its physical effects on heavy drinkers. This article reports the results of a study wherein tests were administered to schoolteachers in Fiji to measure effects of the previous night’s drinking. The tests revealed that kava intoxication seems to affect processing speed but not working memory. The authors caution that the results must be balanced by acknowledgement of kava’s role in bringing communities together in support of institutions such as schools.
Work that challenges Western hegemonic research traditions, through use of innovative and alterna... more Work that challenges Western hegemonic research traditions, through use of innovative and alternative approaches as part of ‘decolonising methodologies’, is increasingly being validated by research funding bodies, post-graduate research and large-scale projects. This paper explains a feasibility study that combined a Pacific respect-based cultural methodology with a counter-hegemonic development theory to create a postdevelopment methodological framework (PDMF). The framework was then used to guide the culturally ethical use of Western psychometric measures at a naturalistic kava-use setting. Not only does the study demonstrate the viability of the PDMF and the naturalistic kava use setting—or faikava methodology—as a valid tool for collecting data in a study conducted pursuant to a major research award, it also builds on a growing body of work aimed at decolonising Pacific methodologies.
What seemed impossible 50 years ago is today becoming a reality as ‘soft drugs’ such as cannabis ... more What seemed impossible 50 years ago is today becoming a reality as ‘soft drugs’ such as cannabis are being decriminalized and accepted for their calming effects as well as their legitimate medicinal properties. Several countries have now made the possession of cannabis legal, with others considering this, while the coffee shops in the Netherlands have been supplying cannabis in different forms for many years. It is now the turn of kava to be re-evaluated, to see whether there are properties in this plant that might be readily substituted for more conventional and harmful drugs, for instance tobacco and alcohol. However, as highlighted by Norton and Ruze (1994), kava like cannabis, has an enduring reputation that still makes it difficult for many to accept. Kava has been mythologized as an illicit alcohol, highly addictive, and causing physical harm. When examining the history of kava use in traditional contexts and considering the evidence now available, it is possible to demytholog...
2016. Cook Islands News, July 21, 4.
This is Part 3 of a debate initiated after the closure of ... more 2016. Cook Islands News, July 21, 4.
This is Part 3 of a debate initiated after the closure of Terry Rangi’s ‘Atiu Tumunu Experience’ in O’oa, Tupapa, Rarotonga, a couple of months ago (CI News, May 26), in which I suggested Terry shift from “bush-beer” and reintroduce kava. I supported that argument by saying that unlike bush-beer, kava is the “traditional substance” of Pasifika, lost from Te Ao Maohi (Rarotonga and its greater island group) during colonisation. These articles have drawn mostly positive comment with the exception of 'William'. This final article speaks to some of 'Williams' concerns about kava and in doing so, addresses some of the common misconceptions about this cultural keystone substance.
2016. Cook Islands News, July 11. p.12-13.
This is Part 2, a follow-up to that article from "Rec... more 2016. Cook Islands News, July 11. p.12-13.
This is Part 2, a follow-up to that article from "Reclaiming the ‘real’ Rarotongan culture" in which pre-colonial Te Ao Maohi kava-culture was discussed to support local desires to reclaim traditional cultural and identity expressions as part of asserting nationalism. With the exception of a single comment, observations on several social media sites regarding the article have been positive...
2016. Cook Islands News: Weekend. June 11. p.8-9.
When CI News published a story recently about... more 2016. Cook Islands News: Weekend. June 11. p.8-9.
When CI News published a story recently about licencing problems faced by a new Rarotonga business based on the ‘traditional’ tumunu or bush beer, it grabbed the attention of University of Waikato researcher Dr Apo Aporosa. He offered to write a feature story on the original practices and traditions of the tumunu which were based not on bush beer, but on kava...
2016, Waikato Times, April 8. p.2.
During his years on the police force, Dr Apo Aporosa saw firs... more 2016, Waikato Times, April 8. p.2.
During his years on the police force, Dr Apo Aporosa saw first-hand the tragic consequences of road smashes. The carnage confirmed his strong anti-drink driving views and instilled in him a desire to keep people safe behind the wheel. In December last year, Aporosa, a research fellow at Waikato University, was awarded a postdoctoral fellowship to study the effects of kava on driver ability and road safety...
Poster presentation: British Psychopharmacological Society Conference, 2019
It is believed the traditional Pacific drink kava contributes to unsafe driving. A recent study u... more It is believed the traditional Pacific drink kava contributes to unsafe driving. A recent study utilising an industry standard measure of drug driving failed to register effects to selected cognitive functions. This poster presentation reports on a subsequent feasibility study with a new method. The methods proved a robust procedure that could be effectively used to examine the effect of kava on neurological function while still maintaining the naturalistic setting of a traditional kava session.
Kava, in both its plant and drink form, is Pasifika's 'cultural keystone species' and a potent ic... more Kava, in both its plant and drink form, is Pasifika's 'cultural keystone species' and a potent icon of identity with some of its medicinal efficacy recognised by Western pharmacology and research. However, for every positive concerning kava there appears to be a counterpoint: kava is being 'abused'; kava causes liver damage; kava encourages men to stay away from home for lengthy periods negatively impacting the family; kava turns it's drinkers into Zombies incapable of functioning, etc. This presentation will address these claims while also seeking reasons as to what motivates kava criticism. (Presentation limit: 15 minutes).
The appointment of the University of Waikato’s first Assistant Vice-Chancellor Pacific in Februar... more The appointment of the University of Waikato’s first Assistant Vice-Chancellor Pacific in February 2019 was an important milestone, not only recognising years of work and dedication by numerous Pacific and Māori staff, but triggering a new strategic direction for ‘Pacific at Waikato’. This paper explains that journey, one that is underpinned by Pacific cultural legacies, strengths, values and identity; built on talanoa-vā; informed by research, data analytics, student and community voice; combined with strategic thought and planning; and outworked in the pan-Pacific epithet, ‘imua’. This is a story of resilience, determination, negotiating a pandemic, problem-solving and innovation in an environment that seeks a ‘culture of belonging’ and where Pacific learners are encouraged to be themselves in the pursuit of educational achievement. This paper will be of interest to education providers, stakeholders and policy makers.
Pacific practice is grounded in vanua and fonua, Fijian and Tongan terms encapsulating notions of... more Pacific practice is grounded in vanua and fonua, Fijian and Tongan terms encapsulating notions of land, culture and people. Fono at the Fale and Veiqaraqaravi Vakavanua are expressions of vanua and fonua cultural practice and are facilitated by, and through, the use of kava. Kava, a culturally significant drink made from the roots of the piper methysticum plant, is used in many areas of the Pacific (or Moana), grounding cultural practice in tradition, values and beliefs—with knowledge and meaning-making imparted and shared with those involved (Aporosa, 2019b). That meaning-making includes talanoa, an explanatory and conversational process fundamental to the ways in which Fijian and Tongan people make sense of their veiyaloni and vā inter-connections and interactions with the physical, spiritual, sacred and ancestral vanua and fonua—through land, sky, moana and people, including deity (Fa‘avae et al., 2021). In this paper we explain and reflect on the use of Fono at the Fale and Veiqaraqaravi Vakavanua, inclusive of kava and talanoa at the University of Waikato (UoW) as culturally-embedded practices associated with Pacific student and staff learning and interactions, through vanua and fonua expressions of iMua linked to UoW strategic vision and goals. With this paper focusing primarily on Fono at the Fale and Veiqaraqaravi Vakavanua, minimal explanation is given concerning iMua at the UoW, or kava as a cultural keystone species, drink and facilitator of talanoa-vā. For details on these themes, readers are encouraged to consult the following papers included in this special issue: Imua: Reflections on imua and talanoa–vā in the ongoing strategic journey of a New Zealand university and The virtual faikava: Maintaining vā and creating online learning spaces during COVID-19.
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This is Part 3 of a debate initiated after the closure of Terry Rangi’s ‘Atiu Tumunu Experience’ in O’oa, Tupapa, Rarotonga, a couple of months ago (CI News, May 26), in which I suggested Terry shift from “bush-beer” and reintroduce kava. I supported that argument by saying that unlike bush-beer, kava is the “traditional substance” of Pasifika, lost from Te Ao Maohi (Rarotonga and its greater island group) during colonisation. These articles have drawn mostly positive comment with the exception of 'William'. This final article speaks to some of 'Williams' concerns about kava and in doing so, addresses some of the common misconceptions about this cultural keystone substance.
This is Part 2, a follow-up to that article from "Reclaiming the ‘real’ Rarotongan culture" in which pre-colonial Te Ao Maohi kava-culture was discussed to support local desires to reclaim traditional cultural and identity expressions as part of asserting nationalism. With the exception of a single comment, observations on several social media sites regarding the article have been positive...
When CI News published a story recently about licencing problems faced by a new Rarotonga business based on the ‘traditional’ tumunu or bush beer, it grabbed the attention of University of Waikato researcher Dr Apo Aporosa. He offered to write a feature story on the original practices and traditions of the tumunu which were based not on bush beer, but on kava...
During his years on the police force, Dr Apo Aporosa saw first-hand the tragic consequences of road smashes. The carnage confirmed his strong anti-drink driving views and instilled in him a desire to keep people safe behind the wheel. In December last year, Aporosa, a research fellow at Waikato University, was awarded a postdoctoral fellowship to study the effects of kava on driver ability and road safety...
resilience, determination, negotiating a pandemic, problem-solving and innovation in an environment that seeks a ‘culture of belonging’ and where Pacific learners are encouraged to be themselves in the pursuit of educational achievement. This paper will be of interest to education providers, stakeholders and policy makers.
culture and people. Fono at the Fale and Veiqaraqaravi Vakavanua are expressions of vanua and fonua
cultural practice and are facilitated by, and through, the use of kava. Kava, a culturally significant drink
made from the roots of the piper methysticum plant, is used in many areas of the Pacific (or Moana),
grounding cultural practice in tradition, values and beliefs—with knowledge and meaning-making
imparted and shared with those involved (Aporosa, 2019b). That meaning-making includes talanoa, an
explanatory and conversational process fundamental to the ways in which Fijian and Tongan people
make sense of their veiyaloni and vā inter-connections and interactions with the physical, spiritual,
sacred and ancestral vanua and fonua—through land, sky, moana and people, including deity (Fa‘avae
et al., 2021). In this paper we explain and reflect on the use of Fono at the Fale and Veiqaraqaravi
Vakavanua, inclusive of kava and talanoa at the University of Waikato (UoW) as culturally-embedded
practices associated with Pacific student and staff learning and interactions, through vanua and fonua
expressions of iMua linked to UoW strategic vision and goals.
With this paper focusing primarily on Fono at the Fale and Veiqaraqaravi Vakavanua, minimal
explanation is given concerning iMua at the UoW, or kava as a cultural keystone species, drink and
facilitator of talanoa-vā. For details on these themes, readers are encouraged to consult the following
papers included in this special issue: Imua: Reflections on imua and talanoa–vā in the ongoing strategic
journey of a New Zealand university and The virtual faikava: Maintaining vā and creating online
learning spaces during COVID-19.