‘Upside Down’ Book Has Facts Out Of... (Press, 5 November 1988)

On 5 November 1988, leaders from Auckland's Pacific Island communities expressed strong criticism of a new book titled "The World Upside Down," written by Father Felix Donnelly, a social worker and Catholic priest. In his publication, Donnelly suggested that certain Pacific Island cultures tolerate violence against young people, specifically linking corporal punishment employed in Island families to a purportedly high rate of violent crime among Pacific Islanders. Western Samoa consul Afamasaga Toleafoa vehemently opposed Donnelly’s assertions, arguing that he should refrain from making rash generalisations about another culture. Toleafoa acknowledged that while Samoans do utilise corporal punishment as a means of discipline, he refrained from characterising this practice as violence. He explained that such disciplinary actions are typically administered with care and love, stating, "90 per cent of the time it is done properly." He also refuted Donnelly’s claim that Island churches are diminishing in influence, noting that a new Samoan church opens every month and that the church continues to play a significant role in the community. Toleafoa referenced Biblical verses that support corporal punishment, questioning whether society is truly better off moving away from traditional disciplinary methods. In addition to Toleafoa’s comments, Sefulu Ioane, the director of the Pacific Islands Educational Resource Centre, expressed his distress over Donnelly's claims, labelling them as “cheeky” and claiming that no church in the Islands endorses violence. Ioane stated that Donnelly lacks understanding of the Pacific Island cultural context, further dismissing the notion that violence is condoned by their communities. This discourse highlights tensions between cultural practices surrounding discipline and external perceptions of those practices, particularly in regard to violence and church influence within Pacific Island communities in New Zealand. The reactions from community leaders illustrate a strong desire to defend their cultural integrity against what they perceive as misinformed and damaging assertions.

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