An abundance of research has investigated well-being as it relates to religiosity and positive traits, with most research indicating that both relate to improvements in well-being. Moreover, several studies provide evidence for statistically significant relationships between religiosity and specific positive traits, including forgiveness and gratitude. However, few research studies have investigated how increases in positive traits might explain why religiosity enhances well-being. In addition, few studies within the religious and positive psychological literature have included adequate sampling from ethnic/racial minority populations residing in the U.S. As a result, investigations on how ethnic identity interacts with religious and positive psychological variables are virtually nonexistent. This study addressed these areas by investigating whether the positive traits of forgiveness and gratitude mediate the relationship between religious commitment and well-being among Polynesian Americans--a fast growing, yet understudied, American population. This study also investigated whether a Polynesian American's ethnic identity moderates the relationship between religious commitment and the positive traits of forgiveness and gratitude. 627 Polynesian-identified individuals residing in the U.S. completed a 40-minute online survey that contained positive trait, ethnic identity, and well-being measures. Data analyses showed that forgiveness and gratitude traits mediated the statistical relationship between religious commitment and self-esteem. Gratitude was also shown to partially mediate the relationship between religious commitment and satisfaction with life. Moreover, data analyses did not support the hypothesis that ethnic identity would moderate the relationship between religious commitment, forgiveness, and gratitude. This study provides specific implications for clinical research among Polynesian Americans.

An abundance of research has investigated well-being as it relates to religiosity and positive traits, with most research indicating that both relate to improvements in well-being. Moreover, several studies provide evidence for statistically significant relationships between religiosity and specific positive traits, including forgiveness and gratitude. However, few research studies have investigated how increases in positive traits might explain why religiosity enhances well-being. In addition, few studies within the religious and positive psychological literature have included adequate sampling from ethnic/racial minority populations residing in the U.S. As a result, investigations on how ethnic identity interacts with religious and positive psychological variables are virtually nonexistent. This study addressed these areas by investigating whether the positive traits of forgiveness and gratitude mediate the relationship between religious commitment and well-being among Polynesian Americans—a fast growing, yet understudied, American population. This study also investigated whether a Polynesian American’s ethnic identity moderates the relationship between religious commitment and the positive traits of forgiveness and gratitude. 627 Polynesian-identified individuals residing in the U.S. completed a 40-minute online survey that contained positive trait, ethnic identity, and well-being measures. Data analyses showed that forgiveness and gratitude traits mediated the statistical relationship between religious commitment and self-esteem. Gratitude was also shown to partially mediate the relationship between religious commitment and satisfaction with life. Moreover, data analyses did not support the hypothesis that ethnic identity would moderate the relationship between religious commitment, forgiveness, and gratitude. This study provides specific implications for clinical research among Polynesian Americans.

An abundance of research has investigated well-being as it relates to religiosity and positive traits, with most research indicating that both relate to improvements in well-being. Moreover, several studies provide evidence for statistically significant relationships between religiosity and specific positive traits, including forgiveness and gratitude. However, few research studies have investigated how increases in positive traits might explain why religiosity enhances well-being. In addition, few studies within the religious and positive psychological literature have included adequate sampling from ethnic/racial minority populations residing in the U.S. As a result, investigations on how ethnic identity interacts with religious and positive psychological variables are virtually nonexistent. This study addressed these areas by investigating whether the positive traits of forgiveness and gratitude mediate the relationship between religious commitment and well-being among Polynesian Americans--a fast growing, yet understudied, American population. This study also investigated whether a Polynesian American's ethnic identity moderates the relationship between religious commitment and the positive traits of forgiveness and gratitude. 627 Polynesian-identified individuals residing in the U.S. completed a 40-minute online survey that contained positive trait, ethnic identity, and well-being measures. Data analyses showed that forgiveness and gratitude traits mediated the statistical relationship between religious commitment and self-esteem. Gratitude was also shown to partially mediate the relationship between religious commitment and satisfaction with life. Moreover, data analyses did not support the hypothesis that ethnic identity would moderate the relationship between religious commitment, forgiveness, and gratitude. This study provides specific implications for clinical research among Polynesian Americans.

This study used Ajzen's (1991) Theory of Planned Behavior (TPB) to explore Polynesian student-athletes' motivation to improve academic performance (AP), while participating in Division I (D1) college football. Specifically, this study examined how attitude, subjective norms and perceived behavioral control influence motivation to achieve a higher GPA. Furthermore, ethnic identity, family obligation and cultural values were examined as potential contributors to subjective norms. The sample consisted of 70 Polynesian football student-athletes at 10 U.S. D1 universities. A modified TPB questionnaire was used to assess the TPB variables (attitude, subjective norms, and perceived behavioral control) as contributors to Polynesian football student-athletes academic, athletic, and career motivation toward achieving a higher GPA. A factor analysis indicated family obligation and cultural values were contributors to subjective norm. Further, a stepwise regression analysis indicated subjective norm was a consistent predictor of academic, athletic, and career motivation. Positive relationships were also found between perceived behavioral control and athletic motivation, as well as, attitude and academic motivation. Although AP was not predicted in this study, findings highlight the impact of Polynesian football student-athletes perceived social pressure from family and culture on their academic, athletic, and career motivations. Findings provide implications for advisors, administrators, and scholars.

This thesis explores the unique history and geography of Polynesians within Utah. In particular, the historic and current migrations of Hawaiians, Samoans, and Tongans to Utah are examined, and the 1980 and 1990 distributions of Polynesians are mapped and analyzed at three scales: in the United States by state, in Utah by county, and in Salt Lake City by census tract.Historically, Polynesia's relationship with Utah has been religious, specifically of conversion to the Church of Jesus Christ of Latter-day Saints followed by migration to Utah. Today, however, things are changing. Nevertheless, Polynesians continue to migrate to Utah primarily for family, religion, education, and employment.Currently (1990), Utah ranks third in the continental United States with 7,181 Polynesians. Per capita, however, Utah ranks first with about 1 Polynesian per 250 persons. Furthermore, of the continental states with relatively large Polynesian populations (California, Washington, Utah, and Texas), Utah ranks second with over 70 percent growth in its Polynesian population from 1980 to 1990. Indeed, although different Polynesian ethnic groups tend to settle in different areas of Utah, Salt Lake City remains the locus of Polynesian immigration to Utah, particularly for Tongans.

The Polynesian luau is one of the most well-known examples of cultural tourism. As such, it has accrued plenty of criticism, from issues of authenticity to primitivizing stereotypes and bodily framing. Lost in these critiques, however, are the voices of Polynesian performers who have chosen to participate in this form of cultural presentation. Based on ethnographic research with Polynesian performers employed in tourist luau shows in Orlando, Florida, from 2012 to 2014, I argue that not only are performers presenting their culture in a way that is meaningful for them and their audience, but that they are also using their employment as a way of connecting to their cultural heritage and reifying their cultural identity. By looking at performers' perspectives within cultural tourism, scholars can perceive the agency those performers use to assert their cultural identity and connection to their heritage.

A computationally-assisted analysis was undertaken of Tahitian oral poetry transcribed in the early 19th century, with the aim of discovering its poetic organization. An automated pattern detection process attempted to recognize many of the organizational possibilities for poetry that have been documented in the literature, as well as be open to unanticipated varieties. Candidate patterns generated were subjected to several rounds of manual review. Some tasks that would have proved difficult to automate, such as the detection of semantic parallelism, were pursued fully manually. Two distinct varieties of meter were encountered: A syllabic counting meter based upon a colon line, and a much less common word stress counting meter based upon a colon line or a list item. The use of each meter was ubiquitous in the corpus, but somewhat sporadic. Word stress counting meter was typically applied to lists, and generally co-occurred with patterns of syllabic counting meter; perhaps in order to enhance metrical effect through an addition of rhythm. For both meters, counts were regulated by an external pattern, wherein they were observed to repeat, increment, form inverted structures, or group into alternating sequences. There appeared to be few limitations as to the possibilities for a pattern‟s starting count or length. Patterns were found to juxtapose freely, as well as alongside unpatterned counts. According to Nigel Fabb and Morris Halle, syllabic counting meter is only otherwise encountered in a style of Hebrew poetry from the Old Testament (Fabb and Halle 2008:268, 271, 283). Word stress counting meter may be unique to Tahitian poetry. The colon also functioned as poetic line for purposes of sound parallelism, which manifested itself in patterns of simple assonance, simple consonance, and complex patterns that combined simpler ones of assonance, consonance, and parallel strings of phonemes. Although sound patterns most often spanned lines, they were sometimes constrained to within a line. Occasionally, they were arranged into inverted structures, somewhat analogous to those noted for counting meter. Some sound patterns were contained within names and epithets, and perhaps served as recurring islands of parallelism. Syntactic parallelism was common, especially in the organization of lists. Occasionally, its application was suggestive of canonical parallelism. Items of syntactic frame lists were often arranged so as to assist patterns of counting meter. A syntactic frame‟s variable elements often belonged to a single semantic category for which there seemed to be no restriction, and which could represent any taxonomic level. There appeared to be complete freedom in regards to the arrangement of syntactic frame patterns, and it was common for several to follow one another in unbroken succession. There is evidence that some of the corpus poetry was memorized. Other evidence suggests that a capacity existed, and perhaps continues to exist, of poetic composition-in-performance.

Polynesian literature in English is being defined as a post-colonial literature written by indigenous writers living in the former colonies of Great Britain in the geo- cultural area of Polynesia. This new literature emerged in the 1960's and became part of the pan-Polynesian movement. It sprang as the articulation of the autochthons' resistance against the manifestations of colonial hegemony, political or cultural, and at the same time, as the expression of their struggle for self-assertion and independence. In their works, the Polynesian writers strive to form a new Polynesian literature and culture and to find a proper cultural identity: they innovate the indigenous oral tradition by putting it in relationship with contemporary life in post-colonial Polynesia and by introducing it into their writing in English. The most representative authors who fulfil this new literary direction are the prose writers Witi Ihimaera and Albert Wendt in their respective novels Tangi (1973) and Sons for the Return Home (1973) together with the poet Alistair Te Ariki Campbell in his poetry collection The Dark Lord of Savaiki (1980). However, they are not alone in their strife, which is evidenced by the series of other names such as Patricia Grace, Epeli Hau'ofa, Keri Hulme and others. All the given prose writers...

The three Polynesian women writers - Florence (Johnny) Frisbie (b. 1932, Cook Islands), Patricia Grace (b. 1937, New Zealand) and Sia Figiel (b. 1967, Samoa) - represent three key stages in the development of Polynesian literature in English that are intrinsically linked to the transforming post-colonial context. Miss Ulysses from Puka-Puka: The Autobiography of a South Sea Trader's Daughter by F. J. Frisbie, published in 1948, is being defined as the founding text of this new literature. The autobiographical work is set in the Polynesian colonial background. Patricia Grace belongs to the first generation of Polynesian authors writing in English. She participates with them in the so-called "Maori Renaissance" that is embedded in the larger pan-Polynesian movement of resistance against British colonial hegemony and of indigenous cultural revivals started in the 1960's. Sia Figiel is a leading writer in the already established Polynesian contemporary literary scene of the 1990's. The region is almost entirely independent by now. The privileged literary themes and the linguistic choices of these three indigenous authors, together with their selected narrative techniques, reflect the on-going political and cultural emancipation of the autochthones. The writers increasingly liberate themselves from the...

There is a dearth of psychological research with Polynesian populations in the United States Research on this population is needed to meet the demands of this increasingly growing population. This study aims to investigate the psychological well-being of an understudied Latter-day Saint (LDS) Polynesian American emerging adult group in order to better provide them with cultural-specific professional psychological services. The sample included 327 LDS Polynesian American emerging adults ranging from 18 to 26 years of age (191 females, 136 males). Specifically, this study examines the associations among coping strategies, religiosity, ethnic identity, depression, anxiety, and self-esteem. An online questionnaire was used to collect the necessary data. Descriptive statistics, bivariate correlations, and path analyses were conducted to examine relationships among variables. The results yield findings that are unique to this specific population. This study's results found family support, religiosity, and ethnic identity to be influential among LDS Polynesian emerging adults with regards to their psychological well-being. As this study mentions, identifying and recognizing the influential cultural values on well-being for this population can contribute to assisting mental health professionals provide culturally sensitive and appropriate interventions for their LDS Polynesian American emerging adult clients.