Story dialogue known as talanoa is increasingly finding its place as a Pacific research method. The authors situate talanoa as an Indigenous concept of relationally mindful critical oratory. Approaching talanoa from mostly a Tongan lens, it is argued that it can contribute to broader discussions of Indigenous research methods and epistemology. The authors address the talanoa literature that has defined it as an open or informal discussion, and respond to questions that have emerged from challenges in implementing it practically in academic research. Indigenous Oceanic thought is used to interpret talanoa as a mediation between relations of Mana (potency), Tapu ( sacred/restrictions), and Noa (equilibrium), which is a gap in the talanoa literature. Talanoa is grounded as a continuum of Indigenous knowledge production and wisdom present from the past that is adaptable to research settings. Centring Moana (Oceanic) epistemology in talanoa challenges dominant research methods to adapt to Indigenous paradigms, rather than attempting to Indigenize a Western one.

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Understanding the prevalence of adaptive culture in part requires understanding the dynamics of learning. Here we explore the adaptive value of social learning in groups and how formal social groups function as effective mediums of information exchange. We discuss the education literature on Cooperative Learning Groups (CLGs), which outlines the potential of group learning for enhancing learning outcomes. Four qualities appear essential for CLGs to enhance learning: (1) extended conversations, (2) regular interactions, (3) gathering of experts, and (4) incentives for sharing knowledge. We analyze these four qualities within the context of a small-scale agricultural society using data we collected in 2010 and 2012. Through an analysis of surveys, interviews, and observations in the Tongan islands, we describe the role CLGs likely plays in facilitating individuals' learning of adaptive information. Our analysis of group affiliation, membership, and topics of conversation suggest that the first three CLG qualities reflect conditions for adaptive learning in groups. We utilize ethnographic anecdotes to suggest the fourth quality is also conducive to adaptive group learning. Using an evolutionary model, we further explore the scope for CLGs outside the Tongan socioecological context. Model analysis shows that environmental volatility and migration rates among human groups mediate the scope for CLGs. We call for wider attention to how group structure facilitates learning in informal settings, which may be key to assessing the contribution of groups to the evolution of complex, adaptive culture.

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.