Is There a Relationship between Ritual and Cliché?: Indigenous Fijian Criticism of Kava Drinking (original) (raw)

Māori and kava: New drug fashion or re-engagement with 'kawa'?

Pacific Dynamics: Journal of Interdisciplinary Research, 3(1), 72-85., 2019

The Pacific "cultural keystone species" (Garibaldi & Turner, 2004, pp.1,5) kava is uniquely linked with notions of mana (spiritual power) and used to infuse efficacy into celebrations and life events. The drink, made from this potent icon of identity, brings on feelings of relaxation without marked euphoria, aiding clear-minded talanoa (discussion) to facilitate important and/or contentious dialogue. The sharing and drinking of kava as part of host/guest formalities is used in bringing about mutuality and unity (Aporosa, 2019). It is estimated there are more than 20,000 kava users in Aotearoa/New Zealand on an average Friday or Saturday night, with increasing interest and uptake of this indigenous drink by Māori. Crowley (1994) reports that the Māori word 'kawa', literally meaning 'marae protocol', has its linguistic foundations in 'kava' and the practices associated with this cultural keystone species. This paper explores that linguistic union to ask whether increased kava use by Māori has greater significance than simply a new interaction with a foreign drug substance. Further, due to the use of kava in facilitating talanoa (discussion), the possibility of kava playing a similar role for Māori is considered, one linked to ancestral Pacific connections aimed at assisting kōrero (talanoa), cultural connectedness and practice.

The Past Before Us: A Brief History of Tongan Kava

The Journal of the Polynesian Society, 2020

This article examines deep and contemporary history through analysis of the Tongan kava origin story, a kava chant, the rise of the kalapu ‘kava club’ in the twentieth century and the growing expansion of contemporary kava. It is argued that a key function of past and present kava practices is a ritual liminality of noa ‘neutralisation of protective restrictions’ that results from mediating mana ‘potency, honour’ and tapu ‘protective restrictions, set apart’. This is supported through ethnohistorical literature, song lyrics and ethnographic data. While the expressions, purpose, material and uses of kava evolve and change throughout time and space, from the titular ceremonies to the social rituals, they are connected through contextually specific mediations that establish noa. The kava origin story indicates a performance of mediations between ancient power relations, while the kava chant describes material culture alongside the establishment of the ritualised chiefly kava ceremony. Kalapu and the expanding contemporary kava practices today maintain connections to past practices while adapting to current circumstances such as global Tongan mobility and cultural diversity.

Kava and ethno-cultural Identity in Oceania

The Palgrave handbook of ethnicity (Chapter 134-1), 2019

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.

Aesthetics, Intuition, and Reference in Fijian Ritual Communication: Modularity in and out of Language

American Anthropologist, 2003

The ethnographic interpretation of "meaningless" ritual-ritual in which participants are not able to give verbal accounts of the symbolic meanings involved-poses basic questions about the relationships among language, culture, and meaning. Along with verbal meaning expressible in language, rituals are often observed to have important practical meaning outside of language. Aside from basic how-to, facilitating dimensions, practical meaning systems can also constitute metaphor and accomplish reference in ways that are parallel to, yet distinct from, verbal and gestural language functions. Techniques of language analysis are useful in interpreting practical meaning in ritual if language meaning is viewed from the perspective of Wittgensteinian use-based semantics and language is seen in context of a more general multidomain meaning system module that supports the communicative aspects of culture.

Yaqona (kava) as a symbol of cultural identity

Yaqona (more commonly known as kava), when coupled with its associated rituals and practices, are commonly recognised as potent symbols of Fijian identity. However, there are some indigenous Fijians (iTaukei) who dispute this link, renouncing a connection between yaqona protocols, ceremony and conventions and their sense of cultural identity, therefore dissociating themselves from these practices. In this paper I draw on evidence from the literature together with observations and interviews to explain why I believe some iTaukei distance themselves from yaqona consumption and the fullness of its cultural expression.