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.

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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.

‘We can’t just gatekeep — we need to guide’
Dr Edmond Fehoko, is a renowned Tongan academic and senior lecturer at Otago University, garnered international attention for his research on the experiences and perceptions of New Zealand-born Tongan men who participate in faikava.

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.”

‘Getting judged for the colour of my skin’
“I completely understand the points that have been brought up,” Byram said in response to the criticism.

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.

It has been more than three months since elections in Sāmoa produced an election result that would change a government, and, eventually, bring to office Prime Minister Fiame Naomi Mata’afu.

What is remarkable about this is not so much the change, but the forbearance and patience of the Sāmoan people; there has been no violence of any kind.

It would be challenging to think of other countries in such situations where people waited quietly, peacefully.

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But it would be of no surprise to any student of Sāmoan history – and a particular quote.

The first is in 1887 when the Imperial Germans were trying to capture Malietoa Laupepa.

German ships were bombarding villages in a bid to catch him. He was in the jungle of ‘Upolu. A letter was sent by the Germans Malietoa telling him that if he did not surrender, great sorrows must befall his country.

He surrendered, fearing the bombardment of villages.

‘Do not let us weep’
Malietoa’s tulāfale Lauaki Namulau’ulu Mamoe, said there was no shame in surrender: “Do not let us weep. We have no cause for shame. We do not yield to Tamasese, but to the invincible strangers.”

Malietoa responded with a ringing farewell: “To all Sāmoa: On account of my great love to my country and my great affection to all Sāmoa, this is the reason that I deliver up my body to the German government.

“That government may do as they wish to me. The reason for this is, because I do not desire that the blood of Sāmoa shall be spilled for me again. But I do not know what is my offence which has caused their anger to me and to my country.’”

He named his provinces: “Tuamasaga, farewell! Manono and family, farewell! So, also, Salafai, Tutuila, Aana, and Atua, farewell! If we do not again see one another in this world, pray that we may be again together above.”

Malietoa was taken by German gunboat to Sydney and onto the German colony in Cameroon in Africa.

The other event, of course, where revenge and counter-attack was expected was 1929s Aso Pogisa in which the Mau had been attacked by New Zealand police on Beach Road, killing a number, including Tupua Tamasese Lealofi III.

Mortally wounded
He was mortally wounded. He was taken to hospital for surgery.

After surgery, he spoke with those gathered around him: “Sāmoa filemu pea, ma si o’u toto ne’i ta’uvalea, a ia aoga lo’u ola mo lenei mea” (‘My blood has been split for Sāmoa. I am proud to give it. Do not dream of avenging it, as it was spilt in maintaining peace. If I die, peace must be maintained at any price.’)

He died soon after.

Resisting violence, keeping peace, plainly is Sāmoa’s heritage and this year we have seen a variation on it play out.

Michael Field is a co-publisher of The Pacific Newsroom. This article is republished with permission.