A new Auckland-based kava business has found itself at the heart of a cultural debate, with critics raising concerns about appropriation, authenticity, and the future of kava as a deeply rooted Pacific tradition.

Vibes Kava, co-founded by Charles Byram and Derek Hillen, operates out of New Leaf Kombucha taproom in Grey Lynn.

The pair launched the business earlier this year, promoting it as a space for connection and community.

Byram, a Kiwi-American of Samoan descent, returned to Aotearoa after growing up in the United States. Hillen, originally from Canada, moved to New Zealand 10 years ago.

Both say they discovered kava during the covid-19 pandemic and credit it with helping them shift away from alcohol.

“We wanted to create something that brings people together in a healthier way,” the pair said.

However, their vision has been met with growing criticism, with people saying the business lacks cultural depth, misrepresents tradition, and risks commodifying a sacred practice.

Context and different perspectives
Tensions escalated after Vibes Kava posted a promotional video on Instagram, describing their offering as “a modern take on a 3000-year-old tradition” and “a lifestyle shift, one shell at a time”.

On their website, Hillen is referred to as a “kava evangelist,” while videos feature Byram hosting casual kava circles and promoting fortnightly “kava socials.”

The kava they sell is bottled, with tag names referencing the effects of each different kava bottle — for example, “buzzy kava” and “chill kava”.

Their promotional content was later reposted on TikTok by a prominent Pacific influencer, prompting an influx of online input about the legitimacy of their business and the diversity of their kava circles.

The reposted video has since received more than 95,000 views, 1600 shares, and 11,000 interactions.

In the TikTok caption, the influencer questioned the ethical foundations of the business.

“I would like to know what type of ethics was put into the creation of this . . . who was consulted, and said it was okay to make a brand out of a tradition?”

Criticised the brand’s aesthetic
Speaking to RNZ Pacific anonymously, the influencer criticised the brand’s aesthetic and messaging, describing it as “exploitative”.

“Their website and Instagram portray trendy, wellness-style branding rather than a proud celebration of authentic Pacific customs or values,” they said.

“I feel like co-owner Charles appears to use his Samoan heritage as a buffer against the backlash he’s received.

“Not to discredit his identity in any way; he is Samoan, and seems like a proud Samoan too.

“However, that should be reflected consistently in their branding. What’s currently shown on their website and Instagram is a mix of Fijian kava practice served in a Samoan tanoa. That to me is confusing and dilutes cultural authenticity.”

Fiji academic Dr Apo Aporosa said much of the misunderstanding stems from a narrow perception of kava as simply being a beverage.

“Most people who think they are using kava are not,” Aporosa said.

‘Detached from culture’
“What they’re consuming may contain Piper methysticum, but it’s detached from the cultural framework that defines what kava actually is.”

Aporosa said it is important to recognise kava as both a substance and a practice — one that involves ceremony, structure, and values.

“It is used to nurture vā, the relational space between people, and is traditionally accompanied by specific customs: woven mats, the tanoa bowl, coconut shell cups (bilo or ipu), and a shared sense of respect and order.”

He said that the commodification of kava, through flavoured drink extracts and Western “wellness” branding, is concerning, and that it distorts the plant’s original purpose.

“When people repackage kava without understanding or respecting the culture it comes from, it becomes cultural appropriation,” he said.

He added that it is not about restricting access to kava — it is about protecting its cultural integrity and honouring the knowledge Pacific communities have preserved for upwards of 2000 years.

He said these situations are layered.

“I see the cultural appreciation side of things, and I see the cultural appropriation side of things,” Fehoko said.

“It is one of the few practices we hold dearly to our heart, and that is somewhat indigenous to our Pacific people — it can’t be found anywhere else.

“Hence, it holds a sacred place in our society. But, we as a peoples, have actually not done a good enough job to raise awareness of the practice to other societies, and now it’s a race issue, that only Pacific people have the rights to this — and I don’t think that is the case anymore.”

He explained that it is part of a broader dynamic around kava’s globalisation — and that for many people, both Pacific and non-Pacific, kava is an “interesting and exciting space, where all types of people, and all genders, come in and feel safe”.

“Yes, that is moving away from the cultural, customary way of things. But, we need to find new ways, and create new opportunities, to further disseminate our knowledge.

‘Not the same today’
“Our kava practice is not the same today as it was 10, 20 years ago. Kava practices have evolved significantly across generations.

“There are over 200 kava bars in the United States . . . kava is one of the few traditions that is uniquely Pacific. But our understanding of it has to evolve too. We can’t just gatekeep — we need to guide,” he said.

He added that the issue of kava being commercialised by non-Pacific people cannot necessarily be criticised.

“It’s two-fold, and quite contradictory,” he said, adding that the criticism against these ventures often overlooks the parallel ways in which Pacific communities are also reshaping and profiting from the tradition.

“We argue that non-Pacific people are profiting off our culture, but the truth is, many of us are too,” he said.

“A minority have extensive knowledge of kava . . . and if others want to appreciate our culture, let them take it further with us, instead of the backlash.

“If these lads are enjoying a good time and have the same vibe . . . the only difference is the colour of their skin, and the language they are using, which has become the norm in our kava practices as well.

“But here, we have an opportunity to educate people on the importance of our practice. Let’s raise awareness. Kava is a practice we can use as a vehicle, or medium, to navigate these spaces.”

Tearing up, he said that was one of the most difficult things to swallow was backlash fixated on his cultural identity.

“I felt like I was getting judged for the colour of my skin, and for not understanding who I was or what I was trying to accomplish. If my skin was a bit darker, I might have been given some more grace.

“I was raised in a Samoan household. My grandfather is Samoan . . . my mum is Samoan. It’s tough to be this person and then get hurt online, without having a conversation with me. Nobody took the time to ask those questions,” he said.

The pair also pushed back on claims they are focused on profit.

“We went there to learn, to dive into the culture. We went to a lot of kava bars, interviewed farmers, just to understand the origin of kava, how it works within a community, and then how best to engage with, and showcase it,” Byram said.

“People have criticised that we are profiting — we’re making no money at this point. All the money we make from this kava has gone back to the farmers in Vanuatu.”

Representing a minority
Hillen thinks those criticising them represent a minority.

“We have a lot of Pasifika customers that come here [and] they support us.

“They are ecstatic their culture is being promoted this way, and love what we are doing. The negative response from a minority part of the population was surprising to us.”

Critics had argued that the business showcased confusing blends of different cultural approaches.

Byram and Hillen said that it is up to other people to investigate and learn about the cultures, and that they are simply trying to acknowledge all of them.

Byram, however, added that the critics brought up some good points — and that this will be a catalyst for change within their business.

“Yesterday, we joined the Pacific Business Hub. We are [taking] steps to integrate more about the culture, community, and what we are trying to accomplish here.”

They also addressed their initial silence and comment moderation.

‘Cycle so self-perpetuating’
“I think the cycle was so self-perpetuating, so I was like . . . I need to make sure I respond with candor, concern, and active communication.

“So I deleted comments and put a pause on things, so we could have some space before the comments get out of hand.

“At the end of the day . . . this is about my connection with my culture and people more than anything, and I’m excited to grow from it. I’m learning, and I’m utilising this as a growth point. We’re just doing our best,” Byram said.

Hillen added: “You have to understand, this business is super new, so we’re still figuring out how best to do things, how to market and grow along with not only the community.

“What we really want to represent as people who care about, and believe in this.”

Byram said they want to acknowledge as many peoples as possible.

“We don’t want to create ceremony or steal anything from the culture. We really just want to celebrate it, and so again, we acknowledge the concern,” he added.

This article is republished under a community partnership agreement with RNZ.

Article by AsiaPacificReport.nz

A Nuku’alofa business has started to sell “sparkling kava” on tap for those interested in tasting the traditional brew.

Tricia Emberson and her family owned Pacific Brewing Tonga business launched the initiative at their Reload Bar in Nuku’alofa last week.

The project has been a two-year ongoing project that is blending tradition with innovation and plan to add flavoured kava drinks in the future.

Emberson said her team has kept the essence of kava while introducing a fresh, modern twist.

She believes turning kava into a drink available for everyone at a local bar is the way to go to meet demands.

She told RNZ Pacific that the lockdowns during the 2020 covid-19 pandemic and the 15 January 2022 Hunga Tonga-Hunga Ha’apai volcanic eruption and tsunami forced her and her team to look at options to keep their business operations afloat.

They had taken over Pacific Brewing in 2017 with the idea of creating beer in Tonga to tell the story of their Polynesian heritage.

Rebranded Pacific beer
They rebranded their beer using the names of Polynesian mythical gods, which she said “was sort of the trend and of the time”.

The “Sparkling Kava’ product is the result of two years of research and work, with the focus on making the drink available so they can also get the market’s feedback.

“During the covid pandemic it was a very tough time for everybody and we started looking at what other opportunities we could look into,” she said.

“Kava was one of the things that has gone through stages throughout the years where it’s been permitted in overseas countries, where it hasn’t been permitted in some countries.

“And because my background is in exports and knowing to make the business viable, I started looking at what we could do to export up from Tonga.”

Emberson owning Reload Bar provided a good opportunity for them to have the “sparkling kava” on tap for people to taste.

“It’s taken us a while because first of all we were researching the properties of kava and what can we do with kava,” she said.

“And now, through Reload Bar, we’re going to do the market research and we’re doing that because we want the opinions not only of the Tongans but also of foreigners to see if this is something they would drink.”

Longer-term plans
She said that is the first step as they had more plans long-term.

“Of course we have a longer-term plan, where we would look at the viability of exporting,” she said.

“We are looking at flavoring, different flavorings, and also putting it into a bottle or a can.”

Emberson was born in Fiji and returned to Tonga in 1990 to invest in the fisheries sector, setting up Alatini Fisheries.

She said the poplularity of kava now around the globe was a factor they considered.

“The fact that although many tourists had in the past wanted to taste kava but was not able to do so because it was not readily available was another factor in them going the way they have.

“So that was the other reason why we looked at kava because I’ve been doing a lot of traveling through Indonesia I noticed that it was very easy for you to drink coconut or drink this or drink that . . . all the locally available drinks,” she said.

“And I know in Tonga, when you visit, as a tourist you say I’d like to taste kava and it’s not available, so that was one of the things we wanted to meet, the need that is there.”

She added customer feedback and the result of their research on the product now available would form the basis of their next step.

“It’s been good so far,” she revealed when asked how people are responding.

Not enough support
Meanwhile, Emberson said small island countries in the Pacific, like Tonga, needed more support for the private sector.

She revealed this was something she had witnessed over the years since her family started their business operations in 1990.

They have had to shut down their fisheries business because of the high costs of operations and are working hard on keeping their Pacific Brewing and Reload Bar operations going by looking at product options like the sparkling kava and flavoured kava.

“There hasn’t been, as far as I’ve seen, the support of the private sector,” she said.

“I think Fiji is a little bit bit better. But in some of the smaller Pacific islands that support for the private sector is not there.

“That’s been my game since 1990 as an entrepreneur, private enterprise, looking and seeing what I can do to help the country, and it is just difficult.

“I’ve been in Australia and it’s amazing to see the difference in the support of small businesses.”

This article is republished under a community partnership agreement with RNZ.

Article by AsiaPacificReport.nz

French President Emmanuel Macron and Vanuatu Prime Minister Ishmael Kalsakau have reached an agreement to settle the “land problem” in the southern region of Vanuatu before the end of this year.

Prime Minister Kalsakau made this declaration during his speech at the 7th Melanesian Arts and Cultural Festival (MACFEST) in Saralana Park yesterday afternoon, coinciding with President Macron’s visit to the festival.

“We have talked about a topic that is important to the people of Vanuatu in relation to the problem for us in the Southern Islands. The President has said that we will resolve the land problem between now and December,” he said.

Though not explicitly naming them, it is evident that the southern land problem mentioned refers to the islands of Matthew and Hunter, located in the southern portion of Vanuatu, over which significant demands have been made.

In addition to this issue, the boundary between New Caledonia and Vanuatu remains unresolved.

The hope was that during President Macron’s visit, Prime Minister Kalsakau — carried in a traditional basket by Aneityum bearers during the opening of MACFEST 2023 — would address the Matthew and Hunter issue with the French leader.

As part of Vanuatu’s traditional practice, Kalsakau and President Macron participated in a kava-drinking ceremony, expressing their wish for the fruitful resolution of the discussed matters.

Matthew and Hunter are two small and uninhabited volcanic islands in the South Pacific, located 300 kilometres east of New Caledonia and south-east of Vanuatu.

Both islands are claimed by Vanuatu as part of Tafea province, and considered by the people of Aneityum to be part of their custom ownership. However, since 2007 they had also been claimed by France as part of New Caledonia.

Elation over statement
The announcement of the two leaders’ commitment to resolving the southern land issue was met with elation among the people of Vanuatu, particularly in the Tafea province.

“France has come back to Vanuatu; President Macron has told me that it has been a long time, but he has come back today with huge support to help us more,” said Prime Minister Kalsakau, expressing gratitude.

The Vanuatu government head revealed that France had allocated a “substantial sum” of money to be signed-off soon, which would lead to significant development in Vanuatu.

This would include the reconstruction of French schools and hospitals, such as the Melsisi Hospital in Pentecost, which had been damaged by past cyclones.

In response to the requests made by PM Kalsakau and President Macron, the chiefs of the Tafea province conducted another customary ceremony to acknowledge and honour the visiting leaders.

President Macron at MACFEST 2023
More than 4000 people gathered yesterday at Saralana Park to witness the presence of President Macron and warmly welcome him to MACFEST 2023.

He delighted the crowd by delivering a speech in Bislama language, noting the significance of Vanuatu’s relationship with France and highlighting its special and historical nature.

“Let me tell you how pleased I am to be with you, not only as a foreign head of state but as a neighbour, coming directly from Noumea,” President Macron said.

He praised Prime Minister Kalsakau for fostering a strong bond between the two countries amid “various challenges and foreign interactions”, emphasising that their connection went beyond bilateral relations, rooted in their shared history.

President Macron further shared his satisfaction with the discussions he had with Kalsakau, expressing joy that his day could culminate with the celebration of MACFEST, symbolising the exchange between himself and Vanuatu’s PM.

“My delegation is thrilled to participate in the dances and demonstrations that bring together delegations from across the region, celebrating the strength and vitality of Melanesia and the spirit of exchange and sharing,” he said.

The President expressed his pride in being part of the region, particularly in New Caledonia, and witnessing the young teenagers of Melanesia coming together, dancing, and singing, driven by the belief that they will overcome the challenges of today and tomorrow.

Last night, President Macron departed for Papua New Guinea to continue his historic Pacific visit. He expressed his happiness in meeting members from PNG, Solomon Islands, Fiji, and other participating nations during MACFEST.

Doddy Morris is a Vanuatu Daily Post journalist. Republished with permission.

Article by AsiaPacificReport.nz

​A new business initiative in Aotearoa New Zealand aims to open up conversations about the benefits of kava on mental health.

Tongan entrepreneur ‘Anau Mesui-Henry and her photographer husband Todd Henry own Four Shells Kava Lounge in Auckland, creating a space for the community to use the Pacific Island drink to maintain its value and cultural identity.

They have started talanoa on kava and mental health in Auckland, Wellington and Gisborne.

The couple say the KAVAX sessions bring in people from all walks of life, and they get to enjoy some authentic kava for the night.

Mesui-Henry says because it is talanoa, it is open for everyone to come together and speak.

“Not all people will open up and share, but it’s a safe space where they can come through, indulge in some kava and explore solutions on how we can heal using our Pasifika culture,” she says.

“It’s the mana in knowing your natural tāonga, a tool to help us as people to heal and the silent battles that we face.”

Pasifika tools to connect
Mesui-Henry says although organisations like the Mental Health Foundation are doing great work with the resources they have, a “white approach” will not work alone.

She says Pasifika people have the tools to connect through kava, and improve mental health.

Mesui-Henry says some of the misconceptions around kava they have to work on dispelling are that it is bad for you, it’s “muddy water”, or once it numbs you, you are drunk.

“We are a community grassroots kind of place, and knowing our cultural keystone, kava has a place in society.”

Kava is part of significant cultural practices in different Pacific Islands, is known internationally for its relaxing properties, and is used as a herbal remedy.

The website of the Alcohol and Drug Foundation NZ advises that if a large amount of kava is consumed the following effects may be experienced: drowsiness, nausea, loss of muscle control, mild fever and pupil dilation and red eyes.

It is legal to drink kava in New Zealand.

A Pacific Media Network News article under the Public Interest Journalism Fund. Republished with permission.

Article by AsiaPacificReport.nz

Misuse of funds, dictatorial leadership and lack of consultation displayed by some Methodist Church leaders in Fiji is “a worrying trend”, says church president Reverend Ili Vunisuwai.

He highlighted this and lifestyle concerns — including the abuse of kava — during the Methodist Church in Fiji and Rotuma’s annual conference yesterday.

Reverend Vunisuwai said leadership without respect and humility would push the congregation to search for other places of worship where their voices could be heard.

“Reports and complaints have been received at the head office regarding the misuse of funds in our churches,” he said.

“This is a serious concern as it can end up in the court of law.

“I hereby plead to uphold our Christian values with respect and humility to move forward in improving the leadership status of our church.”

Reverend Vunisuwai also emphasised the need for church members to be mindful of their lifestyles as many ministers had died prematurely.

“Some have passed on while others have been affected with non-communicable diseases (NCDs),” he said.

“We need to be mindful of our lifestyle, especially our eating habits, excessive consumption of kava, staying up late at night, and not having enough rest.”

He called on the congregation to implement the three pillars of the church’s 10-year strategic plan — physical well-being, good leadership and creating awareness for climate change.

Wata Shaw is a Fiji Times reporter. Republished with permission.

Article by AsiaPacificReport.nz

Frontline investigative articles on Aotearoa New Zealand’s 23-day Parliament protester siege, social media disinformation and Asia-Pacific media changes and adaptations are featured in the latest Pacific Journalism Review.

The assault on “truth telling” reportage is led by The Disinformation Project, which warns that “conspiratorial thought continues to impact on the lives and actions of our communities”, and alt-right video researcher Byron C Clark.

Several articles focus on the Philippines general election with the return of the Marcos dynasty following the elevation of the late dictator’s son Ferdinand “Bongbong” Marcos Jr and the crackdown on independent media, including Nobel Peace Prize co-laureate Maria Ressa’s Rappler.

Columbia Journalism School’s Centre for Investigative Journalism director Sheila Coronel writes of her experiences under the Marcos dictatorship: “Marcos is a hungry ghost. He torments our dreams, lays claim to our memories, and feeds our hopes.”

But with Marcos Jr’s landslide victory in May, she warns: “You will be in La-La Land, a country without memory, without justice, without accountability. Only the endless loop of one family, the soundtrack provided by Imelda.”

The themed section draws on research papers from a recent Asian Congress for Media and Communication conference (ACMC) hosted by Auckland University of Technology (AUT) introduced by convenor Khairiah A Rahman with keynotes by Asia Pacific Report editor David Robie and Rappler executive editor Glenda Gloria.

In the editorial titled “Fighting self-delusion and lies”, Philip Cass writes of the surreal crises in the Ukraine War and the United States and the challenges for journalists in the Asia-Pacific region:

“Similarly, there are national leaders in the Pacific who seem to truly want to believe that China really is their friend instead of being an aggressive imperialist power acting the same way the European powers did in the 19th century.”

With the Photoessay in this edition, visual storyteller and researcher Todd Henry explores how kava consumption has spread through the Pacific and into the diasporic community in Aotearoa New Zealand.

His “Visual peregrinations in the realm of kava” article and images also examine the way Pasifika women are carving their own space in kava ceremonies.

Unthemed topics include Afghanistan, the Taliban and the “liberation narrative” in New Zealand, industrial inertia among Queensland journalists, and Chinese media consumption and political engagement in Aotearoa.

Pacific Journalism Review, founded at the University of Papua New Guinea, is now in its 28th year and is New Zealand’s oldest journalism research publication and the highest ranked communication journal in the country.

The latest edition is published this weekend.

Article by AsiaPacificReport.nz

In late 1913 one of the most famous men in Britain arrived in Pago Pago.

Rupert Brooke, 26, was a literary sensation at the time and was taking an escape from celebrity to explore the South Seas: “I want to walk a thousand miles, and write a thousand plays, and sing a thousand poems, and drink a thousand pots of beer, and kiss a thousand girls – oh, a million things.”

Brooke landed in Pago Pago and quickly moved onto German ruled Āpia.

He marvelled at his accommodation: “I lived in a Sāmoan house (the coolest in the world) with a man and his wife, nine children, ranging from a proud beauty of 18 to a round object of 1 year, a dog, a cat, a proud hysterical hen, and a gaudy scarlet and green parrot, who roved the roof and beams with a wicked eye; choosing a place whence to — twice a day, with humorous precision, on my hat and clothes.

“The Sāmoan girls have extraordinarily beautiful bodies, and walk like goddesses. They’re a lovely brown colour, without any black Melanesian admixture; their necks and shoulders would be the wild envy of any European beauty; and in carriage and face they remind me continually and vividly of my incomparable heartless and ever-loved X.”

The German officials running Sāmoa impressed him saying the two governors had blocked forces that might destroy Sāmoa.

‘Painful operation’
“Dr Schultz, I have been told by old residents of Samoa, was tattooed in the native style, as were certain of his officials. It is reasonable to suppose that this judge, administrator, and collator of Samoan proverbs at least has some ulterior and altruistic purpose in view in undergoing a very painful operation.

“A Samoan who is not tattooed —it extends almost solid from the hips to the knees — appears naked beside one who is; and in no way can the custom be considered as disfiguring.”

English inhabitants had little to complain of other than saying the Germans were “too kind to the natives – an admirable testimonial”.

A Royal Navy gunboat had visited Āpia and were entertained by Sāmoans with music and dance, provided by “an eminent and very charming young princess”. She was a famous beauty with a keen intelligence. Her glorious singing voice made for a successful party.

“The princess led her guests afterwards to the flagstaff. Before anyone could stop her, she leapt onto the pole and raced up the sixty feet of it.”

At the top, she seized the German flag and tore it to pieces.

After visiting Fiji and Auckland, Brooke headed to Tahiti, staying at Mataiea, outside Pape’ete. He met Taatamata: “I think I shall write a book about her – only I fear I’m too fond of her.”

Three poems, no book
“There were three poems, but never a book.

He returned to England, moving toward war.

The Great War broke out in August 1914 and Brooke in September 1914 become a sub-lieutenant in the Royal Navy Division, an unusual section of the British Army.

He heard that Deutsch-Sāmoa: “is ours,” he wrote, recalling his stay there a year earlier.

“Well, I know a princess who will have had the day of her life. Did they see [Robert Louis] Stevenson’s tomb gleaming high up on the hill, as they made for that passage in the reef….

“They must have landed from boats; and at noon, I see. How hot they got! I know that Āpia noon. Didn’t they rush to the Tivoli bar but I forget, New Zealanders are teetotalers.

“So, perhaps, the Sāmoans gave them the coolest of all drinks, kava; and they scored. And what dances in their honour, that night! but, again, I’m afraid the houla-houla would shock a New Zealander.

Sweetest South Sea songs
“I suppose they left a garrison, and went away. I can very vividly see them steaming out in the evening; and the crowd on shore would be singing them that sweetest and best-known of South Sea songs, which begins, ‘Good-bye, my Flenni’ (‘Friend,’ you’d pronounce it), and goes on in Sāmoan, a very beautiful tongue.

“I hope they’ll rule Sāmoa well.”

That last line was prophetic, given who buried Rupert Brooke.

George Richardson had been born in Britain but in years leading up to war, had been based in New Zealand. In December 1913, then Colonel Richardson sat as New Zealand’s representative on the Imperial General Staff in London.

With war, he became chief of staff of the new Royal Naval Division, an idea of First Sea Lord Winston Churchill to get unneeded sailors into the fighting as infantrymen. It was deployed to Gallipoli.

Rupert Brooke in December 1914 wrote to a friend from a camp in Dorset, that he had dreamt that he was back in Tahiti, where he met a woman who told him that Tahiti lover Taatamata was dead: “Perhaps it was the full moon that made me dream, because of the last full moon at (Tahiti).

“Perhaps it was my evil heart. I think the dream was true.”

A good time
Weeks later, Brooke received a letter from Taatamata, dated 2 May 1914 in which she told of having a good time with Argentinian sailors. She was always thinking of Brooke but wondered if he had already forgotten her.

After she died there were often rumours that Taatamata had a child, a girl, with Brooke and she grew up in Pape’ete.

Brooke wrote The Soldier:
If I should die, think only this of me;
That there’s some corner of a foreign field
That is forever England.

Two days out from the landings at Gallipoli, on Shakespeare’s birthday (and the same day he died), April 23, Brooke died, the result of an infected mosquito bite.

He was buried on the Aegean island of Skyros.

George Richardson, who after the war would become one of Sāmoa’s worst colonial administrators, was given the job of burying Brooke.

‘I selected his grave on a little knoll under an olive tree and there he lies peacefully today.”

Republished from The Pacific Newsroom with permission.

Article by AsiaPacificReport.nz

By Glenda Willie in Port Vila

Vanuatu kava farmers on Espiritu Santo have expressed great fear of losing their production businesses in the wake of reports alleging that investors will be engaging in mass kava production on their land.

In a press statement, the kava farmers and suppliers said if the investors engaged in kava production on a larger commercial scale, they would outnumber the hard-working local farmers and dominate kava outlets with their production.

Describing this as a “silent killer” for their small-scale kava businesses, the concerned farmers called on the government through the minister responsible for labour to reconsider the working permits for those investors.

The local farmers are worried that their years of hard work would be in vain if this issue is not addressed immediately.

They claim that they will not be able to compete with the investors in terms of kava quantity.

“Kava is considered a traditional drink therefore the government should consider this as a priority to assist the farmers to protect the value of kava before they fall into the hands of investors,” they said.

The kava farmers said they would do their best to protect and defend their kava businesses as most of them rely on their businesses to sustain their livelihood.

Glenda Willie is a Vanuatu Daily Post reporter.