Measina a Sāmoa 2016

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Papers presented at the Measina a Sāmoa Conference 15 – 17 November 2016 National University of Sāmoa, Le Papaigalagala.

Volume 7

Centre for Sāmoan Studies National University of Sāmoa Le Papaigalagala, 2017

Measina a Sāmoa, vol.7, 2016 Proceedings : E sui faiga, ae tumau faavae

edited by

Professor Fui Le’apai Tu’ua Ilaoa Asofou So’o Professor Meleisea Leasiolagi Malama Meleisea Seiuli Vaifou Aloali’i-Temese Lorena Edith Tovio-Alesana Dr Safua Akeli Tooa Monalisa Saveaali’i Malietoa Matiu Matavai Tautunu Misa Vicky Lepou

The National University of Sāmoa Library CIP data

Measina a Sāmoa, vol. 7, 2016 proceedings : e sui faiga, ae tumau faavae / edited by Professor Fui Le’apai Tu’ua Ilaoa Asofou So’o... et. al. – Le Papaigalagala, Apia, Sāmoa : Centre for Sāmoan Studies, National University of Sāmoa, 2017. p. ; cm.

ISBN 978 982 9175 03 8. 1. Sāmoa – congresses. 2. Sāmoa – history. 3. Sāmoans – social life and customs. 4. Ethnology – Sāmoa – methodology. I. Fui Le’apai Tu’ua Ilaoa Asofou So’o. II. Subtitle. Sam 996.14 Mea DDC22

Published by The Centre for Sāmoan Studies, National University of Sāmoa, Le Papaigalagala, Apia, Sāmoa, 2017.

Cover Design by Alno Ualesi.

Foreword

The 7th Measina a Sāmoa Conference held from 15-17 November 2016 at the National University of Sāmoa was guided by the theme ‘E Sui Faiga ae Tumau Fa’avae’ (‘Practices may change but the Foundation Remains’). This broad approach enabled a variety of responses focusing on Sāmoa.

Papers addressing the theme were submitted from local participants and international institutions from New Zealand, Australia and Fiji. Hence this volume documents some of the discussions, debates and dialogue which took place during the 3-day conference schedule.

The first keynote address was given by Fa’amausili Solonaima Brown, the recently retired Vice- President of the Lands and Titles Court. Brown reminds us that the measina (treasures) of Sāmoa are the Sāmoan people, and the Sāmoan way of life. Therefore what can Sāmoans change, as Sāmoans will need to adapt towards a better future.

For day two, Fuimapoao Beth Onesemo-Tuilaepa, Chief Executive Officer for the Ministry of Women, Community and Social Development considers what is Sāmoan culture, and how Sāmoa can respond to some of the changes? For example, how can the law represent the views of the individual, family, village and matai?

The Deputy Registrar, Ministry of Justice & Courts and Administration Leugamata Faletolu Lofipo‘s keynote address provided some insights into the work of the ministry relating to the Lands and Titles Court.

Alongside the keynote addresses, the papers in this volume highlight changes in the Sāmoan language, methods about teaching and learning, transnational chiefly perspectives, genealogy, cultural heritage management, public policy, village boundaries, land tenure and the splitting of chiefly titles.

During the conference two important books were launched; Aganu’u ma Aga’ifanua o Suafa Matai ma Fanua Sāmoa: The Silence in the Land and Titles Act of 1981 and the Practice Relating to the Land and Titles Court (2016) by Telea Kamu Potogi. The other by A. Morgan Tuimalealiifano’s O Tama-a-Aiga: the politics of succession to Sāmoa’s Paramount Titles (2006).

In line with the theme, a photographic exhibition was held at the Centre for Sāmoan Studies for Creative New Zealand Resident artist Evotia Tamua on her major work ‘Salelesi: a village in Sāmoa’. These photographs documented 20 years of changing village life.

A key part of the conference was the addition of panel discussions by Sui o Tamaitai representatives and Sui o Pulenu’u. These conversations enabled a fruitful dialogue between panelists and attendees.

The various modes of discussions, dialogue, images and debates around the theme ‘E Sui Faiga ae Tumau Fa’avae’ has resulted in this collection of papers. We hope this Measina a Sāmoa Conference Proceedings will continue to enhance dialogue about Sāmoa’s past, present and future.

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Measina a Sāmoa

Volume 7, 2016

Proceedings

Contents

FOREWORD III

AOTELEGA O FINAGALO FA’AALIA I LE FONO LONA FITU O MEASINA A SĀMOA, 2016. 11 Professor Fui Le’apai Tu’ua ‘Ilaoa Asofou Soo KEYNOTE ADDRESSES 17

E SUI FAIGA AE TUMAU FAAVAE. 19 Fa’amausili Solonaima Brown E SUI FAIGA AE TUMAU FAAVAE. 27 Fuimapoao Leuluaialii Naeaiulumanua Falepoulima Beth Taliilagi Onesemo-Tuilaepa E SUI FAIGA AE TUMAU FA’AVAE. 33 Leugamata Faletolu Lofipo FOLASAGA FA’ASĀMOA 49

FA’ALUPEGA O LE IUNIVESITĒ AOAO O SĀMOA. 51 Fui Le’apai Tu’ua ‘Ilaoa Asofou So’o E SUI FAIGA AE TUMAU FA’AVAE. 61 Galumalemana Afereti Tuiletufuga Hunkin E SUI FAIGA AE TUMAU FA’AVAE. 69 Tuia Logoiai Pu’a letoa. O SUIGA I FA’ASALAGA FA’ALENU’U, SUAFA SA’O O ‘ĀIGA MA FANUA FA’ALEAGANU’U. 81 Fui Le’apai Tu’ua ‘Ilaoa Asofou So’o O SUIGA O LE GAGANA SĀMOA UA MĀTAUINA MA FA’AMAUINA. 95 Lafaitele Fualuga Taupi TOSO LE PA, SA LE FANUA O LE PINE FA’AMAUINA O LE PULE I ELEELE FA’ALEAGANU’U. 101 Tuiloma Susana Taua’a ‘AGANU’U MA ‘AGA’IFANUA O SUAFA MATAI MA FANUA SAMOA: “O LE GŪGŪ/PO’O LE LĒ MANINO O LE TULAFONO O FANUA MA SUAFA 1981 I ONA TAIALA MO LE FA’ATINOINA O GALUEGA MA PULEGA A LE FA’AMASINOGA O FANUA MA SUAFA I SUAFA MATAI MA FANUA FA’A-LE-AGANU’U”. 104 Telea Uūga Kamu Tapuaī Taveuveu Potogi, Dr Morgan Tuimaleali’ifano and Giovanni Krueger O LE TĀUA MA LE ĀOGĀ O UPU VALIATA (FIGURES OF SPEECH). 113 Seiuli Vaifou Aloalii Temese O SUIGA I LE ‘ŪMIA MA LE FA’AAOGAINA O FANUA FA’ALEAGANU’U O SĀMOA. 117 Matiu Matāvai Tautunu Aumua O LE FAASAOINA MA LE PUIPUIA FAALETULAFONO O MEASINA A SAMOA-NA-LUA. 127 Epifania Suafoa-Taua’i O LE TOE ĀSIA MA LE SA’ILIA O VAVAU O LE MOTU O NU’UTELE I LE ITŪMĀLŌ O ĀLEIPATA. 149 Safua Akeli, Matiu Matavai Tautunu and Seiuli Vaifou Aloalii Temese O TAUA O TAMAITAI I ASO ANAMUA O LOO OLA PEA I ONAPO NEI. 159 Monalisa Saveaalii Malietoa ENGLISH PAPERS 175

PUBLIC POLICY - THEIR FOUNDATION AND NATURE|O FAIGA FA’AVAE A LE MALO MA LO LATOU NATURA. 177 Muliagatele Potoae Roberts Aiafi

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FAAVAE O MATAI: TRANSNATIONAL WOMEN MATAI VOICES. 185 Lupematasila Misatauveve Melani Anae, Seulupe Falaniko Tominiko, Muliagatele Vavao Fetui, Malepeai Ieti Lima. CURRENTS IN THE SAMOAN CLASSROOMS: MULTI-GRADE AND MONOGRADE MODELS OF TEACHING - PERCEPTIONS, POLICY AND PRACTICE. 205 Felila Saufoi Amituanai Semel FA’AALOALO AND ITS GREAT IMPORTANCE IN EVERYDAY LIFE: TRANSNATIONAL MATAI PERSPECTIVES. 227 Vavao Fetui, Lupematasila Misatauveve Melani Anae, Seulupe Falaniko Tominiko, Malepeai Ieti Lima THE TRANSNATIONAL MATAI AND THE FOREIGN HOMELAND: DOES THE TOLOA STILL RETURN TO THE WATER? 241 Seulupe Falaniko Tominiko, Lupematasila Misatauveve Melani Anae, Muliagatele Vavao Fetui, and Malepeai Ieti Lima VARIATION – WHERE DOES IT COME FROM? A CORPUS TO INVESTIGATE VATIATION IN SAMOAN. 257 Hedvig Skirgård PROMOTING LEARNING FOR PERSONS WITH DISABILITIES THROUGH THE USE OF INCLUSIVE TECHNOLOGIES. 285 Sasae Walter Contributors 294

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Aotelega o Finagalo fa’aalia i le Fono lona Fitu o Measina a Sāmoa, 2016

Professor Fui Le’apai Tu’ua ‘Ilaoa Asofou Soo

Fa’atomuaga O le autū o le Fono lona fitu o Measina a Sāmoa 2016, E sui faiga ae tūmau fa’avae. Ae le’i āga’i se fa’amatalaga i le aotelega o finagalo ma folasaga a i lātou na ‘āuai i le fono, e tatau ona iai se fa’amalamalamaga i le fesili autū o le fono, fa’apea se fa’amalamalamaga o le ‘upu aganu’u ma le ‘upu agaifanua.

E sui faiga ae tūmau fa’avae O le fesili ta’iala, e iai se fa’a’ese’esega o le fa’avae ma faiga, pe o faiga o se vāega lava o le fa’avae? Ole’ā fai ma fa’ata’ita’iga le ta’iga o le sua taute ma le sua ta’i. O le faiga na māsani ai pe a fa’apea o le sua taute, e muamua mai le niu, soso’o mai ai le moa, soso’o mai ai le tā’isi ae mulimuli mai lona ufi o le siapo. O le suata’i, e muamua mai le pua’a, soso’o mai lona ufi o le toga, ona taualuga lea i le tōfā. O le isi fesili e tula’i mai: o le a le agaga o le fai o le sua taute ma le sua ta’i? O le mea mautinoa, o le sua taute ma le sua ta’i o fa’aaloaloga e fa’atino i taumafa. Ae lē faia fa’apea le fa’atinoga o taumafa i so o se tagata. O le sua taute ma le sua ta’i o le fa’atinoga lea o taumafa mo tamāli’i. O lona uiga o le fa’atinoga o le momoliga o taumafa i le tūlaga sili ona maualuga, auā o le faiga lea ua talafeagai i aga fa’atamāli’i. Afai o le tūlaga lea, ona fōliga lea e lua vāega e aliali mai. O le vāega muamua o le agaga e fai ai. O le agaga e fai ai, o le fa’atinoga lea o le momoliga o taumafa i le tūlaga sili ona maualuga e talafeagai ma aga fa’atāmali’i. O le vāega lona lua, o le fa’atinoga o le momoliga o taumafa. O le fa’atinoga lea e pei ona fa’amatala i luga. A toe fa’atūlai mai le fesili pe a fa’aaogā taumafa e fai ma fa’ata’ita’iga ona fa’apea lea, o le fa’avae o lea aganu’u o le agaga na fai ai le sua taute ma le sua ta’i, pe o le fa’avae e aofia uma ai le agaga na fai ai le sua taute ma le sua ta’i ma le fa’atinoga o lea agaga e pei ona iai le fa’asologa o le sua taute ma le sua ta’i ma mea e fa’atino ai? O le a le tūlaga ua iai i aso nei? Olo’o fai pea sua taute ma sua ta’i ae ua ‘ese mea ua fa’atino ai. Fa’ata’ita’iga, ua sui le niu i le ‘apa inu, ua sui le moa i le pīsupo, ua sui le tā’isi i le pusamasi la’ititi, ua sui le siapo i le ta’aigā ie. Ae o le sua ta’i, ua sui le pua’a i le posi, ae olo’o tūmau pea le ufi o le ietoga, tūmau fo’i ma le tōfā. Afai o le agaga o nei fa’aaloaloga o le momoli o taumafa i le tūlaga sili ona maualuga ina ia ō gatasi ma le aga fa’atamāli’i, o lona uiga olo’o tūmau pea le agaga. Na pau le vāega ua sui, o le fa’atinoga o le agaga fa’atamāli’i, lea e māfua ai ona momoli ma fa’asolo fa’apea le ‘avega o le sua taute ma le sua ta’i. A toe fo’i la i le ‘autū o le fono lenei o measina, olo’o tūmau fa’avae ae sui le faiga. Ae a fa’apea o le fa’avae e aofia uma ai le agaga ma lona fa’atinoga, o lona uiga la, ua sui faiga, suia ai le fa’avae. Ae aisea e sui ai faiga? Se tūlaga alagātatau ona sui faiga? Se’i toe fo’i i le sua taute ma le sua ta’i e tali ai fesili ia e lua. Ua sui le niu i le ‘apainu, aisea? Auā ua faigōfie ona maua le

‘apainu i lō le niu. O le niu e tau alu le tagata e toli ma o’a. Ae o le ‘apainu e fa’atau i le tupe ma o le to’atele ua faigōfie ona fa’atau le ‘apainu i lō le toli ma o’a le niu. Ua sui le moa vela i le pīsupo. Ua faigōfie i le to’atele le fa’atau o le pīsupo auā ua maua tupe i lō le su’e mai o le moa ma toe fa’avela. Ua sui le tā’isi i le ‘apa masi la’ititi. Ua faigōfie ona fa’atau le pusa masi auā ua maua tupe i lō le fai o le ma’umaga, fa’atali se’i matua talo, ona alu lea o le tagata e fafai mai talo ma fa’avela, toe āfīfī i laufa’i e fai ai le tā’isi. Ua sui le siapo i le ie papālagi. Ua lē toe faigōfie ona maua siapo auā ua tauau ina lē toe iai ni togāu’a, umi le taimi e tatao ai ma sasa u’a e fai ai siāpo. Ae ua faigōfie ona maua le ta’aigāie e fa’atau mai le faleoloa auā ua maua tupe. O le sua ta’i ua tele ina sui le pua’a i le povi. Ua manatu tagata o le povi e telē atu i lō le pua’a. Ma e tatau ona ‘ave le mea e sili ona telē ma lelei. O nisi tagata ua faigofie ona maua le povi auā ua maua tupe e fa’atau ai povi, ae ua faigatā ona maua ni pua’a. Se tūlaga alagātatau ona fai nei suiga? E aliali mai i fa’ata’ita’iga ua fa’amatalaina, e sui faiga pe a tūla’i mai i lea taimi ma lea taimi faiga faigofie e fa’atino ai le agaga o se fa’aaloaloga. E fuafua fo’i le fa’atinoga i mea ua maua i lea taimi ma lea taimi. O lona uiga e tatau ona fesuisuia’i faiga e fa’atino ai le agaga o le fa’aaloaloga. Ua ‘āmata fo’i ona alia’i le isi faiga fou o le fa’aaogā lea o tupe e fa’atino ai le fa’aaloaloga ‘ātoa, po o le sua taute po o le sua ta’i fo’i. Na ona fa’asolo mai lava e le tūlāfale o vāega ‘ese’ese o le sua taute po o le sua ta’i, ae o tupe la ua fa’atino ai vāega uma ole fa’aaloaloga. O nisi ua faigōfie ona maua tupe e fa’atino uma ai vāega o le fa’aaloaloga na i lō mea na māsani mai ai le atunu’u. Ua sui faiga ae tūmau pea le fa’avae. O le fa’avae o le agaga e māfua ai le fa’aaloaloga, ae o le faiga o mea ia e fa’atino ai le fa’aaloaloga.

Aganu’u ma aga’ifanua O le aganu’u e fa’asino lea i tu ma aga i lona tūlaga lautele. Fa’ata’ita’iga, o matai e saunoa ma fetalai e fai ma sui o ō lātou ‘āiga. O matai e saofafa’i i totonu o le nu’u ma fai tonu o le nu’u. E iai le tofi o tama’ita’i, e iai fo’i le tofi o taulele’a i totonu o le nu’u. O le agaifanua o tu ia ma aga e fa’apitoa i se nu’u, po o se ‘āiga fo’i i totonu o se nu’u. Fa’ata’ita’iga, o isi nu’u e to’atasi le tūlāfale fai’upu, o se isi nu’u e to’alua tūlāfale fai’upu, ae o se isi fo’i nu’u e pei o Malie e to’afitu tūlāfale fai’upu e tumua’i tutusa. O nisi nu’u e to’atasi lona tamāli’i, o se isi nu’u e to’alua, ae o nisi nu’u e to’atele. E fa’apea fo’i ona iai ‘ese’esega o tu ma aga a ‘āiga i totonu o se nu’u.

Aotelega o folasaga ma manatu fa’alia

Gagana O le gagana Sāmoa o le tofi ma le fa’asinomaga o le tagata Sāmoa. O le mea lea e tatau ai ona fa’atāua le gagana. A tusi tulafono mo le pāsia e le pālemene e tatau ona fa’asāmoa muamua ona fa’aliliu ai lea mulimuli i le gagana fa’aperetānia. E tatau one toe fa’atāua le a’oa’oina o le gagana Sāmoa i ‘āoga a le faife’au e pei o le mea na sau ai i aso ua mavae. Olo’o mātele le fa’alauiloa i le auala ma nofoaga e āga’i iai tagata tāfafao mai fafo i le gagana fa’aperetānia ma ātili ai lava ona pei e lē tāua le gagana Sāmoa. Ua tatau ona sui lea faiga ae

12 fa’asāmoa uma fa’ailoilo nei. Ua iai galuega a le ‘Ōfisa o Ᾱ’oga, Ta’aloga ma Aganu’u ua fa’amaumau ai le gagana ma fa’aaogā ai komaliliu ma fa’amamafa ina ia feso’ota’i le gagana tautala ma le gagana tusitusi. O le agaga ia fesoasoani lea faiga i le a’oa’oina o tama ma teine ā’oga ona ua mātauina ua fa’asolo ina lē lelei le tusitusi ma le faitautusi. Ua tele suiga i le gagana e pei o le fa’aleoga o ‘upu; o le tusiga o ‘upu, o le ta’uga o ‘upu ma le toe fa’atāuaina o le fa’aaogāina o fa’amamafa ma komaliliu, ona tūla’i mai lea o le fesili, o le a le fa’avae o le gagana Sāmoa? E fōliga mai o le fa’avae o le gagana Sāmoa e fua i le taimi. Fa’ata’ita’iga, o anafea na ‘āmata ai suiga? O lona uiga e iai le taimi i le tuana’i sa iai le fa’avae lea ua suia i aso nei. O le gagana tusitusi e fōliga e tolu fa’avae pe a fua i le taimi. O le fa’avae muamua lea e maua i le tusiga o le Tusi Pa’ia lea e fa’aaogā ai fa’amamafa ma komaliliu i nisi taimi ae le’o taimi uma. O le fa’avae lona lua lea na fai e le ‘Ōfisa o Ᾱ’oga i le vaitaimi o le 1960 na ‘ave’ese ai komaliliu ma fa’amamafa. O le fa’avae lona tolu lea na toe fa’atūla’i mai e le ‘Ōfisa o Ᾱ’oga i le vaitau o le 1990 ua to fa’aaogā uma ai komaliliu ma fa’amamafa. Ae faimai le isi mau, o le fa’avae o gagana, e aofia ai ma le gagana Sāmoa, o le maua lea o le uiga o ‘upu ma fa’amatalaga olo’o avatu e le gagana. O lona uiga e tatau ona feso’ota’i lelei le gagana tautala ma le gagana tusitusi. ‘O ‘i e tāua ai le fa’aaogā uma o komaliliu ma fa’amamafa e pei o le mau a le ‘Ōfisa o Ᾱ’oga e ‘āmata mai i le vaitau o le 1990. Ae o lea ua iai le fa’ai’uga a le Komisi o le Gagana Sāmoa i le vāega lea, e fa’aogā komaliliu ma fa’amamafa pe a mana’omia. O le fesili e tula’i mai, ae o ai e faia le fa’ai’uga po o fea le taimi e mana’omia ai fa’amamafa ma komaliliu ma le taimi e lē mana’omia ai? Ae o le a le fa’avae o le gagana i isi suiga o le gagana e pei o le fa’aleoga o ‘upu, ta’uga o ‘upu ma le suiga o ‘upu? O le mau a lātou e fa’apitoa i le talafa’asolopito o le gagana, o le uiga tūmau lea o gagana uma e aofia ai ma le gagana Sāmoa o suiga mai lea taimi i lea taimi. Ma le isi, o gagana uma, e o fa’atasi o lātou suiga ma le si’osi’omaga olo’o iai le gagana. Afai la o le fa’avae o le gagana e fua i le taimi ma le si’osi’omaga, o lona uiga o suiga i le gagana e leai sona tapula’a, auā e suia pea le si’osi’oga. Pe fa’apea fo’i, e iai loa suiga i le gagana, ua sui fo’i ma le fa’avae o le gagana. O suiga i le gagana e a’afia uma ai ona vāega e fa: o le fa’aleoga, uiga, fatuga ma le fatuga o fuai’upu. O lona uiga, o le fa’avae o le gagana e lē tūmau ae suisui pea i taimi uma. E fōliga mai la e na o le tasi lava le fa’avae o le gagana, o le o tutusa lea o le gagana tautala ma le gagana tusitusi, ona maua lea o le sini autū o le gagana, ia tutusa le malamalamaga o lē olo’o tautala pe na tusia le tala ma lē olo’o aga’i iai le fa’amatalaga pe faitauina le tala.

Suafa sa’o Ua tele suiga i suafa sa’o. Ua tele ina fa’asafua e ‘āiga lava ia o lātou suafa pe ona o fa’ai’uga fo’i a le fa’amasinoga. Ua tele sa’o ae tasi lo lātou pou i le saofa’iga a le nu’u. E tasi le igoāipu ae tele tagata e inu ai. Ua iai taimi ua fete’ena’i ai finagalo o sa’o ona ua to’atele, ma ua fa’aluafesasi ai le fa’afofoga a le nu’u po o fea tonu le finagalo o le ‘āiga. Ua fa’aluafesasi le

13 pule fa’asa’o i le ‘āiga ma fanua ona ua to’atele sa’o. Ua tauau ai ‘ina le mamalu le suafa ma le saofa’iga a le nu’u. O le a le fa’avae? E māfuli manatu o le fa’avae o le tasi o le sa’o auā e tasi le pou, tasi le taupou, tasi le manaia, tasi le igoa ipu, tasi le tūlāgā maota, tasi le leo, tasi le pule ona mamalu lea o le suafa fa’apea le sa’ofa’iga a le nu’u. Ae ua tele suiga. E tele ‘āiga ua le toe tasi se sa’o ae ua to’alua, to’atolu pe sili atu fo’i. Afai la o le fa’avae e tasi le sa’o, o lona uiga ua malepe lea fa’avae ona ua sui faiga. Pe fa’apea fo’i, ona ua sui faiga ua sui ai ma le fa’avae. E tele māfua’aga o suiga ua iai nei. Ua fia pa’i uma i vai o le tama. O lātou olo’o nonofo i fafo ua manana’o fo’i e fai ni a latou nofo e tausia le ‘āiga i fafo. E le’o fa’asāina e le tūlāfono o fanua ma suafa po o le fa’avae fo’i o le Mālō Tūto’atasi o Sāmoa ona matai tama’ita’i. Ua iai agava’a o tama’ita’i e tausi ai ‘āiga. O le matai o le taui lea o le amio lelei ma le fa’atuatuaina o le ‘āiga. Ua ola ‘āiga. E fa’amāmā avega i fa’alavelave pe a to’atele matai. Ua to’atele fanau a le ‘āiga ua iai i gāluega lelei. Ua iai le aiā tatau a nisi ua fīnau i le suafa. O se vāega tāua o le fa’avae o le fa’amatai o le pule. E ui ina fa’asafua suafa sa’o o ‘āiga ae olo’o tūmau pea le pule i sa’o. E fa’apea fo’i i saofa’iga a nu’u. O lona uiga e ui ina fa’asafua suafa sa’o ae olo’o iai pea i sa’o le pule i totonu o le ‘āiga ma totonu fo’i o le nu’u. Ua sui faiga ae le’o suia ai le fa’avae. O se tasi suiga i suafa matai e aofia ai suafa sa’o ma suafa pitovao o latou ia e nofomau i atunu’u i fafo e pei o Niu Sila, Ausetalia, Amerika ma isi atunu’u. O nisi o sā’ili’iliga olo’o fagasolo i le taimi nei ua atagia ai tūlaga e lua. Muamua, olo’o iai le agaga i matai nei ia tūmau pea le pi’itaga i Sāmoa olo’o iai le fa’asinomaga o matai e ala i le lafo pea o fesoasoani tupe i ‘āiga i Sāmoa. Lua, e ui i le naunau ia tūmau pea le pi’itaga i Sāmoa, ae a toe fo’i mai i Samoa, ua lē toe tutusa le fa’atinoga o mea e māsani ai le fa’amatai i Sāmoa ma le tūlaga olo’o ola ai matai i atunu’u i fafo. Ua ‘ese’ese fo’i talitonuga i le aganu’u ma lona fa’atinoga ma ua avea ai nei ‘ese’esega ma fete’ena’iga tūmau pe afai e toe fo’i mai i Sāmoa. Ua sui faiga ma ua sui ai fo’i ma le fa’avae.

Fanua E o fa’atasi suafa sa’o ma fanua e fa’asino i le suafa. Ua fa’asafua suafa ua āmata ai fo’i ona māvaevae le pule i fanua. Afai o le fa’avae e tasi le matai e pulea fanua o le ‘āiga, ae o lea ua fa’asafua suafa, o lona uiga ua sui ai fo’i ma le fa’avae. Ae afai e lē taua pe fia sa’o o le ‘āiga, ae o le mea taua e ia’i lātou uma le pule tutusa i fanua uma o le ‘āiga, o lona uiga olo’o tūmau pea le fa’avae o sa’o e pulea fanua uma o le ‘āiga. So o se fanua e iai ona tuā’oi. O tuā’oi fa’avae o mea tūmau e pei o vaitafe, mauga ma isi mea fa’apēnā. O nisi fanua e totō le niu e fa’apine ai le tuāo’i e pei o le gagana fa’afailāuga e muamua ona totō le niu o le tuā’oi. O aso nei ua toso pa uaea e fa’apine ai tuā’oi. Ua sui faiga, aiseā? E iai le mau e māfua ia faiga fou ona o le manatu fa’apito ia pule lava le tagata ia i le fasifanua o le ‘āiga lea ua nofo ai, ae ua lē toe pule le sa’o po o sa’o pe

14 afai ua fa’asafua le suafa o le ‘āiga. Ae iai fo’i le isi mau e māfua ona toso le pa uaea ia tāofi ai le si’ituā’oi o le isi ‘āiga le la e lua te tuā’oi. Afai o le niu sa iloa ai le tuā’oi, ae ua tātu’u fa’alilolilo i lalo e lē lua te tua’oi le niu o le tuā’oi ae tūlei mamo ‘ese mai le tuā’oi mai i le mea sa iai, o le isi lea faiga e tāofi ai le si’ituā’oi o le toso ai loa o le pa i le tuā’oi. E le’o se fa’apito la ae o le puipuiga ia malu le tuā’oi. O nis ‘āiga ua fa’a’āigalua i Apia ma nu’u ona o galuega ma ā’oga a tamaiti. ‘Ᾱfai olo’o iai mea tūmau ma taugatā e pei o fale i totonu o le nu’u ae fa’a’āigalua i Apia, ona toso lea o pauaea e puipui ai mea taugatā a ‘āiga mo le puipuiga ina ne’i fa’aleagaina. ‘Ᾱfai o nei faiga olo’o silafia lelei ma malilie iai isi sa’o o le ‘āiga ma le ‘āiga ‘ātoa, o lona e moni ua suia faiga ae olo’o sosolo lava suiga i le mea ua mālilie iai ‘āiga ma suiga o le soifuaga ua iai i aso nei. O matai o nisi aiga ua taumafai e fa’aaogā le pulefa’amau e pulea to’atasi ai ni vāega o fanua o le ‘āiga. O lona uiga ua taumafai e ‘aumai le tūlāfono o fanua ma suafa e fāoa ai le pule a le sa’o ma le ‘āiga i le fanua ae pule ai se tagata e to’atasi, po o se faletama e tasi. Ua mātuā mamao ‘ese lenei faiga fou ma le fa’avae o fanua fa’aleaganu’u. O le māfua’aga lea ua sui ai le vāega lea o le tūlāfono o fanua ma suafa ma ave’ese ai le pule lea e māfua mai i le pulefa’amau.

Tu ma Aga O tu ma aga e fa’atatau lea i amioga ma aga māsani e ‘ese mai i suafa sa’o ma fanua. E lavea i le vāega lea le ava ma le fa’aaloalo. O se tasi mau ua lē toe maua le ava ma le fa’aaloalo sa iai i aso ua mavae i le va nonofo o le ‘āiga ma le sa’o, o le va o mātua ma fanau, o le va o tagata mātutua ma tagata lāiti, o le va o matai ma taulele’a, ma le va o matai ma tagata e lē matai. Atonu e sa’o. Masalo ona ua lē toe tasi le sa’o ae ua to’atele ma tauau ai ina vāeluaina le va’ai a le ‘āiga ma le nu’u. Ua iai le suiga i le va o mātua ma fanau, masalo ona ua iloa e le fanau a lātou aiātatau i lalo o le tūlāfono. O nisi fo’i mātua e mana’o e talanoa mai fanua i o lātou lagona ae le’o se tali’upu. E tele fo’i mātua ua malamalama i aiātatau a le fanau i lalo o le tūlāfono. Atonu ua fa’aititia le ava ma le fa’aaloalo i le va o tagata mātutua ma tagata lāiti ona o le manatu i aso nei e laugatasia tagata uma i lalo o le tūlāfono. O le lagona lea ua tauau ina sosolo atu i le va o matai ma lātou e le’i matai, fa’apea fo’i i le va o matai ma taulele’a.

Pule a ali’i ma faipule E lua suiga tetele ua iai i le pule a ali’i ma faipule i totonu o nu’u. Muamua, ua tele ina o’o i le fa’amasinoga o fanua ma suafa matā’upu sa lōtea ma fa’ai’ugāfonoina i fono a nu’u. Ua ‘avea nei le fa’amasinoga e pei o se tasi o vāega tāua o le aganu’u i aso nei. Lua, ua lē toe ‘ātoa le pule a ali’i ma faipule ona o lea ua tāofiofi e le malosi o le tūlāfono ae fa’avae i le aiātatau fa’atagata soifua. Fa’ata’ita’iga, ua le toe mafai e le pule’aga a nu’u ona fa’asaina pe aveasea ekalesia mai totonu o nu’u pe afai o le finagalo lea o nisi o aiga o le nu’u ina ia fa’aofi mai i totonu o le nu’u ni ekalesia fou. E tu le tulafono i le aiatatau a le tagata fa’atino ai lana tapua’iga i le fa’atuatuaga ua talitonu iai.

Olo’o iai pea le pule a ali’i ma faipule e fa’ate’a ai se ‘āiga po o se matai mai le faigānu’u, ae fai fuafua pe o o gatasi ma le tūlāfono o aiātatau a le tagata soifua. O lona uiga, e ui olo’o iai pea le pule i ali’i ma faipule e pūlea ai nu’u ae ua fai fuafua ia o gatasi ma le tūlāfono. O lona uiga ua vavae le pule, ua lē toe ‘ātoa e pei o le mea na sau ai anamua. Ua le’o toe tutusa le fa’avae na sau ai anamua ma le tūlaga ua iai i aso nei. Ua sui faiga, ua sui ai fo’i ma le fa’avae.

Toe ‘upu E mau ‘ese’ese le fa’asoa i le fesili autū o le fono lona fitu lenei o Measina a Sāmoa: E sui faiga ae tūmau fa’avae. E lē laugatasia fo’i manatu po o le a le fa’avae, o fea e ‘āmata ai ae o fea fo’i e gata ai. Na pau le tūlaga mautinoa, ua tele suiga ua iai i tafa uma o measina a Sāmoa. O le mea moni, o le uiga tūmau o le soifuaga i tafa uma o le lalolagi e āofia ai ma Sāmoa, o le tūla’i mai pea o suiga mai lea taimi i lea taimi. E lē tatau ona fefefe i suiga, ae va’ai i ‘auala fetu’utu’una’i e mafai ai ona ola fa’atasi ma suiga, aemaise o le fa’aaogā o suiga e tula’i mai mo le soifua manuia o tagata Sāmoa. Ona manatu lea, ‘ātonu o nisi nei o fesili e tatau ona āga’i iai le fa’asoa ma se iloiloga o measina a Sāmoa i nisi fono i le lumana’i. O a measina e tatau ona fa’atāua ma tāofiofi mo le āga’i i le lumana’i o le soifuaga fa’asāmoa? ‘Aiseā e tatau ai ona fa’atāua ma tāofiofi na measina? O a ni ‘auala e mafai ai ona fa’atāua ma tāofiofi na measina? Atonu o nisi nei o fesili e aga’i iai le fa’asoa ma se iloiloga i le isi fono se soso’o ai o measina a Samoa i le 2020.

Keynote Addresses

E SUI FAIGA AE TUMAU FAAVAE

Fa’amausili Solonaima Brown

E ia te a’u le ava ma le faaaloalo tele ou te faatalofa atu ai i le paia maualuga ua aofia. Le paia i susuga a auauna a le Atua, tupu ma tamalii, aemaise le mamalu i tulatoa ma tulafale iloga o Samoa, le paia ‘ese’ese i alii ma tamaitai ma le mamalu lasilasi o le atunu’u ua auai mai i lenei fonotaga. E momoli atu la’u faafetai faapitoa ona ua a’e se tofa ma se fa’autaga ile Tapa’au o le Iunivesite Aoao o Samoa i lau Susuga Fui Le’apai Tu’ua ‘Ilaoa Asofou So’o aemaise le paia o le Komiti Faafoe o le Fonotaga Lona Fitu o Measina a Samoa e vala’auina ai lo’u tagata fa’atauvaa e momoli ai le saunoaga autu lona lua e pei ona faaautu iai le asō. O ai na manatu o lea ua tou si’i i le mauga le fale o Asomua e pei fo’i o lea upu? Ia ae ‘aua lava ne’i ia i tatou le viiga ia faafo’i lava i le Atua le vi’iga ma le faafetai i lana pule faasoa ua tatou feiloa’i ai i le manuia. E ese le taua o lenei fonotaga ua maua ai avanoa faaauro tatou te fefa’asoaa’i ma fetufaa’i ma fetufa’ai ai finagalo i ni auala ma ni metotia e fesoasoani e le gata ia i tatou o soifua nei ae mo tupulaga fai mai o si o tatou atunu’u pele o Samoa mo le faamausaliina, faatauaina ma le faaaogaina o Measina a Samoa ia ‘aua nei mou atu. O le manulauti lona fitu e pei ona mafua ai lenei faatasiga ua faaautu: “E SUI FAIGA AE TUMAU FAAVAE” (Practie may change but the foundations stay the same or remain).

Measina a Samoa (Treasures of Samoa) Na’o sina faaopoopo e uiga i Measina a Samoa. I si o’u talitonuga vaivai e uiga i Measina a Samoa. O mea tatou te matua faatauaina ma faapelepele iai, e teu mau i le fatu, loto ma le agaga. O measina o lo tatou tofi, e pei ona ni ma’a taua, meaalofa ma faamanuiaga na tu’ufaasolo mai i o tatou tuaa ua ta’o’oto mai i tiasa mai i le Atua. O Measina a Samoa e aofia ai le gafa o lota aiga, fanua, suafa matai, o lata tu, agaifanua ma aganuu e iloa ai lota aiga ma lota faasinomaga. Ou te matua faatauaina la’u tu ma la’u aganuu aemaise o a’u agaifanua; e iloa ai o a’u o le matai tama’ita’i Samoa ou te faamemelo i ai ona o se matua faaeaea i lo’u nei tagata la’u aganu’u fa’a-Samoa. O a tatou tu ma aganuu fa’a-Samoa e tulaga ‘ese ai tatou mai isi tagata o le lalolagi. E le o se mea e faamaualuga ai se tasi, ae o se mea e vivi’i a’e ai lota loto i le Atua ona o lona alofa fua mai ua avea ai a’u aemaise i tatou uma o tagata nuu o Samoa. O matai tausi aiga poo faauluuluga o o tatou aiga, nu’u ma Ekalesia. My Samoan customs and traditions is my identity which sets me apart from the rest of the world.

Faavae i le Atua Samoa Ua manino ma silafia e tagata Samoa uma le faavae o si o tatou atunu’u—“E faavae i le Atua Samoa”. O lo’u talitonuga, ae le’i oo mai le talalelei i Samoa, e ‘ese le faavae sa faaaoga e o tatou tuaa sa lima ta’ita’ia ai le agaifanua ma le aganu’u a Samoa poo le faa-Samoa. Ina ua taliaina le talalelei i Samoa, ua faatalaleleiina ai loa ma le faavae tuai. Ua maua ai loa le

19 faavae fou lea ua taua “Ua faavae i le Atua Samoa”. Na valoia e Malietoa Vainu’upo e faatali i le lagi lona Malo. O le malo la lea ua sapi ai nei Samoa. Ua talia e Malietoa le malo lea na aumaia e misionare mai Peretania. O i la na falute ai loa mamalu o Malietoa ae ua susuga ai loa Faafeagaiga poo Faifeau. O le tasi la lea o faiga na suia. O le malo o Samoa o loo iai nei o le malo ua faamanuiaina, o le malo e faavae i le Atua; ma o le mafuaaga lea e le tu’ulafoaia ai e le Atua si o tatou atunu’u aua o Ia o lo tatou Faavae. E moni ai le fai Salamo I le Salamo 46:1-7—“O le Atua, o lo tatou malu Ia ma lo tatou malosi; e fai o Ia ma fesoasoani silisili i puapuaga; 2. O le mea lea tatou te le fefefe ai, pe a faaliliuina le lalolagi, ma luluina mauga i totonu o le sami; 3. Pe a ta’alili ma sousou ona suasami ma fa’agateteina ai mauga i lona maualuga; 5. O loo i totonu ia te ia le Atua, e le faagaeetia lava ia, e fesoasoani le Atua ia te ia i le vaveao. 7. Ua ia te i tatou Ieova o ‘au; o le Atua o Iakopo o lo tatou ‘olo maualuga Ia.” E faamaoni le Atua lea e Faavae ai Samoa ma o Ia o lo tatou ‘olo maualuga e faamalumalu ia Samoa.

O le Autu: “E sui faiga ae tumau fa’avae.” (a) O Samoa o le atunu’u tofi ma ua tumau lava le mamalu ma agaifanua a afioaga ta’itasi. Ua mae’a ona fa’ata’atia fa’avae ua mulimulita’i ai Samoa i ona tulaga fa’alupe. (e) Ua tumau faavae o lo tatou atunu’u ma afioaga ta’itasi, a’o faiga ua fesuisuia’i e faafetaui i le taimi ma suiga ua i ai le olaga ma le soifuaga; e pei la ona i ai le faaupuga lenei e sui faiga ae tumau faavae.

1. Aisea e sui ai faiga? (a) O suiga ua oo mai i le olaga e aafia ai le ola faa-le-tino, faa-le-mafaufau, faa-le-agaga, faale-aganuu ae faapea ma le faa-le-soifuaga. Po’o suiga ia te oe, fanau, aiga, nuu, ekalesia, malo, aoga, ia ma tulaga uma lava o le olaga ua tatou i ai nei. (e) Ou te talitonu o nisi o mafuaaga e sui ai faiga ona o mea tau tupe poo ua si’isi’i foi alaga manuia o aiga, si’osi’omaga, fa’ata’ita’iga mai i isi tagata poo isi foi talitonuga. (i) O Samoa o le atunu’u ua iloa le fia tagata (o se upu tu’usa’o) poo le fia tele ona pei o le a avea ma ni mafuaaga o le a fai faatauvaga ai le tele o mea faale-olaga; e pei o alofa o le faifeau, taulaga, maliu, faaipoipoga, saofa’i ma tulaga faapena. (o) Peita’i o loo faapea mai foi le isi faaupuga; e leai se mea e gata mai ai le fia fai mea lelei. O le tasi lea tulaga i le tele o nisi o tatou tagata, e faigata foi ona silasila atu ua sili ane le tasi i lo ia.

O le mafuaaga na faatuina ai le Lafitaga Trust O le amataina o le Lafitaga Trust i Aukilani Niu Sila ona o lo’u fia fesoasoani i tagata lima vaivai o le Pasefika aemaise ai tagata Samoa ona o le tele o faafitauli sa feagai ma ia aiga. Ua ou iloa le mafatiaga o i latou sa matou fesoasoani i ai ona o le fia maua o se meaai ma a latou fanau, poo se fesoasoani tau tupe ona ua tipi le eletise/telefoni ona ua lafo mai tupe

20 mo faalavelave ma mea faale-lotu i Samoa ae ua le totogia pili o le aoga, pili o le eletise ma le telefoni ma ua leai se meaai ma le fanau. E ova ma le 20 tausaga o faia lenei fesoasoani i o tatou tagata e aofia ai auaunaga eseese e tele mo tagatanu’u o Niu Sila.

Mea faale-lotu I la tatou aganu’u fa’aSamoa, e matua faataua le Atua i le soifuaga o le Samoa ma o le mafuaaga lea o le ave o le faamuamua i auauna a le Atua i Ekalesia Faale-lotu. Ou te talitonu o le mataupu lenei e fai si ona ma’ale’ale ma e leai se agaga e tusitusi lima i se ekalesia pe tu’ua’ia Susuga a Faafeagaiga, o lea e avatu ai malu i pu’ega ne’i faamanu’alia se finagalo i ni fa’amatalaga o lea taua i lenei tautalaga. E le tu’ua’ia fo’i faife’au ona o le to’atele lava o aulotu e pei ona tauva i le faiga o Fa’a Me, ma le faiga o asiga ma fafaga o le Fono i Malua o latou faifeau peita’i o loo iai foi isi tagata o loo muimui i le fai mea so’o ona o le taugata o le olaga e pei ona tatou va’aia i le Observer i aso uma. O lea se metotia e taofia ai le tele o mea faale-lotu ina ia fesoasoani ai i nai aiga lima vaivai; e pei ona o tulaga nei e faalogo so’o iai: - - E mafai ona suia le Fa’a Me ina ia aua nei faia i tausaga uma ae ia ta’i lua-tolu tausaga ma fai? - E faamata e mafai ona faatutusa aulotu uma ia ta’i $100 a le matafale mo le fafaga i Malua ina gafatia e aiga lima vaivai. Ua to’atele tagata ua fai nonogatupe e faatino ai nei mea faale-lotu ae ua le faamuamua le aiga. - O leā le mafuaaga e folafola mai ai alofa ma taulaga? Faamata o leā tonu o le agaga o lea faatinoga? Aua na’o le mā o le isi tagata pe a latiiti lona alofa poo lana taulaga; peitai o lea o loo manino saunoaga a Iesu e uiga i alofa ma taulaga e pei ona aumai i le Mataio 6:3-4 “A e avatu ni mea alofa, aua ne’i iloa e lou lima tauagavale le mea ua faia e lou lima taumatau; 4. Ina ia lilo au mea alofa; o lou Tama foi, o le silafia i le mea lilo, o Ia lava n ate avatu faaaliali se taui ia te oe.” O ai la e suia nei faiga mo le faamama avega i nai aiga lima vaivai aemaise tupulaga fai mai? Pei foi ona fesili le Atua ia Isaia o ai ea a alu mo i tatou? E ono mafai e Faafeagaiga o auai i lenei fonotaga ona taulamua i le aumaia o lenei faafitauli i luma o le Fono Tele a Malua i le tausaga fou mo se fesoasoani ma sui ai faiga e pei ona iai nei? (i) O ai e faatinoa le te’enaina o suiga fou e le lelei ae faapefea foi faatinoina? (o) E faigata ona iloa le lelei poo le leaga o ni suiga, sei vagana ua tatou soifua ai (experiencing it). O le toatele o tagata e fefe i ni suiga fou ona e leiloa poo a ni lagona, mafatiaga, faafitauli poo ni faamanuiaga o le a oo iai talu ai ni suiga fou (fear of the unknown). O lo’u talitonuga maumaututu; o le Atua lea e faavae ai Samoa o le a Ia malu puipuia Samoa ma ona tagata. Ou te matua’i talitonu i le alofa tele o le Atua ia Samoa ona o le tele o taimi ua faasao mai ai e le Atua si o tatou atunuu mai mala faale-natura.

(u) Peita’i e le tatau ona tatou nofoa’i ai, e tatau ona tatou mataala ma galulue ina ia malu puipuia a tatou measina ia ‘aua nei gaoia e se isi pe mou malie atu fo’i. O le mea lea e matua taua ai fonotaga faapenei e faatupu manatu i ni faiga e lelei ai. (f) O le muagagana a Samoa: “O le fuata ma lona lou, o le lou foi ma lona fuata”, e tumau lava taimi o le fuata; ae tatau ona sui le lou ina ia fetaui lelei mo le fuata o lea tausaga ma lea tausaga. I le Feagaiga Fou i le tusi a Mataio i lona mataupu 9: 16-17 o loo faapea mai: “E leai se tasi na te fonoa le matua ofu i le ie fou; aua a masae le ofu i lona fono, ona atili ai lea ona masae. E le utufia foi le uaina fou i fagu pa’u tuai; a faapea, ona papa ai lea o fagu pa’u, ona masa’a lea o le uaina, e maumau fo’i fagu pa’u; ae utufia le uaina i fagu pa’u fou, ona fa’atau saogalemu ai lea.” O lea foi la o loo taua i le Tusi Paia e faapea a oo mai ni suiga fou e lelei ma manuia ai; e tatau ona faaofiina mai ai suiga nei; aemaise foi o ni metotia e fuafua i le faamautuina o le aga’i i luma mo le lumana’i; ona malu puipuia ai lea o nei suiga mo le lelei ae faatuana’i suiga e le lelei. (g) Ou te manatu o loo faailoa mai i le muagagana lenei a Samoa faatasi ai ma le finagalo na faamalamalamaina e Iesu i lona au so’o a oo mai ai ni suiga fou, e tatau ona iai ni suiga i finagalo ma agaga mo le faaofiina mai (change of mindset to accommodate changes) o nei suiga fou. Poo se isi foi faaupuga, e sapasapaia ma talia lelei ni suiga fou pe o le suia foi o faiga o loo sau ai nei mo le lelei o le atunuu atoa; o ni suiga mo le faamanuiaina o tagata uma. (l) E faapea foi pe a fia suia ni faatinoga ua maitauina e le o tamaoaiga ai le atunu’u ma ua le talafeagai mo le alualu i luma o le soifuaga o tagata lima vaivai aemaise pe a afaina ai a tatou tu ma aganuu ina ia tumau lona faamamaluina. O le tele o tagata e le fiafia i ni suiga fou ma e faigata ai ona faaofi mai nei suiga i mea sa masani ai poo faiga tuai sa sau ai. E le faitio foi i lea tulaga, ona e tatau ona mataituina poo a ni mea lelei e maua mai ai; ma pe mafai ona faatumauina le alualu i luma o suiga mo le lelei o tupulaga a taeao. O lea foi o loo faamatala mai i saunoaga a Iesu i ona soo e le mafai ona tuuina atu le uaina fou i le fagu pa’u tuai, sei vagana ua utuina le uaina fou i le fagu pa’u fou ona saogalemu lea o le uaina faatasi ma le fagu. O lona uiga a aumai ni faiga fou poo ni suiga fou e tatau ona mataituina poo a ni mea lelei o le a maua mai ai pe a faatusatusa pe faafetaui foi i ni faaletonu o le a aafia ai le olaga alualu i luma o lo tatou atunuu aemaise o la tatou aganuu. E tele suiga fou ua tula’i mai i lo tatou soifuaga ma totonu foi o si o tatou atunu’u ma ou te talitonu e ola faatasi lava le saito ma le titania; o lona uiga, e iai suiga fou e matua aoga ma lelei i lo tatou soifuaga ae e iai foi suiga fou e pagatia ma faoa ai le mamalu o a tatou agaifanua ma aganuu peitai o isi foi suiga ua oi ma matitiva ai si o tatou atunuu. Pe faapefea ona tatou teena ni suiga fou e ono afaina ai a tatou measina, soifuaga poo lo tatou siosiomaga?

Faasafuaina o suafa matai Pe o tumau pea faavae ma filosofia o le faa-Samoa i nei aso pe a taga’i i faiga o saofa’i ua faasafua ai suafa matai, ma asu ‘ava a matai fou e pei o se vai tipolo? E pei ona silafia o le

22 tulaga na sau ai Samoa e toatasi lava le suafa sa’o sa tausia le aiga peita’i e pei ua mou malie atu lava lea faiga, ua suia i le faasafuaina o suafa matai e pei ona ua iai nei. 1. O le tali e masani ona aumai e itu faamasinoga ua faasafua suafa matai ona o itu nei: - Ua ola aiga, ua autasi suli o le suafa ia faasafua le suafa i tino e tele o le aiga (E le mafai ona faamalosia e le Faamasinoga le faatapulaaina o matai pe afai ua malilie sea aiga i so latou finagalo ua autasi iai) 2. O le a se faiga e faitiitia ai le faasafuaina o suafa matai? Se’i vagana o se finagalo autasi o le atunuu e suia i le ta’iala ma le tulafano a le Famasinoga o Fanua ma Suafa e taofia ai lea tulaga. 3. Peitai, o le fesili la o le a tulai mai: “Pe faamata o le a aveesea mai ai le aia tatau e pulea ai aiga pe lē o le a aveesea ai le mamalu o le Suafa pe lava foi ni fanua e faasafua i nei matai uma. O le tali masani lava e faapea: “E le gata e fesoasoani i le taugata o le faia o se saofa’i ae o se fesoasoani tele i faalavelave o le aiga pe a toatele matai. Ma e faapea mai e aua le popole fua i fanua; aua o le toatele e omai i atunuu mamao ma a uma loa saofa’i ona toe foi lava lea i o latou aiga aua e le nonofo i Samoa nei.

Ua toatele matai sa’o O a ni faafitauli e ono tula’i mai i le soona tele o matai sa’o o se aiga? O Matai Sa’o ma Fanua faale-aganuu: 1. O le mataupu e uiga i suafa matai, ua tele taimi e nonofo matai sa’o o aiga faatino saofa’i ae le’i logoina uma suli o sea aiga, ua maimau le tele o tupe na faaalu i le faatinoina o nei nofo ae o lea ua aumai le faaiuga a le Faamasinoga ua soloia ona e lei maua ai se maliega o isi suli aua e le’i logoina mo so latou finagalo. Manatua foi e tele lava faaaloaloga na ave i matai nei o le aiga na taulamua i le faia o nofo a nai tagata e toatele mai atunuu mamao ma Samoa nei; peitai e le o mamafa i o latou manatu se tulaga faapenei e tula’i mai; ae o ai e tuua’ia i le tulai soo mai o nei fe’ese’esea’iga? 2. Ua fa’a-Itupaepaeina ma fa’a-Fuaifaleina suafa matai o aiga, ua atili ai lava le faateleina o feeseeseaiga ma le le femalamalamaa’i ona o le mana’o tele. 3. O fanua faale-aganuu ua fia puleaina lava e le Sa’o ma lana fanau seleni o loo maua mai ai, ae ua leai se manatu ina ia faasafua i suli uma o le suafa. 4. A tula’i mai se sa’o fou, ua manao e tafi’ese le fanau a lē ua maliu ma aveese o latou fale ona ua ia mana’o e fausia ai lona maota poo se laoa i le tulaga fale o loo tu ai le fale o lē sa se’ei mai i le suafa o le aiga. 5. Ua maliu le sa’o a ua toe mana’o lona atali’i e faaee le suafa ia te ia ae ua le amanaia uso ma tuafafine o le toeaina ma a latou fanau sa tautua tuavae i le matai ua mavae atu. Ua iai foi mataupu a aiga ua tulai mai ona o le faapito o le sa’o i le tauaveina o le suafa ma le faaaogaina o fanua faale-aganuu; ua manatu ai lava na o ia ma lana fanau ae ua faatuanai suli o le suafa na filifilia ai. Ua faapea foi le alualu i luma o matauu ua mana’o le sa’o o i

Samoa e lisiina atu se vaega o lona fanua faale-aganuu e fai ai se pisinisi a ni tagata Saia ae taofi mai e se sa’o poo ni sa’o o alala i fafo atu ma Samoa. O le sa’o o tausia le aiga i Samoa nei o loo feagai ma faalavelave ma le tausiga o le aiga ae o latou o loo i fafo e le gata e le o faia ni monotaga ma lē fesoasoani mai i faalavelave ma mea fai a le aiga ae na o le nofonofo lava ma taofiofi mea fai a le aiga.

Matai tama’ita’i O le tapu o suafa matai o tama’ita’i ma le auai i saofa’iga a lona nu’u. A leai ni tuagane o sea tamaitai na te tauaveina le suafa o lo latou aiga. O lona uiga o le a leai se tasi e fai ma sui o lenei aiga e auai i mea fai a le nu’u pe faaofi atu foi so latou leo i faatalatalanoaga o ni atina’e a lo latou afioaga. E leai se tulafono faataoto mai i le Faavae o le Malo Tuto’atasi o Samoa poo le Tulafoo o Faamasinoga o Fanua ma Suafa o faasa ai ona suafa matai se tamaitai pe auai foi i fono a le nu’u. O lea se fuafuaga i lea tulaga? O se matua’i faapito ma le faa’ituau ua le mafai ai e se tamaitai ona umia se suafa matai o lona aiga ona o se tapu a sona afioaga. Aisea lava ua faatauagafau ai i nai tamaitai Samoa o loo fia umia suafa matai o o latou aiga ma auai atu i le saofaiga a le nu’u; e le o lana aia tatau ea lea aua o measina a lona aiga e aia i ai aemaise pe afai e le o iai ni ona tuagane e tauaveina le suafa o lona uiga ma o se finagalo autasi lea o suafa ma suli uma o le aiga potopoto e fia faaee atu ia te ia suafa matai ona e iai agavaa aemaise o ia o se suli moni o sea suafa matai? O le ‘alofaga masani lava e aumai o le faapea le tatau ona faalogo le tama’ita’i o fai ulaga a alii; o le a tatou taliaina lava lenei faaupuga e le faavaea ae o le a taotaomia ai lava le ulu atu o le matai tamaitai i le saofaiga a lona nu’u? Faamata e tatau ona faamalosia mai e le Kapeneta lenei mafatiaga o tamaitai i nu’u ma afioaga o loo latou faatinoina lenei tulaga le amiotonu?

Aafiaga ona o le faatagaina o pule faamau Faafetai i le Atua ua faaleaogaina lenei tulafono ona ua tele naua fanua faale-aganuu o aiga ma afioaga ua mamulu atu talu ai nei faiga faale-alofa.

Pa uaea i totonu o afioaga E le matafogie i totonu o le aai sei vagana o tualaoa ma tuamaota ona ua faateteleina le lima tagovale o tagata. O le tele foi o aiga ua malaga i atunuu mamao ae ua tuua o latou fale o le tasi lea o mafuaaga. O leā lava le tulaga e autasi i ai finagalo o se mea lelei ai si o tatou atunuu o lena foi e tatau ona mulimulita’i ai.

Na o se faamanatu O afea o le a mafai ai ona maua se mapusaga poo se faamama avega mai nei faatinoga o le faa-Samoa e pei o nisi o mataupu na taua ua silafia uma le le talafeagai ma la tatou aganuu aemaise o le faatinoina o le amiotonu i a tatou Measina? O se faa-Samoa ea pe leai? Ia

24 fesoasoani mai le Atua ina ia tatou taofi mau ia tatou tu ma aganuu aemaise o a tatou Measina ia ‘aua nei gaoia e se tasi pe mou malie atu.

Ia sui faiga e manuia ai samoa ma ia tumau ona faavae Ia alofa mai le Atua i si o tatou atunuu ina ia tumau pea ona faavae. Soifua ma ia Manuia!!

E SUI FAIGA AE TUMAU FAAVAE

Fuimapoao Leuluaialii Naeaiulumanua Falepoulima Beth Taliilagi Onesemo-Tuilaepa

Ua ou tu lilia i le to, ae maniti tino i pisaga, pei o le upu e fai i tuamaota o si ou nuu i Lotofaga. Ae ou te lei asaasaina le tai..e muamua ona ou taia le tafaitoa e pei o le fetalaiga i le ava i utumalama..aua ua tautupu tau tamalii le taeao. Susu o le Taitai o le Sauniga faapea le loaloa o le aufaigaluega paia a le Atua, afio Lau Afioga i le Tapaau o le Iunivesite ma le nofo a tofi o le laumua I Papaigalagala nei, Afifio foi tootoo tofia o le fa’asoa I lenei aso tainane o tupu ma tamalii, faletua ma tausi, saoao ma augafaapae, malosi o le afioaga ma le atunuu, alii ma tamatai.. e manatu o Samoa lava lea ua potopoto i le paia i Aiga ma a latou Tama, Tama foi ma lona aiga, Ituau ma Alataua Aiga i le Tai ma le Vaa o Fonoti, ia ae tainane le usoga a Tumua ma Pule. E le itiitia le faafetai le agalelei o lo tatou Tapaau Sili i le lagi, aua e talitonu o lona alofa sa aputiputi ma apelepele ai lo outou soifua ma so matou ola, lenei ua tatou fesagisagiai ai i manu i lenei taeao. Faafetai i le Afioga i le Tapaau ma le Iunivesite mo le amanaia o le Matagaluega mo Tamaitai, Atinae o Afioaga ma Agafesootai, e fai sona sao i lenei faamoemoe taua. E faatoese atu foi, pe afai o le a se maitau mai i lenei taeao i le faasoa atu, e foliga mai ua sosopo le manuvale I le fogatia sa o alii, pe tautala foi le leai se agavaa, i mataupu ua saausi iai suesuega a e poto faapitoa, faamalulu atu. O lau faasoa i lenei taeao, e le o se manatu o le Matagaluega o ou tautua ai poo le Malo, e le o se finagalo foi o nai ou matua, poo aiga poo nai ou nuu ae o ou vaivaiga lava nao au, ua ou taumafai e taaofai i ai lesona aoao mai i olaga eseese ua ou olaina. Olaga o le ola ane i totonu o Samoa, mai se aiga o le tama e tolu/fa augatupulaga o faifeau, e fia sefulu sootaga ma aiga i nuu eseese o Samoa, e o e talai le salamo, ae taumafai faatasi lava le osiosiga o aiga, mavae matua, toe foi atu le au fai salamo i aiga ma nuu, e i ai lava le le mautonu ma le le mautinoa. Aiga o si ou tina, o le experience o le suli tamafai. O si loomatua sa maupaolo i Paia, Savaii maliu le tama, toe foi mai ma si ana tama i lona aiga i Lotofaga, toe maua lana faalua i le toeaina Vavau, alu ma ave lana tama, matua ma tautua I tausaga e fia i le toeaina, ae le mafai lava ona aveese iu leo, o i matou, o au o le suli tamafai. Amanaia e aiga i Fagalii, Moataa, Vavau ma Ulutogia le tautua a matua o matua, faapea matua ma aumai suafa e tautua ai, faapine ai sootaga. Filifili ou te auai i faiganuu a si ou nuu i Vavau ona e itiiti ma faatauvaa, e tele ina leiloa ma o ina na maua ai lou avanoa e fai ai sou sao i le saofaiga a le nuu. Nofotane i le tama Lepa ua toaiva le fanau, toatasi ua maliu, toatasi ua vaetama e le uso o lou toalua, e le ona ua ma le mafai ona tausi, pe e le mananao ai, ae ona ua aioi mai, e fia fai fanau, e fia fai tama, ma tiga le alofa i si au tama, ae o lo tatou natura lea, e foai, e faasoa, e oo lava i le oloa taua a le Atua na aumai, e lei mafai ona tu’u. Sa nofo i le fanua faatau i Vaitele, ae i le 2011, toe foi tama ma teine tua, nofo tumau ai nei I

Lepa, auai I le Komiti o Faletua ma Tausi, Mafutaga a Tina, tautua aiga o lau fanau, faaaiga lua i si ou aiga i Vavau, e mania ai le le tala mamao ina o le api, ae fai faatasi lava ma ou tiute i ou foi aiga ma tali i la latou faaeaea.Na ou aoga faaloia, ae utiuti lava se taimi na ou galue faaloia ai, ou te lei aoga i ni mataupu o faigafaavae, pulega o tagata faigaluega, taitaiga, atinae, ae o galuega na sa ou faatino ma o lo o galue ai. A faapuupuu, o le faasoa e faavae i le mau life experiences i matata eseese, ae lei maua lava se mea e master ai. E taiala se manatu i fesili nei. 1. O le a aganu’u? What is culture? 2. O a faavae o le aganuu a Samoa e tatau ona taofi mau, ae o a faiga e mafai ona sui? 3. Nai isi motugaafa talosia e faatupu manatu..

1 – Aganuu—o manatu, tu ma amioga, aga o fesootaiga a se lio po o le sosaiete o tagata (Culture - the ideas, customs and social behaviour of a particular people or society.) E silia i le 300 afioaga o le atunuu, e faitau afe aiga, e 190,000 tagata i Samoa nei, faapena foi i Tutuila ma Manua, e silia i le 300,000 e papa aao ma salalau i isi atunuu o le lalolagi, o i latou ma tatou uma e aofia i totonu o le lio poo le sosaiete o tagata Samoa. O lona uiga, a talanoa loa o le a le aganuu a Samoa, o lea e tatou te talanoa i manatu, amioga, tu ma aga fesootai a le fia selau afe lena o tagata, i Samoa(Manua I Falealupo) ma isi atunuu eseese, i afioaga e fia, o aiga e fia, augatupulaga ua tea, tatou taimi ma le lumanai. E pei ona silafia, a talanoa loa i le ituaiga lautele, toatele, lavelave lena, e faigata ona maua ni itu e taofi tutusa pe malilie uma i ai. A iloilo la se aganuu e saili ona fa’avae, atonu o le taumafaiga e saili itu e tutusa uma ai ma malilie uma ai, o mea ia ua auga i ai, ma ogatotonulemu i ai o tatou talitonuga ma fa’atinoga. I sou lava vaivaiga nao a’u, ina ua faasolosolo itu eseese o la tatou aganu’u e aofia ai itutino (institutions) pei o saofaiga eseese ua i ai, faatinoga e tele, usu faaaloalo, ava feiloaiga, faafotutupu, sii i maliu, faaipoipoga, taalolo, faafiafiaga, taaloga ma le mau mea eseese, e tolu ni taiala o faavae ai nei mea uma i sa’u maitau. (i) O le Alofa – e tatou te feosiosia, fetausiai, tautua ona o le alofa (ii) o le Va – fealoai /fefa’aaloalo ai - tusa lava pe leai sou lagona alofa mo se tasi, ae afai o le e tatau I ai le faaaloalo, po o le faatinoga e tatau ona fai, ona o aga fealoai ia, e faapena lava ona fai (iii) Manatu i le lelei mo le toatele ae lẽ o le toatasi pe fa’apito – e tusa lava pe o le mea o fia fai, e le auai ai sou manatu toatasi, ae afai o le mea e manuia pe nofo filemu ai se aiga, nuu, pe lelei mo au toatasi pe leai, e le taua lea, o le fua taualuga, ia maua le nofolelei ma le manuia o le aiga poo le nuu atoa.

O ia mea e tolu i sou vaivaiga (atonu e i ai nisi mea tou te silafia), o faavae ia e mafua ai ona o tatou faia isi mau faatinoga, lea ua ta aofai, o tu ma aganuu. O taiala ia e moomia ona tausisi ma tumau pea i ai. O a la ni aga, manatu, suiga e fotua’I mai e faapea o ni faiga fou, e tatou te fuatia ia mea, e faaaoga vaega ua taua—faataitaiga—e faamapue pe aafia le alofa, pe o le faaaloalo poo le manatu i le lelei lautele, pe afai e sui le ietoga malo i le ievaivai,

28 matai tamaitai faapea foi ali’i, tai na’o le sua a le Taitai o le Sauniga, ae nao tofa, faaoso ma teutusi isi. O fesili ia ma o latou tali, e taatia lava i le faitalia a le tagata ia, poo le aiga, nuu poo se ekalesia foi. O lau tali i ai, vagana ai le valaau a le Alii, e leai lava se mea e le mafai ona suia, o le mea taua ina manino ma taliaina e se toetele o aafia i se suiga mafuaaga ua fai ai se suiga. Afai foi o faavae ia o la ta aganuu, e leai lava la se eseesega ma talitonuga faa- kerisiano pe a faaopoopo i ai le ‘matau i le Atua’. A silasila foi i aga-faatemokarasi, e tai faapena foi ona taiala. Lua – O le suisuimalieina o a tatou tu ma aga, manatu ma talitonuga ina ia tali I luitau e feagai, o le matafaioi e patino i aiga, suli, matai, Sao, saofaiga a matai i fono a nu’u, faletua ma tausi, oe ma au. O le faia o suiga i vaega nei, e ala i tulafono a le Malo tutotonu e pasia, mo au lava ia, o se matai fainuu, tautua i aiga, mitamita i lata aganuu, e iai le lagona faaeteete i le faaauau ona aapa mai le Malo, e faamalosia e ala i le malosi o le tulafono, mataupu e patino i aiga ma nuu. E mautinoa e lelei le faamoemoega (good intentions) ae peitai ane e pei ona silafia, o le ala i le malaia, e masani ona paepae ma salani i faamoemoega lelei. Poo le a foi le tulafono, ae afai e le suia finagalo ma lagona, ia e ono avea le tulafono ma mea ula, ona e le usitaia, ia pe taumafai pea foi e saili auala e taamilo ai ma alofia le tulafono. O a suiga e fia faia ma le naunauaiga ia faaauau pea (sustainable) o le alafua sili, o le galulue e sufi le tofa, e eneene lagona ma fa’amaite le toe tomanatu ma mafaufau loloto ina ia mafai e tatou lava ona suia o tatou talitonuga e faavae i luga o ni moni, ua le mafai ona teteeina. E i ai foi le mautinoa, a taitai ma taimua i nuu, ekalesia, aiga taitai lelei, silasila mamao, alolofa, fai nuu lelei, fai aiga lelei e le taumate le agai i luma, e saga faamautu faavae e manuia, ae tino foi suiga, e lelei ai. O a nisi o lagona ma talitonuga o faapea mai e faavae i le aganuu, e faavae i aoaoga faale-Tusi Paia lea e tatou te afaina ai. O le taimi nei pei ona taua ananafi o faafitauli ogaoga o feagai ma Samoa e aofia ai le (i) maualuga o le sauaina o tina ma tamaitai I totonu o aiga (46%). (ii) maualuga o le sauaina o fanau(teine ma tama)e aofia ai i faiga mataga faafeusuaiga, ma e tele lava, o tagata o aiga poo uo, tuaoi, e faatinoa sauaga. (iii) maualuga le tulaga o le fasi, misa, e aofia ai fanau i fanau (bullying 79%). (iv) maualuga aafiaga i faamai le pipisi (lifestyle diseases). (v) aupito maualuga e aafia i faamai mafua I feusuaiga (STIs/STDs), numera o tamaitai e toto ma fananau ae lae laiti lava tausaga(teenage pregnancies), numera o i latou e pule i le soifua. (vi) 28% o le atunuu e soifua i lalo ifo o le Basic Needs Poverty Line. (vii) Maualuga o gaoi/lima tago ese i mea totino aemaise le gaoi ao avea ma tagata faigaluega, e tele lava ona ua le gafatia e le tupe maua, manaoga e tele i faalavelave, mea faalelotu, tausiga o aiga aso faipea. (viii) Maualuga pasene o fanau i aoaoga, e le o mafai ona ausia tulaga moomia i lea vasega ma lea vasega, eseesega i aoga i le taulaga ma nuu i tua, eseesega i tama ma teine, eseesega i private ma public schools.

O mea uma ua taua i luga, a vailiili, e fesootai nisi o latou mafuaaga i talitonuga e faapea mai e fa’avae i le aganuu ma faavae i le faa-kerisiano Fa’ataitaiga—o sauaga o tina e mafua mai i le manatu i alii, o lou toalua, ou te pule ai. O lena pule e aofia ai lou mafai ona faatonu, fasi, lafo i ai upu mamafa, fa’asasa ona alu i se mea, fa’atonu lavalava e mafai ona ofu ai poo teuga, pe na te umia se tupe pe leai, poo e talanoa ma mafuta i ai. O mea uma na e aofia i totonu o le pule faatama-faaulu-o-le-aiga. A saili foi i tama/tane e faatinoa sauaga mataga i fanau/tamaitai, e faapena foi le mau. O lou afafine, e pule ai au, o au na fanauina, ma e pule au I le mea e fai ia te ia. E tatau ona ou alu muamua ai, ae lei alu ai se isi tama, leaga o au le tama, o au e i ai le pule. I lea talitonuga, o le toalua, o le fanau, e le o ni tagata ola e tutusa ma au, ae o meatotino poo mea-ola tulou, o lo latou aoga, ia fa’amalie ou manao. I le maualuga o fa’amai mafua i feusuaiga, fanau teine e fananau laiti, o le mafuaaga ona e leo mafai lava i totonu o o tatou aiga i le va o matua ma fanau ona maua mafutaga mafanafana ma fesootaiga vavalalata e mafai ai ona faasoa le tama ma le teine i lona tama poo lona tina i mataupu nei, gasologa o le soifuaga, faigauo, lagona faalenatura o le tagata, auala e puipuia ma saogalemu ai. O faapena foi ona faigata I matua, poo le mafai lava ona talanoa i fanau i mataupu nei, i se auala e ese mai le faaaogaina o le faafefe poo le sasa. O le agai pea i luma o faafitauli, ua manino ai, e le o toe gafatia e metotia o le tuanai, luitau o le taimi nei, tailo i le lumanai. O le maualuga foi o soligatulafono ona ua le gafatia e tupe maua, le manao i tupe faaalu aemaise mo faalavelave ma isi mea faapea, e moomia ai lava ona tatou toe manatu..poo a ni suiga e mafai ona o tatou taitaia, uunaia, tauanauina, lagolagoina ina ia mafai ona i ai se isi taunuuga mo tatou. O le tali, o lo i ou lava aao ma a tatou filifiliga ma tonu fai. Tolu – O tatou manatu, tu ma aganuu, faatinoga a Samoa I lona atoaga, e leai ni leoleo- faitotoa (no gatekeepers). E pule lava le itumalo, le afioaga, le aiga, le Sa’o, le matai i lana ia fa’atinoga ma le faiga i le lio o lo o o’o i ai lona malosiaga. E lē mafai ona pulea mai fua e le isi nuu, le isi afioaga, e faapena i le va-nonofo i totonu o afioaga, e i le aiga lava ia, poo ona suli, poo ona matai, poo le Sao foi le faitalia, ia latou faiga faalotoifale, ma e le mafai ona faapea atu, a mea e sese le faiga lena, pe sao le faiga lea e tusa ai ma le faasamoa, aua e eseese talitonuga, e eseese foi faatinoga. O le isi itu, i le taimi nei, e foliga mai, ua fefiloi faatasi ma le toe manino poo fea tonu a ta tu ma aganuu, ao lei taunuu papalagi, ma vaega na faaofi mai ma suia e misionare ia poo isi foi tagata fai mai na pulea i tatou. E i ai mea lea tatou te taofi mau iai ma fai mai o tu ma aga ia Samoa, peitai ane, e foliga mai i sailiiliga, o talitonuga,faatinoga na o mai ma papalagi, ma o talitonuga, sa faavae i tu ma aga a atunuu e o mai ai i latou i na foi vaitau. Lea la ua loa ona mei i luma na atunuu mai talitonuga ma faatinoga na, peitai o lo tatou taofi mamau pea i ai tatou, ‘ona o le mea sa sau a’i’ e aunoa ma le fesiligia, poo aoga, poo fetaui, poo moomia ona fa’aauau, pe i ai se isi faiga e sili atu.

Fa – O a tatou tu ma aganuu e pei foi o tu ma aga a isi atunuu, ituaiga tagata, e le tumau i se mea e tasi, e fesuisuiai pea, aua o lo o tatou talanoa i uiga ma talitonuga o tagata soifua. Mo tatou uma, e tasi lava le sini e ala ai ona galulue, saili matagi, ina ia siitia lo tatou soifuaga, soifua o o tatou aiga (taitoalua ma fanau, aigapotopoto), nuu, ekalesia, faalapotopotoga, le Malo le atunuu, ina ia maua le soifua laulelei i le itu faaleagaga, faaletino, mafaufau. O lona uiga, afai o a talitonuga, manatu, tu ma aga, amioga po o ni faiga o fai ma pa pupuni e le mafai ai e se vaega o o tatou aiga, nuu, ekalesia, atunuu ona ausia le sini ua taua o ni olaga saogalemu, fiafia ma saoloto, ia e fesiligia pe aisea o le a saga taofimamau ai i na faiga pe afai o o tatou afaina ai. Ma pei foi ona silafia, o o tatou tuaa, e lē o ni tagata na fefefe e fai suiga e oo lava i suiga tetele pei o le talia o le talaiga faa-kerisiano, talia o faigamalo fa’atemokarasi, ina ua mautinoa o le mea lelei lea e manuia ai, pe ausia ai se sini o tuliloa. O uiga faataitai ia o le silasila mamao i le lumanai ma le mea o fia agai i ai, manino i le siosiomaga o i ai ma luitau o feagai e aofia ai ma finagalo e tetee i se suiga o fia fai, ona faataoto lea o le alafua mo le agai i luma ina ia tau lau o se faamoemoe. Ou te manatu, o uiga loto tele, loto toa, tofa saili malo, uta silasila mamao ae salani i le faatuatua i le mana fai vavega o le Atua, o meaalofa na o lo o tuutuulima mai e o tatou tuaa ia tatou. O auupega ma mea faigaluega na tatou moomia, e poupou ai lo tatou sa, ma fonofono ai, faamalosi atili, sui ai foi ona la, ina ia mafai ona o tatou folau atu pea i luma.

Lima – O se iuga masani faaletagata e musua, lagalagagata pe tetee foi i suiga pe afai e manatu, e iai se mea e ono toesea, pe faaitiitia mo ia i se suiga e faatino. What we resist is the perceived or potential loss for us in a change that’s planned. Faataitaiga–o le mea lea o le faatonu o fanau e faaaoga ai le sasa, lea e fai mai lo tatou talitonuga, e tatau ona fai pea leaga e aoga/it works leaga ana le sasaina ai e ou matou out e le manuia, or na sasa au, ao lea lava ou ke ok, lua–lae fai mai ai le Tusi Paia, tolu—o tu ma aganuu faa-samoa na. As I said I was raised in a family where the Bible was the go to book for everything and the rod was certainly not spared, so when I had children I did the same thing, I smacked, hit, threw etc. all as I reasoned in the name of love, but what I found was that it worked for some of my children, not all–but worked only to make them behave in front of me or put an immediate stop to whatever the undesired behaviour was while I was there but when I wasn’t they just went back so they became sneaky. Also if I really examined my feelings as I was hitting them, I was angry and frustrated and hitting simply because I didn’t know what else to do and hitting them made me feel like I was doing something. What was also interesting was that I realised when I sought to try alternate ways of getting the desired behaviour from my kids that I was reluctant to say goodbye to hitting because I felt like by doing so, I was in some way being disrespectful i lou tama, ou matua ma a latou aoaoga by saying they were wrong and that somehow I knew better and that was tough for me. But I found my peace through words from the Bible but echoes sentiments expressed by Maya Angelou—when youre young, e amio faatamaitiiti, and when we grow and know better, we

31 will do better and that was really freeing. So respecting that we are all of our own time and places, O tatou matua, tuaa o a faatinoga sa o latou faatino, sa fua i luga o o latou foi talitonuga e fua i na vaitau o le soifua, le siosiomaga, e le fesiliga le tulaga i o latou naunautaiga. Ma a latou meaalofa mo tatou, e leo faatinoga poo gaoioiga, ae pei ona taua muamua, o le tofa silasila mamao ma saili malo e vaai ai i le me e manuia le aiga, nuu, ekalesia, atunuu, o le uta fetuutuunai e faavae i le alofa ma le malamalama e le tutusa tagata ma e iai e moomia atu le fesoasoani nai lo isi, o le loto mausali e taofi mau ai i faavae taua ae toa foi e fai suiga lelei ma moomia tusa poo a faigata, ma le faatuatua I le Atua, i le talitonuga, a aunoa ma ia ua o ni faamoemoega faivavale a tatou fuafuaga. I le agai i luma, e mautu lou talitonuga, o luitau ua o tatou feagai, e tatou te maua fofo i le tuu faatasi o malosiaga o la tatou aganuu i le taimua a e o faasaosao i aiga ma afioaga, aua o upu a tatou Samoa ua uma ona tofi, lalago faatasi ma malosiaga o le talalelei i le taimua a le aufaigaluega a le Atua, aua o lamepa pupula ia e lua e taulai iai le vaai ma taialaina manatu ma talitonuga o o tatou tagata aemaise lava i afioaga i tua ma Salafai, ae lagolago ma fesoasoani le Malo i lana pitolaau i tulafono, faigafa’avae, alagaoa e faatino ai atinae eseese e moomia ona faataunuu mo le lelei lautele. O le sini e pei ona taua muamua, ia mafai ona o tatou tuulima atu i o outou alo ma si au fanau, se lalolagi, se Samoa, ni nuu ni ekalesia, ni aiga, e mafai ona o latou ola saogalemu, fiafia, saoloto ai. E le taua ai pe o ia o le tama poo le teine,sau mai tua poo Apia, aafiaga tumau pe leai, se Samoa e le fesiligia ai le leai o se fesootaiga pe e te tu pe saofai pe a faaaoga le fale-le taua tulou, ma lou mafai e fai faaiuga ma tonu i soo se saofaiga. Se Samoa e mafai ai ona e faapea atu i lau fanau poo fanau a lau fanau, teine ma tama, MITI..MITI i le mea e gata ai miti, ma iai lou mautinoa poo le a lana miti, e le faalavelaveina i ni manatu o se isi tama poo se isi tina le ausia o lana miti, aua o le mea taua, o lona fatu e iloa ai alofa, o lona agaga e faalagolago i le Alii I mea uma, ma lona loto e galue malosi ina ia tino lana miti. Ia manuia tele le faatofalaiga ma le faasoa I lenei aso. Faamagalo se upu ua pao papa ma le tau tamalii. Soifua ma ia manuia.

E SUI FAIGA AE TUMAU FA’AVAE

Leugamata Faletolu Lofipo

E muamua ona ou mua’i faapoipoi laau tu i vanu ma fa’asega tulauniu se leo e tumu i le ava ma le faaaloalo, aua ua malumaunu ma malutaue’e Samoa ua potopoto i Le Papa i Galagala nei. Ao paia ma mamalu auaugata o Samoa aua lenei aso sa tu’upoina, ua taoto a’o se alao’o. Pe oo se tala i le Afio o Aiga ma Tama. O Tama foi ma Aiga. Tainane le Usoga a Pule ma Tumua. O Ituau ma Alataua. O le Aiga i le Tai ma le Vaa o Fonoti. O paia lava ma mamalu ma faigā e le toe tau ‘āīsa ma au-talatalaina, aua ua mae’a mamanu faatiti ma tu’ulapu’a, e le aupuputoa ma le aufueloloa o le atunuu Nei faitauina a’u ua le afea i se leo faatauvaa… Sua ma le Vaifanua. O Fofo ma Aitulagi. O Saole ma Saleaaumua ma le Launiu na Saelua. Tainane Tootoo o le Faleula ma upu i le Manuatele; O lo’u taitonuga maualuga, o paia le vaēa ma mamalu le ‘avea lava lea o Samoa na lua, i Sasa’e ma Sisifo nei. I o outou mamalu fa’ale-Atunuu, Faigā fa’ale-Malo. Tainane le matua o le tu’u i le Aufaigaluega tofia a le Atua, o nōnōmanū aua Samoa ma lona atinae manuia, aemaise o lenei faamoemoe sa fauao faupo. O paia foi ma mamalu maualuga ia, o lea ua tititonoa ma tititauao i le Malae nei o le utugātaufa, o le poto ma le malamalama aoaoina a Samoa, i le Laumua i Le Papa i Galagala nei. Vaeane lava… Le Afio o lau afioga i le Tapa’au. Afifio Sa’o na Lua. Afifio Matua o Saofa’iga ma lo outou Falefitu. Afifio Itupaepae ma lo outou Falevalu. Alalata’i Tula Malae ma Tula Maota. Le Nofo a Tootoo ma upu i le Laumua i le Papa i Galagala. Ona fa’apea lea o se manatu, o outou sa le ‘avea ma faigā lē vaea e le popo i se leo fa’atauva’a, tau ia ina nu’unu’u atu fa’atini a Tausala, aua e lē nafa taulimaina i se leo fa’atauva’a o le atalii, aua o Samoa o le vao filifili, ma o le fue lavelave, e le mautalatalaina... Tulou…. Tulou.… Tulouna lava… Ao le asō ma lona manulauti sa lupe ma taufalaula, a lea ua tepa i ula, ua taga’i i ula, ua tago i ula. Ua futufuti manuula, talu le Atua agalelei. Ona manatu lea, ua agatonu lava iā Manuvao le Atua Agalelei, le faafetai e le aunoa, aua lea ua te’a sa o uila. Ua mua’i toto foi le niu o le tuaoi i lenei taeao i lo tatou va tapuia

33 ma lo tatou Tapa’au Sili i le Lagi, e ala i la tatou fa’apolo ma le taulaga ua mae’a osia e lana Ositaulaga, aua o lenei ua o tatou to’ai i le si’ui ma le taulaumea o le Fonotaga Lona 7 o Measina a Samoa, i lenei tausaga 2016. E faamauina ma le agaga faagaeetia ma le loto faafetai se tofa a’e i lau Afioga i le Tapaau, Atamaioalii Fui, Le’apai, Ilaoa, Lau, Galumalemana Dr. Asofou Soo ma le Laumua i Le Papa i Galagala, ona ua afeaina ma amana’ia se sao faale’au’au, a’o se faasoa ma ni motugāafa, a le Matagaluega o Faamasinoga, i lenei aogāmanogi, ma le sailigā faalumaga a le Iunivesite Aoao o Samoa. O le faafetai tele foi, ona o le tofā loloto, ma le silasila mamao a le Malō na faaletulafonoina ai lo outou faiva-alofilima lenei; “O le aoaoina mai o mau ma finagalo o le atunuu e uiga i ana measina, ma tuufatasia, ma toe faasoa ma tufa atu i le atunuu, e ou ia measina. Atonu e lē o tino le taua o lenei faama’ite a le Malo tauala mai i le Iunivesite Aoao o Samoa, i lenei vaitau, e pei ona lagatila ai le Laumua, e fuafua, faamaopopo, tuufatasi ma faauaua i tausaga taitasi, lenei Faamoemoe taua ma aogā; “O MEASINA A SAMOA”. Ua le o se faaviivii pe selu atu i o outou faiva-o-manaia, aua ou te molimau atu, e ui ina talagatā ma sufigatā le auafa a le atunuu, ona o finagalo faauluulumamau o le atunuu talalasi, e mulimuli ane, e tautala mai a taeao, lo outou gapatia o le asō. E molimau foi taeao i le taua o le faasoa mamana a le atunuu, ma tootoo o lenei tauaofiaga, Lona 7 o Measina a Samoa, 2016. O lo’u lava popolega ma ou te manatu o lo outou atugaluga foi lea; I. Ina nei saili fa’alumaga o outou alo ma la’u fanau, i tusitusiga a papalagi”. II. Ina nei asamo o outou alo ma la’u fanau, ma fanau a Samoa i le lumanai, i faamaumauga ma mafaufauga faapapalagi, na tusia e papalagi, i le gagana a papalagi. O le tatalaina aloaia ai o le tusi a le Afioga Luamanuvae Morgan Tuimalealiifano, ma le tusi a le tofā ia Telea Kamu Tapuai Taveuveu Potogi i le aso ananafi, i nisi o mataupu ma’aleale ma siisii ai finagalo o Samoa, i le vaai Faa-Samoa a le tagata Samoa auliuli, e manatu, o se amataga lelei lea, ao se ‘ai tautele foi lea o le Faasoa a Measina a Samoa ma le Iunivesite Aoao a Samoa mo le aga’i i le lumanai. Viia le Atua o mānatu ma mafaufauga, i lenei matati’a ausia .

Fa’atomuaga O lenei folasaga a le Matagaluega o Fa’amasinoga, ua lē o se taumafaiga e aveesea ma ta- vavaeseina ai le mamalu o loo tausi ai aiga o le atunuu. E lē o se fa’amoemoe foi ina ia lagalagā ai le nofolelei ma le to’amalie o le atunuu, aemaise o aiga ma o latou suafa matai. Suafa Matai ma le tausiga o o latou aiga. Aiga ma o latou Matai ma le umiaina ai o o latou fanua, o o latou tofi tuufaasolo mai le Atua.

O tapenaga uma foi o lenei pepa a le Matagaluega, ua le o ni manatu fatu-fua o le Resitara ma lona Ofisa, ao finagalo faaalia lava o le atunuu e autovaa atu i lo tatou Ofisa i Mulinuu, faapea ma Tuasivi, ona o a latou mataupu i Fanua Faaleaganuu ma Suafa Matai; Na feteena’i ai, sa feteena’i ai, o loo feteena’i ai, ma e maualuga le manatu, o le a fa’aauau ai pea ona feteenai ai le atunuu, pe afai “ua le fetalia’i le Faavae ma Faiga”. Ua manino lava le fa’amoemoe autū ma le ‘auga o aute o lenei tauaofiaga mamalu, “E sui faiga ae tumau Fa’avae”. Ua tula’i mai ai se fesili taua na taumafai lo outou mamalu e tali i lenei tolu aso; O ai ea le Samoa maelegā, na ia mua’i fatu ma fa’atula’i lenei fuaitau faasese tupulaga? Se mau fa’a- Samoa na fanau mai i tu ma agaifanua ma aganuu mamalu a le atunuu? Poo se fuaitau fa’ale-Talalelei? Poo se muāgagana fa’apolokiki a tulafale. Ua taoto fa’avae popo o aganuu ma agaifanua mamalu o Samoa mai le amataga. O faiga foi ma taiala na mamanuina e o tatou matua, ina ia tu-maualuga ai lea fa’avae, e le taumate na fatu lava i le tofā loloto ma le fa’autautaga mamao, ina ia lalago fa’atasi le fa’atinoga ma le fa’avae. Lalago faatasi ma fetalia’i Faiga ma le fa’avae. Ma ia lē fenumia’i faafau ma fesopoa’i faasoi o tuaoi, le Fa’avae ma ona Taiala. Pe a fua i taualumaga o feteenaiga e va ‘ai le fogāvaa i finagalo o le atunuu ona o Fanua Faaleaganuu ma Suafa Matai, e finauina i le Ofisa ma luma o le Faamasinoga o Fanua ma Suafa, e manino mai ai lava le mau lenei: O le taimi lava e suia ai faiga, ua amata suia ma maluelue loa le Fa’avae. E aga’i loa ni mafaufauga e lotea ma tautalagia le Fa’avae, ua alagatatau foi ona tilotilo ma va’ava’a’i i ni taiala ma ni faiga, e ao ona tausisia ma mulimulita’ia…, ina ia lalago-fa’atasi nei faiga, taiala ma alafua ma lona Fa’avae, mai lea taimi i lea taimi. E ‘au’au le pepa a le Matagaluega o Fa’amasinoga e tusa ai o le fa’atalauula atu a le Tapa’au ma le Iunivesite Aoao o Samoa, “O le fuata ma lona lou”. Ua taga tutusa lava foi lea ma le aano o lenei aso, aua e tumau lava le fuata, ae fesuisuia’i le lou. Fai mai foinisi, e tumau le lou, ae tu’ufa’asolo fuata. Tasi lona, afai e tumau le lou ae tu’ufa’asolo fuata, e ono mago le lou, e ono pala le lou, e ono gau le maga o le lou, ona ono sa’o ai lea o le isi fuaitau a le atunuu, ua fetāa’i fa’alou le magā”. Ta’u lava o lenei lo outou mamalu e; O le fuata, e fua i ai le taaga o le lou. O le fuata, e fua i ai le fa’aaogaina o le lou. O le fuata foi, e fa’atuatuana’i ai i le taisi.

Auivi o le pepa O le a tautalagia i lenei pepa itu taua nei: O feteneena’iga o le atunuu i a latou mataupu tau Suafa Matai ma Fanua Fa’aleaganuu, e to’ai atu i le Matagaluega ma le Fa’amasinoga o Fanua ma Suafa, e atagia ai ni Fa’avae mausali, ma ni faiga fesuisuia’i. Feteenaiga i le va o alii ma faipule o se afioaga ma nisi poo se tasi o lea nuu, e mafua ai ona fa’atula’iese mai le nuu, poo le fa’ate’aeseina mai le Faigānuu. Feteena’iga e tula’i mai i le va o Alii ma Faipule ona o se Ekalesia poo se Lotu Fou, ua fa’atuina po ua fia fa’atuina i totonu o le afioaga, ma ua lē tusa ai lea ma lo latou fa’avae. Le fa’atauaina o le Soalaupule ma Fa’atofāla’iga Fa’aleatunuu, e fa’atautaia e le Ofisa o Fa’amasinoga ma le fa’amoemoe, e fo’ia ai fe’eseeseaiga fa’alotoifale o aiga, e to’ai atu i lo tatou Ofisa i Mulinuu ma Tuasivi. Atoa ai ma le va’ai toto’a i fa’aiuga a le Fa’amasinoga o Fanua ma Suafa, i finauga i ni mataupu fa’apenei. O le vaifofo o nei feteenaiga i le Vaai Faaletulafono, a le Matagaluega o Faamasinoga ma le Faafoeina o Tulaga Tau Faamasinoga.

O le Fa’avae, le Tulafono o Fanua ma Suafa 1981, ma Aganuu ma Agaifanua E aloalosa ma faaeteetegata lava se faamatalaga e aga’i i le faauigaina o le upu “FA’AVAE” e pei ona faa’autū ai finagalo faaalia o lenei faatofala’iga. Ua tautalagia tele i nei aso e tolu le Faavae o le filifilia ai o Sauafa Matai Sa’o o Aiga, atoa ai ma le Faavae o le filiga o Suafa Matai Tautua poo Suafa Matai Pitovao. Ua aga’i foi le tele o finagalo faaalia, i le Faavae o le umiaina ai o Fanua Faaleaganuu. O nisi ua saunoa i le Faavae e fatu ai faaiuga fai a afioaga e mafua ai ona faatea pe faatula’i nisi mai le faiganuu poo le nuu. I se tulaga aoaotetele o le aotelega o finagalo faaalia o tootoo tofia, ma finagalo saausi i le mamalu o usufono, ua atagia ai le matuā eseese ma le feteena’i o finagalo i se talitonuga ‘autasi. O lē fea ea le Faavae mautū ma sa’o, ma talitonuina gofie? O i fea ea Faiga ma Taiala talafeagai e ao ona mulimulita’ia, ina ia so’oso’o-tau’au faatasi ai ma le Faavae? O le ala lea o le manatu o le Matagaluega o Faamasinoga, o le a fai ma taiala o lenei pepa, “LE FAAVAE O LE MALO TUTOATASI O SAMOA” (E FAAVAE I LE ATUA SAMOA). O le Tulafono Maualuga (Supreme Law) po O LE FAAVAE O LE MALO TUTOATASI O SAMOA (The Constitution of the Independent State of Samoa) i lona Fuaiupu 103, o le fa’a’autama ma le fa’avae lea o le Tulafono o Fanua ma Suafa 1981.

Ua manino i le fa’avaeina ai o le “TULAFONO O FANUA MA SUAFA 1981” (Land and Titles Act 1981), le faavae ma le alafua faaletulafono, e limata’ita’iina ai galuega a le “LE FAAMASINOGA O FANUA MA SUAFA”. O AGANUU MA AGAIFANUA foi o loo tautalagia i lenei Tulafono: O Aganuu ma Agaifanua ia a Tagata Samoa ua talia e pei ona faamamaluina i taimi e faasino i ai, ma e aofia ai: a) O Tulaga Faavae tau Aganuu ma Agaifanua ua talia e tagata Samoa i le tulaga aoao, ma

e) O Aganuu ma Agaifanua e pei ona o loo faamamaluina, e faatatau i se nofoaga poo se mataupu faapitoa.

O fesili faatupu mafauafuga: O Aganuu o loo faamamaluina e faatatau, i le fea le nofoaga? O Agaifanua o loo faamamaluina e faatatau, i le fea le nofoaga? O Aganuu o loo faamamaluina e faatatau, i le a le mataupu faapitoa? O Agaifanua o loo faamamaluina e faatatau i le a le mataupu faapitoa? O le tali faigofie, o loo i “LE FAAVAE O LE MALO TUTOATASI O SAMOA ma le TULAFONO O FANUA MA SUAFA 1981.” O Aganuu o loo faamamaluina e lea nuu e faatatau, i aga a lo latou nuu, ma o loo ola ma soifua ai ona tagatanuu. O Agaifanua o loo faamamaluina e tagata e faasino i ai lea fanua e faatatau, i aga ma tapuafanua o sea fanua, o loo ola ma soifua ai tagata e ou lea fanua. A tagofia ma talanoaina foi mataupu faapitoa, e ao ona fai faatatau ma fai fuafua lelei, i aga a lea nuu (poo lana aganuu), ma aga o lea fanua (poo lana aga i fanua). A o le faatupumanatu a le fai pepa, o Aganuu ma Agaifanua a Tagata Samoa, e ao ona atagia ma iloatino ai Aganuu ma Agaifanua Faale-Atua o loo faavae ai lo tatou atunuu pele o Samoa. O le finagalo o le Faamasinoga o Fanua ma Suafa ma o le talitonuga foi lea o nisi, o le Faamasinoga o Fanua ma Suafa o Samoa, o le Faamasinoga o Tu ma Aganuu ma Agaifanua a Tagata Samoa. I le matau a le Matagaluega, ua li'oli'o ma ta'ui malu e le Tulafono a tatou aganuu ma agaifanua. Ua tumaualuga foi ma malele a tatou aganuu ma agaifanua, aua ua aloa’ia, amanaia ma fa’atauaina e le Tulafono. E le gata i lea, a ua fa'apea foi ona saga mamalu ma taualoa le Tulafono, aua o loo āfīfī malu ma avea ma taiala o aganuu ma agaifanua, a tagata Samoa. Ona moni ai lea o le mau a le tasi Tootoo i lenei tauaofiaga, o le Tulafono, e taua i lona tulaga faaauauna, ma o le popolega ina nei tula’i mai le Tualafono, o se matai sauā.

O faiga foi o loo tagofia ai e le Faamasinoga o Fanua ma Suafa ni mataupu tau Fanua Faaleaganuu ma Suafa Matai e to’ai atu, e lima ta’ita’ina lava e le Tulafono o Fanua ma Suafa 1981. I le taimi nei, ua felanulanua’i ma su’ifefiloi mafua’aga eseese o feteena’iga, e alia’e mai ma sailifofo atu i le Matagaluega ma le Fa’amasinoga, e ese mai i finauga tau Fanua Faaleaganuu ma Suafa Matai.

Suafa Matai O loo manino le fa’avae popo o le filifilia ai o suafa matai o aiga o le atunuu, e tusa ai o finagalo faaalia o ni itu auai o se mataupu, e autovaa atu i Mulinuu ma Tuasivi. Fai mai, e fili- tagaga le tofā loloto ma le utaga sailiili mamao a Suli ma Feoi, mo so latou Sa’o poo ni Sa’o e tausia lo latou aiga. Mulimuli ane, ona fili ai lea e le Sa’o o matai tautua poo ona matai pitovao. O le tula’i mai foi o le Suafa Sa’o i le tausiaina ai o lona aiga ma ana filifiliga fa’asa’o, e manatu le Matagaluega, ua tagaeseese e fua lava i le tausiga ma le puleaga Fa’a-Sa’o a lea suafa o lea aiga, mai lea taimi i lea taimi.

Sailiga ma le filifiliga o le matai sa’o E le tau fa’ailoaina i lo outou mamalu maualuga le fa’avae popo na filifilia ai suafa Sa’o o aiga. E le tau tolaulauina foi le mau mafuaaga na fatufatu ai le faigā filifiliga a le atunuu, mo ni suafa e tula’i mai e tausia aiga. O le talitonuga ta’atele o le atunuu, sa fili suafa Sa’o o aiga i le tofā loloto ma le fa’autautaga feva’ilia’i a Suli ma Feoi. O le tofā ma le moe sa fauao faupo. A le ‘autasi finagalo i le asō, ona moe lea o le toa, ma talia mālama o le aso fou. E sa’ausi ma sasa’a fa’aoti le tofā ma le moe fesa’ilia’i, ina ia ‘afa e tasi le filiga i se gafa o le fale. Ma o le fa’avae mamalu lea o faigā filifiliga a le atunuu, e tusa ai o le matau ma le faalogologo a le Matagaluega. Pagā lea, ua lē o le mamalu ma le mapo lea ua iai nei nisi poo le tele foi o faiga filifiliga o matai sa’o i nei ona aso, i le matau a le Matagaluega. Le ala lea o le manunu o le to’au o ufi i lotoifale o nisi o aiga ma nuu, ona ua fesuisuia’i ma tagaeseese faiga filifiliga, a ua le o le fa’avae mai le amataga, e pei ona iai le talitonuga ta’atele. Ua le o se tala foi e avane ai vaeane lo outou mamalu maualuga. Ua saili mai i le Tulafono le ‘autasiga o aiga mo so latou Sa’o, aua ua le malamalama po ua le fia malamalama foi Aiga i le Faavae o Faiga Filifiliga. Ua lilifa ma taliagofie e Suli ma Feoi o aiga, le talosaga sa’o i le Fa’amasinoga e tofia so latou Sa’o, nai lo le soalaupule ma fesilafa’i fa’atamalii, tusa ai o le Fa’avae sa sau a’i.

Ua manatu foi le to’atele, ua na o le Fa’amasinoga lava o Fanua ma Suafa, e faigofie ai ona autasi o latou finagalo i se tasi, aua ua siliga tali i seu i talatalaga fa’aleaiga i maota ma laoa, tainane tupua tausi ma malaesa, ona maua ai se ‘autasiga o le tofā ma le moe saili. Ma ua matauina pea e le Matagaluega le fa’atuputupula’ia o lenei faiga i nei ona aso, ma ua fesiligia ai le maua’a o le Fa’avae o le filifiliga o Sa’o o aiga, pe a fua i suiga ma faiga ua iai nei. Pe afai e silasila toto'a i le gasologa mai o fa'aiuga a le Fa'amasinoga o Fanua ma Suafa, i mataupu e finauina ai e aiga ma suli o latou suafa matai, ona manino ai lea o nisi o suiga ma faiga ua fesiligia ai le tumau o lea fa’avae i le filifilia ai o matai Sa’o o aiga. E le gata i lea, ao le tulaga mamalu, maualuga, taualoa ma aloaia o le tulaga o lea suafa Sa’o, i lona aiga ma lona fanua e tusa ai o ana Agaifanua, poo lona tulaga faa-Sa’o i lona tulaga aoaotetele i lona Nuu, e tusa ai ma ana Aganuu. Ua taoto le fa'aiuga a le Fa'amasinoga e fa’amaonia ma fa'amanino ai se Paepae poo ni Paepae o se Suafa. Mulimuli ane, ua toe tatalo foi suli ma feoi ina ia fa’amauina fa’aletulafono, le Fa'a- Itupaepae ai o o latou Paepae. I le mae'a ai, ona toe talosaga foi lea o aiga mo se fa’aiuga a le Fa'amasinoga e vavae ai i Fuaifale o latou Itupaepae. Se ia oo lava foi ina talosagaina le Fa’amasinoga mosana Poloaiga e fa'amaonia ai fa’aletulafono, le Fa’a-Matafale o o latou Fuaifale. Ua taoto foi nisi o faaiuga a le Faamasinoga ua faatulagaina ai aiga ma suafa matai i Faletama, i Tama Tane poo Tama Fafine. O nisi Faaiuga a le Faamasinoga, ua faia faatatau lava i finauga e tuuina atu e itu auai, ma talosaga e faauluina mo le Faamasinoga, mo sana Poloaiga e faamaonia ai Suli o Laufa’i i le nuu o Gaga’e, e fai ma faata’ita’iga. I le fai faatatau ai i finauga na tulai mai i mataupu faapenei, na taunuu lea o le Faamasinoga i lana Faaiuga e faapea: “O le Itu Tagi 3, o Suli moni o Laufa’i i lana Usuga muamua. O le Itu Tetee 4, o Suli moni ia o Laufa’i i lana Usuga lona lua, ma le Itu Tetee 5, o Suli moni ia o Laufa’i i lana Usuga lona tolu”, vaeane lo outou mamalu. Afai ua aga’i aiga ma suli e faamaonia faaletulafono Paepae ma Itu Paepae. O Fuaifale ma Matafale. O Faletama Tama Fafine ma Faletama Tama Tane; O le a la le isi upu o le Gagana o le a Faatulaga ai se isi Vaevaega e finagalo i ai le atunuu, e tusa ai ma le Faavae ma Faiga e fingalo i ai? O le tali ma le faatupumanatu a le Faipepa, o le Iuga a le Faamasinoga i le Suafa LAUFA’I i le nuu o Gaga’e, sa ou ta’ua.

O Suli moni i le Usuga 1, Suli moni i le Usuga lona 2, o Suli moni i le Usuga lona 3, se ia oo lava i Suli Moni i le Usuga 12, pe afai e au i ai le malosi o Laufa’i. O le mau taatele a le atunuu e autovaa atu iā latou mataupu e feteena’i ai i Suafa Matai, ua tatau ona sui se faiga ma faasafua suafa o aiga aua;  Ua uluola aiga, ua tupu Suli, ma ua faamaliegata le ‘au’aiga.  O se faamāmā-avega i faalavelave fai ma le tautuaina o le aiga ma le suafa.  Ua tumaualuga ma tumalo le ola taumafai o atalii ma afafine o le suafa ma le aiga, i galuega a le Malo ma Faalapotopotoga Tumaoti, ma e onomea i ai le suafa Sa’o.  Ua le masino faalavelave fai e tautua mai ai Suli o loo aitaumalele mai atunuu mamao, ma ua sili atu iā i latou o loo nonofo i le aiga ma Samoa nei.  Ua malosi ma unaia malosi le aia-tatau faasuli, pe matua pe laititi, pe alii pe tamaitai, pe lima malosi pe lima vaivai, pe maualuga le aoaoina, pe na gata le aoga i le Aoga Tulagalua.  Ua fia faisao le itupa o Tamaita’i i le atinae o nuu ma afioaga, i upufai o le nuu i le Saofaiga a Matai o le nuu.

Avea ai o tamaitai ma matai lesitalaina faaletulafono o nuu Ua aga’i tele lava finagalo o lenei vaiaso i le avea ai o tamaitai ma matai Samoa. Ua fesiligia le noatia ai o le aia a le Tamaitai e filifilia ai e avea ma matai o lona aiga, ma saofaga atu ai i le Saofaiga a Alii am Faipule o afioaga, se i fai sona sao ma velo sana maa i le atina’e manuia o le nuu.

O lo’u manatu faamatai Samoa E ao ina matua tagataga’i toto’a le atunuu i le tulaga lenei. E moni o loo iai nai nuu itiiti o loo tapu ai le avea o Tamaitai ma Matai o le Saofa’iga a lea nuu, ae e fulisia le atunuu lautele i le taua o le sao o Tamaitai i Faiganuu. O le itu mautinoa, e le o noatia le saofaga ma le auai atu ai o Tamaitai i tauaofiaga faalenuu i soo se taimi. E foliga manino mai, o lo latou le auai atu i le Saofaiga a Alii ma Faipule o o latou nuu, e mafua ona o o latou lava talitonuga faale-tagata, aemaise o le va-nonofo ai ma tuagane, uncles, tauusoga alii o loo saofafa’i ai i le Saofaiga. O loo matala le avanoa i taimi uma e aga’i atu ai i le Saofaiga mamalu o Matai o le nuu, ae le o se taofiofimamau ma faasinosinolima I le Ituvai o Tamaitai. E pine la’u mau i faamaumauga o loo i le Ofisa, aua e le i iai lava se talosaga ua faauluina atu e se Tamitai Samoa, mo se Poloaiga malosi a le Faamasinoga, e faaofi ai sona auala atu i le Faiganuu a le pule mamalu i Alii ma Faipule.

O le popolega, ina ne i tula’i mai i se aso, ona sosolo fa’a-fa’ama’i lea o lea Faiga, ma ono aveesea ai le mamalu ma le mapu’e o le Tulaga o le Tamaitai Samoa poo le Matai Tamaitai Samoa, i le aganuu ma le agaifanua mamalu a Samoa.

O le fesili? I so outou finagalo malamalama, i le fesuisuia’i ai o faiga ua lilifa i ai filifiliga o aiga o le atunuu i nei ona aso, i le sailia o se matai sa’o, o tumau ea le fa’avae e pei ona sa sau a’i ma talitonuina e le toatele? Afai o tumau, o atoatoa ea le mamalu, ma le aloaia, ma le tulaga taualoa sa sau a’i lea Faavae? Tainane le mamalu ma le memea o le tofā ma le utaga feva’ilia’i i suli ma feoi, na fili i le ao ma saili i le po, mo sē e tula’i mai e tausia aiga? O la’u tuualalo ma le faatupu manatu, atonu e tau ane ai so outou finagalo: “Afai ua suia Faiga ma aga masani, ua onomea ma ua alagatatau foi, ona sui le Fa’avae.”

Filifiliga o matai tautua poo matai pitovao o aiga

Ua le aofia lava matagi i lenei pepa i finagalo aoao tetele o lo outou mamalu ma le atunuu i lenei mataupu; e uiga i le “filifilia o suafa matai tautua poo suafa pitovao o aiga”. E fulisia finagalo o le atunuu e autovaa atu, aemaise lava o suafa Sa’o ma nisi o Suli; O le tiute patino lava o le Sa’o o le aiga, le filifilia o ana suafa tautua poo ana matai pitovao. O le filifiliga e faia to’atasi e le Sa’o. O ni saofa’i e fia faia i nei suafa matai, e faia lava i le pule fa’a-Sa’o ma e fa’apogai ai lava na o le suafa Sa’o. Ma o le fa’avae lava lea o aiga Samoa sa sau a’i.

E molimau atu le Matagaluega; Ua fa’atupulaia le aofa’i o finauga e to’ai atu i le Matagaluega ma le Fa’amasinoga o Fanua ma Suafa, e finau ma lu’iina ai e suli ma feoi, le pule a le Sa’o i ana matai tautua poo matai pitovao na te faia. I le lē masuigamalie ai o sea fete’enaiga, ona fa’auluina ai loa lea o talosaga a ni itu-auai mo le Fa’amasinoga mo sana fa’aiuga mautū, e fa’amausaliina ai le pule a le matai Sa’o, poo le fa’amautuina foi o le pule a suli ma feoi, i suafa matai tautua poo matai pitovao o aiga.

O le fesili? Afai o le fa’avae na sau a’i, o le tofā ma le pule a le suafa Sa’o na fili e suli, e na te filifilia ai ana matai tautua poo ona matai pitovao, ou te ta’utino atu, ua lē o le faiga lea o loo mau ma talitonu ai nisi o le atunuu.

Ua lē o le ta’iala foi lea ua lilifa i ai le tele o finagalo o nisi o le atunuu. Ma ua fesiligia foi le a’o ma le mausali o lea fa’avae, pe afai o suiga ma faiga nei ua tula’i mai, e limata’ita’iina ai lenei vaega taua o tu ma aganuu ma agaifanua mamalu a si o tatou atunuu. O la’u faasoa atonu e ‘au i ai le tofā faasau i lenei usugafono mamalu: “O Faiga ma aga masani ua matauina e lo tatou Ofisa i Mulinuu ma Tuasivi i feteenaiga faapenei, ua manatu ai le Matagaluega, ua suia Faiga, ma ua ua faigata foi ona faafealofani ma le Faavae. Pe le ua alagatatau ai ma onomea, ona sui le Fa’avae, aua ua felanulanua’i Faiga i nei aso?”

Puleaina o fanua fa’aleaganuu E le tau fesiligia le tu maualuga o lenei vaega o a tatou aganuu ma agaifanua. O le talitonuga maumaututū o nisi e faaalia i feiloaiga e faatautaia e le Ofisa, ma luma o le Faamasinoga, aemaise lava Sa’o o aiga, ua i le matai Sa’o o le aiga le pule o fanua fa’aleaganu’u e fa’asino i lea suafa. Fai mai nisi, o lea pule, ua fa’amalumalu i fanua o lona aiga. O lana pule, o le pule fa’ataumeasina a lona aiga, ma e lē fesiligia. O le pule e tausi mamalu ma fa’aaloalogia. E pule ma le alofa, ae le o le pule sauā.

E pule fa’alologo i lona auaiga, ae le o le pulepule-tutū. O le fa’avae manino i talitonuga o nisi o le atunuu, poo le to’atele foi o le atunuu, o le mata’i sa’o o le aiga, o ia lea ua iai le pule o fanua o le auaiga. Ua fa’amausaliina foi lea pule e Faaiuga a le Fa’amasinoga, i le talitonuga, o lea pule, e ao ona fa’atinoina ma le fa’autauta tatau, mo le nofolelei ma le maopopoga o le aiga. Ua aofia i lea pule le maota poo le laoa. O ona tuā-maota poo ona tuā-laoa, atoa ai ma fanua galue o lona auaiga e aga’i i ai suli e galulue ma tautua ai le matai ma le auaiga, ina ia tu maualuga i le matau mai a le afioaga, ma ia mau i taumafa, aua le soifuaga i aso uma ma faalavelave fai. O lea foi pule, e tula’i mai pe a tapatapa iai lona auaiga, pe a oia ma satia ana measina i le va ma isi aiga o le nuu, poo ni finauga ma nisi nuu. Ui i lea, ua fesiligia foi le maua’a ma le mausali o lea fa’avae i nei ona aso, ona ua fa’atula’i mai e nisi o suli la latou pule fa’asuli. Ua matauina lava ma le toto’a le siitia o le aofaiga o finauga ma feeseeseaiga fa’aleaiga faapenei, e to’ai atu i le Ofisa ma le Fa’amasinoga, e osofa’ia ma fesiligia ai e Suli le tulaga o le pule a le Sa’o, aemaise lava i fanua o loo galulue ma nofoia e nisi o lona auaiga.

E fa’avae le finauga fa’asuli i lo latou talitonuga maua’a, o le fanua lava na pa’ū ai le la’au a le tagata, o lona fanua patino lea. E le au i ai le pule a le Sa’o. E le faitonu ai pe taupulea e le Sa’o. Ma e le tatau ona aofia i le pulea’aga fa’asa’o. O le fanua e pulea e le Suli na mua’i taina, fa’atoaina pe nofoia foi i le ulua’i taimi lea fanua. E matauina le lava ma le popo’e e le Ofisa le siitia o feteenaiga faapenei, pe afai e tautalagia le Lisiina o Fanua Fa’aleaganuu mo ni atinae faapisinisi poo le faatuina o ni Ekalesia. Ua le o se tala e tupu fua, aua o le itu mautinoa, e filia loa le umiaina ma le fa’aaogaina o fanua fa’aleaganuu i taui tau tupe, ona lualuagia ma fesiligia loa lea e Suli le pule a le Sa’o, poo le finauina loa e Suli le pule o lea fanua, ona o ni mafua’aga latou te lē lagolagoina ai le pule fa’asa’o.

O le Fesili? Afai o le fa’avae na sau a’i, o le suafa Sa’o ua iai le pule na te tausia lelei ai measina a lona aiga e pei o fanua? Ua lē o toe sa’o lea fa’avae i nei ona aso, pe a fua i faiga fesuisuiai ua aliali mai. Pe afai lava ua toilalo le suafa Sa’o ma lana pule fa’asa’o, i le pule a le Suli; (o se faiga fou ua tula’i mai i o tatou taimi), o tumau ea la le sa’o ma le a’o o lea mau, E fesuisuia’i Faiga, ae tumau Fa’avae? O lea ala lea o sa’u fono faapipii i finagalo o nisi o Tootoo ma le faasoa a Sui mamalu o le Fonotaga lona 7 o Measina a Samoa, afai ua suia faiga, ua tatau foi ona suia le Faavae. E ese mai i finauga ma feteenaiga tau Fanua Fa’aleaganuu ma Suafa Matai, o loo tagofia e lo tatou Ofisa, atoa ai ma le Fa’amasinoga o Fanua ma Suafa, o nisi nei o mataupu taua e feāiāa’i tele ma aganuu ma agaifanua a Samoa, o loo sailifofo i le Faamasinoga. Ua aofia ai Iugafono a Alii ma Faipule e fa’atulaieseina ai, pe fa’ate’aeseina ai foi nisi poo se tasi mai le nuu poo le faiganuu, ona o ni mafuaga ma talitonuga e maueseese ai le pulega a lea nuu ma ona tagatanuu.

Finagalo o alii ma faipule o se afioaga e fa’atula’ieseina ai se tasi poo nisi mai le nuu, poo le fa’ate’aeseina foi mai le faiganuu.

E matauina pea ma le toto’a e le Matagaluega le tula’i mai o mataupu fa’apenei, e tutulu mai ai nisi o le atunuu ma saili fesoasoani mai i le Matagaluega. O mafua’aga ta’atele lava o se tofā ma se fa’autaga fa’alele faapenei, e autasi i ai Alii ma Faipule, e tula’i mai fa’asaga i nisi o le nuu, e mafua ona o le lē tausisia, aloaia ma usita’ia iugafono a lo latou nuu.

Ua fa’atu’ala ma ua tetee i le finagalo o le nuu, ma ua togisala ai le ‘aufono e tula’i ese, poo le mu o le foaga. Poo le fa’ate’aeseina foi mai le faiganuu. E fa’aeteetegatā tele i le Matagaluega mataupu ma’aalelae nei. E le nativale le fa’atinoga ma soona fitifiti le tuualalo, aua e ao lava ona matuā oo atu le Ofisa i lea afioaga, ma vave talosagaina le pule mamalu a Alii ma Faipule, i so latou finagalo fa’ale-Atua, e fa’ateletelegese ma tau toloi ai la latou fa’aiuga, ae se i mua’i uia ala o le Tulafono mo se vaifofō. E fulisia le atunuu lautele latou te talia le savali o le filemu a le Matagaluega. O nisi afioaga, e fa’aulumamau lava ma tamau lo latou finagalo ma le tofā fa’alele. E le fesiligia pe faamalosia e le Ofisa la latou tofā ma le fa’autautaga. O le talitonuga o le Matagaluega, ua na o le Fa’amasinoga o Fanua ma Suafa e agatonu ai lenei finauga, a ua na o se tatalo ina ia tausia le nofolelei ma le to’amalie e tusa ai o ala o le Tulafono, aemaise o tu ma aganuu mamalu a le atunuu, ao talia ai le aso o le suesuega a le Faamasinoga. E talatalapipi ma tolaulau e itu-auai o sea mataupu i luma o le Fa’amasinoga, mau ma molimau eseese e lagolagoina ai la latou finauga. E fa’alologo foi ma le toto’a le Fa’amasinoga i o latou finagalo fa’aalia, e ala i a latou tala tusia ma mau tuufofoga, ma fua i ai sa latou faaiuga autasi, ina ia tusa ai ma aganuu ma agaifanua a tagata Samoa, le Tulafono o Fanua ma Suafa ma nisi Tulafono fesoota’i, aemaise o le Fa’avae o le Malo Tutoatasi o Samoa. O nisi o fa’aiuga a le Fa’amasinoga e lilifa i le pule mamalu a Alii ma Faipule, aemaise o ni mataupu matuiā ma ogaoga, ua tauvalea ma avevaleina ai le mamalu o le nuu. Peita’i, o le tele lava o nei ituaaiga mataupu feteena’i, e lilifa lava i le fa’atauaina ma le unaia malosi o le aiā fa’a-le-fa’avae, e pei ona āiāia i le Tulafono Sili a Samoa; o lona Fa’avae.

O le Fesili? Afai o le fa’avae na sau a’i, e le fesiligia ma agaia e se tasi le pule tutasi a Alii ma Faipule, o le a sa outou silasila ma so outou finagalo, i finauga fa’apenei ua tuuina atu i le Fa’amasinoga o Fanua ma Suafa, mo sana fa’aiuga mautū? Ua lē toe a’o ma ganea le mau ta’atele masani a le atunuu, “Ia onosa’ia ma usita’ia le finagalo o le nuu. E sau lava ao o nuu. E le po pea se nuu”.

Talofa, ua le onosa’i le atunuu ma ua tago’au i le Fa’amasinoga. Ua matauina foi ma le popo’e le māmāsagia ma fa’atasina ai le mamalu o le tofā ma le moe o loo tausia afioaga, aua ua tele ina malolo Fa’a-Fa’amasinoga Alii ma Faipule o nuu, ia i latou na fa’asaga i ai lo latou finagalo. I le pe afai e fa’aauau ai pea feeseeseaiga fa’apenei e tuuina atu i le Fa’amasinoga, ma ua aliali manino mai ai le vaai a le Tulafono i le aiātatau fa’ale-Fa’avae…,

Po o tumau pea la le mamalu ma le tumaualuga o le Fa’avae, ona o faiga ma taga fesuisuia’i mai lea taimi i lea taimi? O le tagi a le pumate, o lou sao ma lo’u sao e una’ia malosi Faiganuu lelei (good governance) ma faigā faaiuga manino ma malamalama (transparency & accountability), o se lamepa mu itiiti lea, a amata ai ona suluia le pogisa o le faletele.

Soalaupulega ma fa’atofalaiga fa’aleaganuu e tusa ai ma le tulafono, ma aganuu ma agaifanua a Samoa.

E fa’atuputupula’ia lava mataupu e momoli atu e le atunuu i lo tatou Ofisa ma le Fa’amasinoga, ona e fa’ateteleina lava fete’enaiga e tula’i mai ma satia ai suafa matai ma fanua fa’aleaganuu o aiga o le atunuu. Ua se fagogo malie foi i le fa’alogologo finagalo fesalaa’i o le atunuu, “tatou fai lava i le Fa’amasinoga i Mulinuu, e maua ai le tonu ma le mea sa’o”. E moni ua tupu ma uluola aiga. Ua seāseā foi ona toe filia i le tofā mamao ma le utaga loloto a suli ma feoi, ni suafa sa’o o o latou aiga. Ua fa’asolo foi ina tumua’i tutusa le pule a le Sa’o ma le aiā a le Suli i suafa matai tautua poo matai pitovao o aiga. Ua tausili foi le pule a le suli e finauina lona aia fa’a-suli i fanua o le aiga, ma ua iai le popolega ina nei tuuitiitia ai lea mamalu o aganuu ma agaifanua. O le Fa’amasinoga ma ana fa’aiuga fai, e mautinoa lava e iai le itu manumalo, ona alofa lea i le itu e malolo. E iai le itu fa’a-Fa’amasinoga e fiafia, ona alofa lea i le itu e mata fa’anoanoa. Ma e ono avea lea ma ila ma ponā faalotifale o lea aiga, e vaatu’ia ai le nofolelei ma le fetausia’i i le gasologa o le olaga o aso uma. Peitai, pe afai e mafai ona toe fa’atauaina e le atunuu feiloaiga ma talatalaga fa’aleaiga e soalaupule ai ni feeseeseaiga e tula’i mai, fa’amata e le o le faiga ma le taiala lea e fa’atumauina ai le mamalu o le fa’avae? O le faasoa a se tasi tootoo Faifeau i le Faatalatalanoaga ma le Atunuu i le Maota o Tooa Salamasina i le aso 02 Novema 2016, i le mataupu i le Pule Faa-Sa’o ma le taua o le Soalaupule, na faaalia ai e lea tamalii o le atunuu e faapea.

O le Justice System i le lalolagi, ua vaevaeina i ni vaega se lua. 1. O le Legal System (poo Faiga aloaia ma taualumaga Faale-Faamasinoga ua faatulafonoina, e limataitaiina ai le faafoeina o Faamasinoga i ana Faaiuga Fai).

2. O le Resotrative System (poo Faiga e taumafai ai le Faamasinoga ina ia fo’ia lava e itu finau o se mataupu lo latou lava feeseeseaiga).

Ma i atunuu ua mautū ua autausagā a latou Legal System, ua amata nei ona toe tagataga’i i le faatinoga faa-Resotrative System e foia ai feseeseaiga e tuuina atu i le Faamasinoga. I lea mau, pe moni pe le faamaonia, ou te ta’utino atu, ua aloaia nei faaletulafono faiga faa-Resotrative System, e le Faamasinoga o Soligā Tulafono, atoa ai ma le Faamasinoga o Fanua ma Suafa i Samoa. O le pine faamau o lenei mau, ona o le tausaga e 2007 na pasia ai e lo tatou Malo le Tulafono ua faa-Peretaniaina, “Alternative Dispute Resolution Act” (poo se Tulafono e taumafai ai e faatalanoa itu finau o le mataupu ua to’ai atu i le Faamasinoga, ina ia mafai ona fo’ia lava e i latou o latou feeseeseaiga, e aunoa ma le suesueina e le Faamasinoga ma faia i ai sana faaiuga). Ua lalago faatasi foi lea ma le pasinaina ai e lo tatou Malo, o le “Toe Teuteuga o le Tulafono o Fanua ma Suafa 2012”, e pei ona ua faatulafonoina ai ma faamalosia le faafoeina e le Ofsia o le Resitara o Faamasinoga, o Soalaupulega faamaoni faa-Samoa, e tusa ai o aganuu ma agaifanua a tagata Samoa. O le faamoemoe maualuga o le Malo, o le a mafai lava e itu finau o se mataupu ua sauni e suesueina e le Faamasinoga, ona fofoalamea lo latou feteenaiga. O le a mafai lava foi e suli ma aiga aemaise o suafa sa’o ma matai o aiga, ona falē ma fesufia’i faatamalii ma faafaleupolu ni lave ma ni to’a, o fefa’a’u’ua’i ma feitaga’i ai le aiga. O a ni faafitauli faalotoifale o le aiga, o le manulauti o lea Teuteuga o le Tulafono, ia laolaoifanua upu o aiga ina ne i puaina i ala, ma faia ai e tagataese (vaeane le mamalu o le Faamasinoga o Fanua ma Suafa) tonu fai ma faavae popo o lea aiga poo lea afioaga. E matua sasa’a le fafao i finagalo faaalia. E sasa’a faaoti le utu a le Faimea i lagona le fiafia ma le ita. E fesopoa’i faasoi o tuaoi saunoaga ma manatu faaalia ua faavae i luga o le loto tiga ma le fia tauimasui. Ua siisii le tai o finagalo ma tauau ina a fepa’ia’i. Mulimuli ane, e matua lava i le oo, ma ‘afa e tasi finagalo ina ia faalelei ma faatuatuana’i ni maseiga, ma ua tagatasi lava lea ma le Manulauti o le Malo i lana Fuafuaga o le Atinae Manuia; “O se Samoa to’amalie ma to’afilemu.” O se fiafiaga tele i le Matagaluega ni feteenaiga e toe taoto i lagotonu. Ma o se galuega faigata ma faatigaulu, ma sailigatā nisi o le aufaigaluega latou te faatinoina, ona o le tulaga maaleale ma faaeteetegatā o feteenaiga e faatalanoa ma soalaupule i le Ofisa. E talia gofie e le toatele o le atunuu lea faiga, ao nisi ua na o ona faataaloga i vai ina ia faamalieina le moomiaga o le Tulafono, ao le agaga atoa, ia tau lava le Faamasinoga. O le faanoanoaga tele, ona ua faatulai mai feteenaiga e agai i le Faamasinoga o Soligatulafono, ma ua naunau itu auai e faatalanoa mo se fofo. Ao feteenaiga tau Fanua Faaleaganuu ma Suafa Matai, e vaaia lava le musuā, ma tee foi le uluga i finagalo o le

46 toatele, e soalaupule faaleatunuu o latou feeseeseaiga, ina ia malulalotao upu ma faavae o popo o aiga ma nuu.

O le fofo o le faafitauli ma le agai i le lumanai (resolution and a way forward) Afai ua siliga taliiseu se taotoga manino ma talitonuina-gofie e le atunuu, i se faiga ma ni alafua e fesuisuia’i mai i lea taimi i lea taimi, ae e le aveesea ai lava le mamalu o le Faavae, ona manatu lea o le Faipepa, ua na o se Tulafono e tali i lenei faafitauli. Afai foi e talia lelei lenei filosifia e le atunuu poo le mafuli o le toatele o Samoa e lagolagoina, ona popo’e lea o lo’u Samoa, aua o le a tulai mai lea Tulafono, o se matai sauā, a ua le o se auauna aogā, e malulalotao ma malupuipuia ai a ta Measina, aemaise o o tatou Fanua Faaleaganuu, ma o tatou Suafa Matai. E le o se vai foi e liugatā i le Malo le fausia ma le pasia o se Tulafono e faatulafonoina ai a tatou Measina faapelepele. E popo’e lo’u Samoa nei avea lea Tulafono ma Tapa’au, ona fesiligia lea i sona tulaga faaleiloga le tofā loloto ma le moe sailiili mamao, na fatufatu ai e o outou tuaa ma ni o matou matua, le Aganuu ma le Agaifanua, e pelē ma mamaē, i le fatu o soo se Samoa, e ola tautua tuavae mo Tagata o Samoa, ma tagifano ma le lotonuu Samoa, o Samoa o lo’u Nuu. E pele oe i le agaga. E itiiti oe ma faatauvaa. Ae mamalu oe, ona o lou Faavae, “e Faavae i le Atua Samoa”. I lea Faavae, ua ta’uimalu lea e le alofa. O le alofa Faale-Atua. I lea Faavae, ua lautua lea e Aganuu ma Agaifanua, ua mamanuina i aganuu ma agaifanua Faale-Atua. I lea lava Faavae, ua lotolotoi ai le loto fefaamagaloa’i ma mulumulu’aufoe faatasi, a ua le o le fefulitua’i, ma le soona losilosi na’ua. I lea lava Faavae, e le tuufasolo fa’a-fuata manuia o Samoa, pe a tumau i ai. E le fetāai foi faalou le magā, le tofā loloto ma le faautautaga mamao e tausi ai aiga, ma malu ai afioaga o Samoa, aua e taumasuasua i aso uma, i le poto, le malamala, le silafia, le fetāla’i ma le faimeatonu, nei ma a taeao, ma e a le tu, e a le tu, e a le tu lava ia.

Fa’amatafi E le sua se lolo i se popo e tasi. O le tele foi o sulu, e maua ai figota. O lo outou sao taua, ma ni nai motugaafa i le Measina a Samoa i lenei tausaga, o le a matimati ai tapenaga a le Iunivesite Aoao o Samoa o le Measina o le 2017. O se upu ua pa’o papa I le faafofogaaga, malu ave I fale, e poto lava le tautai ae le atu lava atu o lona vaa.

Afai e tu’uama le fua ma tatala le filialii i le faaiuga o lenei aso, alofagia e le Atua o Faavae ai Samoa, lo outou mamalu i soo se faiva o loo galulue ai, auā le atina’e manuia o Aiga, Nuu, Ekalesia, aemaise o si o tatou atunuu pele o Samoa. Tumalelea le ao e, i lo outou paia maualuga. Soifua ma ia manuia lo tatou aso. Ma lo’u fa’aaloalo tele. Fa’afetai.

Folasaga Fa’asāmoa

FA’ALUPEGA O LE IUNIVESITĒ AOAO O SĀMOA

Fui Le’apai Tu’ua ‘Ilaoa Asofou So’o

Fa’atomuaga O iunivesitē e pei fo’i ona iai nei le Iunivesitē Aoao o Sāmoa o faiga e āfua mai i atunu’u i fafo. O le Iunivesitē a Samoa sa fa’atūina i le tūlāfono o le palemene o Sāmoa i le tausaga e 1984 (National University of Samoa Act, 1984). O le manatu o le Mālō ‘ia iai lava se Iunivesitē a Sāmoa ia e tali mai i mana’oga o le atunu’u. Ua o’o mai i le tausaga e 2006 ona manatu lea o le pūlega a le Iunivesitē ua tatau ‘ona iai ni fa’alupega o le Iunivesitē. O le agaga maualuga ina ia avea le Iunivesitē e pei lava o se isi itūtino o le aganu’u i le paega o ona saofa’iga ma le fa’atūlagaga o ana nafa. A maua’a le lagona ma le talitonuga lea ona pei lava lea o le Iunivesitē o se isi vāega o le aganu’u. A ulutino ma totō i loto le lagona lea i fanau olo’o utuvai mai i le Iunivesitē fa’apea fo’i le aufaigaluega ona lē toe fōliga lea o le Iunivesitē o se faiga mai fafo ae o se vāega lava o tū ma aganu’u a Samoa. Ole’ā maua’a ai le lotonu’u ‘auā ua lē toe fōliga e mamao atu i ‘ō le Iunivesitē ona o se faiga e āfua mai fafo, ae o se itūtino lava o la tātou aganu’u.

O le Fa’alupega A tu’ufa’atasi tūlāgātofi o le Iunivesitē ma o lātou fa’atūlagaga mai lē aupito maualuga, fa’atasi ai ma ona itūtino uma ona fa’apea lea o le fa’ata’otoga o lona fa’alupega: Afio mai le Ao o le Iunivesitē (Chancellor) Afio mai le Fa’aAo (Pro Chancellor) Afio mai le Tapa’au (Vice Chancellor and President) Afifio mai Sa’o ma lō lā Sā se’elua (Po o le: Afifio Sa’o e lua ma o lā Fuaiala) (Two Deputy Vice Chancellors and their respective areas of responsibilities) Susū mai Atamaioali’i (Professors) ma Soāatamaioali’i (Associate Professors) Susū mai Matuaosaofa’iga ma lō ‘outou Faleono (Six Deans and their respective Faculties) Maliu mai Tūlāmalae ma lō ‘outou Faleiva (Nine Directors and their respective Centres, Divisions and Units, and the Chief Librarian and his Staff) Susū mai Usoali’i ma ō ‘outou Fuaifale (Three Heads of Schools and their respective Schools) Alalata’i To’oto’o ma ō ‘outou Itūpaepae (Heads of Departments and their respective Departments) Alalata’i Tulatoa ma ō ‘outou Tūlāfale ma Pitovao (Managers and their Senior Officers and Officers)

Mamalu mai le Iunivesitē Aoao o Samoa (Dignitaries of the National University of Samoa)

Fa’asāmoa o Tūlāgātofi o le Iunivesitē

Fa’apālagi Fa’asāmoa Chancellor Ao Pro Chancellor Fa’aAo Vice Chancellor and President Tapa’au Deputy Vice Chancellor Sa’o Professor Atamaioali’i Associate Professor Soāatamaioali’i Dean Matuaosaofa’iga Director / University Librarian Tūlāmalae Head of School Usoali’i Head of Department To’oto’o Manager Tulatoa Senior Officer Tūlāfale Officer Pitovao Lecturer / Trainer / Teacher Matuaofaiva Groundsmen/women Teufanua Cleaner Teufale Plumber Faipaipa Electrician Faimōlī / Fai’eletise Carpenter Faufale / Kāmuta

Fa’asāmoa o Itūtino o le Iunivesitē

Fa’apālagi Fa’asāmoa Academic Quality Unit Puna o Tomai Maualuga Centre for Samoan Studies Laumua o Su’esu’ega Tau Samoa Chancellery Fono Faufautua i le Tapa’au Council Fono Fa’atonu Division of Financial Services Vāega mo ‘Au’aunaga Tau Tupe Division of Human Resource Vāega o ‘Au’aunaga mo le ‘Aufaigaluega Division of Internet and Communication Vāega o Feso’ota’iga Fa’atēkonolosi Technology Division of Student Services Vāega o ‘Au’aunaga Fesoasoani mo Tagata Ᾱ’oga Executive Committee Komiti Fa’atino o le Fono Fa’atonu Faculty of Arts Saofa’iga o Fa’atufugaga Faculty of Applied Science Saofa’iga o Faivaalofilima Faculty of Business and Entrepreneurship Saofa’iga o le Fa’apisinisi Faculty of Education Saofa’iga o le Fa’afaiā’oga Faculty of Health Science Saofa’iga o Su’esu’ega Fa’asoifuamālōlōina

Faculty of Science Saofa’iga o le Fa’asaienisi Governance, Policy and Planning Unit Puna o Pūlega, Faigafa’avae ma Fuafuaga Learning Resource Centre Maota o Puna’oa Oloamanu Centre of Continuing Education and Laumua o A’oa’oga Fa’aauau Professional Development Property Maintenance Vāega o Meatōtino School of Medicine Fuaifale o le Fa’afōma’i School of Maritime Training Fuaifale o A’oa’oga mo Fōlauga ma Faigāfaiva School of Nursing and Health Science Fuaifale o le Tausisoifua Senate Senate Vice Chancellor’s Committee Fono a le Tapa’au

Fa’atūlagaga o Tofiga ma Itūtino o le Iunivesitē e ‘Ᾱmata mai i le Maualuga Ao Fa’aAo Tapa’au

Sa’o i le Fuaiala o Fa’atōfāla’iga ma Fa’atufugaga Sa’o i le Fuaiala o Alagā’oa Atamaioali’i Soāatamaioali’i Matuaosaofa’iga Tūlāmalae o Tūlāmalae o Vāega e Tūlāmalae o le Laumua e Lua Fa, ma le Maota o Puna o Pūlega, ma le Puna o Puna’oa Faigafa’avae Tomai Maualuga ma Fuafuaga

Usoali’i To’oto’o Tulatoa Tulatoa Matuaofaiva Tūlāfale Pitovao

Fauga o le Fa’alupega O le fa’alupega o se vāega tāua o le aganu’u. Afai e fau se fa’alupega o le Iunivesitē, e tatau ona fau mai i ni vāega o le aganu’u. O vāega o le aganu’u ua tu’ufa’atasi ma fau ai le fa’alupega o le Iunivesitē e aofia ai le ‘āiga, nu’u, itūmālō, fa’amatai ma le aganu’u i lona aotelega. O le ‘āiga e aofia ai le sa’o ma lona ‘au’āiga. O nisi ‘āiga ua vaevaeina i itūpaepae ma fuaifale. Pe fa’apea fo’i ua vaevaeina se suafa o se ‘āiga i itūpaepae ma fuaifale. O le nu’u e aofia ai tapa’au po o tamāli’i fa’apea ma tūlāfale. E iai isi tamāli’i e fa’alupe o usoali’i. O tūlāfale e mafai ona fa’alupe i isi igoa e pei o le tu’ua, tulatoa, tūlāmalae po o to’oto’o. O le itūmālō e aofia ai fo’i tapa’au, tūlāmalae, to’oto’o ma tulatoa. O le aganu’u i lona aotelega e fa’atāua ai le fa’amatai e pei o suafa matai ma le vānonofo ai o matai. O le va o le isi tamāli’i

53 ma le isi tamāli’i, o le tūlāfale ma le isi tūlāfale, aemaise o le vānonofo o tūlāfale ma o latou tamāli’i po o tapa’au. O nisi nu’u ua vaevaeina i fuaiala. Ua fa’aaogā upu nei o le aganu’u ma le fa’amatai e fa’asāmoa ai ‘upu fa’apapālagi o tūlāgātofi ma le paega o iunivesitē e pei ona faia i atunu’u i fafo, e fau ai le fa’alupega o le Iunivesitē Aoao o Sāmoa.

Upu ua uma ona iai E o’o ane i le taimi na fau ai le fa’alupega o le Iunivesitē, ua iai isi upu tāua o le aganu’u olo’o fa’alupe ai nisi tūlāgātofi o le Iunivesitē e pei o le Ao, Fa’aAo, Saofa’iga ma le Matua o le Saofa’iga. O le upu Chancellor i le fa’apālagi pe a fa'atūlaga tūlāgātofi o Iunivesitē o ia lea o le fa’auluuluga o se Iunivesitē. E ui e leai sona mālosi fa’aletūlāfono e fa’atonu ai le gāsologa o galuega a se Iunivesitē, ae ave i ai le fa’aaloalo a se Iunivesitē i mea e fai. Fa’ata’ita’iga, a fai fa’au’uga o tusipasi a se Iunivesitē, o ia e talia āloa'ia le ofi mai o tama ma teine ā'oga i se fa’ailoga o le atamai pe a fai sauniga fa’apea. Ona manatu ai lea o le Iunivesitē ole’ā fa’alupe le Chancellor, po o le fa’auluuluga o le Iunivesitē, o le Ao o le Iunivesitē. O lona uiga o le upu Chancellor i le fa’apālagi lea ua fa'asāmoa o le Ao. O le fa'atūlagaga o saofa’iga fa’aiunivesitē e soso’o le Chancellor ma le Pro Chancellor. Ua fa’asāmoaina le Pro Chancellor o le Fa’aAo. O le Fa’aAo i le Iunivesitē o ia lea o le Ta’ita’ifono i le fono aupito maualuga a le Iunivesitē ua fa’asāmoaina o le Fono Fa’atonu. O le Fono Fa’atonu e talanoa ai ma pāsia faiga fa’avae e fa’agaoioi ai galuega a le Iunivesitē. O le Fono Fa’atonu fo’i e tōfia sē e avea ma Pule o le Iunivesitē. O le upu Saofa’iga e aofa’i ai faiā’oga o matā'upu ‘ese’ese e tu’ufa’atasi ona maua ai lea o se polokalame po o se fa’ailoga, po o se tusipasi, po o se tīkerī. Fa’ata’ita’iga, o le Saofa’iga o Fa’atufugaga ua fa’asāmoaina ai le Faculty of Arts. O le Faculty of Arts olo’o iai matā'upu mo le polokalame po o le fa’ailoga o le Bachelor of Arts, pe fa’apu’upu’u fo’i o le BA. E iai ma isi Saofa’iga o le Iunvesitē e pei o le Faculty of Science (Saofa’iga Fa’asaienisi), Faculty of Education (Saofa’iga Fa’afaiā’oga), Faculty of Business and Entrepreneurship (Sa’ofa’iga Fa’apisinisi), Faculty of Health Science (Saofa’iga o Su’esu’ega Fa’asoifuamālōlōina) ma le Faculty of Applied Science (Saofa’iga o Faiva Alofilima). E iai le faiā’oga e to’atasi e fa’auluulu i ai so’o se Saofa’iga e pei ona tā’ua i luga. O ia lea o le Matua o le Saofa’iga, ae ‘ā fa'apālagi, o le Dean o le Faculty.

Paega i le Fa’alupega

Ao O le Ao o le Iunivesitē, o ia lea e ave i ai le fa’aaloalo a le Iunivesitē, e pei ona avea ma sui o le Iunivesitē na te talia āloa'ia le ofi mai o ali’i ma tama’ita’i ā'oga i fa’ailoga ‘ese’ese olo’o a’oa’oina i totonu o le Iunivesitē.

Fa’aAo O le Fa’aAo o le Ta’ita’ifono lea o le Fono Fa’atonu o le Iunivesitē.

Tapa’au A talatala fa’a’umi le upu tapa’au ona fa’apea lea: Tapa i ai ‘au. Tapa i ai ‘au o lona uiga o se tagata e tapa i ai mo se fesoasoani i taimi faigatā po o taimi o puapuagā ma le mafatia. O le Vice Chancellor o ia lea ua tu’utasi i ai le faiva o Pili i le fa’agaoioiga ma le pūlea o galuega uma a le Iunivesitē e fuafua i faiga fa’avae ua uma ona fa’ata’oto mai e le Fono Fa’atonu. O lona uiga a iai se to'atūgā, po o se mea ua mafatia ai le aufaigaluega fa’apea fo’i i ali’i ma tama’ita’i ā'oga, o le Vice Chancellor e sulufa’i i ai mo se lavea’i po o se fesoasoani. O lona uiga o le Pule o le Iunivesitē po o le Vice Chancellor e tapa’au i ai le aufaigaluega ma ali’i ma tama’ita’i ā'oga. Ona manatu ai lea o le Iunivesitē, ua talafeagai lelei le upu Tapa’au e fa'asāmoa ai le upu fa’a’palagi o le Vice Chancellor. A tu’u mai fo’i i le aganu’u, o Tapa’au o Nu’u po o Itūmālō e tapa i ai ‘au i taimi o taua i aso anamua, ona o lātou ia e tele o lātou pi’itiga i isi nu’u ma isi itūmālō ona o lātou gafa maualuluga ma tautupu. A tapa i ai ‘au, o lona uiga o lātou ia e malu ai tagata ua mafatia ma fia maua se fesoasoani. O le agaga fo’i lea ua a’e ai le manatu o le Iunivesitē e ave le upu lea tapa’au e fa'asāmoa ai le upu Vice Chancellor e fuafua i le agaga o le galuega fa’atino i aso uma a le Vice Chancellor.

Sa’o O le fa’apālagi o le pulelua o se Iunivesitē o le Deputy Vice Chancellor. E to’alua Pulelua o le Iunivesitē. O i lā’ua ia ua fa’auluulu i ai itūtetele e lua o le Iunivesitē. O le tasi Itū lea e aofia ai faiā'oga e nafa ma le a’oa’oina o matā'upu uma olo’o ave i le Iunivesitē. O le isi vāega tāua o galuega a faiā'oga o le fai lea o a lātou su’esu’ega e fa’alautele ai lo lātou tomai i matā'upu olo’o faiā'oga ai. A fa'apālagi le pulelua lea o le Deputy Vice Chancellor in Academic and Research. A fa'asāmoa o le Sa’o o Fa’atōfāla’iga ma Fa’atufugaga. O le upu fa’atōfāla’iga i le aganu’u e fa’atatau lea i le liuliuga o le tōfā a tamāli’i. A fa’afaigofie lea fa’aupuga ona fa’apea lea, o le faiga o tonu po o fa’ai’uga e fa’atatau i se matā’upu o talanoaina. O le faiga o nā tonu po o fa’ai’uga e ‘āvātū’ aumāī. O lona uiga e talanoa ma fetūfa’ai se’ia o’o ina maua se tonu po o se fa’ai’uga e lagolagoina o le tonu lea e sili ona lelei e fai. O le upu fa’atufugaga e sau mai le upu tufuga. O le upu tufuga e fa’atatau lea i tagata e iai o latou tomai fa’apitoa, e pei o le tufuga ta va’a, tufuga ta tatau, po o le tufuga faufale fo’i. O le fa’aaogāina o le upu fa’atufugaga e fa’atatau lea i tomai ‘ese’ese ma i latou e iai nei tomai fa’apitoa. O le uiga o le upu fa’atufugaga i lona aotelega o tagata atamamai ona e iai o latou tomai fa’apitoa. Ua talafeagai lelei le fa’aaogā o upu nei e lua o le fa’atōfāla’iga ma le fa’atufugaga e tāaofa’i ai ma malamalama i le loloto o le galuega e feagai ma faiā’oga o le Iunivesitē i le tau’aveina o la latou nafa. O tagata e fa’afaletui a o fa’asau la latou tōfā ina ia taunu’u i le fa’ai’uga e sili ona lelei mo le Iunivesitē i tagata ā’oga ma le atunu’u. O la latou fa’atōfāla’iga

55 lena. E lē agatasi la latou fa’atōfāla’iga ae felefele ma lautele e pei ona momoli mai e le upu fa’atufugaga. A fa'atūlaga matai i le tele o āfio'aga, e uma loa Tapa’au o le Nu’u po o le Itūmālō fo’i ona soso’o lea ma Sa’o o ‘Āiga lea e nofoia le saofa’iga a Nu’u. Ua manatu le Iunivesitē ole’ā fa'aaogā le upu Sa’o e fa'asāmoa ai le upu fa’a’palagi o le deputy vice chancellor po o le pulelua o le Iunivesitē. O le isi pulelua ua ta’ua o le Deputy Vice Chancellor in the Corporate Services. O ia lea e nafa ma galuega uma e lagolago atu ai i Ie galuega a faiā’oga. E aofia i le galuega lagolago lea le fa’asoaina ma le fa’aaogāina o tupe, o komepiuta ma faigafa’atekonolosi, o le maota o puna’oa ma isi ‘au’aunaga fa’apēnā. Ua fa’asāmoaina e le Iunivesitē le fa’auluuluga o le Itū lea o le Iunvesitē o le Sa’o o Alagā’oa. Ua fa’aaogā le upu alagā’oa e tāaofa’i ai ‘au’aunaga uma e lagolago ai le galuega a faiā’oga. Ua fa’atusa o ni alagā’oa ona o ‘au’aunaga uma nei e ‘oa ai le galuega a faiā’oga. A fa’alupe la Deputy Vice Chancellors e to’alua o le Iunivesitē ona fa’apea lea – Afifio mai Sa’o ma lō ‘oulua Sā Se’elua. Pe fa’apea fo’i – Afifio mai Sa’o ma lō ‘oulua Sā Tautailua. Pe fa’apea fo’i – Afifio mai Sa’o e lua ma o oulua Fuaiala. Talu ai o itū tetele e lua ua vaevaeina i ai le Iunivesitē lea ua ta’iulu ai Sa’o nei e to’alua, ua fa’alupe ai Itū tetele nei e lua o le Iunivesitē o Fuaiala. O Fuaiala la ia e lua, e aofia ai le Fuaiala o Fa’atōfāla’iga ma Fa’atufugaga, ma le Fuaiala o Alagā’oa. E pei ona vaevaeina le tele o Nu’u i fuaiala, ua manatu ai fo’i le Iunivesitē e fa'aaogā le upu lea Fuaiala e fa’amatala ai Itū tetele nei o le Iunivesitē, i lalo o ta’ita’iga a Sa’o.

Atamaioali’i ma Soāatamaioali’i O le upu atamaioali’i lea ua fa'asāmoa ai le polōfesa. O le polōfesa o le tūlaga aupito maualuga lea i le fa'atūlagaga o fa’ailoga fa’aiunivesitē i le atamai ma silafia loloto i matā'upu e fa’apitoa i ai lea polōfesa ma lea polōfesa. Sa māfaufau po o le ā se upu i le gagana Samoa ma le aganu’u e fa'asāmoa ai le upu polōfesa ona maua lea o le atamaioali’i. Olo’o iai i fa’amaumauga o le atamaioali’i o le tagata lea e malaga fa’atasi ma se tapa’au o le ali’isili i aso anamua. O le atamaioali’i o ia lea e momōlia le tu’ualalo ma faufautua i le ali’i sili. E pei e fa’alagolago i ai le ali’isili i ana fautuaga, lona atamai ma lona potomāsani ina ia mautinoa e a’emālō le faigāmalaga po o se fa’amoemoe o le atamaioali’i. Ua manatu le Iunivesitē e talafeagai lelei le tofi ma le nafa lea o le atamaioali’i ma le atamai fa’apitoa lea ua i le polōfesa o le Iunivesitē e fautua ai le Iunivesitē ma le Tapa’au o le Iunivesitē. Ae o lea atamai e āfua mai i le loloto o ana sa’ili’iliga ma ana tusitusiga i matā'upu olo’o fa’apitoa i ai lona atamai. Afai e le’i 'ātoa agava’a, su’esu’ega ma fa’amaumauga a se matuaofaiva e mafai ai ona ‘ausia le tofi o le atamaioali’i ona tōfia lea i le la’asaga muamua o le Associate Professor, lea ua fa’asāmoaina o le Soāatamaioali’i. Pei e tau fōliga le vānonofo lea o le atamaioali’i ma le soāatamaioali’i o le Sa’o mo sona usoali’i, pe 'ā tu’u mai i le fa’amatai ma le aganu’u a Samoa.

Matuaosaofa’iga ma Tūlāmalae A uma Sa’o e lua ona māvaevae lea o o lā Fuaiala. E soso’o le Sa’o ma Matuaosaofa’iga i le Fuaiala o Fa’atōfāla’iga ma Fa’atufugaga. E pei ona fa’amatala i luga, e ono Saofa’iga a le Iunivesitē i le taimi nei. O lona uiga e to’aono fo’i Matuaosaofa’iga. E soso’o le Sa’o ma Tūlāmalae i le Fuaiala o Alagā'oa. O le tūlāmalae o le tasi lea ta’u e fa’alupe ai tūlāfale iloga o se Nu’u po o se Itūmālō. O tūlāfale ia e tutū o lātou to’oto’o i malae tāua o Nu’u, Itūmālō ma le Atunu’u. O le tūlāmalae lea ua fa’asāmoa ai le upu fa’a’palagi o le Director. Fa’ata’ita’iga, o le Vāega o Tupe a le Iunivesitē e fa’auluulu i le Director of Finance. A fa'asāmoa lā, o le Tūlāmalae o le Vāega o Tupe. E fā itū’āiga tūlāmalae. O le itū’āiga e fa’auluulu i ai Laumua e lua e pei o le Laumua o Su’esu’ega Tau Samoa ma le Laumua o A’oa’oga Fa’aauau. O tūlāmalae ia e i lalo o le pūlega a le Sa’o o le Fuaiala o A’oa’oga ma Su’esu’ega. O le isi itū’āiga e fa’auluulu i ai Vāega e tolu e i lalo o le pūlega a le Sa’o o Alagā’oa. O le isi itū’āiga e fa’auluulu i ai Puna e lua. O le Puna o Tomai Maualuga (Academic Quality Unit) ma le Puna o Pūlega, Faigafa’avae ma Fuafuaga (Governance, Policy and Planning Unit). O le Puna o Tomai Maualuga e i lalo o le pūlega a le Sa’o i le Fuaiala o A’oa’oga ma Su’esu’ega ae o le Puna o Pūlega, Faigafa’avae ma Fuafuaga e i lalo o le pūlega a le Tapa’au. O le Puna lea e feagai tonu ma le tautuaina o le Fono Fa’atonu a le Iunivesitē. O le isi itū’āiga e fa’auluulu i ai le Maota o Puna’oa, ona maua ai lea o le valu o le aofa’i o tūlāmalae. Ua fa’asāmoaina le upu Unit i le upu Puna. Ua fa’auiga le upu puna i le taulāmua, ‘āmatamea, āfuaga po o le fa’ama’ite. O le aotelega lea o nafa a Puna nei e lua.

Usoali’i ma Fuaifale E soso’o Matuaosaofa’iga ma Usoali’i. O le upu Usoali’i lea ua fa’asāmoa ai le upu fa’a’palagi o le Head of School, po o le fa’auluuluga o le School. O nisi Nu’u e iai tamāli’i ma o lātou Usoali’i. O le Usoali’i e fa’auluulu i ai le itūtino o le Iunivesitē e ta’ua o le School. O le upu fa’a’palagi o le School lea ua fa’asāmoa i le upu Fuaifale. O le fuaifale i le aganu’u o se vāega lea o le ‘āiga. A uma ona fa’aitūpaepae se ‘āiga ona toe vaevae lea i fuaifale. O Schools o itūtino ia o le Iunivesitē e le’i tetele na’uā ina ia vaevae ai i ni itūpaepae. E le’i maua fo’i le aofa’i o faiā’oga e mafai ai ona tūla’i mai o se Saofa’iga e pei o Saofa’iga e ono olo’o iai nei. Ae ui ina itiiti le aofa’i o faiā’oga, ae ua lātou mafai lava o a’oa’oina se polokalame. Fa’ata’ita’iga, o le Fuaifale o A’oa’oga mo Fōlauga ma Faigāfaiva ua tāpena ai ali’i ma tama’ita’i mo le galuega i luga o va’a. E tolu Fuaifale o le Iunivesitē olo’o iai i le taimi nei: o le Fuaifale o le Fa’afōma’i, Fuaifale o le Tausisoifua ma le Fuaifale o A’oa’oga mo Fōlauga ma Faigāfaiva. E fa’auluulu Fuaifale uma nei e tolu i o lātou Usoali’i.

To’oto’o ma Itūpaepae A uma le Matua o le Saofa’iga (Dean) i le Fuaiala o A’oa’oga ma Su’esu’ega ona soso’o lea ma le Head of School (po o Usoali’i i le Fuaifale e pei ona fa’amatala i luga) ma le Head of

Department. Ua fa'asāmoa upu Head of Department i le upu To’oto’o. O ia lea e fa’auluulu i ai le Department. Ua manatu i le uiga fa'asāmoa o to’oto’o po i lātou e lāuga, o ta’imua lava ia ma ta’ita’i o se nu’u po o se 'āiga. O le upu fa’apālagi Department lea ua fa’asāmoaina i le upu Itūpaepae. O departments olo’o fa’amaopoopo ai matā'upu ‘ese’ese e pei o le Talafa’asolopito (History), Fa'aperetānia (English), Nūmera (Mathematics) ma isi matā'upu. O le itūpaepae i le aganu’u o vāega ia o se 'āiga, po o se suafa fo’i, ua māvaevae, ua lē toe feaiāa’i i le filifiliga o se nofo. E fa'apēnā fo’i le fa'atūlagaga o matā'upu ‘ese’ese e pei ona tā’ua atu i luga. Fa’ata’ita’iga, e lē feaiāa’i le Matā’upu o le Talafa’asolopito ma le Matā’upu o le Nūmera. O lona uiga ua māvaevae itūpaepae o matā'upu ia.

Tūlāmalae, Tulatoa, Tūlāfale ma Pitovao E soso’o le Tūlāmalae ma le Tulatoa i le Fuaiala o Alagā'oa. O le tulatoa o le tasi lea upu e fa’alupe ai tūlāfale tāua po o tūlāfale fai’upu i se nu’u po o se 'āiga. O tūlāfale e totoa pe ‘ā talatala o lātou gafa ma o latou tala’aga. Ua manatu le Iunivesitē ole’ā fa'asāmoa le upu fa’a’palagi o le Manager i le upu Tulatoa. O lātou ia e ta’ita’i ma fa’auluulu ai ia itūtino o le Iunivesitē, i le fa’atūlagaga o ana nafa. O lalo ifo o le manager e iai le tōfiga o le senior officer. Ua fa’asāmoaina le senior officer i le tūlāfale. O lalo ifo o le senior officer e iai le tōfiga o le officer. Ua fa’asāmoaina le officer i le pitovao.

Matuaofaiva O le matuaofaiva o le upu lea ua fa'asāmoa ai faiā’oga o le Iunivesitē e pei o lecturers, teachers po o trainers.

Afio, Susū, Maliu, Alālata’i, Mamalu O upu māsani nei i le aganu’u e fa’alupe ai itū’āiga matai ‘ese’ese. Ua taumafai fo’i e fa’aaogā upu nei i vāega ‘ese’ese o le fa’alupega o le Iunivesitē. Ua fa’aaogā le afio e fa’alupe ai le Ao, Fa’aAo, Tapa’au ma Sa’o e lua ona e pei o tūlaga maualuluga ia o le fa’ata’otoga o le saofa’iga a le Iunivesitē i lona aoaotetele. Ua fa'aaogā le susū e fa’alupe ai atamaioali’i, soāatamaioali’i, matuaosaofa’iga ma usoali’i. Ua fa’aaogā le maliu e fa’alupe ai tūlāmalae ona o tūlāmalae o tūlāfale, ma ‘o lātou ia e mamafa i ai le fa’atinoga o galuega i totonu o nu’u. E fa’apēnā fo’i le galuega a tūlāmalae i totonu o le Iunivesitē, ona o lātou ia e mamafa i ai le lagolago atu i galuega a faiā’oga i totonu o potuā’oga. Ua fa'aaogā le alalata’i e fa’alupe ai to’oto’o, tulatoa, tūlāfale ma pitovao ‘auā o tūlāfale uma tōfiga nei i totonu o nu’u. Ua aumai fo’i le agaga lenā o tūlāfale i le va’aiga lautele o

58 lātou ia e fa’agaoioia le tele o galuega fa’ata’ita’i i totonu o nu’u. Ua fa'apēnā fo’i i totonu o le Iunivesitē ma le gasologa o ana galuega. Ua fa'aaogā le upu mamalu e fa’alupe ai le Iunivesitē i lona aoaotetele. O upu fa’ai’u fo’i nā i fa’alupega o le Iunivesitē Aoao o Samoa.

Malae o le Iunivesitē Ua fa’asāmoaina le ‘upu’palagi campus i le upu Malae. E tolu Malae o le Iunivesitē olo’o iai i le taimi nei: O le Malae i le Papaigalagala i Vaivase ma To’omatagi; O le Malae Fa’afōma’i i Moto’otua ma le Malae o le Gātaifale i Mulinu’u. Ua fa’aaogā le upu malae ona o le malae i le aganu’u, o ‘ī e fono ai nu’u po o itūmālō. O le agaga fo’i lea o lona fa’aaogāina e fa’asāmoa ai le upu campus ona o le campus e maopoopo i ai lea vāega o le Iunivesitē, e fono ai ma fai ai tonu o le gāsologa o ana galuega.

E SUI FAIGA AE TUMAU FA’AVAE

Galumalemana Afereti Tuiletufuga Hunkin

‘Ua fesiligia pe moni ‘ato’atoa lenei ulutala. ‘O le mau, ‘ua sui fa’avae o le aganu’u a Samoa ‘ona ‘ua sui faiga, ‘aemaise le gagana. ‘O le ‘autū lea o lenei pepa.

‘Upu tomua I. ‘Ua sili mamao atu i le selau tausaga talu ona taunu’u i Samoa tagata Papālagi ma la latou gagana ‘ua ta’ua ‘o le gagana ‘Igilisi. ‘O le mau a lenei pepa, ‘o suiga mai fafo, e lē gata ina sui ai tu ma aga, ‘ae ‘ua sui ai fo’i le gagana, ma ‘a lē puipui lelei i ai, e i’u ina mou ai le gagana a lo latou fa’asinomaga, le Gagana Samoa, pe’ā lē nofo uta ma puipui mautū i ai tatou i Samoa nei. ‘Ua fofola manino i su’esu’ega a se tama’ita’i porofesa liguisi o Suetena e suafa ‘ia Tove Skutnabb-Kangas (2009), faimai, ‘ua fano gagana lāiti o le lalolagi, ‘ona ‘ua fai fa’apito ma fa’atāua gagana tetele e pei o le ‘Igilisi i faiga fa’apolokiki, fa’amiliteri ma fefa’ataua’iga a le lalolagi lautele, ‘ae fa’atuatuana’i ai i gagana lāiti. (Fa’aliliu mai le Gagana ‘Igilisi) II. ‘O le vaega lua o le mau, e ogaoga nisi o suiga ‘ua tutupu i liu o va’a, ma e māfua ‘ona ‘ua ta’ita’i sesēina o tātou talitonuga, fai mai ‘o le gagana ‘Igilisi, e sili atu lona aogā i lo la tatou lava gagana. E loloto tele le lu’itau lenei ma e lavelave lona fa’amālāmalamaga, ‘ae tāua. ‘O fōliga va’aia o le gagana ‘Igilisi ma lona fa’aaogāina e tagata Samoa, i totonu o Samoa nei, ‘o le vaega ‘autū lona lua lea o lenei pepa. ‘Ole’ā galue le iloiloga, e sa’ili ni fa’ailo ma ni māfua’aga e fa’amanino ai le mau, ma mafai ai loa ona fa’apea ‘ua fuli tagata Samoa e fa’amalosia ma saga fa’aaogā le gagana ‘Igilisi i aso ta’itasi i a latou feso’ota’iga i totonu o Samoa, e ui ina ‘ua fa’atāuaina le gagana Samoa e le Mālō.

Manatu fa’avae - Tofi o le Gagana Samoa ‘Ua na’o le Gagana Samoa e na te mafaia ona fofola manino ‘ato’atoa fōliga ma lagona Samoa o lona Mātaisau o le Foafoaga ma lona si’osi’omaga, fa’a’upu ma fa’aleo ‘ato’atoa ana talitonuga, ona vavau ma ona tala’aga, ma ana ‘oa ‘ese’ese, ma ‘o le tasi lenei o mafua’aga tāua e ao ai ona taofi mau i ai, ne’i tafea. E na te fa’avasega ‘ato’atoa fo’i va ‘ese’ese i le soifuaga o tagata Samoa e pei o le mau a Vaifou Temese (1997), ma ‘olo’o fa’apupula atili atu i se isi vaega i lalo. ‘Ua matuā tatau fo’i ona fa’atāua le fa’aaogāina o le gagana Samoa e a’oa’o ai matā’upu ‘uma o a’oa’oga a le fanau i potu a’oga o aso nei. ‘O lana ‘anavatau ‘autū pito tāua lea, ‘o le mea faigaluega a le māfaufau a tagata Samoa e momoli ai le fe’au, fa’asoa ai lagona ‘ese’ese, ma fa’a’upu ai lagona. ‘Ua tatau ona tutū ma fa’aaogā fa’atasi ma le gagana ‘Igilisi i so’o se vaega o a’oa’oga a Samoa. ‘O le vaega tāua lea ‘ua fa’apupulaina ma fa’amalosia e le ‘au su’esu’e i mea tau gagana (Garcia, 2009; May, 2008; Cummins, 2007; ma isi). E puipuia ai

61 le lamatia mai gagana mālolosi pei o le ‘Igilisi, ma lofia ma mou atu ai ma fano loa i le lumana’i. ‘O le isi itū o le tupe lea, e iai ni taofi ma talitonuga fai mai e na’o tu ma aga ma aganu’u e aogā ma fa’aaogā i ai le Gagana Samoa. ‘Ua talitonu ‘i ai ma fulitua ai nisi mātua ma a latou fānau ona fai mai a latou, e lē maua ai ni galuega a le fanau. E sesē le fa’avae ma le agaga o lenei talitonuga. E moni e tele galuega e maua ai i le ‘Igilisi, ‘ae ‘o le lē atia’e ma fa’aaogā ‘ato’atoa o le Gagana Samoa, e tumau ai lava i le mea ‘olo’o iai nei, ma ‘avea ai loa ma se ‘perofetaga’ sesē (false prophecy) i māfaufauga ma talitonuga o o tatou tagata lea talitonuga na fa’ata’atia sesē mai lava i le ‘amataga i le fa’ato’ā fa’akoloneina o Samoa. ‘Ae ‘ua fa’amaonia i sa’ili’iliga i ‘Amerika (Pacific Policy Research Centre, 2010 ) ma Niu Sila (Finlayson Park School) ma isi atunu’u i ‘Europa le lelei o maka po’o togi o tamaiti pe’ā fa’avae le ‘āmataga o a latou a’oa’oga ‘iā latou lava gagana muamua e pei ‘o le Gagana Samoa, ‘ae fa’asolosolo ona fa’a’opoopo malie atu le gagana ‘Igilisi se’i o’o ina ta’i 50% gagana ‘uma e lua (Dual Medium Language approach / Gagana Taumualua, 2016, Report).

Ōfaga ‘ae le’i taunu’u Papālagi’ Mo le 3000 tausaga ma sili atu fo’i, ‘ae le’i taitai taunu’u Papālagi, sa mautū talitonuga, fa’amoemoega, ma fa’anaunauga na teuta’ui ma teufatu i ‘upu a la tatou gagana, sa tu’ufofoga ma fa’asolo mai ai i augatupulaga. ‘O nei ta’ui tāua, ‘o measina a ‘aiga, ‘o o latou gafa ma pi’itaga na ta’iala ma tapasāina ai le folauga a Samoa. Na māvaevae ma manino ai tuā’oi i le fa’atinoga o lo latou soifua fa’aletagata. Na maioio ai fo’i ma fa’avasega manino ai lona lalolagi ma lona si’osi’omaga ‘ātoa, e pei ona fofola manino mai ai e lana tala o le foafoaga o mea

Taunu’u Papālagi. E taunu’u ma tūlau’ele’ele Papālagi, ‘ua paepae ulufanua, tuāfanua ‘ae fa’apea fo’i ona iai ma ālāfua ma ta’iala e taumulimuli ai ‘āiga, alalafaga, itūmālō ma le atunu’u ‘ātoa. Sa ‘ato’atoa fo’i, maopoopo, ma mausalī talitonuga o tagata Samoa, i le galuega mamana a le Silisili’ese. Sa iai lona afio’aga, e lē ‘o le lalolagi nei, ‘a’o le lagi sautuasefulu, ‘o le afio’aga o Tagaloaalagi. Na au’ili’ili fo’i tuā’oi ma ona va fa’avasegaina lelei ma ‘ato’atoa e silafia ai e le tagata lona tupu’aga, lona si’osi’omaga, lona tulaga ma lona fa’asinomaga. ‘Aemaise le silafia manino o le tuā’oi o tagata ma le Silisili’ese, fa’apenā fo’i lona vanonofo ma lona vafealoa’i ma isi tagata, ’ae tainane lona vapuipuia i le puipuia o lona fa’asinomaga. Pe le o le taunu’u mai la o Papālagi, ‘aemaise le tala’iga fa’akerisiano, ma le gagana ‘Igilisi, na ‘amata ai ona soloa ma motumotu nisi o talitonuga na fa’avaeina e o tatou tua’ā? ‘Ae ‘o le mata’upu lea o se isi pepa, ma e lē talanoaina au’ili’ili i lenei pepa.

Tōfāmanino Sa iai (ma ‘olo’o iai pea) le tōfāmanino, e fa’avae i le vānonofo, le vāfealoa’i ma le vātapuia. ‘O le lalolagi o Samoa, na matuā maopoopo ma mautū. ‘O le Gagana Samoa fo’i, ‘o le meafaigaluega pito sili lea na gaosia e le Atua o foafoaga, na ta’ui ai ma afeifei, ma fa’ailoa manino mai ai lenei lalolagi maioio ma le māvaevae, ‘aemaise lona maopoopo. ‘O lenei Gagana, ‘o le measina pito sili lea ona tāua i le lalolagi o tagata Samoa, i le taofi ma le mau a le faipepa.

Suisuiga o le Soifuaga ‘O ni māfua’aga o suiga, e lē toe taumatea i liu ona ‘o le sa’ili manuia ma le atina’ega o le olaga fa’alotoifale o tagata o Samoa. ‘O le fia aga’i fo’i ‘i luma ma le fa’aleleia atili o le soifua manuia o tagata o le atunu’u, ‘o nisi nei o mafua’aga māsani ma le tāua. ‘O mea nei e tutupu i totonu o laufanua e sui ona ‘ua tatau ona sui. ‘O māfua’aga o nisi o suiga: I. ‘Ona ‘o feso’ota’iga ma tagata mai isi atunu’u, ma a latou tu ma aga, e ō mai ma latou. II. ‘O tekonolosi po’o itū’āiga mea faigāluega fou.

Suiga pito Mālolosi ‘O suiga tetele, na tutupu ina ‘ua taunu’u mai Papālagi, na suia ai fōliga o maota, laoa, malumalu, ‘o laufanua, ‘o ala o feoa’iga, ma mea faigaluega ‘ese’ese. Fa’apenā fo’i a’oa’oga a le fānau, ‘o le tamāo’āiga ‘ua fa’avae i tupe, ma feso’ota’iga e fa’aaogā ai alaleo, alaata, tusitusiga fa’anusipepa, ma tekonolosi ‘ua vāvālalata ai le kelope.

Suiga o Talitonuga I ‘O Papālagi na gagana i le ‘Igilisi, na latou ‘aumaia talitonuga fa’akerisiano ma le Tusi Pa’ia , ma le mau, fai mai ‘o le Atua o ‘Epelu, ‘o Ieova, ‘o le Atua moni. Na taliagofie e Samoa ona ‘ua leva ona soifua tapua’i ona tagata i le Silisili’ese po’o le atua o Tagaloaalagi. ‘O le suiga lenei na ‘i’ite e Nafanua e pei ona fa’amaumauina i le tala o le vavau a Samoa.

Suiga o Talitonuga II ‘O le Tusi Pa’ia, na fa’aliliuina i le Gagana Samoa, ma ‘ua ta’imua ai i le a’oa’oina o le Tala Lelei i Samoa. Na vave ona mālamalama le atunu’u ma taliagofie le fe’au ‘ona ‘o le fa’aaogaga o le Gagana Samoa, ‘ina ‘ua fa’aliliuina ‘i ai le Tusi Pa’ia.

A’oa’oina i le ‘Igilisi Na fa’aaogā ma le ‘Igilisi e ‘a’oa’o ai tagata Samoa talu lona aogā mo feso’ota’iga ma tagata Papālagi, ‘aemaise ai lo latou lalolagi o ‘oa ‘ese’ese ma mea e atia’e ai le tamāo’āiga e ala i fefa’ataua’iga ma Samoa.

Gagana ‘Igilisi Fa’atāuaina atili Na fa’atāua le ‘Igilisi ma ‘avea ma gagana o le potu ā’oga. Na su’e ai su’ega e pei o le School Certificate, University Entrance (‘ua suia i igoa fou i aso nei) se’ia o’o i le University Preparatory Year, ma maua ai sikolasipi. ‘Ua atia’e ma a’oa’oina ai le poto fa’aonaponei mo fanau a Samoa.

Atunu’u ‘Igilisi E mālolosi lalolagi o atunu’u o Papālagi e ana le ‘Igilisi. ‘O atunu’u e aofia ai, ‘o ‘Amerika, Niu Sila, ‘Ausetālia ma Peretania ma isi i ‘Europa ma ‘Aferika. E fa’avae ma pulea i aga fa’atemokalasi. Na latou fa’akoloneina fo’i nisi atunu’u e tele i o latou tala fa’asolopito. E iai fo’i uiga faumālō ‘o le gagana a nei atunu’u. ‘O le gagana Igilisi lea.

(Do you speak English? – ‘E te iloa nanu?) ‘O le ‘upu faumālō, e fa’amatala ai le isi itū o le tupe o le gagana ‘Igilisi. ‘O le gagana ‘Igilisi, ‘ua na pulea nei fefa’ataua’iga, ma feutana’iga ma Samoa, fa’apenā fo’i le tele o isi atumotu o le Pasefika ma le lalolagi. E lē ‘o le gagana ‘Igilisi lava ia e faumālō, ‘ae ‘o tagata e ana le gagana ‘ua faumālō. ‘Ua ‘ou fa’auigaina i se gagana e musu e fa’alavelave mai se isi gagana i ana faigātonu ma ana fuafuaga ‘auā e pulea ai feso’ota’iga, ma aga ma tu e fai ai, ma o le mau lea e fa’amaonia i sa’ili’iliga e ali’i ma tama’ita’i liguisi ‘olo’o tusia atu i lalo suafa.

Faumālō Saunoa Skutnabb-Kangas (2009), ‘o se tama’ita’i liguisi Suetena o Europa ‘ua lausilafia i le lalolagi o su’esu’ega fa’aliguisi po’o Gagana, fai mai, ‘ua lamatia gagana lāiti o le lalolagi (e pei o le gagana Samoa),…i le ‘fa’apito ma fa’atāua o gagana tetele e pei o le ‘Igilisi talu aga fa’apolokiki, fa’amiliteri ma fefa’ataua’iga a le lalolagi lautele. ‘Ua fa’atuatuana’i ai i gagana lāiti. ‘Ua ia fautuaina, ‘ina ‘ia fa’atāuaina e mālō sa fa’akoloneina, a latou lava gagana. ‘Ia fa’atulāfonoina ma faia gāluega e puipui i ai, ‘auā e i’u lava ina lōfia ma fano ai, ‘ona ‘o uiga nei o le Gagana ‘Igilisi ma isi gagana mālolosi e pei o le Gagana Saina.

Feso’ota’iga lē paleni ‘Ua fa’amanino mai fo’i e se ali’i liguisi Peretania, ‘o le susuga ia Phillipson, (1992) fai mai, “ ‘A feso’ota’i se sosaiete tele ma se sosaiete la’itiiti, e i’u ina fa’aofi mai ni tu ma ni aga a le sosaiete tele, ma lōfia ai nisi o tu ma aga a le sosaiete la’itiiti.” [Fa’aliliu mai ‘i le Gagana ‘Igilisi]. ‘O lea e tuputupu pea lea mea i aso ta’itasi o lo tatou ola i totonu o Samoa. ‘Ua molimauina mai i le su’esu’ega ‘amata lenei, ‘ua matuā fa’ateteleina le lofia o le Gagana Samoa i le Gagana ‘Igilisi i totonu o ni laufanua o Samoa i aso nei. ‘Ua ‘ou sa’ilia fōligava’aia

64 nei i luga o le alatele o Samoa, e fai ai la’u su’esu’ega. ‘O le pine fa’amau lea ‘ua ‘ou sa’ilia e fa’apupula ai le uiga o lenei mau.

Su’esu’ega – Research. Na ‘ou tapenaina se su’esu’ega e sa’ili ai pe ‘o le ā le ta’atele o le fa’aaogāina o le Gagana Samoa, ma le Gagana ‘Igilisi i le si’osi’omaga lautele (public places) i Samoa nei. Sa su’esu’e ai fa’ailo (road signs) e tutū i ‘aualatetele, ‘ātoa ai ma fa’aaliga fa’apisinisi i le televise i afiafi. Na sa’ilia fo’i ni talanoaga a nisi o mātua ma a latou fānau. E iai le fa’amoemoe ‘o lenei su’esu’ega e fa’aauau pea i le lumana’i. ‘O le vaega muamua, ‘o le filifilia lea o ni alatetele e ‘āmata ai lenei sa’ili’iliga. Ma ‘o lea na tonu ai, e ‘āmata i le magatolu i Taufusi, se’ia pā’ia le malae va’alele i Faleolo, i le itū i sisifo, o le motu o ‘Upolu. ‘O lona lua, ‘o le filifilia lea o le alatele lea e i le va o le ‘amataga o Moata’a ma Falefā i le itū i sasa’e, o le motu o ‘Upolu. Na faitau ai loa le aofa’i o fa’ailo e tusia i le Gagana Samoa, ma le Gagana ‘Igilisi.

Vaega 1: Aofa’i o Fa’ailo i Gagana e Lua (Gagana Samoa ma le Gagana ‘Igilisi). ‘O le itū i sisifo, mai le magatolu i Taufusi aga’i i le malae va’alele ‘i Faleolo: (Faia i le aso 18 Mati, 2016). Aofa’i: (i) Gagana Samoa = 14 (ii) Gagana ‘Igilisi = 101 (iii) Aofa’i tu’ufa’atasi = 115

‘O le itū i sasa’e, mai le ‘āmataga o Moata’a, e aga’i atu ‘i Falefā: (Faia i le aso 25 Mati, 2016) Aofa’i: Aofa’i i le Gagana Samoa = 31 Aofa’i i le Gagana ‘Igilisi = 80 Aofa’i tu’ufa’atasi = 111

Vaega 2: Fa’asalalauga i Alaata Televise TV1: Po Aso Gafua, Mati 31, 2016; (Va o le 8.30pm -10.30pm) Fa’asilasilaga (Ads) i le Gagana Samoa = 4 Fa’asilasilaga (Ads) i le Gagana ‘Igilisi = 12 Aofa’i tu’ufa’atasi = 16

Po Aso Sā, Aperila 17, 2016: (8.30pm – 1030pm) Fa’asilasilaga (Ads) i le Gagana Samoa = 3 Fa’asilasilaga (Ads) i le Gagana ‘Igilisi = 10 Aofa’i tu’ufa’atasi = 13

Vaega 3: Gagana i le vā o Mātua ma Fānau. (i) Tinā (Na sikolasipi)1 = Gagana ‘Iglisi i aso ‘uma (4 tamaiti e a’o’oga maualuluga ‘uma)

(ii) Tinā (Na sikolasipi) = Gagana ‘Igilisi i aso ‘uma (2 tamaiti ā’oga ‘āmata)

(iii) Tinā (Ola i Samoa) = Gagana ‘Igilisi e talanoa ai i lana fānau pe’ā fa’atau i le fale’oloa.

Lumana’i o le Gagana Samoa : ‘O le mau a nei tinā, ‘ua fa’aaogāina le gagana ‘Igilisi ‘auā e fenanui so’o fo’i nisi o mātua Sāmoa ma ‘ua fa’amalieina o latou mana’oga i le gagana lea. * Fai mai nisi mātua e leai se lumana’i i le Gagana Samoa. [‘O le lōfia lea o māfaufauga i le mālosi o le Gagana ‘Igilisi ma ona ‘oa lautele.]

Aotelega o le mau Talu ai nei sa’ili’iliga ‘āmata, ‘ua iloa mai ai ni fa’ailoga e mafai ai ona fa’a’upu ai fa’apea le mau: ‘Ua sui aga ma fōliga o le ōfaga sa tatou māsani ai. Fa’ata’ita’iga, ‘ua matuā falala lava faigātonu ma tapenaga a ‘ōfisa o le Mālō e tusi ma fau le anoano o fa’ailo i le Gagana ‘Igilisi, ‘ae itiiti ai le aofa’i i le Gagana Samoa. ‘A silasila fo’i i le maketi fou i Fugalei lea e fa’atau ai meamata, e leai ma se fa’ailo i le Gagana Samoa o pipi’i ai, ‘ae tau leai ni Papalagi po’o ni tagata e le iloa le Gagana Samoa e va’aia ai, pe’a fa’atusa lea I le fuainumera o tagata Samoa e fa’atau ai. ‘O le fesili, ‘aiseā ‘ua fa’apea ai? ‘A’o a fo’i ni lagona e fa’aososfia mai ai i ia faiga? ‘O le suiga pito ogaoga pe’ā tatou lē gālulue e puipui ma taofiofi aga ma faiga nei ‘ua a’afia ai, ‘o le mou mālie atu lea o le Gagana Samoa i totonu o lotoifale i ‘aiga Samoa, ‘ekalesia ma alalafaga. ‘O lona uiga i ni ‘upu faigofie, ‘o le lē fa’atāuaina e matāgaluega a le Mālō Samoa o le Gagana i ana pulega, ‘aemaise o lona fa’aaogaga i le si’osi’omaga lautele, ‘aemaise lava i totonu o le taulaga o Apia, i a’oa’oga, e ta’u mai ai i tagata lautele o Samoa, e lē tāua, ma e lē aogā le Gagana Sāmoa mo le feso’ota’iga i alatetele. ‘O le fe’au lea na ō mai ma le misiona fa’akolone na ulua’i tulau’ele’ele i Samoa nei. E lē gata i le tala’iga o le Talalelei, ‘ae na va’ava’alua ma se tala’iga e le aliali mai i luma, ‘ae ufiufi ma afeifei mai i nisi o tulafono ma faiga na ‘aumai e ulua’i Papalagi e uiga i le maoa’e o le Gagana ‘Igilisi ma le tele o ona ‘oa e sili atu i lo ‘oa e maua i lo le Gagana Samoa. ‘O le mea ‘olo’o tuputupu, ma e fa’asolo lava ina fa’ateteleina pe’ā tatou le galulue punoua’i e taofiofi, ‘ole’ā tafea loa le utu a Taufau, ma ‘ole’ā leai so ta fa’asinomaga. ‘Ole’ā mou atu ai la ta Gagana Samoa.

Le Aotelega o le Mau.

1 E lē fa’ailoaina le suafa ona e puipui malu i ai i lenei tinā ma isi fo’i tinā na fesiligia.

‘Ua fa’atāuaina le Gagana ‘Igilisi ‘ona ‘o ni māfua’aga ‘ese’ese. Ina ‘ua fesiligia se sui ta’ita’i o se matāgāluega a le Mālō e fautuaina gagana o Fa’ailo i luga o alatetele, na fa’aalia mai fa’apea se tali: ‘Ua tāua tele mo tūlisi ‘ona ‘o le fa’amoemoe, ‘o tupe maua ia mo le mālō ma le atunu’u. ‘O le isi māfua’aga, ‘o le lē lava o tupe e tusi ai i gagana e lua, ma le isi, ‘ua lava le silafia ma le iloa e tagata Samoa o le Gagana ‘Igilisi, e faitau ai i le gagana ‘Igilisi e pei ona tusia i le tele o nei fa’ailo.

Lapata’iga Fa’aaogā ina ne’i galo ai ma lē toe aogā ai – Use It Or Lose It. ‘Ua mafai ona fa’ailoa manino mai e lenei sa’ili’iliga e ono tupu lea mea. ‘O le mea lea ‘ua tupu, ‘ua lotolotoi le leo faomālō ma fa’ailo ‘ese’ese o ‘oloa, ‘o la’ei, ‘o ta’avale, ma le anoanoa’i o le Gagana ‘Igilisi i totonu o lotoifale, ‘aemaise māfaufauga o o tatou tagata Samoa, ‘ua lē gata i le musumusu mai pea o ia ‘o le gagana tāua, ma e tele ana ‘oa ‘ese’ese, ma lona lalolagi fe’ilafi. ‘Ua tatou ‘o’ofu ai i lā’ei, nonofo ai i ona fale, feōa’i ai i ana ta’avale, ma le anoanoa’i o isi ‘oa e tele ‘ua o tatou fa’aaogāina i aso ta’itasi. ‘Aemaise le lalolagi o fefa’ataua’iga, ‘o mea tau tupe ma a’oa’oga, ma ‘ua matuā fa’atāuina ai ia, ‘o le Gagana ‘Igilisi. ‘Ae ā le Gagana Samoa? ‘Ua fa’a‘autafa ma lē fa’aaogāina lelei ai loa.

E pē se Gagana e ifoifo i se isi Gagana ‘Afai ‘ua fa’atāuaina na’o le Gagana ‘Igilisi i ni vaega tāua o le ōfaga i Samoa, ‘o lona uiga ‘ole’ā fa’ataunu’u ai loa ma se tasi o valo’aga a Ostler, ‘o se tasi o toe’ulutaia o mea tau gagana, (2006): ‘E mou le gagana e fuli e fa’atāua se gagana malosi ‘olo’o lagolagoina i talitonuga ma uiga ma faiga mālolosi.” (Fa’aliliu mai ‘i le Gagana ‘Igilisi).

Gagana e Fano ‘O le fautuaga a Skutnabb-Kangas (2009),

“ e mālelemo ma fano gagana lāiti pe’ā fa’apito fefa’ataua’iga mo le tautuaina o le tamāo’aiga i talitonuga o se gagana malosi,…‘O a’oa’oga a se atunu’u e faia i se gagana mālosi e pei o le Gagana ‘Igilisi, ‘ae fa’atuatuana’i i le gagana muamua a lea atunu’u, e i’u ina fano ai lea gagana la’itiiti. “

Tusi ma isi Alagā’oa na Fa’aaogā Cummins, J. 2007. “Rethinking Monolingual Instructional Strategies in Multicultilingual classrooms.” The Canadian Journal of Applied Linguistics 10(2): 221–240. Garcia, O. 2009. Bilingual Education in the 21st century: A global perspective. UK: Wiley- Blackwell.

Hunkin, Galumalemana A Tuiletufuga Hunkin. 2016. Report on Dual Medium Language approach / Gagana Taumualua. Presented to Director of Education, American Samoa, in 2016. May, S. 2008. “Bilingual/Immersion Education: What the Research Tells Us” in J. Cummins, & Hornberger, N. H. (Ed.), Encyclopedia of Language and Education (2nd ed., Vol. Bilingual Education, pp. 19–34). Springer Science + Business Media LLC. Ostler, Nicholas. 2005. Empires of the Word: A Language History of the World. Harper Perennial, London, New York, Toronto and Sydney. Phillipson, R. 1992. Linguistic Imperialism. Oxford University Press: London. Skutnabb – Kangas, T. 2009. “Language Policies and education: The role of education in destroying or supporting the world’s linguistic diversity.” World Congress on Language Policies, Barcelona, 16-20 April. Retrieved from http://www.linguapax.org/congres/plenaries/skutnabb.html Temese, Vaifou. 1997. “O le ā le Va?” Journal of the Arts Faculty of the National University of Samoa, No1. Faculty of Arts: National University of Samoa.

68 E SUI FAIGA AE TUMAU FA’AVAE

Tuia Logoiai Pu’a letoa.

Folasaga E fa’atulou ma fa’atalofa atu i le paia i le susu o le Aufaigaluega a le Atua, afio i lau Afioga i le Tapa’au ma tulaga fa’alupe o le Iunivesete, fa’apea le paia ma le mamalu o le atunu’u i ona Tupu ma ona Ee, aemaise le mamalu i le au Puputoa ma le au Fueloloa o le Atunu’u. Talofa lava. O le a vaipā ia lo’u gutu ne’i mea ane ua sipa se lamaga i se fa’amatalaga ona faitauina lea o lo’u tagata. O lena ua nofofale i le ‘a’ai o finagalo le ‘autū o lenei fa’afaletui e fa’apea; “ e sui faiga ae tumau fa’avae.”

O ‘ese’esega o le upu faiga ma le upu suiga. O upu nei o le FAIGA ma SUIGA e tatau ona matua autala ma āu’ili’ili lelei lona ‘ese’esega, ona o lea ua taumafai ni isi e fa’apea mai, o faiga o suiga lava ia. Ae peita’i o nei upu e lua e ‘ese’ese o lā uiga ma le fa’atinoga. O le uiga o le upu FAIGA, e sau mai le upu FAI. O lona uiga o se mea e faia e se tagata po’o le faatinoga o le upu faiga. O Faiga la, o lea e ave i ai le fa’amamafa a le faipepa, o faiga ua afaina ma lavasiga ai Fa’avae taoto o le Aganu’u. O le fesili la e ao ona mua’i manino, “E fa’apefea ona tumau Fa’avae pe afai e sui faiga e fa’atino ai Fa’avae.” Ae peita’i o ni suiga lelei o le soifuaga i Samoa nei, e mafua mai i ni a’afiaga o tu ma aga mai fafo mo le atia’eina o le soifuaga i totonu o aiga, nu’u ma le atunu’u, o le ‘ā lē tāēa lea i le tautalaga. Ou te talitonu o ni suiga lelei e fetaui lelei i lo tatou soifuaga, o se tulaga lelei e tatau ona aputiputi. Ae peita’i e iai fo’i suiga i totonu o lo tatou atunu’u ua alia’e mai, ona o a’afiaga o tu ma aga mai fafo, lea ua le mafai ona fa’amalieina ona tulaga lelei ma le matagofie e pei ona vaaia i fafo, talu ai ona e lē ‘o gafatia e o tatou tagata ona ‘ausia le tau po’o mea faitino e fa’amalieina ai tulaga lelei ma le matagofie o ia suiga, ma e tele lā ni fa’afitauli ua tula’i mai ona o lea tulaga. O le a taoto ia la lea tulaga i suiga fou, ae o le a aga’i sa’u fa’amamafa i Faiga ua afaina ai fa’avae taoto o le Aganu’u ma Agaifanua o aiga, nu’u ma le atunuu, ina ua sui faiga lea ua afaina ma satia ai FA’AVAE. O le upu la Faiga fou, o se mea ua faia e tagata Samoa i Aganu’u ma Agaifanua ua oia ai Fa’avae taoto o le Aganu’u. Ou te talitonu e ao ona malamalama lelei i le uiga o le upu AGANU’U ma le upu AGAIFANUA. O le Aganu’u ma le Agaifanua i le fa’auigaina e le Tulafono o Fanua ma Suafa 1981 i lona Fuaiupu 2(a)(b) e faapea :

“Aganuu ma Agaifanua” po’o aganuu ma agaifanua a Samoa, o lona uiga o aganuu ma agaifanua a Samoa ua talia e pei ona fa’amamaluina i taimi e fa’asino i ai ma e aofia ai;  tulaga fa’avae tau le Aganu’u ma Agaifanua ua talia e tagata Samoa i le tulaga aoao ma -  Aganuu ma Agaifanua e pei ona o lo’o fa’amamaluina e fa’atatau i se nofoaga po o se mataupu fa’apitoa. O lo’o matuā manino lelei le Tulafono i lona fa’ata’atiaina o fa’avae tau le aganu’u ma le agaifanua ua talia e tagata Samoa i le tulaga āoāo. O le aganu’u lā ma le agaifanua o fa’avae o matai Samoa i lona tulaga aoao, o le “MATAI FILIFILIA ma le MATAI TOFIA,” lea o le a aga’i i ai se fa’amatalaga i lenei taeao i le afaina o Fa’avae ona ua sui Faiga i le faasafuaina o suafa matai Sa’o. O le Matai Filifilia ua taliaina i lona tulaga aoao, o le suafa matai e pulea fa’a-suli. I se isi fa’aupuga o le suafa e filifili e Suli. O le matai filifilia lā, o le matai sa’o, o le pule poo le aia tatau a suli e filifili ai so latou matai sa’o e aga i ai le pulea ma le tausiga o measina a le aiga ma le suafa. O le Matai Tofia, o ni matai e tofia e le matai filifilia po’o le matai sa’o e fesoasoani i le fa’afoeina o le aiga ma le puipuiga o tofi ma measina a suli o le suafa sa’o. Ae le gata i lea, ia sologa lelei le laina o feso’ota’iga ma pulega lelei i totonu o le aiga. Ma o lea la o lo’o manino lelei i le folasiaina e le Tulafono o Fanua ma Suafa i le tulaga Fa’avae o suafa Matai Sa’o ua talia e Samoa i lona tulaga aoao e tatau lava ona tasi. O le matai na filifili e suli, o se filifiliga e fai to’atele e filifili se numera tasi. I se isi fa’aupuga, o le filifiliga a suli e filifili se Matai Sa’o e tasi. Ma suafa matai Tofia, e tofia to’atasi e le matai filifilia po’o le matai sa’o ni matai se to’atele po’o ni matai pitovao e fesoasoani i le fa’atautaia ma le fa’afoeina o le aiga ma puipui tofi ma measina a suli o le suafa filifilia po’o le suafa sa’o. O se vaivaiga la o lo’o taumafai e autalatala atu e fa’apea, o lea ua folasia manino i fa’avae o le aganu’u, e iai suafa matai e mafai ona fa’asafua, e iai fo’i suafa matai e lē mafai ona fa’asafua e tusa ai ma le fa’amalieina o mana’oga o le Aganuu. Ou te lē ‘o talanoa atu lā i le fa’amalieina o le tupu ma ola o se aiga, po’o le fa’amalieina o se mana’o o se suli po’o se tagata. O le tulaga o lo’o taumafai e talatala atu, o le afaina ma lavasiga e tula’i mai, pe afai e le mafai ona fa’amalieina mana’oga fa’avae o le aganu’u, e ala lea i le fa’asafua o suafa matai sa’o o aiga. O mana’oga fa’avae o le Aganu’u, o le suafa matai filifili ua i ai ona lagisoifua e fa’apei, o le pule, o fa’amanuiaga, o lona fa’asinomaga, o tiute ma matafaioi e le mafai e le suafa matai tofia po’o matai pitovao ona agava’a i ai, ua na o le matai filifilia lava po’o le matai Sa’o e agava’a i ai.

O tapu ma sāsā o se suafa Sa’o, o le agaifanua lea e fitoitonu i se suafa sa’o i totonu o lona lava nu’u e le mafai ona faatinoina i se isi nuu. Ma o lea faavae o lo’o faamanino lelei mai e le (b) o le Tulafono o Fanua ma Suafa e faapea, “o se aganuu ma agaifanua e faatatau i se nofoaga po’o se mataupu fa’apitoa.” O le mataupu fa’apitoa la, o tapu ma sasa o le suafa Siaki e tatau ona aloaia ma fa’aaloalogia lona fa’atinoina i totonu o le nuu lava o Siaki, peita’i e le mafai ona fa’atinoa lea tualaga i se isi nu’u. O le uiga lea ma le fa’atinoina o le agaifanua. O ni aga e fa’asino lava i le fanua po’o le suafa Siaki i lona lava nu’u. o le uiga fo’i lea e tele ona faalogoina ai le upu lenei, “E tupu lava le tagata i lona nu’u.”

Fa’asafua o Matai Sa’o o le fa’ataute’e i le Tulafono aganuu ma agaifanua. O le fa’asafuaina la o suafa matai sa’o, o le fa’ataute’e lea i le Tulafono, Aganuu ma Agaifanua a Samoa e tusa ma lona tulaga fa’avae. Aua o suafa matai sa’o i lona tulaga fa’avae o le pule ma le aia tatau a suli ma le aiga potopoto atoa e filifili ai se matai sa’o. Afai la ae filifili fa’aitūpaepae, pe fa’afuaifale, pe fa’amatāfale se suafa sa’o, o lona uiga ua malepe le fa’avae o le pule ma aia tatau a suli uma ma le aiga-potpoto e filifili ai se matai sa’o e tusa ai o Tu ma Aganuu o lo’o fa’ata’oto mai e le Tulafono o Fanua ma Suafa. O le fa’apea mai la o le autu e sui faiga ae tumau fa’avae, o se fuaitau e faigata ona taliaina e le faipepa, ona ua le tusa ai ma Aganu’u ma Agaifanua a Samoa i lona tulaga fa’avae ma lona taliaina aoao tetele.

Sui faiga ae tumau fa’avae. O le autalaina o lenei fuaitau po’o lenei fatua’iupu, o se fatugagana o lo’o fa’alogoina pea i taimi e utuvagagana ai faleupolu. O se fatugagana po’o se fatua’iupu, o lo’o talatala ai le atoponapona a tulatoa ma tula o malae o le atunu’u. Ae o se muāgagana fo’i o lo’o fai ma suaga a le mamalu lautele o le atunu’u i talanoaga faifai pea. O lenei fatugagana po’o lenei fatua’i‘upu e ao ona tamua i ai se talitonuga a lo’u tagata, pe o se fuaitau e sa’o ma tonu e tusa ai ma le soifuaga o le tagata Samoa i Tu ma Aga a ona fa’asinomaga. O le mea lea ou te fa’apea atu ai, ou te le ioeina lea fuaitau, “e sui faiga ae tumau fa’avae.” E sui loa faiga, ua malepe fo’i fa’avae. I se isi fa’aupuga, e sui loa faiga, ua leai se taua o Fa’avae. O Iesu keriso lava ia e le liu ananafi ma le aso e oo lava i le fa’avavau. O ia foi na saunoa, “Ou te le’i sau e talepe le Tulafono ae ia fa’aatoatoa”. O le tala foi a le Tusi a Failauga 1: 9, “E leai se mea fou i lalo o le la.” O lona uiga, so’o se fa’avae pe fa’aleagaga pe faaleāganuu e tumau e fa’avavau. O lenei fatua’iupu po’o lenei fatugagana ua masani ona fa’aaogaina e faleupolu e malie i le faalogo, ae peita’i o lona fa’aaogaina e fai lea ma ‘alofaga po’o se si’omaga e lalafi ai i tua

71 faleupolu i le faia o se mea sese po’o se mea fou e suia ma afaina ai fa’avae o le mea o lo’o fetalai i ai. O le mea lea ua tatau ai i le au puputoa o Afio’aga, Iunivesete, Matagaluega o Tu ma Aganuu ma le Faamasinoga ona ta’afi manino, ta’afi talatala ma ta’afi nonoa e uiga i lenei fatugagana po’o lenei fatua’iupu, pe ua talafeagai lea fuaitau i le fa’aaogaina i le gagana tautala i totonu o aoga. O le mea lea, ou te fa’afetaia ai i le tofa ua ae i le Tapa’au ma le mamalu o i latou o le Iunivesete o lo’o taulamua i le autalaina o lenei autu, aua le silafia e teine ma tama aoga o a’afiaga o lenei upu i le soifuaga i Samoa nei ma le fa’atinoina o a latou Tu ma Aganu’u mamalu a Samoa o lo’o tiu ai. O le fa’amasani pea e tautala i ai i lenei fatua’i upu, e avea ai lenei fuaitau e limata’ita’i seseina ai o latou talitonuga i le fa’atinoina o Aganuu fa’avae a Samoa.

Autu : “Lavasiga o Fa’avae o Suafa Sa’o, ina ua sui faiga i le fa’asafua o Suafa Sa’o o aiga.”

Ulufatuina o Suafa Matai. O le avea ma se matai, o se tofi po’o se vala’auga mai le Atua. O se ua fa’amamaluina e vaelua i ai le suafa o le Atua. O se vala’auga na afua mai i le nu’u o le Atua, e pei ona folsia manino mai e le Tusi a Kenese 36, e ala i usuga e tolu a Esau i fafine Kanana, lea e maua ai matai o le aiga sa Heti, Sa Hivi ma sa Hori ma amata ai loa le nuu o Esau i Etoma. Usu Esau ia Ata le afafine o Ailona le sa Heti fg o Elifasa. Toe usu Esau ia Alipana le afafine o Sepeona le sa Hivi fg o Iuso, Ilama ma kara. Toe usu Esau ia Pasemata le afafine Isamaeli fg o Reuelu. Ma na avea ulumatutua o nei usuga e tolu e fai ma alii sili o ituaiga e pei ona taua i luga. Ae o latou suli lea na totofi ai matai pitovao o le nu’u o Etoma. O le ulufatuina la o suafa sa’o o aiga i le nu’u o le Atua na amata mai lava e tasi. Ma sa fa’apea fo’i le tulaga na fofoa mai ai suafa sa’o i Samoa nei. O suafa sa’o o aiga o se tofiga ua mautu lona fa’avae ua atofaina e ala i le pule, lagisoifua ma fa’asinomaga, laei ma lauvae, tapu ma sasa o suafa sa’o o aiga, lea ua afaina ina ua fa’asafua suafa sa’o. Ma o le ala fo’i lea o le faiga fou lenei, o le tofia o se Fa’aaloaloga o se nofo a suafa, ina ia mafai ona faatino lagisoifua o se suafa sa’o e tusa ai o faavae o le Aganuu ma Agaifanua. Aua e le mafai e suafa pitovao ma suli o le aiga ona agaavaa uma i ai. O le fa’atinoga foi o nei lagisoifua o suafa sa’o, e le mafai e suafa uma o se nofo a suafa ona fa’atofusia i ai i le fa’atinoga o nei lagisoifua. Ma o le mafuaaga tonu lea ua toe fo’i ai le nofo a suafa e filifilia se FA’AALOALOGA a se nofoa suafa ina ia mafai ona fa’amalieina mana’oga o le Faavae o suafa matai sa’o, o le filifilia o le tasi, ae le o le toatele po’o le fa’asafua o suafa.

Pule Faa-sa’o. E talitonu le fai pepa, o le tofiaina o suafa sa’o i aso ua mavae na pule fa’a sa’o, e ala i se mavaega a le Sa’o po’o le Alii Sili o aiga. A o’o ina ifo le la ma taolia fo’i le fala i le soifua o se alii Sili, ona poto foi lea o Faleupolu ma le aiga ma fesiliga le siitaga o le mavaega a se Alii sili, po’o ai e fa’aauauina le gafa o le fale. O ai lava la o suli o le aiga e mavaea’ina e le sa’o, o ia lava lea na te fa’aauauina le gafa o le fale, po’o le nofoia o le suafa sa’o o se aiga. E pei o le mafua’aga lea e tele ai fa’ai’uga a le Faamasinoga o Fanua ma Suafa i tua atu 1920, sa tele ina faapea mai, “Afai ae uma le soifua o Siaki, e leai sana mavaega e fai, ae toe foi le filifiliga o le suafa Siaki i le aigapotopoto.” O lona uiga, o mavaega lava a suafa Sa’o na tofia ai suafa sa’o o aiga i aso ua mavae. O le tofia fo’i o suafa Sa’o i aso ua mavae, sa le’i tele ni agava’a mo’omia i se tagata e tofia ai o se matai sa’o. E pei o le tulaga sa lilifa i ai le tofiga o matai sa’o i aso ua mavae, o le TAUTUA. Sa le’i tilotilo tele i le poto salalau po’o se tamaoaiga, po’o le alofa e pei ona tau fesiligia e le Fa’amasinoga o Fanua ma Suafa i taimi o Fa’amasinoga. E pau lava le tulaga sa tilotilo i ai le tofiaina matai sa’o: Ose tagata sa tautua matavela fa’amaoni, e afua ai le upu Tautua Tuavae. O se tagata e iloa upu o le aiga po’o tapu ma sasa ma lagisoifua o le suafa ma iloa le Aganuu ma lelei le utuvagaga, e afua ai le Tautua Upu. O se tagata e toa e le pala’ai e puipui ma malu ai le suafa ma le aiga, lea e afua ai le upu Tautua Toto. Ma le suli ai tau malele, e le misi i le tautuaina o le aiga i mea e fai poo mea e finagalo i ai le sa’o o le aiga, lea e afua ai le upu Tautua Mamao. E pei o le agava’a numera tasi lea sa ave i ai se fa’amamafa a se sa’o e tofia ai se isi na te fa’aauau le suafa o le aiga po’o le gafa o le fale. Ae peita’i, ina ua fa’atula’i mai le pule fa’a- suli, o i tonu lea na tau amata mai ai le fa’asafuaina o suafa sa’o.

Pule Fa’a-suli. O se tasi nei o faiga na afua ai ona fa’asafua suafa sa’o o aiga ina ua fa’atula’i mai, “le pule faasuli.” Le pule lea na amata ai ona tele finauga ma aumai malosi le aia tatau fa’a suli, auā o le pule lea na amata ai ona aga’i mai suli ma aiga i le Fa’amasinoga o Fanua ma Suafa, e saili le pule ma suli fa’avae moni o le suafa. E tele la ni suiga ua amata ona alia’e mai, ma ua avea ai fo’i ma ala ua amata ai ona fa’asafua suafa matai sa’o, auā o le tele o aiga ua omai e talosagaina le fa’aitūpaepae o suafa, fa’afuaifale suafa, fa’afaletama suafa, fa’amāvaevae filifiliga. O suiga tetele nei ua amata ona tula’i mai ai le fa’asafua o suafa, ina ua pule fa’asuli suafa, ma ua avea fo’i lea faiga ua le mafai ai ona taofiofi le fa’asafuaina o suafa matai sa’o,

73 ona ua tele magavai o le filifiliga, auā e fa’amavevae loa filifiliga o se suafa sa’o i ni Itupaepae po’o ni fuaifale o le suafa, ona sa’oloto lea o ia Itupaepae i le tele o le fuainumera e o’o i ai le tele o ō latou suafa matai sa’o.

Palota na o matai. O le isi tulaga na sasao fa’aafi ai le fa’asafuaina o suafa Sa’o, o le vaitau ‘a’o palota na o matai i le palotaina o Sui o le Palemene auā, o le fa’amoemoe autu lava o lea faiga, ia tele ni matai Palota o le Itumalo, ma o se tasi lenei o ala na matua saoasaoa ai le fa’asafuaina o matai sa’o.

Si’itia le poto salalau ma le tamaoaiga. O le isi tulaga ua vave ai le faasafuaina o suafa matai sa’o, ona ua si’itia le tulaga o le ola a’oa’oina o suli o aiga ma tutupu ai lagona o le taua o le avea ma se matai sa’o, ma ua tutupu ai manatu o suli, “o ai o le a le fia pa’i i vai o le tama.” Ma ua amata fo’i ona lagonaina le upu lenei, “o aia faasuli po’o le aia tatau a le suli.” Ma o lenei upu o lo’o mafuli lona fa’aleoina e suli ua lava le ola a’oa’oina ma ola i le tulaga o aia tatau fa’atagata soifua. O ni isi o fanau ua lava le a’oa’oina ma tulaga lelei i galuega ua tutupu ai manatu i le fai o sona suafa matai, ona e matai uma le pulega a la latou Matagaluega. Ona talosagaina fo’i lea e matua le sa’o o aiga, se’i alofagia ma fai se siaki o la’u tama lua te nofo lua, ona ua maualuga lava lona tulaga i le galuega. Ae o lenei fo’i tama poo fanau i lenei vaitau ua le o toe fia nonofo i ni suafa vai matai po’o ni matai pitovao, ua tagisa lava i se suafa sa’o.

Suli e nonofo i fafo. O le isi tulaga ua saoasaoa ai le fa’asafua o suafa sa’o, o suli ma feoi o lo’o nonofo i fafo. O nisi o tamafanau a suafa ua avea ma failautusi po’o ua mau tofiga i totonu o le aulotu. O lo’o afaina le sa’olotoga e tautala ai po’o le noatia o le fa’aali sa’oloto o se manatu, ona e leai sona suafa matai. Ona Malaga mai ai fo’i lea i Samoa nei ma talosagaina le matai sa’o, ae a pe a fai sona suafa siaki e la te nofo lua ai e tausi le aiga? E tausi atu e oe le aiga i Samoa nei, ae ou tausia le aiga i Niu Sila. Ae le gata i lea, o se fa’anaunauga a mātua o lo’o soifua ma ola i atunu’u i fafo, aemaise lava i latou na fananau ma soifua a’e i Samoa nei, i le le mapu o le titi, tātā i le fanau e alolofa mai i le aiga i Samoa nei, ae peita’i o le agaga moni lava o matua ia ‘aua ne’i motusia lo latou gafa po’o le pule i le suafa Siaki, ne’i mea ane ua ō mai le fanau i ni aso o i luma ae fa’asinosino lima i ai le aiga. E talitonu o se tasi lenei o ala ua saoasaoa ai le faasafua o suafa sa’o, o le taumafai lea o matua e una’i le fanau ina ia lagona le taua o le umia o se suafa matai o aiga. Ma o le ala fo’i le mafuli ai le finau a matua nei e nonofo i fafo i taimi o talanoaga e fa’asafua suafa sa’o o aiga.

Una’ia faia o matai tama’ita’i. O le isi tulaga ua fa’ateleina ai le fa’asafuaina o suafa sa’o, o le tule’i malosi a le vaega o fa’alapotpotoga a tamaita’i o lo’o finauina ma fa’alauiloa le aga tutusa o Alii ma Tamaita’i i so’o se tofiga i totonu o le atunu’u, “e o e fai ni o latou matai ina ia fa’aaogaina o latou tomai e tautua ai aiga nu’u ma le Malo.” Ae o le fesili tele o lo’o fetogia’i fa’asoi o tuaoi e le itupa o tamaita’i ma le itupa o alii e faapea, “se fa’avae o le aganu’u le faia o ni matai o tama’ita’i?” E pule oe i lau tali, ae pau le popolega o le televave ma le saoasaoa o lenei suiga. Ou te talitonu o se tasi lenei tulaga ua matua saoasaoa ai fa’asafuaina o suafa sa’o, ona o mea nei o tamaitai e ese le televavave i le fa’ataunu’uina o ni fuafuaga fai. Ona e fai mai se tasi o talitonuga i nei aso, “ae e fia maua se tala alu i tamaloloa, ae e fia mana’o i se mea e fai, alu i tamaita’i.” Na ou matamata i le Samoa Observer ma ou maitauina ai le tele o saofa’i o fai nei, o nisi o taimi ua sili atu le to’atele o matai sa’o tamaita’i nai lo alii. Atonu e le o toe mamao se vaitaimi e sili ai le aofa’i o matai tama’ita’i, nai lo alii. Ma o se suiga lenei o le a fa’a-televave ai fo’i le fa’asafuaina o suafa sa’o o aiga. E tele ma anoanoa’i nisi o mafua’aga na fa’asafua ai suafa matai. Ae ou te talitonu o le mafua’aga autu ua fa’asafua ai suafa matai, ona o le tau fa’amalieina o mana’oga o tagata, ona ua si’itia le tulaga i a’oa’oga ma le si’itia o le tulaga o le olaga. Ma le fa’aupuga lenei ua fai ma a’upega malosi, “ua tupu ma ola aiga.”

Lavasiga o le fa’asafua o suafa sa’o. O nei la mafua’aga uma e pei ona ou tau fa’apupula atu e uiga i le fa’asafua o suafa sa’o, ua tula’i mai ni faiga fou ua manunu ai fa’avae taoto o le aganu’u, ma ua fa’ateleina ai fa’afitauli po’o lavasiga i totonu aiga ma nu’u. Ae le gata i lea ua faatupula’ia le taugata o le soifuaga, ona ua mana’omia le tele o mea e fa’amalieina ai lagisoifua o se nofo a suafa. Ae le gata i lea, ua le mafai e se nofo a suafa ona ola ma soifua i fa’asinomaga ma lagisoifua o le suafa. Ma ua le o toe taua le upu lenei, “o le ala i le pule o le tautua,” ona o lea ua tai $1,000.00 le tau o le tele o matai sa’o o aiga.

Fa’aaloaloga A silasila toto’a ma mata’ituina lelei e le mamalu o sasao nei le uiga ma le agaga tonu o le faiga fou lenei a se nofo a suafa e filifili so latou Fa’aaloaloga. O le agaga tonu lava lea na faavae ai e le aganuu le filifiliga o suafa matai sa’o, ina ia tasi le leo, tasi le ala i malo, tasi le ta’ita’i, tasi le pule ma e tasi fo’i le suafa e mafai ona soifua i fa’asinomaga ma lagisoifua o le suafa. Ma o lea lava ua toe fa’afo’i e le faiga lenei o le Fa’aaloaloga a se nofo a suafa le Fa’avae na ulufatu ai le Aganu’u ma le Agaifanua le filifiliga o suafa matai sa’o.

E talitonu la le faipepa ua taua tele lenei faiga o le Faaaloaloga e toe fa’amanatu mai ai i aiga, e tasi lava le suafa e tatau ona filifilia e tausia le aiga. Aua o le agaga tonu na fai ai le faiga fou lenei o le Fa’aaloaloga, ina ia fa’afaigofie ona fa’afoe le aiga i le aloaia lea o lagisoifua ma fa’asinomaga ma le pule a le suafa sa’o. Aua o fa’asinomaga ma lagisoifua o se suafa, e tasi lava le suafa e mafai ona soifua ai. Ae peita’i o le faiga fou lenei o le Fa’aaloaloga, ua aveesea ai le avanoa o isi o le nofo a suafa e soifua ai i le pule ma le fa’asinomaga ma lagisoifua o le suafa. O le Fa’aaaloaloga o se tasi o suafa o le nofo a suafa ua ave i ai le fa’amuamua a le nofo a suafa e aga’i uma i ai fa’aaloaloga ma laei i lagisoifua ma fa’asinomaga o le suafa, ae le gata i lea, o ia e fa’aleoina se finagalo o le aiga i le saofa’iga a le nuu ma avea ma taiulu o le fa’afoeina o le nofo a suafa ma le aiga. O le fesili ogaoga lava ua tula’i, “Aisea la na fa’asafua ma fai ai le toatele o lenei nofo a suafa pe afai e to’atasi le suafa e mana’omia e le Aganuu e aga’i i ai fa’atinoga o tiute ma matafaioi a le suafa sa’o, e pei ona toe faia nei e le Fa’aaloaloga a se nofo a suafa?” E foliga mai o le faiga fou lenei o le Fa’aaloaloga, o lea ua toe fa’amautuina ma toe fa’asa’o mai le sese o le faiga lenei o le fa’asafua o suafa, ona e na o le tasi lava le suafa Sa’o e mana’omia e aga’i uma i ai faamanuiaga, le pule, Lagisoifua ma faasinomaga ua atofaina i se matai sa’o. O le fesili la, “o le a la le taua na fa’asafua ai suafa sa’o?”

Fa’ata’ita’iga O ni fa’ata’ita’iga e fa’amaonia ai le leai o se taua na fa’asafua ai suafa sa’o. O le tele o suafa o se nofo a suafa, a fai fono a nu’u ae la e nofonofo i lalo o ulu, po’o la e nofo ma talatalanoa ma isi suafa i le umukuka. O le fesili aisea? O le tali, ona e le mafai ona ofi uma le nofoa suafa i le pou e tasi ua atofaina e le saofa’iga mo lea suafa, e le mafai fo’i e le nofo a suafa ona taumamafa uma i le ava o le feiloa’iga. E le lua ni tofa a se suafa i fonotaga a nu’u. O le fa’asafua la o suafa sa’o o lea ua manunu ai le fa’avae o le aganuu e fitoitonu i se suafa sa’o. O le suafa Sa’o, o se tofiga ta’ita’i. O se ta’ita’i o se lafu mamoe. A sili atu i le tasi le matai sa’o ona logo ese’ese lea o mamoe. O le fa’avae o le aganu’u, o le suafa matai sa’o, o le Pule. Le pule lea a le matai sa’o, lea ua tau sui i le tausi mea ina ia talia gofie e tagata, ma aua ne’i logo a i le faalogo le upu pule fa’a-sa’o. Peita’i e tatau pea ona faia le mea moni ma sa’o. O le a le mea moni? O le tali : o le mea moni, o le matai sa’o na tofia e le Atua e pulea aiga ma le Atunuu. O le fetalaiga a le Alii fa’aola, afai e iloa e outou le upu moni e fa’asaolotoina outou e le upu moni. E fa’asaolotoina i latou o lo’o taumafai e fa’asili i le pule a le matai sa’o, o le malamalama o suli e to’atasi se suafa sa’o o le aiga e tatau ona tofia ma filifilia. O le anofale atoa o le aganuu o le Pule. O le pule e afua ai Tu ma Aganuu. O le pule na fa’ataoto ai aulape po’o fa’avae e taiala ai le va nonofo o tagata o le aiga, le va nonofo o aiga

76 ma le nu’u, ina ia malu le filemu i totonu o aiga ma le nu’u. Ma o lena pule e mai le Atua ia. E leai la se mea o le a tatou taumafai ai fua e sui le upu “Pule” i le upu “Tausimea.”

Lavasiga ma fa’afitauli ua tula’i mai? Afaina tupu’aga ma fa’asimomaga. Ua afaina fa’asinomaga ma tupu’aga o suafa, ona ua to’atele le nofo a suafa. Ua i ai taimi ua tula’i mai ai fe’ese’esea’iga i totonu o nu’u, ina ua taumafai nisi o le nu’u e lu’iina measina a le suafa, ona aga’i lea o le isi o nofo a suafa ua lagolago le itu o lo’o fa’ataute’e ma lui’ina le tupu’aga ma fa’asinomaga o le suafa, ona o ni fe’ese’esea’iga i le va o le nofo a suafa. Su’e lanu i le suafa. O nisi o suafa o le nofo a suafa, ua faatau le tofi i le ai e tasi, po’o ua su’e lanu fo’i i totonu o le nu’u e ala i lona lagolagoina o finauga a nisi o suafa o le nu’u o lo’o lu’i’ina le pule ma lagisoifua o le suafa lea e suafa ai, ona o se fe’ese’esea’iga a lea nofo a suafa. Ma o le pogai lava o nei fa’afitauli, ona ua fa’asalafa ma fa’asafua suafa. Afaina le fealofaniga ma le maopo’opoga o le aiga. Ua afaina le fealofaniga ma le maōpoōpoga o Aiga, e talu ai ua to’atele le nofo a suafa ua logo ese’ese ai fo’i le auaiga. Ma ua fevaevaea’i aiga. Ua le toe iai fo’i se mafutaga a le aigapotpoto a le suafa, ona ua manatu ifo lava le suafa ia i lona tino, ae tu’ulafoa’i isi tino. Mai lea faiga, ua malepe ai le upu aigapotopoto i le filifiliga ma le taupulega. Ma ua le toe i ai se fai mea fa’atasi o le aiga. Faiga fou o le faaaloaloga. Ua le mafai e se nofoa suafa ona soifua uma i lagisoifua ma laei o se suafa e tusa o fa’avae o Tu ma Aganu’u, ona o se faiga fou, ua fai le Fa’aaloaloga a nofo a suafa. O le toatele o suafa o lea nofo a suafa, ua na ona matamata a’o soifua le Fa’aaloaloga i fa’asinomaga ma lagisoifua o le suafa. Ua Lē tāūa le upu, o le ala i le pule o le tautua. Ua leai se taua o le upu lenei, “o le ala i le pule o le tautua.” O le tautua o le tulaga sili lea ona taua sa filifili ai se suafa matai sa’o i aso ua mavae. Ona o le tagata tautua o ia lea sa va’ai ma fa’alogo i le auala sa fa’afoe ai e le matai sa’o le aiga ma le fa’afeagai ai ma le nu’u. Sa ola i aso uma ma fa’afeagai ma le sa’o i mea e fai. Ua na iloa ma malamalama i lagisoifua o le suafa, e puipui ia malu tapu ma sasa o le suafa. O se tagata sa oe i taimi uma e vala’au ai le sa’o. O se tagata sa fofola i luma o le sa’o fua o aga fa’aele’eleaga ma ana fa’atamosoali’iga. O le ala lea o le upu lenei, “o le ala i le pule o le tautua.” Peita’i o nei aso ua fai saofa’i a le nofo a suafa ma o nisi lava o taimi ua o’o i le ta’i 100 matai e fai fa’atasi saofa’i, o ai lava la e maua le tusaga ta’i $1.000.00 ma le ie tele, ona fai fa’atasi lea o latou fa’afotu Tupu ma le fa’afotu o le Va’aulu. Mai nei faiga ua le mafai ai ona faamalie faavae o le aganu’u ua atofaina mo le fa’atinoina o se fa’afotu tupu ma se fa’afotu

77 o le vaaulu, ua le mafai ona vaaia aganuu matagofie, o le paolo o se tauali’i. Ua avea la nei faiga toatele o Saofa’i ua ave’ese ai le fa’atauaina e nisi o le fanau o saomatau ai I le faiga o nei suafa sa’o. O le ala fo’i lea, o le le manatu mamafa o suafa fa’asalafa i tapu ma sasa o lona suafa. Pule a le suli moni. Ua afaina le pule a le suli moni, ona o nisi o taimi ua fai saofa’i a se nofo a suafa mai fuaifale po’o faletama ese’ese o le suafa, ae ua tau fa’aofi ma maua ai lea o le avanoa e fa’aofi mai ai se nofo a se tagata ese i totonu o se faiga saofa’i. O lenei la faiga o le fa’asafua o suafa, ua tele faiga fa’aalatua ua afaina ai fa’avae o se suafa sa’o e tusa ai ma filifiliga a suli moni. Suafa ulufatu ma le suafa igagato. Ua afaina le pule a le suafa ulufatu, ina ua lui’ina e le suafa igagato. O se tasi lenei o aganu’u ua televave ai le tele o le fa’asafuaina o suafa o aiga ma ua afaina ai foi fa’avae o suafa. Ona ua i ai taimi ua aga’i mai ai suafa igagato e finauina lagisoifua ma fa’asinomaga o le suafa na ulufatu i le suafa. Ae peita’i o le suafa igagato e le’i i ai i le taimi na ulufatu pe afua ai fa’avae o le suafa. Ae ua avea ai fo’i lea tulaga, ua tele ai finauga ma vevesi i totonu o nu’u ma afioaga, ona o nisi o suafa igagato o i latou ua maualuga le tulaga o le poto salalau ma maua fa’ailoga maualuluga, Ona taumafai ai lea e fa’aaogaina o latou tomai ma le silafia e fatu ai ni finauga e suia ma talepe ai fa’avae taoto ulufatuina o lea suafa. Ua fa’atupula’ia Fa’amasinoga o Fanua ma Suafa, ona ua tele manatu ese’ese ma lagona o le nofo a suafa. O le to’atele o se nofo a suafa, o le fa’ateleina fo’i lea o finauga ma le fevaevaea’ina o finagalo ma manatu. Ae le gata i lea, o le nofo a suafa e aia tutusa uma i le pule, lagisoifua ma fa’asinomaga o suafa. ‘Au’upega a le Suli fa’aalualuō.

O le fa’asafuaina o suafa sa’o, o se tasi lenei o faiga ua fai ma ‘au’upega malosi ua fa’aaogaina e le suli fa’aalualuo ma le fa’aloloto e toe saofaga ai i le umia o le suafa sa’o o le aiga, lea sa umia e lona tama fa’atoa mavae atu. O le tele o taimi o talanoaga a aiga e filifili ai se matai sa’o, ua atagia ai pea le toe tagisa o se atalii o le sa’o na se’i fa’ato’a mavae atu e faapea, e a pe finagalo malilie lo tatou aiga e toe tu’u mai le avanoa se’i ona toe fa’aauauina ai le tausiga o le aiga, ma fa’amae’a galuega tuua a lona tama. Afai la ae le aloa’ia e le aiga lea tagisa, ona taumafai loa lea o le atalii lenei e finauina le faasafua o le suafa, ina ia toe saofaga ai i le suafa. Ma o se tasi lea o fa’afitauli o lo’o tupu mai i le fa’asafua o suafa sa’o. Afaina le vaitagata. O le fa’asafua o suafa sa’o o aiga, ua afaina ai le vaitagata, ua leiloa e i’u o aiga, ulu o aiga. Ua fai keni le nofo a suafa i totonu o le nuu. Ua fa’atupula’ia le faitogafiti o le lautinalaulelei i totonu o le nuu, ona ua toatele le nofo a suafa e fai ma o latou ‘alofaga e pupuni ni a latou

78 faiga fa’aalatua i totonu o le nu’u. ma ua fa’atupula’ia finauga ma fevesia’iga i totonu o aiga ma nuu. Fa’amalieina le tupu ma ola o le aiga. O le fa’asafuaina o suafa matai o se faiga ua finau malosi e ni isi o le mamalu o le atunu’u e faapea, “o se faiga e fa’amalieina ai le tupu ma ola o aiga.”

O le fesili la ua tula’i mai :O le fa’asafuaina ea o suafa sa’o o aiga e faamalie ai le tupu ma ola o le aiga?

Po’o le agaga tonu na afoafoa ai e le aganu’u le faia o matai sa’o e fa’amalie ai le tupu o aiga? Po’o le matai sa’o ea o se tofi e i ai ni ona tiute tauave ma ni matafaioi fa’apitoa e fitoitonu i le suafa sa’o e faia i le aiga? E talitonu le fai pepa ua tatau nei ona toe autalu manatu ma fesiligia le agagatonu na ala ai ona ta’i tasi matai sa’o na fa’avae ai suafa sa’o o aiga. O suafa sa’o e lei afuafuaina e fa’amalie ai le tupu ma ola o aiga. O le suafa sa’o na faavae: “O se tofi po’o se valaauga ua iai tiute ma matafaioi, pule ma fa’amanuiaga ua atofaina mo lea tofiga e ao ona fa’amalieina ma soifua ma ola ai le ua tofia i lenei tofiga, ae le o se tofiga e faamalie ai le lautele o tagata po’o le tupu ma ola o se aiga.” O le mea lea, e sili atu le tele o fa’afitauli ma fatiatāma’i e tutupu mai i le fa’asafua o matai sa’o i totonu o aiga nai lo le tumau i le tasi o le Matai Sa’o. E afaina fa’avae papa o suafa. E afaina tulaga mamalu o suafa. E fa’aitiitia le tulaga mamalu o le suafa ma ua le mafai foi e suli o le suafa ona lagona le taua o le suafa pe afai e fa’asafuaina le suafa sa’o o le aiga. Ae o le isi tulaga e tatau ona mata’itūina, o le fa’atupula’ia lea o le fa’asiliaupule ma le anuilagi o suli o le suafa i le fa’asafua o suafa sa’o o aiga. Ou te talitonu o nei lavasiga uma ua afua mai, ona ua fa’asafua ma fa’asalafa suafa sa’o. O le fesili, O ai e mafua ai?, o le Faamasinoga ea po’o suiga mai fafo? Ou te leai atu, o i tatou lava ua talia nei faiga ua lavasiga ai le tulaga o le suafa sa’o i totonu o aiga. Ma e tele la fesili ua tula’i mai i lenei faiga e fa’asafua suafa sa’o. Ma o fesili nei ua tula’i mai. O se fa’avae ea lou suafa sa’o e te tutu i lalo o le ulu, ae o la e papae le saofa’iga a le nuu?

O se fa’avae ea o lou suafa sa’o, e te si’i laulau i le isi matai sa’o?

O se fa’avae ea o lou suafa sa’o, e na’o lou piilima ma faalogo ae o fa’ataoto le tofa a lou nu’u?

O se fa’avae o lou suafa sa’o e te le faalagolago i se pou o le suafa, pe e te taumafa i le igoa ipu o le suafa?

O se fa’avae ea o lou suafa sa’o o lou taumafa i le umukuka, ‘a’o lo’o taumamafa le saofa’iga i totonu o le maota?

O se fa’avae ea o lou suafa sa’o o se ave feau a isi matai sa’o?

Afai e te le o soifua ma ola i fa’asinomaga ma lagisoifua o lou suafa sa’o, o le a ea la le uiga o lou matai sa’o?

O lou suafa sa’o ea, ua na o se mea e fa’amaufailoga ai lou tagata, pe ua na o se mea e te tiu ai?

O le mea lea, sa sili ai lava ona fa’asuafaina oe i se suafa pitovao o le suafa sa’o, e te saofa’i ai i le saofa’iga a le nu’u ma tautua i suafa sa’o o le nuu. Aua afai e te le soifua ai i lagisoifua o le suafa sa’o, o lona uiga o lou matai, “ o lou matai ua na suafa e faalagi ai lou matai.” E taua lou “iloa” o lou suafa matai, ae silisili ona taua lou soifua ma ola ai i lagisoifua o lou “iloa.” Le paia e, o sasao nei, talofa ua solo le falute, ua masofa le fa ua tafea pulu i vai, ona ua gau le auau sa tau ‘aso i ai le fa’avae o le Aganu’u, ina ua lilifa le poutu na totofi e le Atua e maua’a ai le fa’avae o le Aganu’u. Talofa e, o lele fo’i ua tausaili se upu e sui ai le upu, “pule fa’asa’o,” se’i fa’amalie ai le aia tatau so’onafai. Ae peita’i o lea lava na sa’afi tama fafaine a lou ‘ele’ele, ae o lea fo’i na tau’ula’ula ai le tauasuasu o le tauafiafi o ou taulele’a ma pepese, “Na tofia e le Atua Samoa ina ia pulea e matai, aua o lona suafa na vaelua i ai.” Tumau i ou fa’avae ma lou tagāvai, ona tumau lea o manuia mo Samoa.

Fa’afetai fa’afofoga mai.

O Suiga i Fa’asalaga Fa’alenu’u, Suafa Sa’o o ‘Āiga ma Fanua Fa’aleaganu’u2

Fui Le’apai Tu’ua ‘Ilaoa Asofou So’o

Fa’atomuaga3 Ole’ā iloilo i le pepa nisi o suiga ua mātauina i le aganu’u. Talu ai o se matā’upu lautele tele lenei matā’upu, o lea ua ‘aumai ai ni fa’ata’ita’iga se tolu o le aganu’u e fa’amālamalama ai nei suiga. O suiga nei e tolu e aofia ai fa’asalaga fa’alenu’u, matai sa’o ma fanua fa’aleaganu’u. I le vāega o fa’asalaga fa’alenu’u, ole’ā fa’aaogā ai ni nu’u se lua, o nu’u ia olo’o fainu’u ai le tusitala. Talu ai e ‘ese’ese fo’i faigānu’u ma a lātou fa’asalaga, o lea ua fa’aaogā ai nu’u nei e lua e tau fa’apulapula ai le fa’atinoga o fa’asalaga fa’alenu’u i sona tūlaga aoaotetele. O le ata olo’o aliali mai, e ui ina ‘ese’ese le fa’atinoga o fa’asalaga ae fōliga mai i lona aotelega ua āga’i faigānu’u nei i le fa’aaogā o tupe e fa’atino ai fa’asalaga. O le fa’aaogā o tupe e pei ua aga’i ai fa’asalaga i le pa’ū tonu o le sāmala i le ulu o le fao. E āga’i tonu lava le sala i lē ua sala lana aga. Ua lē toe tali mai le lautele o le ‘āiga e fa’atino le sala e pei o le mea sa māsani mai ai i aso ua mavae. O le fesili, o iai ni ā’afiaga o le aganu’u ona o lea faiga fou? Ole’ā tali mulimuli le fesili lea. O le mātau i suafa matai olo’o aliali mai ai vāega tāua e lua. Muamua, ua lē toe faigofie ona ‘ūmia e se tagata se to’atasi, to’alua pe to’atolu fo’i se suafa sa’o o se ‘āiga. Ua fa’asolo ina to’atele i lātou e ‘ūmia suafa sa’o. E ono tele ā’afiaga o le aganu’u ona o lea tūlaga. Ua ā’afia ai ma fanua fa’aleaganu’u o ‘āiga. O se tasi o fesili e tūla’i ona o ia suiga, e tatau ona tāofiofi sa’o o le taimi nei i fa’ai’uga na fai e sa’o ua mavae, pe leai? Pe fa’apea fo’i, o se aganu’u le suia e sa’o o le taimi nei o fa’ai’uga a sa’o ua mavae, aemaise lava o fa’ai’uga e ā’afia ai fanua o le ‘āiga? O le aotelega o suiga olo’o tūla’i mai i aganu’u a Sāmoa, e tupu ai se fesili e fa’apea, e iai se tapula’a ma se taimi fa’atūlagaina e tatau ona muta ai le suiga i se aganu’u? Pe o aganu’u e suia pea se’ia o’o ina lē toe fōliga tutusa aganu’u o taeao ma aganu’u o le taimi nei? Ona toe fo’i mai lava lea i le manatu fa’avae o le fono lenei: E sui faiga ae tūmau fa’avae? Pe fa’apea fo’i, ‘āfai olo’o suia pea le aganu’u, fa’amata la e le’o suia ai fo’i ma fa’avae?

2 Ua uma ona lolomi le pepa lenei i le tūsiga a le Iunivesitē o Kuiniselani i Ausetālia i lona aotelega. Ae iai suiga lāiti olo’o ‘ese’ese ai pepa nei e lua. Muamua, o le pepa lea ua lōmia e le Iunivesitē o Kuiniselani olo’o tūsia i le gagana pālagi. Lua, e loloto ma lautele le au’ili’iliga o le pepa i le fa’apālagi pe a fa’atusa i le pepa fa’asāmoa lenei. O le manatu ia tele le fa’amālamalamaga o le aganu’u i le fa’apālagi ona e lē mālamalama pālagi ma isi tagata e lē ni Sāmoa i le lautele ma le loloto o aganu’u a Sāmoa. O le pepa fa’asāmoa lenei olo’o māfuli i le ‘oto’otoga o matā’upu tāua e fa’atatau i le ‘autū o le Fono o Measina a Sāmoa VII. Tolu, e iai ni vāega o le pepa fa’apālagi ua fa’apa’ū i le pepa lenei ae fa’aopoopo iai nisi mea fou. Ae o le ‘auga lava o pepa uma nei e lua, o le autū o le Fono o Measina a Sāmoa VII: E sui faiga ae tūmau fa’avae. 3 Mo nisi fa’amatalaga e fa’atatau i tū ma aganu’u a Sāmoa silasila i tūsiga a Powles (1970, 1973, 1979, 1980, 1984, 2005) ma So’o (1991, 1998, 2000a, 2000b, 2001, 2006, 2007a, 2007b, 2008)

Olo’o fa’avae le pepa lenei i suiga olo’o mātauina i nu’u olo’o fainu’u ai le tusitala, fa’apea ma mea olo’o tutupu i ona ‘āiga olo’o matai ai? O le fesili fa’alemafaufau e ono tula’i mai, e talitonuina suiga olo’o fa’amatala i lenei pepa pe ‘āfai olo’o talanoa le faipepa i ona nu’u ma ona ‘āiga? Fa’amata e le’o pitotasi ma fa’apito le fa’amatālaga o tala olo’o ‘aumai? E mafai ona tali atu i le fesili lea e fa’apea. O le autū o le pepa o le suiga o aganu’u a Sāmoa. E ui lava la ina fa’amatala tala o nu’u ma ‘āiga o le faipepa, ae ua na o ni fa’ata’ita’iga o suiga i le aganu’u olo’o mātauina.

Fa’asalaga fa’alenu’u

Nu’u 1 E muamua aumai se finagalo o ‘āiga ona aumai fo’i lea o se fa’autaga tulāfale ae o le fa’ai’uga pe sala le tagata pe leai e ‘aumai e āiga, ona fai lea o le togisala a tulāfale. Olo’o māfuli fa’asalaga a le nu’u i taumafa se’i vāganā fa’asalaga lāiti ona fa’aaogā lea o tupe.

Nu’u 2 E liliu le tōfā i ‘āiga ona maua lea o le i’uga pe sala pe leai. A maua le fa’ai’uga ona fai fo’i lea o le togisala a tulāfale. E māfuli fa’asalaga i tupe se’i vāganā sala mamafa ona agai’i lea i taumafa. O nisi fo’i taimi ua o fa’atasi taumafa ma tupe.

Aotelega O le aotelega o fa’asalaga fa’alenu’u i nu’u nei e lua olo’o tūmau pea le fa’avae e liliu le tōfā i ‘āiga po o tamāli’i pe sala le tagata pe leai. Afai e sala ona fai lea o le togisala a tulāfale. Olo’o tūmau fo’i le fa’avae o matai tāua o le nu’u e saunoa ma fetalai i le matā’upu. Na pau le suiga ua āga’i iai nu’u nei o le fa’aaogā lea o tupe i fa’asalaga. Olo’o fa’aaogā tele e le isi nu’u fa’asalaga tupe se’i vāganā ni fa’asalaga mamafa ona toe fo’i lava lea i taumafa. O isi fo’i taimi ua fa’aaogā fa’atasi taumafa ma tupe. Ae o le isi nu’u e ui olo’o fa’aaogā fo’i tupe i fa’asalaga, ae olo’o māfuli lava a lātou fa’asalaga i le fa’aaogā o taumafa.

Ᾱ’afiaga o le aganu’u A fa’aaogā tupe ona pa’ū tonu lava lea o le sala i le tagata agasala, ae ua lē toe ā’afia le ‘āiga tele. A fa’aaogā taumafa ona taumafai lea o tagata uma o le ‘āiga e tofu le tagata ma lana mea e su’e mai mo le sala, pe o se pusa’apa pe o se pua’a fo’i. Ae a fai le sala i tupe ona alu lava lea o le tagata lea e sala e su’e mai lana salatupe. Afai e iai se fesoasoani i le salatupe, e pa’ū tonu i mātua o le tagata lea e sala, pe fesoasoani ane fo’i lona uso po o lona tuafafine pe ‘āfai o se tamaititi, ae ua lē ā’afia le ‘āiga tele. .’Ᾱfai o le tūlaga lea ua āga’i iai fa’asalaga, o lona uiga ua tauau ina fa’aititia le agaga limalima fa’atasi o le ‘āiga ma tutū fa’atasi, ae ua āga’i i le tuto’atasi lava o le tagata ia mo ia. E pei ole’ā lilifa le aganu’u i le agaga fa’atemokarasi, e tasi le tagata tasi lana pālota. Pe fa’apea fo’i, ua fa’asolo lava ina te’a atu le agaga sa māsani ai, o le pālota a le matai o le pālota lava lena a lona ‘āiga ‘ātoa. O le agaga lea na fa’avae ai le palemene o Sāmoa, o le palemene e saofafa’i ai matai auā o matai e

82 fa’aleoina finagalo e lē gata o le itūmālō fa’apālota ae fa’apea fo’i finagalo o lātou āiga, lea na fa’amataiina lātou.

Suafa sa’o Ua mātauina i suafa e lima olo’o fa’amatala i lenei pepa, ua iai suiga ona o le to’atele o i lātou ua ‘ūmia le suafa i le taimi nei pe a fa’atusatusa i tausaga ua mavae. O se fa’amatalaga pu’upu’u lenei i suafa matai sa’o e lima e pei ona tā’ua i luga.

Tasi O le suafa Tasi o se tasi lea o tamāli’i tāua o suafa tamāli’i e to’atolu i le nu’u o Niu. E to’atasi sa ‘ūmia le suafa se’ia o’o mai i le tausaga e 1919. O le taimi muamua lea na ‘ūmia ai e tagata e to’alua le suafa i le maliega a le ‘āiga. O le tausaga e 1948 na toe ‘ūmia ai fo’i e tagata e to’alua le suafa. O le fa’ai’uga a le fa’amasinoga i le tausaga e 1983 na fa’aopoopo ai nofo ta’itasi a itū e lua o le ‘āiga ona to’afā ai lea o i latou e ‘ūmia le suafa i le taimi e tasi. O le tausaga e 2004 na fai ai nofo e fa a le isi itū ina ua māliliu uma a latou nofo e lua sa iai. Na tāofi e le isi itū nofo ia ona e le’i iai se maliega a itū e lua o le ‘āiga. Na sōloia e le fa’amasinoga nofo nei e fa, ona fa’asolo lea o talanoaga a le ‘āiga mo le faia o nisi nofo. O le tausga e 2010 na fai ai nofo e iva a le isi itū, fa’atasi ma la latou nofo e tasi olo’o totoe mai i le ta’ilua a le itū, ona 10 ai lea o nofo i le itū lea o le ‘āiga. O le isi itū e na o le tasi la latou nofo na fai. O nofo ia e iva na tāofi e le itū lea e tasi la lātou nofo ma o’o ai le matā’upu i le fa’amasinoga. Na fa’amāonia i le fa’ai’uga a le fa’amasinoga nofo e iva ona sa fa’atalanoaina fa’atasi e itū e lua o le ‘āiga. Na fa’amāonia le fa’amasinoga le fai fo’i o ni nofo se iva a le isi itū. Peita’i na ‘apili e le itū e tasi la latou nofo le fa’ai’uga a le fa’amasinoga ona o le gafa na ave i le fa’amasinoga a le itū lea ua fa’amāonia a latou nofo e iva. O le māsina o Mati i le 2017 na ‘aumai ai le fa’ai’uga o le ‘apili ua te’ena e le fa’amasinoga le talosaga ina ia toe iloilo le fa’ai’uga. O lona uiga o le taimi nei e 11 nofo i le suafa Tasi. Afai e fai nofo e valu a le isi itū ina ia iva ai fo’i a lātou nofo, ona o’o ai lea i le 19 nofo i le suafa Tasi. A toe tepa la i tua ona fa’apea lea. O le 1919 na lua ai nofo i le suafa, e ta’itasi mai i le itū ma o le taimi fo’i lea ua lua ai itū o le ‘āiga, i le finagalo lava o le ‘āiga. O le 1948 na fa’aauau ai le ta’itasi a le itū. O le 1983 na o’o ai i le fa’amasinoga le matā’upu ma ‘aumai ai lana fa’ai’uga e ta’ilua nofo a le itū, ona fa ai lea o nofo i le taimi e tasi. O le 2010 na fa’amāonia ai e le fa’amasinoga le ta’iiva nofo a le itū, ona fa’aopoopo lea iai ma le tasi mai augānofo i tua atu olo’o soifua pea. E 11 nofo olo’o iai nei ae a fai ma nofo e valu e le’i faia a le isi itū ona 19 ai lea o nofo i le suafa Tasi. O le taimi nei e to’aono olo’o nofo mau i le nu’u. O le isi to’atolu olo’o nonofo i nu’u i fafo, e tasi e nofomau i le isi nu’u, ma le to’atasi olo’o te’a ma le nu’u.

Lua O le suafa Lua o le tasi lea tulāfale fai’upu i le nu’u o Niu. E tasi le nofo se’ia o’o mai i le tausaga e 1959. O le sā’iliga o se sui na i’u ai le talanoaga a le ‘āiga ole’ā faia ni nofo se tolu i

83 le tausga e 1963. O le fa’avae fo’i lea o itū e tolu o le ‘āiga. Ina ua māliliu le to’alua ona totoe lea o le to’atasi. O ia lea na faia nofo e 12 i le tausga e 1988. E ta’ifā nofo a le itū. O le tausaga e 2002 na toe fa’aopoopo ai nofo ta’itasi a le itū, ona ta’ilima ai lea o nofo a le itū. O le māsina o Ianuari i le tausga nei, 2017, na toe fai isi nofo ta’iono a le itū. E ui ina iai le māliega e ta’iono nofo a le itū, ae na o le ta’ito’alima nofo mai itū e lua ma le fa mai le isi itū. Na o le pau lea o nofo sa mafai ona fa’ataunu’u. Ua lē maua ni tagata a isi itū e lua e fa’a’atoa ai a lātou nofo. Ae o le isi itū, e o’o ane i le taimi o saofa’i e le’i maua se tasi a le isi a lātou faletama. O le taimi nei e to’aono olo’o nofomau i le nu’u. E toe to’alima olo’o soifua o le nofo sefululua lea na fai i le 1988. A fa’aopoopo iai ma le ta’itasi lea na fai i le 2002 ona to’avalu lea o nofo. A fa’aopoopo iai ma nofo e 14 lea na fai i le 2017 ona 22 lea o nofo i le suafa Lua olo’o iai i le taimi nei.

Tolu O le suafa Tolu o se tasi lea o tamāli’i i le nu’u o Fa’i. O le toe nofotasi na maliu i le 1979. O le fa’ai’uga a le fa’amasinoga i le 1982 na tōfia ai nofo e fa. Ina ua māliliu uma le to’atolu ona fai ai lea o le isi nofo i le 2006 ona to’alua ai lea o nofo. Mulimuli ane ona fai lea o le isi nofo. Ina ua māliu le nofo lea na totoe mai nofo e to’afā na tofi e le fa’amasinoga ona totoe ai lea o nofo e lua olo’o tausia nei le ‘āiga. E to’atasi e nofomau i Sāmoa ae o le isi o nofomau i Niu Sila. E fōliga olo’o fiafia ma mālilie le ‘āiga i le tūlaga lea olo’o iai i le taimi nei, ona e leai ni manatu lagalaga o le ‘āiga mo le toe faia o nisi nofo i le taimi nei.

Fa O le suafa Fa o se tasi lea o tulāfale fai’upu i le nu’u o Fa’i. Na o le tasi le nofo sa iai i le 1909. O ni tausaga mulimuli ane na fai ai e le nofo lea nisi nofo. O le tausaga e 1985 na fai ai isi nofo e 13 e fa’aopoopo i isi nofo e valu na fai muamua e le’i mamao atu. Ua tele ina māliliu le to’atele ona toe fai ai lea o isi nofo 14 i le tausaga e 2013. O le to’atele o lātou olo’o ‘ūmia le suafa olo’o nofomau i le nu’u.

Lima O le suafa Lima o se tasi lea tamāli’i tāua i le itūmālō o Koko. O le aso 22 o le māsina o Aperila i le tausaga nei, 2017, na fai ai le nofo i le suafa Lima i le nu’u o ‘Ulu. O tala o le ‘āiga i aso ua mavae olo’o manino ai sa au uma faletama e tolu i le suafa. O le nofo mulimuli i le suafa lea na maliu i le 2002, o le nofo lea a le faletama 1. O le faletama 2 pe tusa ua 100 tausaga e le’i iai sa latou nofo. O le faletama 3 na maliu i le 1981 la latou nofo mulimuli. E tele matā’upu a le ‘āiga ua o’o i le fa’amasinoga e le gata i fanua ae fa’apea fo’i i le suafa. O le tausaga e 1986 na ‘aumai ai le fa’ai’uga a le fa’amasinoga e toe fo’i mai le suafa a le faletama 3 i le nu’u o Kofe ona o le mau na avatu mālosi e isi faletama e lua e leai se suafa Lima i le nu’u o ‘Ulu ona o le nofoaga moni o le suafa Lima e i le nu’u o Kofe. Ina ua uma le saofa’i na fai i le 2005 i le nu’u o ‘Ulu a le faletama 3 mo se sui o la latou nofo na maliu i le 1981, ae tāofi atu e isi faletama e lua. O le fa’ai’uga a le fa’amasinoga na sōloia ai le nofo a le faletama 3. O talosaga ‘apili a le faletama 1 ma le 2 e fa’atatau i le saofa’i a le faletama 3 na

84 lau i le māsina o Mati i le tausaga nei, 2017. O le fa’ai’uga a le fa’amasinoga e valalua: Muamua, ia tofu le faletama ma le nofo. Lua, o le faletama 3 e fa’asino i le nu’u o ‘Ulu ma e aiā tutusa ma isi faletama e lua pe a o’o i upu o le itūmālō o Koko ma le nu’u Kofe. O le fa’ai’uga fo’i lea na fa’aleaogā ai le fa’ai’uga a le fa’amasinoga i le tausaga e 1986 olo’o fa’apea mai e na o le nu’u o Kofe e iai le suafa Lima. Na manino fo’i i le fa’ai’uga lea o le suafa Lima o le suafa o le itūmālō o Koko ae le fa’apitoa na o le nu’u o Kofe i totonu o le itūmālō o Koko. O le a le aotelega i le mātau i lea vāega o le aganu’u? Olo’o manino ua fa’asolo ina to’atele nofo i le suafa e tasi. O le tele fo’i o nofo ua faia i fa’ai’uga a le fa’amasinoga. O lona uiga, ua lē toe faigofie i ‘āiga ona maua se finagalo ‘autasi i o lātou suafa, ona tapā lea o se fa’ai’uga mai le fa’amasinoga. E tele māfua’aga o lea tūlaga. Ua tupu ma ola ‘āiga. O le tele o nofo e māmā ai saofaga mo le fa’atinoina o le saofa’i. O le tele o suafa o le tele fo’i lea o le fesoasoani i le tausiga o le ‘āiga. O tagata o le ‘āiga olo’o alala i nu’u i fafo olo’o naunau fo’i lātou i suafa auā le tausiga o ‘āiga i nu’u i fafo ma fesoasoani mai fo’i i le tausiga o ‘āiga i Sāmoa nei. Ua tele fānau atamamai o le ‘āiga olo’o fia fa’aaogā fo’i o latou tomai i le tau’aveina o le igoa o le ‘āiga. Ua faigōfie ona maua tupe ma mea e fa’atino ai nofo.

Fanua

Tasi O suafa sa’o e pūlea fanua o ‘āiga. E iai a’afiaga o le pūlega o fanua fa’aleaganu’u ina ua to’atele matai sa’o o ‘āiga. Talu mai ona nofolua le suafa Tasi, olo’o aga’i lava le itū ia i fanua na āga’i iai o latou tua’ā. O le tūlaga lea olo’o iai pea i le taimi nei. Ina ua uma ona fai nofo i le 2010 ma maua ai nofo e 10 a le tasi itū, e le’i ia se vaevaega o fanua e aga’i iai le matai o le itū lea, aemaise o nofo fou e iva ia na fai. Afai ae vaevae fanua o le itū lea, o se lu’i tele lea ona e ono lē lava fanua e fa’asino iai matai uma nei e 10. Ae afai fo’i e lēai se vaevaega o fanua, ona fōliga lea ua se’e ‘ese le ‘āiga lea ma le aganu’u māsani o le suafa matai e o fa’atasi ma le fanua e tautua ai lenā suafa. O lona uiga o se faiga fou lea ua mātauina. E suafa i le matai sa’o e faitonu ai i totonu o le nu’u, ma fa’amalie ai isi naunauga o le ‘āiga e pei ona tā’ua i luga ae le’o iai se agaga e fa’amatu’u atu se fanua o le ‘āiga e tautua ai le suafa. Ua sui faiga i le vāega lea o le fa’amatai, ma ua a’afia pe suia ai fo’i ma le fa’avae, o le matai e o fa’atasi ma le fanua e fa’asino iai. Ua fa’asolo ina itiiti ma lē lava fanua ona ua to’atele i lātou e ‘umia le suafa sa’o o ‘āiga. O le isi fesili e tula’i mai: Ae o ai la e iai le pule i fanua uma o le ‘āiga olo’o iai i le taimi nei? A fua i le fa’avae māsani o suafa sa’o e pūlea fanua uma o le ‘āiga, o lona uiga e tatau ona pule tutusa uma suafa sa’o o le ‘āiga i fanua uma o le ’iāga. O le fesili po o mulimuli le ‘āiga i lea fa’avae pe leai fa’ato’a maua sona tali pe a lāgalāga ni manatu fa’apea i totonu o le ‘āiga.

Lua O le talitonuga o le tasi itū o itū e tolu o le ‘āiga o le suafa Lua ina ua fai nofo e tolu i le tausaga e 1963, e aga’i lava le itū ia i fanua na āga’i iai o lātou mātua. Na maliu le toe’a’ina matua o le nofotolu i le 1967, ona totoe lea o le to’alua. O le tausaga lava lea na tāofi ai e suafa Lua e to’alua i le fa’amasinoga le tapaga o le ipu i le suafa Lua a le ulumatua a le suafa Lua lea ua maliu. Na lagolago e le fanua uma a le suafa Lua lea ua maliu ia suafa Lua e to’alua olo’o soifua ma mālō ai le lātou itū. O le uma o le fa’amasinoga lea ae toso le pa povi a le ulumatua i se tasi o fanua o le ‘āiga e fa’asino tonu i le suafa Lua lea ua maliu. Na tāofi le pa povi e suafa Lua e to’alua olo’o soifua ma mālō ai i le fa’amasinoga. O le lā mau o lā’ua lea e tausia le ’āiga e aofia ai ma le va’aiga o fanua uma o le ‘āiga. Ma le isi, o lea ua matai le ulumatua a le nofo ua maliu i le isi ‘āiga, o lona uiga e le tatau ona toe faitau mai i fanua o le ‘āiga o lona tamā auā e le’o matai ai, e ui o ia o le sulimoni o le ‘āiga. O le tausaga e 2006 na toso ai le pa povi a fānau a fānau a le suafa Lua lea na maliu i le 1967 i le fanua lava lea na fai iai le fa’ai’uga a le fa’amasinoga i le 1967. Na tāofi le pa povi e matai i le suafa Lua i le itū o le ‘āiga lea e suli mai i le suafa Lua o le nofo tolu lea na fai i le 1963, lea fo’i na tāofia le pa povi i le 1967. E le’i o’o le matā’upu i le fa’amasinoga ae na ‘auala mai le tāofiga i le tusi i le pulenu’u. O le mau a suafa e to’alua na tāofia le pa povi i le 2006 o lā’ua e ana le fanua. Na feiloa’i le āiga ma fa’ailoa mai lo la lē fiafia ona e le’i logoina lā’ua ole’ā toso le pa povi. E le’i iai se fa’a’upuga i le talanoaga o lā’ua e pule i le fanua, e pei o le fa’aupuga na i le tusi lea na ‘ave i le pulenu’u. Na iai fa’atasi ma le isi itū i le talanoaga lea. O le mau a le isi itū lea, o le suafa Lua lava olo’o fa’alogo iai le ‘āiga i lea taimi o ia lenā e logo iai le fa’aogāina o le fanua lea. Na pau lava le tala a le itū lea na tosoa le pa povi, e leai se mea fou o lātou faia. Olo’o mulimuli lava i mea na faia e o lātou mātua ma fa’alogo iai. O le uiga o le latou mau, olo’o mulimuli lava latou i tala na fai i le 1963, e aga’i lava le itū ia i fanua na aga’i iai o latou tua’ā. E lua vāega ia ua felefele ai le matā’upu. Muamua, o fa’amasinoga e lua ia na fai i le 1967. O le fa’amasinoga muamua lea na fa’alēaogā ai le tapaga o le ipu i le suafa Lua a le ulumatua a Lua lea ua maliu, ina ua ‘aufa’atasi lona uso ma ona tuafāfine, ma sa’o e to’alua o le ‘āiga olo’o soifua. Lua, o le tosoga o le pa povi a le ulumatua lava lea ae tāofi e le tasi suafa Lua. O le fa’ai’uga a le fa’amasinoga na tala ai le pa povi. O māfua’ga o le fa’ai’uga ona o le tasi lea o suafa olo’o tausia le ‘āiga i le taimi lenā. Lua, ua matai le ulumatua i le isi ‘āiga. E pei o le uiga o le vāega lea o le fa’ai’uga e tatau ona toso le pa povi i se fanua o le ‘āiga lea ua matai ai le ulumatua. E o’o mai la i le tosoga o le pa povi i le 2006, e fōliga e tolu mau a le ‘āiga e tasi e fa’atatau i le fanua lea. Ua tofu lava le itū o itū e tolu o le ‘āiga ma le lātou mau. O le itū muamua faimai o lo lātou fanua ae pei e fa’apine i fa’amasinoga e lua le na faia i le 1967. O le mau a le itū lona lua lea e fa’apea o le suafa Lua lava e matua i lea augānofo o ia lenā e fa’alogo iai i le fa’aaogāina o le fanua lea. Ma le itū e tolu, o lātou ia e suli mai i le suafa Lua lea na maliu i le 1967, o le fanua tonu lea e fa’asino i a lātou, auā o latou na fa’ato’aina le fanua. O lātou fo’i sa nōfoia le fanua e o’o mai i le 1963 na fai ai le nofotolu. Ma olo’o mulimuli fo’i lātou i ‘upu fa’avae o le nofotolu, e āga’i lava le itū ia i fanua na āga’i

86 iai o lātou mātua. Ole’ā tūmau ai pea mau ‘ese’ese nei e tolu i le ‘āiga, se’ia vāganā ua o’o le matā’upu i le fa’amasinoga e ‘aumai ai sana fa’ai’uga po o ai tonu o itū e tolu e fa’asino iai le fanua, pe pule tutusa fo’i itū e tolu o le ‘āiga. O le isi vāega faigatā o le matā’upu lenei, ona ua leai se isi o soifua mai o le ‘aumātutua sa fa’alogo i ‘upu ia ina ua fai le nofotolu i le 1963. Ua ātili felefele nei le matā’upu auā o lea fa’ato’ā uma ona toe fa’aopoopo isi nofo ta’iono a le itū. Ae olo’o nofoia i le taimi nei le fanua lea e se tasi o suli o le suafa Lua lea na maliu i le 1967, ina ua uma ona fa’ailoa lona mana’o i le latou itū o le ‘āiga, ae mulimuli i suli o itū uma e tolu o le suafa Lua. E ui lava la ina tele nofo ua iai nei i le suafa Lua, ma felanulanua’i tala i ona fanua, ae olo’o tūmau pea le fa’avae, o matai e pūlea fanua o le ‘āiga. Ina ua uma ona fai nofo ta’ifā a itū e tolu i le 1988, ona fa’amālamalama lea i le ‘āiga e le nofo aupito matua o le augānofo lea, o ia fo’i lea olo’o faia le nu’u, e fa’apea. Se’i vāganā matai olo’o nonofo i le ‘āiga o lātou ia e iai fanua e aga’i iai. Ae o nofo uma olo’o alala i isi nu’u ma atunu’u i fafo, e leai ni o lātou fanua se’i vāganā ua o’o i se taimi e fo’i mai ai e nonofomau i le ‘āiga. O lona uiga olo’o tūmau pea le fa’avae e pūlea e sa’o fanua o ‘āiga. E iai fo’i ma fanua e fa’asino iai i lātou uma ua matai i le suafa sa’o. Ae o lea ua iai le faiga fetu’utu’una’i, se’i vāganā ua nofomau i le ‘āiga ona iai lea o fanua e fa’asino iai. O se fa’ata’ita’iga lea o le mau, e sui faiga ae tūmau fa’avae.

Tolu O le toe nofotasi i le suafa Tolu na maliu i le 1979. O le sā’iliga o sona sui na o’o ai le matā’upu i le fa’amasinoga ma tōfia ai le to’afā. E tolu faletama o le suafa. E le’o manatua e le ‘aumātutua i le taimi nei pe na iai ni vaevaega o fanua e suafa nofotasi ua mavae, se’i vāganā le toe nofotasi olo’o manatua lana vaeveaga o fanua i le faletama 1. O le vaevaega lea o fanua e fa’atatau tonu i suli o le faletama 1 lea e suli mai ai ma ia. O le faletama lea e iai tama e to’alua ma teine e to’afā. O le isi tama e faiāvā i le isi nu’u ma olo’o maliu ai lava. Ona totoe lea o le tama e to’atasi ma ona tuafāfine e to’afā. O le isi o tuafafine olo’o ola lava ona suli i le ‘āiga o lana tane ma maliu ai lava. Ona totoe ai lea o teine e to’atolu ma le tama e to’atasi. O le vāevaega a le toe nofotasi lea e fa’atatau lava i fanau a ona uso e to’alua ma tuafāfine e to’afā. Olo’o manatua ma manino nei vāeveaga e o’o mai i le taimi nei. Olo’o iai le manatu o nisi o suli o le nofotasi lea na vaevaeina fanua e toe fai se fetu’una’iga o fanua ona e to’atele suli o le toe nofotasi. Olo’o mātauina fo’i e le nofo olo’o iai i le taimi nei mai suli o le nofotasi lea, le alagātatau ona fai o se fetu’una’iga fa’apea. E mana’o i le ‘ia ae manumanu fo’i i le upega. O le mea lea, olo’o tausisi pea i le vaevaega na fai e le toe nofotasi ina ia tausia pea le nofo fīlēmū o le ‘āiga. E ono tula’i mai ai ma le fesili: Ae mafai e nofo i le taimi nei ona suia fa’ai’uga a nofo ua mavae? Se’i vāganā ua o’o i le fa’amasinoga ni matā’upu fa’apea, ona maua lea o sona finagalo i lea vāega o le aganu’u a Sāmoa.

Fa Talu ai o suli o le suafa Tolu o suli fo’i na o le suafa Fa, e le’o iai se fa’a’ese’esega tele o fanua i le suafa Tolu ma fanua o le suafa Fa.

Lima O fanua o le suafa Lima e felefele ae ua faigōfie ina ua uma le fa’a’iuga ‘apili e fa’atatau i le suafa lea ma ua motu ai le suafa Lima o le faletama 3 i le nu’u o ‘Ulu. A o le’i ‘aumaia le fa’a’iuga a le fa’amasinoga ‘apili, o le talitonuga o le faletama 1 ma le 2, e aiā tutusa uma faletama e tolu i fanua uma e tā’ua ai le suafa Lima. O le fa’ai’uga o le ‘apili lea ua manino ai o fanua uma i le nu’u o ‘Ulu o fanua ia e fa’asino tasi i suli o le faletama 3 lea ua nofoia le nu’u o ‘Ulu. Se’i vāganā ni fanua e le’i vaevaeina, o fanua na e aiā tutusa uma iai faletama e tolu. Olo’o manino i faletama uma e tolu le fanua lea e le’i vaevaeina, o lona uiga e aiā tutusa iai faletama e tolu.

Aotelega o suiga Olo’o manino mai i fa’asalaga fa’alenu’u a nu’u e lua olo’o fa’amatalina i le pepa suiga o le aganu’u ua iai. Olo’o aliali manino mai fo’i suiga ua iai i le taimi nei i suafa sa’o o ‘āiga e lima olo’o fa’amatalaina. O le fa’ato’ateleina o nofo i le suafa sa’o o le ‘āiga i le taimi e tasi, ua a’afia ai fo’i ma le silasila i fanua o le ‘āiga. O le tele o ‘ese’esega i le pūlea o fanua ole’ā tūmau pea se’i vāganā ua o’o matā’upu nei i le fa’amasinoga, ona ua tele ina ‘ese’ese tāofiga a faletama po o itū o se ‘āiga i lalo o le va’aiga ma le pūlega a sa’o o ‘āiga.

Fua ma le gata’aga o aganu’u O se tasi o fesili e tūla’i mai i le iloiloga lenei e fa’apea. E iai se fua po o se gāta’aga o suiga i le aganu’u? Pe fa’apea fo’i, e iai se tapula’a o suiga i le aganu’u e mafai ai ona fa’apea, ua suia le fa’avae o lenā aganu’u? O lona uiga o se aganu’u fou lea ua tūla’i mai. Ua lē toe tutusa ma le aganu’u sa iai. Ole’ā fa’aaogā le suafa Lima ma fanua e fa’asino i le suafa lea e tali ai le fesili. Olo’o manino nisi o tala i le fa’avae o le suafa Lima. O le afafine o le matai o le nu’u o Kofe na usu iai Lima ona iai lea o le fanau e to’alua, o le tama ma le teine. O le feagaiga i le va o le tama ma le teine lea na tofi ai le tuagane e au ona suli i le suafa lea ua igoa ai ae au suli o lona tuafafine i le suafa Lima, lea na suafa ai lo la tamā. E to’atolu le fanau a le tuafafine ma o faletama fo’i na e tolu o le suafa Lima e o’o mai i le taimi nei. E lua tama ae tasi le teine, ma e ‘ese’ese uma o latou tamā. O le mau a le nu’u o Kofe o le suafa Lima o le suafa e fa’asino tonu i lo lātou nu’u. O le mau a le faletama e suli mai i le tuafafine o tama e to’alua, o le suafa Lima e lē fa’apitoa i le nu’u o Kofe ae o le suafa e fa’asino i le itūmālō o Koko, o lona uiga e so o se nu’u e alala ai lē e matai i le suafa Lima, e lē āfaina lea auā o le suafa e fa’asino i le itūmālō o Koko ae le fa’asino i se nu’u e tasi o le itūmālō. O le tuafafine lea na usu mai ai iai le tama o le nu’u o ‘Ulu ona iai lea o le fanau tama e to’alua. O le ulumatua na suafa i le Lima, ma fa’asolo mai ai lava le suafa Lima i suli o le teine

88 lea se’ia o’o mai i le nofo mulimuli lea na maliu i le 1981. Olo’o manino i tala a le faletama lea, na nofomau lava lo latou suafa i le nu’u o ‘Ulu, se’ia o’o mai i taua a le atunu’u i le 25 tausaga o le fa’ai’uga o le 19 seneturi, na i’u ai ina fa’atau fa’amālosi fanua uma o le nu’u o ‘Ulu ma fa’atāfea ai loa suli o le faletama lea ina ua fāoa fa’atagata o taua o lātou fanua. Talu mai le tausaga e 1981 sa taumafai pea le faletama lea e ala i fa’amasinoga e fai se latou matai e soso’o ma le latou nofo lea na maliu i le 1981, peitai sa faigatā ona fai ona e lē maua se tasi a suli uma o le faletama lea, ae fa’apea fo’i ona lē lagolagoina e isi faletama e lua. O le tausaga e 1986 na ‘aumai ai le fa’ai’uga a le fa’amasinoga e fa’apea. E leai se suafa Lima i le nu’u o ‘Ulu, ae ua nā o le nu’u o Kofe e fa’asino tonu iai le suafa lea, ma ua toe fo’i mai le suafa mai le nu’u o ‘Ulu i le nu’u o Kofe. O le tausaga e 2005 na fai fa’amālosi ai le nofo a le faletama lea i le nu’u o ‘Ulu. Na tāofia le nofo e isi faletama e lua. O le mafua’aga autū o le fa’ai’uga lea ona olo’o fa’apea mai le fa’ai’uga i le 1986, e leai se suafa Lima i le nu’u o ‘Ulu. Na talosaga isi faletama e lua i le fa’amasinoga ina ia sā’ilia suli fa’avae o le suafa. O le fa’ai’uga a le fa’amasinoga ua uma ona sā’ilia suli fa’avae i le fa’amasinoga i le 1947, ma o suli fa’avae e aofia ai faletama uma nei e tolu o le suafa. Ona ‘apili lea e faletama ia e lua le fa’ai’uga o le 1947. O le fa’ai’uga i le talosaga ‘apili lea na aumai ai vāega tāua e tolu. Muamua, e tofu le faletama o faletama e tolu o le suafa Lima ma la latou nofo. Lua, e fa’asino faletama e lua i le nu’u o Kofe, ae o le faletama lea sa āga’i i le nu’u o ‘Ulu ae le’i avea fa’amālosi i le taimi o taua o lātou fanua, e fa’asino lava latou i le nu’u o ‘Ulu. Tolu, e tumua’i tutusa nofo a faletama nei e tolu i totonu o le itūmālō o Koko. O le fa’ai’uga fo’i lea ua manino ai o fanua uma tau le nu’u o ‘Ulu, o fanua lava na e fa’asino i le faletama lea na soifua ane i le nu’u lea. O le mau a isi faletama e lua, so o se fanua lava e ta’u ai le suafa Lima, e aiā tutusa uma iai faletama e tolu o le suafa. O le fa’ai’uga o le fa’amasinoga ‘apili e fa’asino i fanua olo’o fa’apea mai, se’i vāganā lava fanua tau le suafa e le’i vaevaeina, o fanua na e aiā tutusa iai faletama uma e tolu o le suafa. Olo’o manino i faletama uma e tolu le fanua o le suafa e le’i vaevaeina. Ae o fanua uma i le nu’u o ‘Ulu, o fanua uma ia e fa’asino i le faletama lea ua nonofo i le nu’u o ‘Ulu. Ma ua fa’alēaogā fo’i i le fa’amasinoga ‘apili lea le fa’ai’uga o le 1986, lea na toe fa’afo’i mai ai i le nu’u o Kofe le suafa Lima lea sa nofomau i le nu’u o ‘Ulu. Se’i toe fo’i i le fesili ta’iala o le vāega o le pepa olo’o iloilo nei: E iai se tapula’a o le aganu’u e mafai ai ona fa’apea ua suia le aganu’u tuai i se aganu’u fou? Ina ua taunu’u mai papālagi i le seneturi e 18 ma ‘āmata ona fa’amaumau tala o Sāmoa, na fōliga ua fa’asimā ai loa ma suiga i nu’u e fa’asino iai suafa sa’o o nu’u ma ‘āiga. ‘Ᾱtonu o le māfua’aga lea e iai le mau a le nu’u o Kofe o le suafa Lima o le suafa e fa’asino tonu i lo lātou nu’u. Pau o lea, o fa’amaumauga olo’o iai i tusitusiga, e le’o fa’apea mai o le suafa Lima e fa’asino i le nu’u o Kofe. Se’i vāganā tusi fa’alupega olo’o iai fa’amaumauga fa’apēnā. Ae o tusi fa’alupega fo’i o tusi na ‘āmata ina ua taunu’u mai papālagi ma a’oa’o le gagana tusitusi i Sāmoa. Ae o le a se mātau i aganu’u na sau ai Sāmoa a o le’i taunu’u mai papālagi? E tele tala o nu’u ma tala o suafa olo’o aliali manino mai ai o nisi suafa na māfua ane i isi nu’u na ‘avea ma suafa sa’o i nisi nu’u, ma e tele māfua’aga ‘ese’ese o na mea. E mafai ona o’o se suafa

89 tāua o se isi nu’u i se tasi nu’u pe a o’o mai ni tulāfale o se na nu’u ma avatu se tamāli’i o se isi nu’u e fai mo a lātou ali’i, lea e ta’ua i le fa’asāmoa o le ‘aiali’iga po o le ‘aigāāli’i. E tele nu’u na iai mea fa’apenā. O se isi māfua’aga ona o tōfiga. Afai o se tamā e tele ona feso’ota’iga ona o ni ona ‘āiga ma gafa i nisi nu’u, ona fai lea o sana tōfiga i lana fanau e to’atolu, e ‘ese’ese uma nu’u e fa’asino iai tama ia e to’atolu. E o’o ane i le taimi na fa’amaumau ai fa’alupega ua iai i fa’alupega o nu’u ‘ese’ese nei e tolu suli o le suafa lea e tasi na āfua ane i se isi nu’u. O le taimi fo’i o taua a le atunu’u e mafai ai ona ave’ese fa’amālosi se suafa ma fa’anofo i se isi nu’u. Ae fa’apēfea le suafa Lima lea ua i totonu o le itūmālō o Koko? Faimai le isi mau e fa’asino tonu i le nu’u o Kofe ae faimai le isi mau so o se nu’u lava o le itūmālō e nofo ai, e le tāua lea auā o le suafa e fa’asino i le itūmālō ae lē fa’apito i se nu’u e tasi. E lua mau i le iai o le suafa Lima i le nu’u o ‘Ulu. Faimai le isi mau o le ‘aigāali’i a tūlāfale o le nu’u o ‘Ulu na o’o ane ai i le nu’u lenā le suafa, ae o le suafa lava e fa’asino i le nu’u o Kofe. O le tasi mau e fa’apea. Ona o le tuafafine lea e māfua ai le isi faletama na usu mai iai le tama o le nu’u o le ‘Ulu, lea na māfua ai ona o’o le suafa i le nu’u lea. O lona uiga e au le fanau a le teine lea i le suafa Lima o le nu’u o Kofe, toe au fo’i i le nu’u o ‘Ulu ona o le nu’u lea o le tamā o le fānau a le tama’ita’i. Na fa’asolo pea aso ma nofomau ai lava i le nu’u o ‘Ulu suli o le teine lea e tolu iai faletama o le suafa Lima. Olo’o lāgomau ai i le nu’u o ‘Ulu nisi o le faletama lea na au i le suafa Lima. Po o le mau muamua po le mau lona lua e sa’o, olo’o sosolo lava i le mea na māsani ai le atunu’u a o le’i taunu’u mai papālagi ma fa’amaumau fa’alupega ma talatu’u o nu’u ma suafa matai, aemaise lava suafa matai sa’o o ‘āiga. O le tali la i le iloiloga i le vāega lenei o le pepa, olo’o sosolo lava le suafa Lima i le aganu’u na sau ai le atunu’u i aso ua mavae ae le’i fa’aaogāina le gagana tusitusi e fa’amaumau ai tala o nu’u ma suafa o ‘āiga. E lē se aganu’u fou la le mea lea ua tupu i le nu’u o ‘Ulu ma le nu’u o Koko, i le nōfoia uma o nu’u ia e lua e le suafa Lima. Ma le isi, o le suafa e fa’asino i le itūmālō ae lē fa’apito i se nu’u e tasi o le itūmālō o Koko. Ua lē toe maua i aso nei lea aganu’u sa sau ai Sāmoa, ina ua fa’aaogā le gagana tusitusi na aumai e misionare ma papālagi e fa’amaumau ma fa’asimā ai talatu’u o nu’u ma suafa matai. Ae se’i toe fo’i le iloiloga i le autū o le fono lenei o Measina a Sāmoa lona fitu: Afai e sui faiga, e sui ai ma fa’avae? Ole’ā tali le fesili lea i le vāega olo’o soso’o mai.

Faiga ma Fa’avae

Fa’asalaga fa’alenu’u A silasila i fa’asalaga a nu’u e lua olo’o fa’amatalaina i luga, ua sui faiga ina ua fa’aaogā tupe e fai ai sala i totonu o pūlega fa’alenu’u. Ina ua fa’aaogā tupe, ua pa’ū tonu fo’i la le sāmala i le ulu o le fao. O lē lava ua sala, o ia lenā e alu e su’e mai lana salatupe. Ua lē tau tulia i le ‘āiga ‘ātoa. I taimi o fa’aaogā na o taumafa e totogi ai sala, e tūla’i ‘uma le ‘āiga e sā’ili mai le mea e maua e le tagata ia e fesoasoani i le sala. A sala le tagata e to’atasi, o le sala lava lenā a le ‘āiga ‘ātoa. Ae ina ua totogi sala i tupe, ua tūla’i ai lava na o le tagata e sala e sā’ili mai lana salatupe. Ua sui faiga e fa’atino ai le sala ae olo’o tūmau pea lea fa’avae i ona vāega

90 tā’ua e lua. Muamua, o le fa’asalaga o le gāluega e patino i matai o le nu’u. O le saofa’iga a le nu’u olo’o iai matai, o latou ia e ana le pule lea e fa’asala ai se tagata po o se ‘āiga. O le isi fa’avae olo’o tūmau pea, e liliu le tōfā i ‘āiga, po o tamāli’i o le nu’u, ona togisala lea e tūlāfale fai’upu o le nu’u. O fa’avae tāua ia ma le matamata tetele i fa’asalaga fa’alenu’u olo’o tūmau pea e o’o mai i aso nei. O lona uiga olo’o fa’amāonia le mau, e sui faiga ae tūmau fa’avae.

Sa’o Ae fa’ape’ī le mātau i le fa’ato’ateleina o matai sa’o o se ‘āiga? O suafa sa’o o ‘āiga e lima olo’o fa’amatalaina i le pepa lenei, ua le’o toe iai se nofotasi. O le a le fa’avae o le matai sa’o i le ‘āiga ma le nu’u? I totonu o le ‘āiga, o le sa’o e taulāmua i tonu o le ‘āiga ma pūlea fanua o le ‘āiga. O le sa’o o le ‘āiga e ave iai le fa’atuatuaga o le ‘āiga e sa’o ma lelei uma tonu na te faia. Ae ua iai le tūlaga fetu’utu’una’i ina ua to’atele nofo i le suafa e tasi. Ua fesilia’i le tōfā a sa’o. Ua fa’atalanoa mai ma ‘aumai fo’i se finagalo o isi suafa. E iai taimi ua lē maua ai se tasi ma o’o ai ina tapā se fesoasoani a le fa’amasinoga o fanua ma suafa. E iai le manatu o suafa olo’o nofomau i Sāmoa e tatau ona faimea fa’alogo mai suafa olo’o nofomau i atunu’u i fafo i se finagalo o lātou olo’o nofomau i le ‘āiga. E sa’o i isi taimi ae lē sa’o i isi taimi ma isi ‘āiga. Ua lē toe tutusa ai le māopoopoga o nisi ‘āiga ina ua ua tele nofo i le suafa. Faimai le fa’atemokalasi o se mea lelei lea. Ae faimai nisi ua tauau ina tāfea pule i vai. E tofu le tagata ma lana fa’amasinoga i lea vāega. Ua suia faiga ma ua fesiligia ai fa’avae. Ae fa’apēfea le tūlaga o le suafa i totonu o le faigānu’u? E tasi le suafa e tasi fo’i le leo e fa’alogo iai le nu’u. Ua iai fo’i le tūlaga fetu’utu’una’i i faiga. E to’atasi le tagata e nofo i le pou o le ‘āiga i totonu o le faigānu’u. Ae ‘āfai e tele pou o le fale ona maua lea ma se nofoaga i totonu o le fale o isi suafa. Ae a lēai e fa’ataese’e mai i se vāega i tua o le fale pe fa’alogologo mai fo’i i fafo ona o lea ua iai lo latou sui i lo latou pou i totonu o le faigānu’u. O nisi nu’u ua maua le avanoa o tagata uma olo’o ‘ūmia le suafa e tasi e fa’aali ai o lātou finagalo i le filiga o le tōfā a le nu’u. O nisi taimi ua tauau ina fete’ena’i ma ‘ese’ese finagalo o i latou olo’o ‘ūmia le suafa e tasi. Faimai isi o se mea lelei lea, ae o le mau a nisi ua tauau ina manunu ai le to’au o ufi. E tofu le tagata ma lana fa’amasinoga i lea vāega. O nisi nu’u e ui ina to’atele nofo, ae tasi lava lē e ‘ave iai le fa’aaloaloga a le ‘āiga. O ia lenā e fa’aaogā e le nu’u lona finagalo ae fa’ase’e tuāgalu isi suafa o le ‘āiga. Ae o le ‘āiga fo’i ua iai lo lātou maliega e fa’asolosolo lē e ‘ve iai la lātou fa’aaloaloga, e fua i le matua o le tagata, o le ‘umi na matai, po o le lelei fo’i o lana tōfā. O lona uiga olo’o tūmau pea le fa’avae e tasi le pou ma tasi le leo o le ‘āiga i totonu o le faigānu’u, ae a ‘ese’ese loa finagalo o suafa, leai se feavata’i ma le tāofiofi ona tauau lea ina tofotofoina le fa’avae o le ‘āiga ma le faigānu’u.

Fanua Ae a fanua o ‘āiga? O le sa’o e pūlea fanua o le ‘āiga. Ae ina ua to’atele nofo i le suafa sa’o e tasi, ona iai fo’i lea o le tūlaga fetu’utu’una’i. Fa’ata’ita’iga, afai o le tamāloa e tasi e iai lana fanau e to’atolu, ona iai lava lea o fasifanua e fa’asolo iai tama e to’atolu ma a lātou fanau. Ua iai fo’i le agaga i tama e to’atolu o le mea lava ua aga’i iai ia ma lana fanau, ona lē toe aiā lea i le mea o nonofo ai isi tama ma o lā’ua suli. O le faiga lea olo’o ola ai pea le ‘āiga o le suafa Lua. O nisi ‘āiga, olo’o taumafai nisi e ‘ūmia fa’atasi fanua uma o le ‘āiga ma aiā tutusa uma iai. A ‘ese’ese manatu i se tūlaga fa’apea ona sā’ili fesoasoani fo’i lea i se fa’ai’uga a le fa’amasinoga. A o’o i le fa’amasinoga ona ōia lea o nisi āiaiga a ‘āiga i le fa’asoasoaina o o lātou fanua. Afai e talitonu le fa’amasinoga i lē olo’o tagi ina ia pūlea fa’atasi fanua, ae o sea suafa e lē mālamalama i tala o le ‘āiga ma le mea na mālilie iai tua’ā ua mavae ona manunu fo’i lea o le to’au o ufi i le tūlaga filemu na fofoa mai ai e tua’ā ua mavae. Ua fesuia’i faiga ona ua to’atele nofo i le suafa e tasi, ae olo’o tūmau pea le fa’avae o matai sa’o e pūlea fanua fa’aleaganu’u. O le fesili mulimuli e aga’i iai se manatu, e mafai e le sa’o o le taimi nei ona sui se fa’ai’uga a le sa’o na muamua atu i ona luma? E iai le fesili fa’apea e tūla’i mai i augānofo i suafa e lima olo’o fa’amatala i luga. O le suafa Tasi i tausaga ua mavae sa vaeveaina fanua o lona ‘āiga i faletama uma sa tautuaina lana nofo, ma e sa tautuina fo’i lona tamā i le taimi o ia tausi le ‘āiga. Ina ua tūla’i mai le nofofou ona ia ‘avea lea o le fanua e fa’asino i le isi faletama e aunoa ma se tala i le faletama lea. E o’o mai i le taimi nei, o lea ua au i le suafa suli o le faletama lea ua toe ave’ese lo latou fasifanua, ae olo’o āga’i pea le fanau a le sa’o lea i le fanua lea, e ui ua maliu le sa’o lenā. O lona uiga ua sui e le sa’o mulimuli mai le fa’ai’uga na fai e le sa’o na muamua atu i ona luma. E le’i o’o i le fa’amasinoga le matā’upu lea e maua ai se finagalo o le fa’amasinoga pe sa’o pe sesē le mea lea ua fai e le nofo na mulimuli mai ma suia ai le fa’ai’uga a le nofo na muamua atu. O le suafa Lua olo’o iai fo’i le fa’ai’uga e fa’atatau i le fanua e tau fōliga fa’apea fo’i. O le talitonuga o le isi faletama, na fai upu i le tami o le nofotolu i le 1963, o le fanua lava na aga’i iai le itū ae le’i faia nofo ia, o fanua lava na e āga’i iai le lātou itū ia. Peitai ona o mea na tūla’i mai i le 1967 ma o’o ai i le fa’amasinoga, ua fōliga ai e pule uma sa’o o itū e tolu i le fanua lea. Ae olo’o talitonu le isi itū o le fanua tonu e fa’asino i a lātou. E māfua lea ona o lo lātou talitonuga o o latou tua’ā na fa’ato’aina le fanua ma nonofo ai lava o latou suli e o’o mai i le taimi o le nofotolu i le 1963. O lona uiga ua suia e nofo e to’alua o le nofotolu le tu’utu’uga na lātou faia fa’atasi ma le nofo ua maliu. O le fa’ai’uga a le fa’amasinoga i fa’amasinoga e lua i le tausaga e 1967 ua fōliga ai lava ua suia le tu’utu’uga na iai i le 1963. Se’i vāganā ua iai se talosaga i le fa’amasinoga e sā’ili po o fea tonu itū po o itū e iai le pule o le fanua lea, ona ta’oto lea i lagatonu le matā’upu. Ae o le taimi nei e fōliga ua suia e sa’o olo’o ola le tu’utu’uga na fai fa’atasi e latou ma le nofo ua maliu. O fanua o le suafa Tolu ma le suafa Fa olo’o ta’oto pea i le tūlaga na iai ae le’i matai suafa Tolu e lua olo’o tausia le ‘āiga i le taimi nei. Ae olo’o mālosi le tu’ualalo mai a nisi itū o le ‘āiga e tatau ona sui nisi o fa’ai’uga na faia e nofo ua mavae ona ua to’atele le ‘āiga. O

92 lona uiga i ‘āiga ia e lua, e le’i iai se suiga ua faia e nofo olo’o iai nei i fa’ai’uga a nofo na muamua atu. E tūlaga ‘ese le suafa Lima. O le fa’ai’uga a le fa’amasinoga i le 1986 na sui ai le pule i le suafa fa’atasi ma fanua. O le fa’ai’uga lea na fōliga ai ua ‘ave uma le pule i fanua i le nofo e tasi mai le faletama 1 sa nofoia le suafa i lea taimi. O le fa’a’iuga o le fa’amasinoga ‘apili ia Mati 2017 na toe suia ai le fa’a’iuga o le fa’amasinoga i le 1986. O le fa’ai’uga lava lea ua fo’i ai le pule o fanua i le nu’u o Kofe i le suafa Lima mai le faletama 3, lea e suli mai i le tamāloa o le nu’u o le ‘Ulu. Ana le aiā le fa’amasinoga i le tausaga e 1986 semanū e tūmau pea le pule o le suafa i le faletama 3 ma fanua e fa’asino i ona suli, lea e nonofo i le nu’u o ‘Ulu. O le faiga lenā na sau ai i aso ua mavae, pe tusa nei ua 200 tausaga, ae ua taumafai isi faletama e ala i le pule a le fa’amasinoga e liliu le faiga na sau ai ae aumai i le nu’u o Kofe le pule i le suafa Lima. Afai o se ata lea o se fa’ai’uga a le fa’amasinoga lea ua ‘aumai i le suafa Lima, e fa’atatau i le fesili na fa’atūla’i atu i luga pe mafai e le suafa e mulimuli mai ona suia se fa’ai’uga a le suafa na muamua atu i luma, o lona uiga e fōliga mai o le tali, e faimea fa’alogo le suafa mulimuli mai i le fa’a’iuga a le suafa na muamua atu i ona luma.

Tūsigasi’i4 Governtment of Samoa. 1981.The Land and Titles Act, 1981. Apia: Government of Samoa Powles, G., 1970. “Fundamental rights in the Constitution of Western Samoa.” Research paper submitted to Victoria University of Wellington, September 1970. Powles, G., 1973. “The status of customary law in Western Samoa.” Master of Law Thesis, Victoria University of Wellington, Wellington, New Zealand. Powles, G., 1979. “The persistence of Chiefly Power in Western Polynesia.” Unpublished PhD Thesis, The Australian National University. Powles, G., 1980. “Law and Authority in Pacific Island Decision Making.” Pacific Perspective 9(2): 45–55. Powles, G., 1984. “Relations Between the Executive and the Public Service in Pacific Constitutions.” Pacific Perspective 13(1): 79–85. Powles, G., 2005. “Chiefly Systems and Pacific Island Constitutions: Comparative Trends Relevant for Samoan Studies.” The Journal of Samoan Studies, eds. A. So’o and T. Lafotanoa, 1: 119–146. So’o, A., 1991. “Universal suffrage in Western Samoa: The 1991 general elections.” Canberra: The Australian National University, Discussion Paper, No. 10. So’o, A., 1998. “The price of election campaigning in Samoa.” Pp. 288–304 in Governance and Reform in the South Pacific, ed. P. Larmour. Canberra: National Centre for Development Studies, Research School of Pacific and Asian Studies, The Australian National University, Policy Paper 23. So’o, A., 2000a. So’o, A. and Huffer, E., eds. Governance in Samoa. Canberra: Asia Pacific Press, The National University of Samoa.

4 O le ‘upu tūsigasi’i lea ua fa’asāmoa ai le reference i le fa’apālagi, ae fa’aaogā le tūsigafeso’ota’i e fa’asāmoa ai le bibliography.

So’o, A., 2000b. “Civil and political liberty: the case of Samoa.” Pp. 133–150 in Governance in Samoa, eds. A. So’o and A. Huffer. Canberra: Asia Pacific Press, The National University of Samoa. So’o, A., 2001.”Samoan views on consensus and dissent.” In Measina a Samoa, A. So’o et al, eds. Apia: Centre for Samoan Studies, The National University of Samoa. So’o, A., 2006. “Governance and rendered services.” Pp. 149–172 in The Samoa National Human Development Report. A. So’o et al eds. Apia: The National University of Samoa. So’o, A., ed., 2007a. Changes in the Matai System: O Suiga i le Fa’amatai. Apia: Centre for Samoan Studies, The National University of Samoa. So’o, A., 2007b. “The Rewards and Challenges of Holding Several Matai Titles.” Pp. 229–246 in AChanges in the Matai System: O Suiga i le Fa’amatai, A. So’o, ed. Apia: Centre for Samoan Studies, The National University of Samoa. So’o, A., 2008. Democracy and Custom in Samoa: An uneasy alliance. Suva, Fiji: IPS Publications, The University of the South Pacific. .

O SUIGA O LE GAGANA SĀMOA UA MĀTAUINA MA FA’AMAUINA.

Lafaitele Fualuga Taupi

O le gagana Sāmoa o le tasi o gagana i le au’āiga o Austronesian languages. E ‘au’āiga fa’atasi ma isi gagana o le atu Polenisia e aofia ai foi ma vaega o le atu Filipaina ma Indonesia atoa ma nisi vaega o Vietnam ma Lao e oo atu i Madagascar. O le lālā o lea ‘au’āiga e i ai le Malay Polenisia lea e i ai le Gagana Sāmoa e tusa ai o sa’ili’iliga fa’aligiuisi po o i latou e atamamai fa’apitoa i le su’esu’eina fa’asaienisi o gagana. O nei ‘au’āiga o gagana sa iloa i le tele o upu ma uiga o upu sa sa’ili’ilia e le ‘au su’esu’e gagana e felata’ai ma vāvālalata ma e i ai foi nisi upu e tutusa e pei o le lima i Sāmoa e fa’apena foi i Indonesia. Ua ala ona maua lea fa’avasegaga o gagana i ‘au’āiga ona o su’esu’ega i upu mai atunu’u ese’ese sa fa’atusatusa ona sa mafai ona fa’amauina i ni tusitusiga o aso ua mavae. O le tasi lea fa’amoemoe o lenei pepa ina ia mafai ona fa’amauina nisi o suiga o le gagana ua mafai ona mātauina auā le lumana’i ma nisi sa’ili’iliga e mafai ona faia i la tatou gagana. O suiga o gagana e le o se mea e ma’alofia aua e sui lava gagana i aso uma peita’i o le ‘autū o lenei pepa sei fa’atepa lo outou mamalu i nai suiga ua mafai ona mātauina i le fa’alogo ma le va’ai auā o suiga e fāifaimālie ae i ai le taimi e fuli ai ma galo atu ai ma le gagana sa masani ai. E pei lava ona silafia, o le tatou gagana o le gagana tautala; sa le’i i ai se gagana tusitusia. Sa tu’utaliga mai talat’uu ma gafa o ‘āiga mai fofoga o o tatou tua’a. O nafa, o ta’aloga ma faiva ‘ese’ese o le vao, o le sami, o galuega masani ma faiva alofilima o o tatou tagata na ‘oa ai le gagana, auā sa soifua ai tagata i aso taitasi. Atonu o le tele o nisi o suiga ona ua le toe fa’aaogāina vaogagana o ia aso i lenei taimi. Ua tele la ina mou atu le tele o upu o le gagana ona ua le toe faia nei faiva ma ta’aloga, vagana nai faiva alofilima, peitai ua le tutusa lava le fa’atinoga. O le taunu’u mai o misionare na latou taumafai ai e tusi se pi faitau e fa’aaogā ai leo i le fa’aleoga o upu ma mata’itusi ta’itasi. O le ala lea ua mafai ai ona avea le gagana Sāmoa ma gagana tusitusi ae sa na o le gagana tautala lava. Sa tu’utaliga mai lava talatu’u ma gafa o ‘āiga mai tua’a ua mavae se’ia pāia le taimi ua iloa ai e Sāmoa tusitusi ma faitau tusi ma amata loa ona fa’amaumau nei tala ma gafa. Atonu o le ala lea o le tele o fa’amatalaga ‘ese’ese o le tala e tasi auā e ‘ese le tala i Faleālupo ese le tala i Faleālili ao le mea lava e tasi na tupu. O le amataga o a’oga na amata ai ona a’oa’o le faitau tusi ma tusitusi i tamaiti. Ae ina ua fa’atoā amata ona a’oa’o le faitautusi ma tusitusi e misionare sa to’atele lava i tagata matutua sa lolofi atu e fia iloa faitau tusi aemaise o le faitauina o le Tusi Pa’ia. O su’esu’ega fa’aligiuisi po o su’esu’ega fa’asaienisi o gagana, ua iloa ai, e tele suiga o gagana ‘ese’ese e o’o lava i Ie gagana Peretania. O vaega la ua matauina le suia e aofia ai fa’aleoga o upu (pronunciations/phonetics), o le fauga o upu (word formation/morphology)

95 o uiga o upu ma fa’a’upuga (meaning/semantics) atoa ai ma le sologa upu o fuaiupu (word order/syntax) O le gagana Sāmoa la pe ‘a fai e te fa’afofoga lelei lava i le tele o a tatou upu ua suia le fa’aleoga. O la tatou gagana e fa’alagolago le fa’aleoga o le upu i lona uiga, atonu o se tasi lea o mafua’aga ua suia ai le fa’aleoga o nisi o upu- ona e le o mālamalama le tagata o lo o saunoa i le uiga o le upu atoa ai ma nisi lava mafua’aga. I le ma lea – o le leai o ni fa’ailoga i le gagana atonu o le ala lea ua so’ona fa’aleo ai ma le fa’aletatau upu o le gagana, peitai o fa’ailoga na tu’u i ai e misionare ina ia fa’afaigofie ai ona latou fa’aleo upu. O nisi nei o upu ua matauina le sui o ō latou fa’aleoga:  pa’e’e – pae’e—‘Ua pae’e lava si teine.’ O le sa’o o le upu o le pa’e’e.  ‘auali’i- auāli’i—‘Fai mai tamaiti, o le ‘auāli’i la ua o na faia le misa’. Ua fa’asolo lava ina fa’aaoga e le to’atele o le tupulaga lea upu ma e ono suia ai lava le gagana ma le uiga.  ‘a’e – a’e—‘Na ou alu ou te a’e e sue se tupe.- alu i luga. E foliga mai ua paiē le tagata e fa’ama’ati le ta’uga o le upu. O le sa’o o le upu o le ‘a’e.  ‘u’u – u’u—‘Sau ma uu mai la’u ato’.- umia. O le u’u o le fa’aaogaina lea o se suāu’u e fa’a’i’ila ai le tino e pei o le fagu’u.  matuau’u – matua’u’u—‘O le tamaitai matua e ta’ita’ia le falelalaga.’ O le sa’oga o le upu o le matua ‘u’u ae le o le matua u’u. E mafua mai ona o le meafaigaluega e fa’aaoga i le totosiga o lau’ie lea ua maua ai le fa’aupuga matua’u’u.  fa’afetai- fafetai—‘Ua pepese tamaiti fai mai fafetai i le Atua.’ O se tasi o upu ua masani ona fa’alogo pea i ai i lona fa’aleoga e le to’atele o le upu – āiā. A outou fa’afofoga lelei iai ua tele ina fai mai le au fa’asalalau o le ‘aiā. O le aia tatau ae fai mai o le ‘aiā tatau. O lenei ta’uga e ono o’o atu lava ina suia ai le fa’aleoga sa’o o lea upu . O la’u mātau o le tele o nei suiga ona ua le toe i ai ni fa’ailoga peita’i o le gagana Sāmoa o le gagana e fa’aaoga e tusa ma nofoaga po o le tulaga o lo o fa’aaogaina ai. E fua le fa’aleoga i le uiga o le upu e fa’aaogaina ai (contextual language) fa’ata’ita’iga—a talanoa i le fa’ailoga fai o le upu uiga lasi ma e ‘ese’ese ona ta’uga e fa’atatau i le fa’aogaaga.  ‘Ua fai le lotu a le aiga.’—O lona uiga o la e pepese ma tapua’i i le Atua.  ‘Ua fā’i lava le moemoe o si la’au.’—Ua vavae ese po o le gagau foi o le lau o le la’au.  ‘Ia sei fāī pe fa’apefea ona maua le tali.’—Galue mai pe fa’apefea ona maua le tali. Fa’amamafa pe mafai, e pei o se upu fa’aulaula.  “Ua fa’ī le va’a i le aau ona o le galuā”—Ua malepe le va’a ona o le galu. Ua mafua ona sui le ta’uga ma le fa’aleoga o nisi o upu ona ua leai ni fa’ailoga- o lona uiga ua fa’alagolago tele le faitau i fa’ailoga e ta’u maia le ta’uga ma le uiga o le upu peita’i a silasila lava i le fa’aaogaaga o le upu i le fuaiupu o inā e maua ai le ta’uga sa’o. O fa’ailoga na fa’aaoga e misionare ma i latou na ulua’i tusia la tatou gagana e fa’afaigofie ai le ta’uga o upu e tusa ma le latou fa’alogo ma le ‘ese’esega o upu i la latou ta’uga ma le fa’aaogaina. O

96 lona uiga sa fa’afaigofie ia i latou ona ta’u upu i o latou fa’aleoga sa’o ina ua tu’u i ai fa’ailoga. O le tele o suiga o le gagana ua alia’i mai o lo o maua i pese o lo o pepese ai tupulaga a’o pese ua leva ona fatu e i ai le tauga o upu ma o latou uiga na ala ai ona fa’aaoga i pese. O le taumafai foi ina ia avea le pese ma ana mea totino ua mafua ai ona sui le tauga o upu ma le maua ai le uiga na fa’aaoga ai e le fatupese le upu. Ff o le pese Vaovasa ia malie lou finagalo, o lou vaita’ele ua le lava, ua tau’uti’uti si a’u sama e te u’u ai i au evaga. O le usuga lea ua i ai nei ua tausiusi si au sama. O le a le uiga o lea upu ua fa’aaoga ai i le pese? A sui le upu ua sui foi le uiga o le pese. O le i si pese laulausiva ua pepese ai tamaiti o le Tuialamu e, ta fia maimoa i lau putē, Tuialamu e, O le a le uiga o lea pese pe a fai o le sa’o lea? Afai foi la e sao o upu ia o le pese, e le o sa’o le fa’aaogaina o le lau e tatau ona lou pute. Sa fa’asao e se tasi o asiaia’oga i aso la e fa’apea—Tuialamu e, ta fia maimoa i lau puataunofo, Tuialamu e, Ia tailo i ai aua e tatau ona silafia e i latou e ana lea pese. O le tele o pese o lo o usuina e nisi o alo ma fanau sa soifua ma ola ane i Niu Sila o lo o aumai ai le tele o suiga o le ta’uga o upu e pei la o le fa’afetai ae a e fa’afofoga lelei i ai ua fafetai.O le fa’aletonu o le le taumafai e fa’asa’o ae ua tu’u ai lava ona ‘emo ane lea o le ata ua ta’u ai lava fa’apenā e le toatele o tagata e fa’alogo i ai. O le talitonuga fa’aligiuisi o se suiga e amata i se tagata e to’atasi fa’asolo atu ina talia e se vaega ma sosolo atu ai i le lautele o i latou o fa’aaogaina lea gagana. Afai la o lea e ola a’e fanau iti ma faalogo i le ta’uga o upu nei i lo tatou taimi e fa’apena foi ona latou mulimulita’i i ai ma i’u ai lava ina talia o le suiga lena. O le isi vaega ua sui ai le gagana Sāmoa o le fauga o upu (word formation/morphological process) O le fa’ata’ita’iga o ni suiga ua matauina e i ai upu nei—feofoofota’i. Ua masani ona fa’afofoga i le fa’aaogaina o le upu lea e foliga ua mulimuli i le upu foi lea o le ofaofata’i. O lo’u iloa, o le upu autu o le ofo – e ofo atu ofo mai pe a feiloa’i ni tagata ona fa’aopoopo lea iai o le fasi’upu amata o le fe,ma fa’aopoopo i ai le i si ofo e ta’u pelulale ai le upu, atoa ai ma le a’i le fasiupu fa’ai’u ona maua lea o le feofoofoa’i ae le o le feofoofota’i. E toatele faifeau ua ou fa’alogo o fa’aaoga le upu lea i a latou lauga. O la tatou gagana e i ai a tatou ‘upu autū o fasi’upu amata ma fasiupu fa’ai’u e mafai ona fausia ai upu fou peita’i o le fa’aaogaga o le fasiupu fa’ai’u o le ta’i i le feofoofota’i e le talafeagai ma tulafono o le gagana Sāmoa. E pei foi o le upu siosiomia—a fa’aopoopo i ai le ga ona maua lea o le siosiomiaga peitai e le logolelei i le fa’afofoga ona o lo o iai le fasi’upu e tatau ona suia ona o la ta gagana e afeifei pe a fai o ni mea e le mafai ona so’ona fa’aalia ona e mataga pe masoā lona uiga. O le i’uga la o le upu e logolelei ai o le ave’ese o le i i le si’osi’omia ae tu’u i ai le a fa’aopoopo atu ma le ga e fa’anauna ai upu ona maua lea o le siosiomaga ma fetaui ma tulafono o le gagana Sāmoa. O le i si upu ua ou fa’alogo ai o fa’aaoga e tamaiti o le upu—faapelea—o le upu e foliga mai na fau mai le upu faapea ma le lea. O le fesili o le a le uiga o lenei upu? O ia te oe lau tali peitai ane ua tau mou atu le fa’aaogaina o lea upu aua ua fa’asa’o lava pe a fa’aaogā.

O le i si upu ua tele ina fa’aaogā o le nofoialo ae sa masani mai lava lau fa’afofoga o nofoāālo. O lo o iai le talitonuga o le faipepa o le upu lea e foliga mai e pei o le fauga o le upu nofo a too, nofo ā ‘āiga, peitai a tu’u i le gagana lautele o le nofoāālo le upu fa’aaloalo o le fanau; a fa’apea la o le nofoialo o lona uiga i le gagana lautele o le a? E le’i maua se tali o le fesili lea. O nei suiga e i’u lava ina mausalī lona fa’aaogaaga ma sui ai le upu. O le fa’ata’ita’iga i le upu ua tamau nei i le gagana o le fa’asauni. O le upu masani lava o le sauniuni e pei o le sauniuni i ni afā e ono oo mai peita’i ua avea ma upu tumau o le gagana ona ua fa’aaogā so’o ma ua talia e le toatele o tagata. O le upu lenei na ulua’i aliali mai lona fa’aaogaaga i tapenaga o Taaloga o le Pasefika i le 1983. E le o se suiga leaga ae ua sui ai le gagana. Afai la e gasolo pea lenei ituaiga fatufatuga o upu e tauau ina suia ai le gagana ma mou atu ai upu sa masani ona fa’aaogā. O nisi upu fou ua iai nei e aofia ai le fofoga taumafa—o lona uiga ea e i ai se i si ituaiga galuega e aogā i ai le fofoga e ‘ese mai le tautala? Aua a tu’u loa i le gagana lautele o lona uiga o le gutu’ai. Po o le mea ea ua so’ona fa’aaloalo ua mafua ai ona fau lea upu fou? O le televise ua maua ai nisi o upu fou e pei o malumalu tapuai—o le fesili, o lona uiga ea e i ai nisi ituaiga malumalu? Masalo vagana ua tilotilo i le talafa’asolopito o Eleni ma isi nu’u o lo o tā’ua ai malumalu o atua fafine sa tapuai i ai tagata i na ona po peitai o Sāmoa e tasi lava le ituaiga fale ua ta’ua o le malumalu ua na o le maota e tapuai ai i le Atua. E tele i si ituaiga fale pei o faletatalo ma falelotu ae a ta’u loa le malumalu e tasi lava le fa’amoemoe o lea maota, ua na o le tapua’i ai i le Atua. E feololo pe a fa’apea o le maota tapua’i ae a malumalu tapua’i loa ona foliga mai lea e tele nisi itu’ āiga malumalu. O suiga i le sologa upu o fuaiupu po o fa’aupuga ua tele ina sosolo i le fa’apeletania. Ae o se tasi o suiga ua ta’atele nei o le fa’aaogaaga o le so’o lava se mea- a fa’aaoga e i si i a latou tatalo fai mai ’ia e fa’amanuia iō matou aiga i so’o lava se mea’. Ua feliua’i le tulaga o le lava—Sa masani ona fa’apea ‘o so’o se mea lava e i ai tagata e fa’aaoga ai foi le gagana’. Ae o lea ua fai mai ‘e so’o lava se mea e i ai tagata e fa’aaoga ai foi le gagana’. O sina tau fa’amalamalamga e tusa ma le fa’aaogaina o le upu—so o se mea lava o lona uiga e le o ma’oti se nofoaga (generally everywhere/everything) ae a fa’apea o le so o lava se mea o lona uiga ua aofia atoa ai vaega uma (inclusive of everywhere/everything). O nei suiga a o’o ina talia e le toatele, ua le mafai ona toe fa’asa’o ma sui ai loa le gagana. O le upu fa’apena—ua foliga mai ua so’ona fa’aaogā fa’aleiloga. O le uiga lava o le upu fa’apena ma lona fa’aaogaaga e fa’aaoga i fa’atusatusaga e pei o le fuaiupu lea—E taufeai le atualoa ae leaga e pala’ai i le moa e fa’apena satani lona fiapoto i le lalolagi a o’o mai le i’uga e susunu i le afi. O lo o fa’atusatusa ai ni mea se lua. O le atualoa e taufeai ae pala’ai i le moa fa’atusa ia Satani e fiapoto ae o’o ina susunu i le afi. O le fa’aaogaaga i aso nei ua fa’aaoga e pei o se veape po o se upu galue, e pei o le fa’aaogaaga lea—Le Atua e, ia fa’apena ona liligi ifo lou Agaga Sa i Ienei aofia ia fa’apena ona matou maua au fa’amanuiaga. O lo o atagia ai le so’ona fa’aaoga o upu ma le le iloa o le uiga. Ia masalo o le

98 toatele o le aofia o lo o fa’aaoga fa’apena le gagana. Ia o suiga lava ua matauina e le o ni fatufatuga a le faipepea ao lena tou te fa’afofoga lava i ai. O le upu titilo—o le upu nono ae o le upu o le gagana o le tilotilo e pei ona i ai le tala na maua ai le sa’otama’ita’i o Tilomai. Ua so’ona fa’aaoga lava foi le titilo ae o le uiga o lea upu i le gagana a i si atumotu o le Psefika o le matāaitu. Ae ua fa’aaoga so’o lava i fa’atalatalanoaga i luga o le televise- o le fesili e masani ona fai i fa’atalatalanaoga nei e fa’apea—o le a sau titilo i le vaega lea … e foliga mai ua augata e fa’aleo le upu o le tilotilo po o le le silafia o le upu fa’aaloalo o le taga’i, silasila, silafia po o le upu masani o le va’ai. O nisi o upu ua masani ona fa’alogo iai i lona fa’aogaaga o upu nei—a’e , ifo. A fa’afofoga lelei i ai fai mai le toatele—E ala ifo ua maualuga le la. E goto a’e le la ua matou taunu’u. O le le magafagafa i le fa’aaogaaga o le gagana e tupu ai le sese ma aveavea’i ai lava seia o’o ai ina suia uiga o upu. O le a’e o lona uiga o lo o tilotilo i se mea e aga i luga, ae o le ifo o lo o va’ai agai i se mea e alu agai i lalo. Ona fa’apea lea o le sa’o o le fuaiupu- E ala a’e ua maualuga le la. E goto ifo le la ua matou taunu’u. O nai suiga laiti na ua fa’alogo so’o i ai ma e ono ona suia ai le gagana. O se tasi o suiga fou ua mafai ona matauina o le fa’atuputupula’ia o le gagana lea e tau nei o le gagana a fa’afafine. Ae o lea ituaiga gagana sa amata e tamaitai Papauta i aso la ia aua ai nei iloa e msionare a latou tala o lo o fai. O lea fesuia’iga e fa’atatau i le sipelaga o upu ae tumau lava lona uiga. E fa’a’ata’ataālāfoga ae ua toatele ua latou fa’aaogaina. O le mafua’aga lava na fai ai e fa’afafine lea ituaiga gagana ina ia aua nei iloa e nisi a latou tala la e fai. O le fa’alavelave ua tupu mai ua fia fa’ata’ita’i uma lava i ai le toatele o tupulaga ua o’o lava i nisi tagata matutua. O le tele o upu e pei o le ioe—ua sui i le eio soso’o atu ai ma le einjo, soso’o atu ai ma le enkoli. O le ori—o le tala e maua mai le story fa’apeletania ae ua faaliliuina sa’o lava i le ori lea ua fa’aaoga i fa’alauiloa a le Bluesky. Talosia ia aua nei avea ma suiga tumau o le gagana ae ia tau o se a’ega e fai ma toe mou atu. O nisi o suiga i le fa’aogaaga o upu lou/lo’u/lau/la’u/lona/lana. Ua tele ina feavea’i le fa’aogaaga o upu nei aemaise le au fa’asalalau e pei la o le fa’aupuga lea. O lona matafaioi lea o le faia o fa’amasinoga. O upu nei e faigata ona fa’amatala lo latou fa’aogaaga peitai e lagona lava i le tautala le le fetaui o le fa’aogaaga o nei upu. O lana matafaiaoi o le faia lea o fa’amasinoga. O lana suafa matai e pei ona taua i nisi o pepa. A outou fa’afofoga lelei lava i le tele o fa’asalalauga e tele ina sese le fa’aaogaaga o upu laiti nei. O se tasi o suiga ua matāuina pea o le fesuia’i lea o gagana i ni talanoaga. O le fa’aupuga fa’aligiuisi o le code switching. O le fa’aaoga fa’atasi lea o gagana e lua i se fa’aupuga fa’apei la o lenei- e tu’ua atu yesterday o fai le war a aoga i Apia. Ua fa’aaoga fa’atasi upu o gagana e lua i se fuaiupu atoa. E le o se mea leaga lea peita’i a masani ai lava e i’u ina tumau ai. O nisi taimi fai mai o le mea lea e taua o le bilingualism po o le silafia o gagana e lua. Peitai e leai, o le fesuia’i o gagana i totonu o se talanoaga, e le o le bilingualism lea ae o le code switching. O le silafia o gagana e lua e le o se mea leaga o se mea lelei tele aua e mafai ai ona fa’alautele le mālamalama, peitai ane o le silafia lelei o le gagana e tasi ma mafai ona

99 fa’aliliu i le i si gagana o le mea lena e tau o le bilingualism. O Sāmoa e lua ana gagana aloa’ia; o le Gagana Sāmoa ma le Gagana Peretania. E ‘ese’ese taimi e tāua ai gagana nei e lua—o a’oga lava ia e tāua uma gagana e lua peita’i i ‘āiga ma nu’u ua tāua tele le gagana Sāmoa. O Ofisa o le mālō ma le tele o pisinisi, e tāua tutusa lava gagana e lua aemaise i feso’ota’iga ma felafolafoa’iga. O le mea lea e mimita ai le loto ona o le fa’atāua o la ta gagana i feso’otaiga i ofisa o le mālō ma pisinisi. Ui o lea, o se tasi o mafua’aga ua tele ina suia ai le gagana o lo tatou nonō mai lea o upu mai i si gagana aemaise le gagana Peletania. E i ai lava upu e matua le mafai ona i ai se upu Sāmoa e fetaui ma lona fa’aliliuga e pei o le sipuni aua e le’i i ai ni sipuni a Sāmoa anamua peita’i e iai upu ua suia i upu papalagi ao lea e i ai a tatou upu e fetaui i ai e pei la o le pulumu—salu. Aumai le pulumu sei pulumu ai le fale—aumai le salu e salu ai le fale. O upu nonō e le ‘alofia aua e ‘oa ai le gagana pe a fai ua leai lava ni upu Sāmoa e talafeagai pei la o le o’o mai o masini fou fa’aneionapo- o le tekonolosi, o le komepiuta ma i si upu fou. O nisi nei o upu ua fa’aopoopo i la tatou gagana e mafai ona fa’aaoga i ofisa, ā’oga ma ekalesia. O le upu lelei lea ua liliu i ai le network po o le world wide web—‘upega tafailagi peitai ua fai mai nisi o le auupega tafailagi—sei taga’i ane o le ‘au’upega o le mea tau (weapon) e ese mai le net/web lea e fa’aaoga o le ‘upega. A so’ona fa’aaoga lava ma le le magafagafa i nei suiga laiti, e ono suia ai lava le gagana. Ua na ona fa’amatogi atu o nai suiga ua mafai ona mātauina ma fa’alogoina pea ae manatu e tele lava ni suiga o lo o outou silafia. O le uiga la o lenei pepa o le taumafai e fa’alauiloa atu nisi o suiga ua mafai ona maua i le fa’alogo ma le va’ai ina ia silasila i ai i le afaina o le gagana Sāmoa pe a fai e fa’atuputupula’ia pea ma televave suiga e o’o mai i le gagana e pele ia te oe ma au. A mafai ona fa’amauina nei suiga e aogā i aso o sau e fa’atusatusa ai le gagana sa masani ai ma le gagana ua fa’aaogaina nei. E le gata i lea ae o lenei foi pepa o se fagufagu i le mamalu o lenei aofia ina ia sā’ili auala e fa’atumauina ai pea le gagana Sāmoa aua o lou fa’asinomaga, o lau Measina e mafai ai ona e feso’ota’i atu ai i i si, nei alu alu nei suiga emo ane le ata ua mou atu ai ma le ta gagana. Soifua

Punaoa Aiono Dr F. Le Tagaloa. 1996. O La Ta Gagana. Apia: Lamepa Press. Pratt, G. 1876. A Grammar and Dictionary of the Sāmoan Language 2nd Edition. Apia. Mosel, U. and Hovdhaugen, E. 1992. Sāmoan Reference Grammar. Oslo: Scandinavia University Press. Va’ai, Dr E. K. 2011. Producing the Text of Culture: The Appropriation of English in Contemporary Sāmoa. Apia: National Universwity of Sāmoa, Le Papaigalagala.

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Toso le Pa, Sa le Fanua o le Pine Fa’amauina o le Pule i eleele fa’aleaganu’u.

Tuiloma Susana Taua’a

O le manatu autu e fa’avae ai lenei tusiga e fa’asino tonu lea i le tatanu po o le lagomau o tagata o aiga i luma maota po o tua laoa o fanua fa’aleaganu’u. E le afaina pe a fa’atino lea aga i fanua ma eleele umia saoloto, aua o le faitalia lava lea e o gatasi ma faiga fa’atemokarasi ma le aia tatau e pulea ai aseta ua umia saoloto. O le fesili e taimua ai lenei tusiga, pe ua avea le tatanu o suli ma feoi i eleele fa’aleaganu’u e fai ma pine o le ‘pule fa’amauina’ o eleele e faasino i suafa matai o so o se aiga? So o se vaega lava o lenei lalolagi, ua maoti le iai o tulafono e pulea ma lima taitaiina ai I latou e faatino ina le tulafono. Mo se fa’ataitaiga, e gaoioi mea uma i le lalolagi ma le vateatea i tulafono, (laws of the universe such as the laws of thermodynamics. See Raven & Berg: 2006:49) Na faamaoti e le Atua lana pule I le lalolagi i le fa’atoaga i Etena [o le Pule fa’amaumau muamua lava lea]. I le foafoaga e pei ona fa’amauina i le Kenese 2: 16,17; ma le Esoto 20: 8-11, sa fa’amauina i le Laau e tasi i le ogatotonugalemu o le fa’atoaga i Etena, e le oo iai le pule a Atamu ma Eva. O le pine faamanatu o le pule aoao a le Atua i mea uma e o’o lava i le soifua o le tagata. O le lona lua, o le pine faamau o le Aso na malolo ai le Atua mai lana foafoaga. O le Aso Sapati lea, le aso lona fitu o le vaiaso—Tulafono 4 “Ia e manatua le aso sapati ….” Soo se vaega o le kelope o lo o nofoia e tagata, o loo vaaia ai le faapineina o le pule. Tagai i faiga malo a le lalolagi faa-temokarasi; e iai vaega aloai e tolu. O le Fono Aoao a le Palemene, le Palemia ma le Kapeneta, ma le Fa’amasino Sili ma le Ofisa o le Fa’amasinoga. O Samoa I lana faiga nu’u, ua iai le pulega a Alii ma Faipule, pule a matai i aiga (Taua’a:2014:60). E oo lava i nu’u fa’apaupau e iai lava i latou ua iai le pule. E eseese faiga ao le a’uga ia maoti po’o ai e pule, atoa ai ma le pule e aloaia ma faaaogaina. Aisea e taua ai le faapine o le pule, aemaise le pule i eleele? Ua matauina vaega taua nei e onomea ma alaga tatau ai ona fa’apine le pule i eleele: 1. Eleele o Faavae o le tamaoaiga; o aseta ia a se atunu’u, fa’apea ma aiga. E fa’avae le tamaoaiga o le lalolagi i eleele aemaise oa fa’anatura e mafai ona maua mai ai. O le auro (gold),koale (coal), o isi minerale (minerals) sosoo atu iai ma le sami. Numera tasi le eleele I le fofoga taumafa (food security) pueina o le suavai (water catchment),lau laau mo le soifua maloloina, (natural pharmacy), saogalemu i taimi vevesi (olo i mauga, motu e iai Apolima, ma ana (caves) i taimi o taua) taaloga ( seugalupe a ali’i), laau mo le fauina o fale, vaa, tanoa, ma mea taulima. 2. Eleele e iloa ai le tamaliiaga o le tagata soifua (Identity). E fa’ailo atunuu, nuu ma aiga i o latou nofoaga po o faasinomaga ma tofi. Ua tofutofusia aiga ma tulaga maota ma laoa. E mitamita Samoa i ona laufanua, ma ua fatu foi pesepesega o vi’iviiga o laufanua o le tele o alalafaga I le atunu’u.

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3. Lenei vaitau, ua matauina suiga mai i le fa’aogaina o laufanua mo taumafa ma mea fai a aiga (subsistence production) i le faaaogaina o eleele mo le tamaoaiga tau tupe (commercial production) e ala lea i le lisiina atu o eleele ma fanua mo le fa’aogaina fa’atamaoaiga. Ua iai foi eleele ua ave iai le fa’amuamua ma le fa’atauaina ona o oa faanatura e pei o le suavai, laau, maa (quaries) fa’apea mo le fa’asaoina o manulele e pei o lupe, pea, ma me manumea. 4. Se mea ua alaga tatau ona fa’apine ma fa’amau eleele, ona e iai le talitonuga, e alu aso, sau aso, ma e le taumateina e i ai lava tagata o lo o tilotilo fa’amatatasi ma mata pe’ape’a mai i eleele, aemaise eleele ua tu’ufua ma e le o fa’aogaina ona ua ausage ma oge tagata o aiga e fa’ato’a mo fa’atoaga, pe nofoia foi. Pe fa’apefea ona fa’apine le pule i aso ua tuana’i? O mea ia sa fa’apine ai. O se laau, o se niu. O tulaga fale ma paepae ma’a, fanua tanu i tua maota. O mea fa’a- natura, pei o vaitafe i totonu o fanua ua fa’aigoaina ai fanua, fa’ataitaiga, o vaito’a, vailupe, vaipe. Peitai ua tele faafitauli tulai mai ona e le tumau laau, faapea tulaga fale, paepae ma’a ma pa ma’a ua tele na la’u e tagata e fai ai tanu o fale ma taligalu. Ua iai foi suiga o le faaaogaina o eleele, ua ave ese laau ae fai ai fale. Ua tele ina tanu faataufusi, pepe vai ma sui alavai, ua aia [erode] matafaga, o mea sa omo ua tanu. Ia ma leisi, e tele mau i Samoa o eleele ua fa’aigoa e fa’amanatu ai mea sa tutupu. O le fa’ataitaiga, o tanumalala, sa tanu ai le pute o Tamalelagi. E iai foi talatu’u a le tele o aiga e fa’atatau i tapu o fanua. Fai mai o le tuaoi I sasa’e, e tagi ai le ve’a po o le iao, le pe’ape’a, tainane o le manutagi o loo tagi mai atumauga, ae ua toso lava iai le tuaoi o le latou fanua. O se fa’ailo o le fa’amemelo i fanua ma eleele, ia po o le mata fanua ina a tetele. Ae ui i lea, o loo fa’aaogaina pea igoa ma ia tala pe a su’esu’e ma saili pule o fanua ma tuaoi i fa’amasinoga i Mulinu’u. Ia ma le isi, o eleele ma fanua, o se tasi vaega lea o le tala fa’asolopito o aiga ma e tatau ona malamalama ma mautinoa ona talaaga e aofia ai ma le pule e umia ma fa’aaogaina ai. O le mea mautinoa, e tele le sao o nu’u i le fa’asinoina o tuaoi o eleele aemaise eleele o lo o iai se finauga. O lenei vaitau, ua fa’aaoga le tulafono, ua fa’amasino ma fua fanua ma fa’apepa. Ua ta le vaomatua ma toso pa uaea, po o pa lafu manu papalagi e fa’amau ai tuaoi o fanua. Ua le manatu i le afaina o oa fa’a-natura. Ua fau fale mautu, o fale papalagi, toso pa uaea, po pa piliki, o taifau a aiga, ua fai ma fa’ailo pe a soli mai e tagata ese le fanua, po ua foufou foi e oso pa mai i le fanua. Ia ma leisi, ua tatanu ma lafoai tagata i luma o maota, o autafa o laoa ma maota, ua o’o lava i totonu o fale, ua fai ai tu’ugamau, tuu iai ma le seti nofoa e malolo ma eva ai e o soifua pea ma o latou tuaa. O ai e fa’amauina o tatou eleele? O le tali pu’upu’u, o suli. O ituaiga suli nei, ua fa’amauina i su’esuega. O suli moni ma suli fa’avae, ua manino. O suli tamafai ua aloaia foi e le fa’amasinoga, ua au foi i latou i le filifiliga o suafa matai o aiga. O suli tama fafine, ua tumuai tutusa ma suli tama tane. O suli fou, suli fa’anei ona po ( e aofia ai fa’afafine,

102 fa’afatama) ua amanaia a latou aia tatau ma le aia tutusa ma isi. O le mea moni, o le suli lava o le suli. E ao ona nofo uta i suiga ua oo mai ma afaina e ono tulai mai ai. O se fa’amanatu le lipoti a le Faletupe o Asia, ina ia fa’amatu’u eleele fa’aleaganu’u e lisiina atu i tagata faipisinisi, po o Kamupani mai fafo mo le fa’aaogaina ma le fa’amauina mo nonoga tupe fa’apisinisi (Asian Development Bank Report 2015:47). E faigofie ona “faoa le tofi o Esau”ona o le tupe ma le le malamalama, atoa ai ma le fa’a-pogisa e le isi Samoa o le isi Samoa, po o le isi suli o le isi suli. E le na o tupe e ola ai le tagata. E taua ona faamau eleele ma pule i faiga faaonapo nei e malu ma fa’amautuina ai le umia ma pulea lava e suli ma tagata o le eleele o latou fanua. E manaomia le fa’amauina o eleele ma fanua i auala fa’aletulafono, e aofia ai le fuaina ma fa’apine fa’aletulafono mo le malu puipuia, saogalemu mo nei ma tupulaga fai mai. Oute fia si’i maia se upu o le tusi a le Kovana o Solofa i le vaitau o Siamani i Samoa e fa’apea ‘without their lands, Samoans will become paupers in their own country’ e fa’aliliuina faapea ‘a aunoa ma o latou eleele, o le a avea tagata Samoa ma tagata matitiva i totonu o lo latou lava atunu’u’ (Moses 1972:60). Sa fautuaina e le Kovana le malo o Siamani ina ia tula’i mai e lagolago tagata Samoa ma puipuia o latou manaoga ona fai mai a ia:

‘ … the Samoans are our charges and the German government has the obligation of making the justified interests of the Samoan people their own. In the decisions over the land question, where the most vital interests of the Samoan people, where their total existence are at stake, the government must place itself on the side of the Samoans. We do not wish to exterminate the Samoan nation, we wish to preserve it. That is the duty of honour we have assumed with the raising of the Samoan flag on the Samoan islands…’ (Moses 1972:61). O Kovana Solofa, ua fa’amauina le tele o lona sao i le taofiofiina o eleele ma fanua o Samoa mai le umia e tagata ese i le vaitau o faiga fa’a-kolone. Ae o lenei ua tau solomua tagata Samoa ma le malo ona una’i le lisiina ma le taumafai e fa’atosina mai tagata fafo e fa’aaoga o tatou eleele mo le su’eina o le tamaoaiga. O se mea tatau ma le onomea ona toso le pa uaea, fau le pa piliki, ma lagomau o tatou tagata i luma maota ma laoa, po o totonu foi, e pine fa’amau ai eleele ma fanua, o meatotino a aiga ma suafa matai, aua e talitonu le tusitala, o eleele ma fanua, o meatotino a aiga e to mai (pute) ma to ifo (tatanu ) ai tino o suli I o latou eleele pe a malolo atu I le tu’ugamau.

References: Asian Development Bank. 2015. Reform Renewed: A Private Sector Assessment for Samoa. Mandaluyong City, Philippines. https://www.adb.org/sites/default/files/institutionaldocument/167330/reform- renewed-psa-samoa.pdf (accessed 3 March 2017) Moses,J.A. 1972. ‘The Solf Regime in Samoa.’ NZ Journal of History 6 (1): 58–69. Raven,P.H., and Berg, L.R. 2006. Environment. John Wiley & Sons, Inc. Taua’a, S . 2014. “The Samoan Fa’amatai System: Social Protection and Governance Issues.” The Journal of Pacific Studies. 34:59–74. Special Issue.

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‘Aganu’u ma ‘Aga’ifanua o Suafa Matai ma Fanua Samoa: “O le gūgū/po’o le lē manino o le Tulafono o Fanua ma Suafa 1981 i ona Taiala mo le Fa’atinoina o Galuega ma Pulega a le Fa’amasinoga o Fanua ma Suafa i Suafa Matai ma Fanua Fa’a-le-Aganu’u”

Telea Uūga Kamu Tapuaī Taveuveu Potogi, Dr Morgan Tuimaleali’ifano and Giovanni Krueger

Vaevaega o le Folasaga: 1. Fa’avaeina o le Fa’amasinoga o Fanua ma Suafa 2. Tulafono Fa’amasinoga o Fanua ma Suafa 1981

3. Aganu’u & Aga’ifanua – Uiga o Upu

4. Suafa Matai

5. Fanua Fa’a-le-Aganu’u & Pulefa’amau

6. Aiā Tatau – Fa’atea & Fa’atula’iese & Tapuaiga Lotu

7. Fa’aiuga Fa’amasinoga o Fanua ma Suafa

8. Fa’amaumauga o Talosaga Apili

9. Fa’afitauli

10. Fautuaga

‘Oto’otoga o le Fa’avaeina o le Fa’amasinoga o Fanua ma Suafa O le Fa’amasinoga o Fanua ma Suafa sa fa’atuina e le Malō o Siamani a’o avea Samoa ma ona Kolone 1900–1914. O le tausaga e 1903 sa fa’atuina ai e le Kovana o Viliamu Solofa (Governor Dr Wilhelm Solf). Sa fa’aigoaina o le Komisi o Eleele i le fa’anaunauta’iga e taofia ai le fa’atauina o eleele fa’a-le-aganu’u e pāpālagi ua lolofi ma i totonu o Samoa. O le tausaga 1914 ua pulea e Niu Sila ia Samoa ma fa’atumauina pea le fa’aigoaina o le Fa’amasinoga o Komisi o Eleele fa’a-le-aganu’u ma Suafa Matai. O lenei Komisi e iai pāpālagi e to’atolu (3) ma tagata Samoa e sefulufa (14). O tagata Samoa sa avea ma faufautua. O fa’aiuga o Eleele ma Suafa Matai sa faia e lea Komisi. Sa suia le igoa o le Komisi o Eleele i le 1937 i le Fa’amasinoga o Mataupu Tau Samoa o Eleele ma Suafa Matai. Ina ua Tuto’atasi Samoa i le 1962 ua tumau pea le Fa’amasinoga o Fanua ma Suafa ma tapenapena mālie pea le Malō o Samoa mo suiga o le Fa’amasinoga o Fanua ma Suafa.

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O a nei Suiga? Ina ua avea Samoa ma Malō e pulea lava e ona tagatanu’u (citizenships) ma ua fa’atonutonu ma limata’ita’iina ana Pulega fa’a-le-Malō e Tulafono Fa’apāpālagi (Western Laws/Universal Human Rights) ma ‘Aganu’u ma ‘Agaifanua (Customs and Local Practices/Usage) O le Fa’avae o le Malō Tuto’atasi o Samoa i le Vaega e 103 ua fa’amautu ai Suafa Matai ma Fanua Samoa ma e lē mafai ona fa’atauina fanua fa’a-le-aganu’u ae mafai ona lisiina. O le 1975/1977 sa fausia ai le Komisi e toe iloiloina tulafono o Fanua ma Suafa ma sa iai ma Dr Guy Powles lea o lo’o faia Upu Tomua o le Tusi ua maea tatalaina o lo’o iai le Ulutala o lenei Folasaga. O lea Iloiloga sa fa’aiugaina ai ma pasia ai i le tausaga 1981 ua Tuto’atasi le Fa’amasinoga o Fanua ma Suafa i le fa’atinoina o ana galuega Fa’a-Ofisa ma Pulega Fa’a- Fa’amasinoga ma mulimulitaia ai loa i le Tulafono o Fa’amasinoga o Fanua ma Suafa 1981.

Tulaga o Fanua o Samoa  Fanua Fa’a-le-Aganu’u (Customary land) – 80%  Fanua o le Malo (Government land) – 16 %  Fanua o le Malō o Samoa (Freeholdland) – 4%

Tulafono o Fanua ma Suafa 1981 Ua avea le Tulafono o le 1981 ma ta’iala e limalimata’ita’iina ai galuega a le Fa’amasinoga e o’o ma i le taimi nei. Peita’i e fai lava teuteuga o le Tulafono ua talafeagai ma suiga o galuega Fa’a-Fa’amasinoga mai lea taimi. O le Tulafono 1981 ua fa’amatalaina ai le Fa’amasinoga o Fanua ma Suafa e fa’apea  ‘Aganu’u ma agaifanua po’o “aganu’u ma agaifanua a Samoa i Sisifo o lona uiga o aganu’u ma agaifanua a Samoa i Sisifo ua talia e pei ona fa’amamaluina i taimi e fa’asino iai e aofia ai-

 (a) tulaga fa’avae tau le aganu’u ma aga’ifanua ua talia e tagata Samoa i Sisifo i le tulaga aoao; ma – aganu’u?

 (b) aganu’u ma agaifanua e pei ona o lo’o fa’amamaluina e fa’atatau i se nofoaga po’o se mataupu fa’apitoa; - agaifanua?

Fa’amatalaga ia Auiliili ia manino uiga o Upu o le “AGANU’U MA AGA’IFANUA” – (Definitions) “AGANU’U” (Universal Culture) e fa’asino lea i le tu ma agaifanua aoao o le atunu’u. O a ia aganu’u e fai ma fa’ata’ita’iga, 1. Ava o Feiloaiga, 2. Ta’alolo, 3. Fa’alupega, 4. Suafa Matai ma Fanua Fa’a-le- Aganu’u, Talatu’u /Gafa o Samoa/Tapuaiga/Fa’aaloaloga.

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“AGA’IFANUA” (Local Practices) e fa’asino i vaega fa’apitoa pe patino i le lotoifale o aiga, nu’u po’o le itumalō. E pei o fanua ma tapu-a-fanua. O tapua’iga ma atua o aiga. O fa’asalaga a le aiga, nu’u, ma le itumalō.

SUAFA MATAI O suafa matai o aiga e filifili e suli moni i le tulaga o le matai sa’o i totonu o le Aiga Potopoto O a ituaiga o matai i totonu o se aiga  Matai pitovao ma matai tautua e filifilia e le matai sa’o  Matai o suli tupolata(suli moni - tautoto),suli saota (o e ua au i le suafa ae le tautoto), suli tupolo (faiavā ma nofotane i le aiga o le suafa) ma suli tupea (suli o le taupulega-na’o le fa’alogologo).  Matai o aiga potopoto – Suli o aiga i suafa matai ona o vaegātama, tamafai, tautua e aofia ai ma faiavā ma nofotane ma e ua fai atu i le aiga (aiga o le tama’ita’i/ali’i ua nofo i le aiga) ona o usuga ma faiga-‘aiga. O le tele o fa’aiuga a le Fa’amasinoga o Fanua ma Suafa ua iai nei ua pule tutusa suli moni, suli tamafai, suli tautua, aiga potopoto i suafa matai ma fanua fa’aleaganu’u. O suafa matai sa’o o āiga ua fa’aitupaepae, fuaiala, fuaifale pe ua amata ona fa’a – matāfale.

Mafuaaga:  Ona o fa’aiuga a le Fa’amasinoga ua faia sa fua i talosaga a Itu Fa’amasinoga i taimi o su’esu’ega po’o Fa’aiuga fa’a-Fa’amasinoga a Ali’i Fa’amasino ma Fa’atonu Samoa . E le gata i lea o nisi o faaiuga ua fua i le tomai ma le agava’a o le Fa’amasino ma Fa’atonu Samoa i lona silafiaina o ‘aganu’u ma ‘agaifanua ma le feso’otaiga o gafa a aiga i a latou Tala Tusia.  Ua to’atele ma uluola le aiga potopoto. Ua fia pa’i uma faletama,tamafai,tautua o sea suafa matai sa’o o le aiga potopoto.

E iai ni Fa’afitauli? Ioe! O tulaga i suafa matai ma fanua fa’a-le-aganu’u o sea aiga;  Ua toatele ma anoanoa’i matai sa’o ae tasi (1) le maota po’o le laoa o le āiga e fa’asino iai sea suafa sa’o. Mo se fa’ata’ita’iga: - O isi aiga ua sili atu i le 10-20 i latou ua faia sa’ofai i le suafa matai sa’o. Mulimuli ane, ua taufao le pou i totonu o le saofaiga a aiga aemaise saofaiga a matai o le nu’u po’o ai e nofo ai.

 Ia manatua pe matua pe laiitiiti e tumua’i tutusa i le suafa ua matai ai i le taimi sa faia fa’atasi ai nofo i le suafa. Peita’i e ave le fa’aaloalo i lē ua tino matua o lena saofaiga o matai i totonu o le aiga ma le nu’u. (va-fealoaloa’i po’o vatapuia)—Ia ava le laiititi i le matua (O le Fa’aaloaloga).

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 O le vaevaega o fanua o le aiga e pulea e le matai sa’o. O le Tausi Measina a le aiga e fa’asoa ma le tonu, e lē fa’aituau ma e alofa.

Fanua Fa’a-le-Aganu’u & Pulefa’amau O Fanua Fa’a-le-Aganu’u

 E pulea e le matai ua filifilia e Suli o le Aiga o sea matai  O le vaevaeina o fanua e galulue ai le aiga potopoto e fa’asoa e sea matai i le tonu, sa’o ma le alofa e lē fa’atuaoia ma le lē fa’aituau. O le “PULEFA’AMAU”: o lona uiga o le “pule o so’o se fanua fa’a-le-aganu’u po’o le pulea o so’o se igoa po’o se suafa Samoa tusa lava pe faia e se tagata i lona lava aia toatasi po’o le avea ma sui o so’o se suafa Samoa, aiga, nu’u po’o se itumalō;” ae le’o manino se pulefa’amau i suafa matai ona o suafa e filifili iai aiga. O le mea moni ua toatele aiga ua pulefa’amauina fanua fa’a-le-aganu’u e fa’amautuina ai le pule a le matai i lana fanau ma tu’ufa’asolo atu ai i fanau o fanau. Ua tele fanua ua pulefa’amauina ua fa’atauina peita’i e le’o tusa ai ma le Vaega 103 o le Fa’avae o Samoa.

Aiā Tatau O a vaega o Aiā Tatau e a’afia tele i totonu o Pulega Fa’a-Fa’amasinoga o Fanua ma Suafa? 1. Sa’olotoga e aumau ai i so’o se nofoaga (Freedom of Residence)  Fa’ate’aina po’o Fa’atula’ieseina ma le nu’u. 2. Sa’olotoga o Tapuaiga Lotu (Freedom of Religion)  Taofia po’o le aveesea o Sa’olotoga o Tapuaiga i totonu o nu’u.

Fa’ate’a po’o le Fa’atula’ieseina i totonu O Nu’u – Fa’avae O Samoa – Sa’olotoga e nofo ai i so’o se Nofoaga (Freedom Of Residence) O a uiga tonu o upu o le fa’ate’a ma le fa’atula’ieseina i totonu o nu’u (definitions).  Fa’ate’aina – o le le toe fainu’u ae nofo pea i totonu o le nu’u.  Fa’atula’ieseina – O le alu ese ma totonu o le nu’u.

Tapuaiga Lotu i totonu o Nu’u – Fa’avae O Samoa – Sa’oloto O Tapuaiga (Freedom of Religion) Sa iai le manatu o augatamā sa talanoaina ma tapenaina le Fa’avae o le Malo Tuto’atasi o Samoa i le tulaga o Tapuaiga i le uiga o le upu o le Sa’olotoga o Tapuaiga e fa’asino tonu lea i Tapuaiga Fa’a-Kerisiano. Peitai o le lē manino tonu o le uiga o le upu Sa’olotoga o Tapuaiga i lona Fa’amatalaga ina ia manino lelei mai lena vaitaimi i le tapenaina o le Fa’avae pe a’afia ai ma isi Tapuaiga Lotu e iai le Lotu Musolemi, Hindu, Budda ma isi talitonuga eseese fa’a- Tapuaiga o Lotu o le Lalolagi.

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O le EFKS, KATOLIKO, METOTISI - (mainline chruches) o lo’o talia gofie i pulega mamalu a ali’i ma faipule i afioaga. O lo’o fa’atumauina pea o Lotu Aloaia nei talu ona avea Samoa ma atunu’u Kerisiano aemaise o MAVAEGA o augātamā (aiga & nu’u) sa tuutuu-gutu ma i aso ua mavae. Mo le silafia;

O ali’i pāpālagi sa taulamua i le tapenaina o le Fa’avae o Samoa 1962?

 Dr Colin Aikman  Dr J.W. Davidson

Tulaga o Fa’aiuga o Fa’amasinoga o Fanua Ma Suafa – 1994–2001 O fa’aiuga a le Fa’amasinoga o Fanua ma Suafa e ta’ialaina e le Tulafono o Fanua ma Suafa 1981, O le matau iai, e le’o mulimulitaia e galuega Fa’a-Fa’amasinoga ta’iala o Tulafono 1981. Talu ai o Fa’amasino ma Fa’atonu Samoa o matai Samoa. E ese o latou talitonuga ma le silafia o le tagata ia i lona tomai ma le agava’a e su’esueina ai itu fa’a-fa’amasinoga. O lona tomai ma lona silafia i le uiga o le upu aganu’u ma le upu agaifanua, o faiā, o suli ma ona uiga ma eseesega, o le filifiliaina o nofo, fa’a-itupaepaeina ma le fa’afuaiala/fuaifaleina o matai o aiga. O fanua ma lona tapu-a-fanua. O le pule e fa’asino i sea fanua. O le aiā tatau o sa’olotoga o nofoaga e aumau ai ma le sa’olotoga o tapuaiga i totonu o nu’u ma le itumalō. O le fete’enaiga i le va o le Tulafono Fa’apāpālagi ma Aganu’u ma Aga’ifanua o Samoa (Conflict between Western Law & Customary Law)

Ua iai Fa’aiuga e fa’atatau i le:  PULE O SUAFA MATAI – pule fa’avae, pule suli moni,tamafai,tautua ma le pule fa’amalumalu.  FILIFILIA O LE NOFO PO’O NOFO – suli moni, suli tamafai, suli tautua ma le aiga potopoto.  SUAFA MATAI - ua fa’aitupaepae,fuaifale, fuaiala, matafale o suafa o aiga.  PULE O FANUA – FA’A-LE-AGANU’U/PULEFA’AMAU – pule fa’avae, pule fa’a-sa’o, pule tamafai, tautua ma le pulefa’amalumalu.  PULEGA A ALI’I MA FAIPULE – pule-fa’amalumalu, pule toatele (fa’alapotopotoga) f/t tapuaiga, fa’ate’a, fa’atula’ieseina (Communal rights or authority).  PULE FA’AMALUMALU – pule i lona tulaga aoao i totonu o le afioaga—pule e malu ai— (Overriding/umbrella authority).

Talitonuga Maumaututu  Ua to’atele aiga e le’o fa’amalieina i fa’aiuga o le Fa’amasinoga o Fanua ma Suafa (Mulinu’u ma Tuasivi). E iai ni fa’amaoniga o lea mau? - Ioe! Silasila i laulau ua taua i lalo o Fa’ama’uma’uga o TALOSAGA APILI 1994—1999.

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FA’AMAUMAUGA O TALOSAGA APILI TALOSAGA APILI

Tausaga 1994 1995 1996 1997 1998 1999 Aofaiga 19 31 17 4 36 32 (Fa’amaumauga sa Aoina mai - Fa’amasinoga o Fanua ma Suafa 1999-2015).

E 139 Talosaga Apili e le’i faia iai fa’aiuga Fa’amasinoga o Talosaga Toe Iloilo.

Talosaga Apili 2000–2001 i Mulinu’u & Tuasivi O le aofa’i o talosaga apili i suafa matai ma fanua fa’a-le-aganu’u ma le fa’atula’ieseina.

MULINU’U 2000-2001 TUASIVI 2000- 2001 60 - Talosaga Apili 18 - Talosaga Apili

E talitonu o lo’o iai nisi o nei Apili (1994-1999) o lo’o a’afia i totonu o aofaiga o apili o le Tausaga 2007 – 2015 e le’i faia iai ni fa’aiuga o le Fa’amasinoga o Talosaga Toe Iloilo e pei ona taua i lalo.

Talosaga Apili 1993–2015: Sa amata ona maualuga talosaga apili 2007–2015 TALOSAGA APILI 2007 - 2015 Tausaga 2007 2008 2009 2010 2011 2012 2013 2014 2015 Aofaiga 15 9 31 50 66 89 84 96 105 (Fa’amaumauga sa Aoina mai - Fa’amasinoga o Fanua ma Suafa 1993-2015).  E 545 Talosaga Apili e le’i faia iai fa’aiuga o Fa’amasinoga o Talosaga Toe Iloilo.

Fa’afitauli Autu o le Fonotaga o Measina: - “Ua sui faiga ae tumau fa’avae.”

O a ia suiga ona o fa’aiuga o le fa’amasinoga o fanua ma suafa? Filifiliga o matai o aiga:  Ua pule tutusa suli moni,tamafai,tautua i suafa ma fanua o le aiga.  Ua vevesi i suafa matai & fanua,o le fa’asoasoaina o tupe o lisi o fanua - (matai sa’o).  Ua tele itūpaepae, fuaiala,fuaifale, fa’a-matāfale aiga (nuclear Family) f.t. 1 maota & 1 laoa.  Ua vevesi i le pou o le saofaiga i aiga ma nu’u.  Ua soli le va-fealoaloa’i o le laiititi i le matua i saofaiga i aiga ma nu’u.  Aiā toatele (fa’alapotopotoga) ma Aiā Ta’ito’atasi.  Fete’ena’i le Tulafono Fa’apāpālagi ma Aganu’u ma Agaifanua – Tapuaiga & Fa’atula’iese & Fa’ateaeseina.

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Pule o fanua-fa’a-le-Aganu’u:  O lau laau na ta ma paū muamua i le fanua o lou fanua lena.  Pule matai sa’o, suli moni, suli tamafai , suli tautua po’o le aiga potopoto o sea fanua fa’a-le-aganu’u.  Pulefa’amau o fanua.

ITU TĀUA: O le mea moni ou te lē Ioeina le Autu o le Fonotaga o Measina o lenei Tausaga 2016 e fa’apea “E Sui Faiga ae Tumau Fa’avae” Ona o vaega uma ua taua i luga ua mafua ai lo’u talitonuga e tusa ma le Autu o le Fonotaga o Measina 2016 e fa’apea;

“UA SUI FAIGA MA UA SUIA FOI FA’AVAE”

O a Fautuaga ma ni Ta’iala e Fa’aleleia ai Vaega e tusa ma le autu o le folasaga:  O lo’o gūgū (silent) ma e le’o manino le Tulafono 1981—O le aganu’u ma agaifanua e talafeagai i loea taimi ae o le a le uiga o noafoaga aemaise mataupu fa’apitoa e talafeagai ai.  Talu ai e le’o manino ona fa’amatalaina e le Tulafono 1981 ina ia manino aganu’u ma agaifanua e limata’ita’ina ai le Fa’amasinoga i ana su’esu’ega ma fa’aiuga fai. Ua tatau lava ona iloilo i suiga ua iai nei i tulaga o Aoga, Nu’u, Itumalō ma Ekalesia.  E le’o iai ni ta’iala o Aganuu ma Agaifanua ma ia fa’amatala manino uiga o upu o Aganu’u ma Agaifanua Tulafono 1981 e mafai ai ona fua iai le mamafa o su’esu’ega ma lona fa’atulagaina—f.t: Matai Sa’o, Tapuafanua, Suli Saota/Tupolata/Tupolo/Tupea, Vaegātama ma isi lava uiga o upu Samoa o lo’o su’esu’eina i totonu o Fa’amasinoga.

 Ia lava le taimi ma tu’u avanoa i Soalapulega. I a lava le taimi e soalaupule ma talanoa ai i tua e falē , mataupu fa’alotoifale o aiga. A le maua se tasi ia moe le toa. A malama le taeao ua vivini moa ia toe amata fo’i lea seia maua lava se tasi.  Pulega lelei i totonu o aiga, nu’u ma le itumalo (Fa’alotoifale). Ia fai mea tonu, lē fa’aituau ia tumu i le alofa i le aiga.  Fai a’oa’oga fa’aseminā a Fa’amasino ma Fa’atonu Samoa (Taiala ma Tulafono 1981) ia lava le taimi ma su’esu’ega a Fa’amasino ma Fa’atonu Samoa—Faila o Aiga (Suafa ma Fanua).  Toe fuataina o Tulafono o le Fa’amasinoga o Fanua ma Suafa 1981. Ia Iloilo Tulafono i suiga, i totonu o aiga, nu’u ma itumalo.  Ia teuteu ma Iloilo le fa’avae o Samoa i taimi o suiga talafeagai—aiā tatau o tapuaiga—Lotu Kerisiano ma aiā tagata toatasi (Individual Rights) ma aiā tagata toatele (Communal Rights).

E ui lava ina tele suiga ae talitonu o le fa’amasinoga o fanua ma suafa o le auala mulimuli po’o le to’omaga lea o samoa mai fevesi’aiga o aiga, nu’u ma itumalō fa’apea tapuaiga lotu.

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I lona fa’a-faigofieina, o le fa’amasinoga o fanua ma suafa o lo’o mafai lea ona fa’ato’a- filemuina vevesi o ‘aiga, nu’u, itumalo aemaise tapuaiga e tusa o ‘aganu’u ma ‘aga'ifanua a samoa. Ia manuia le fa’afaletui o Measina a Samoa – NUS Novema, 2016

Soifua

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O LE TĀUA MA LE ĀOGĀ O UPU VALIATA (FIGURES OF SPEECH)

Seiuli Vaifou Aloalii Temese

FOLASAGA O upu valiāta latou te valia āta i upu. O le lalolagi o mafaufauga, e tutusa le naunau ina ia mātagōfie faatōsina loto le ata e vali e upu, ma le naunau o se atisi-tufuga valiata e faaāogā lanu ‘ese’ese o ana vali, e aumai ai lana/sana mea na fai. (Aiono F. 1997) Afai foi o se supo povi na’o le fasipovi ma le vai, e lē fia taumafaina e se isi, se’i vaganā ua ave i ai le aniani, le pepa, masima ma fuālaau ‘aina, ona susua lea ma manaia i le taumafa. O le toatele o le ‘au fatupese latou te faaaoga upu valiata e faamatala ai le ata oi lona mafaufau aemaise ni pese aualofa i ni uo faapea foi aiga nu’u ma le atunuu. O le gagana foi faafailauga e tele ina faaaoga alagaupu ma muagagana e fai ma upu valiata. E tumu foi le Tusi Pa’ia i upu valiata ft. O outou o le masima o le lalolagi outou ae afai e magalo le masima pe sea se mea e faamai a’i…..? (Mataio 5,13) O upu valiata, e mafai ona suia ni vaaiga ma foliga e ono maotua ma loloto ai faamatalaga aemaise le faauigaga. E eseese foi upu valiata ma o latou āogā. O ni isi nei o upu valiata e fesoasoani ina ia felanuai faaupuga ma faa’oaina ai le gagana e faafiafia ai le tagata faalogologo ma faitau. E le gata i lea, ae lanu ai foi lagona, le faalogo ma le vaai.

Atatasi/Alita (Alliteration) le sologa o upu po o faaupuga e tutusa leo o silapela i le amataga e pei ona faaaogaina i solo ma tauloto po o ni isi fātuga. Ft: (i) Tafēfē i le tama tautalaitiiti, ua ‘ai ‘ulu tuana’i tā’isi (ii) Ua lē iloa le mea a fai,ua ā pusi ā pagoa. (iii) Nini nini noti o lo’u igoa o Toma titi toti.

Luani (Metonomy) O faaupuga e sui tulaga i le mea moni na tupu pe e ono tupu. O faaupuga e uiga lua ma e faaali ai le lagona o le tiga po o le fiafia o le tusitala. Ft: (i) A ou maua le toa na faia le mea lea, ua fai loa i le ‘ofe. (ii) E mālū ‘ae ivia au upu (iii) E le o se manu’a mai fafo, a’o le manu’a lava mai fale.

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Atalilo (Metaphor) O faaupuga nei e lē faia i ai se faatusatusaga ae tuu sa’o lava e fua i le natura o le ‘autū o le faamatalaga. Ft: (i) E so’o lava le moa sope i le moa sope. (ii) O Ia o le ūgāpēpē e lē gausia ma le vavae mu itiiti e le matineia. (iii) O oe o le ua faalanumā’ave’ave, o le pae foi ma le ‘āuli. (iv) E talanoa atu ae le talanoa manu.

Soagi (Simile) O ituaiga faamatalaga ia e matua fai ai se faatusatusaga o ni mea se lua, po o le faamatala mai foi o se mea ua/na tupu ae toe aumai ma le faatusa. Ft: (i) Na pei o ni ufi e tutupu o’u tino ina ua manuia uma a’u matā’upu o lenei vaituuaga. (ii) Ua ‘o’ona lau ripoti e pei o se pelupelu. (iii) Na ga’o’i faaatualoa le malae i Mulinuu a o gasolosolo atu laina a aoga mo le sisiga o le fua i le faamanatuina o le Tutoatasi o Samoa (iv) O lo tatou taeao ua pei o le fale nai Amoa e lau i ula ae pou i toa (v) Ua savini faapunuomanu lagona o lenei aso ina ua poto moli i le futiafu e tasi.

Onomata/Onomatapoeia O upu e o faatasi ma le leo e faatino ai se uiga o se mea o lo’o tupu. Ft: (i) Sa ‘āvātū ‘aumāī le matā’upu. (ii) Ua tatou tītī tātā tonini tonana, ‘auā ua tatou umufono talatala i lenei taeao mātagōfie. (iii) Na ‘ote le ‘olomatua i le patia patā mai o le umukuka i le fufuluga o ipu a le ‘augāsese.

‘Anolasi (Pun) O le faaaogaina lea o upu e tasi le sipelaga ae eseese faaleoga ma uiga. Le vaega lea e ta’ua i le Gagana Peretania o le pun, e pei o nai faataitaiga o i lalo. Ft: (i) Ua manaia le malu o le sau ua sau ai nei Sau le faisau e momoli mai le sau e tali ai le sua a le faifeau. (ii) Tatou malolo ia o lea ua vela le sua malolo a le tama malolo o Tolo aua ua malolo la latou ‘au i le taaloga ma le au a Lolo.

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Talau (Hyperbole) O upu ma faaupuga e pei e faaulaula ma tau faifai ma faatele e faaalia ai lagona tiga. Ft: (i) Se a e vaai i le ua o si tamaitai, ua pei le umi o le lou toli’ulu. (ii) Fa ‘ita e ta’u le uo a si teine e sau nei, ai lava se aulelei ‘a’o lea e lē vaēa e lē limā.

Itiona/Faavaoli’a (Idioms) “O isi foi ia ituaiga faaupuga e faauiga lua, ae manaia pe a faaaoga i solo ma tauloto.” Ft: (i) E manaia au upu e suamalie a niu ‘a’ati. (ii) Maumau pe ana iai se koko Samoa, semanū ua na salaniina le taumafataga.

Fasa O le faaaogaga ia o upu valiata e tau ‘alaga ai; e sa’i ai; e sa’afi ai; e tagi’ū’ū ai; e olioli ma mitamita ai; e faavauvau ai. E pei ona matau ane, e tele naunau ituaiga Fasa i so’o se gagana, aemaise la ta gagana.

Ft: (i) E le masina e, ua mu’a Ua saga mai i uta Ua itea Tanu ma Apaula Le Va’oto ma le Fa’autugāsami E le la’i e, se’i agi Se’i fai atu i le tamaitai ua ou tovale, ua ou masei, masei lava.

Afualoma O le tautala ma talanoa i meaola e pei o se tagata. ft.: Afio maia ‘oe le manaia. Afio maia oe le tausala. E lē vale sou tali le ‘ā ‘ou faatali atu.

O nai motugā’afa nā e tu’u atu i ou tafatafa aua le faatamaoaigaina pea o la ta Gagana. Fai mai Misi Paratiso, Ia saga fafaga pea le masi, o lona uiga ia fafaga pea la ta Gagana ‘aua ne’i mou e pei o le mou a Aana.

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O SUIGA I LE ‘ŪMIA MA LE FA’AAOGAINA O FANUA FA’ALEAGANU’U O SĀMOA.

Matiu Matāvai Tautunu Aumua

‘Oto’otoga O Fanua faaleaganuu o Samoa, o se tasi lea measina taua a le atunuu e ao ona malamalama lelei iai suli o le aiga atoa, aua o le tasi lea tafa o le Faasinomaga. Ua avea le agai o le toatele o le atunuu i atunuu mamao ma auala ua fesiligia nei; pe o malamalama i latou nei aemaise fanau i suiga ua aliae mai nei i le ūmia ma le fa’aaogaina o fanua fa’aleaganuu o Sāmoa. O lenei suesuega o le a agai tonu lea i le autu e fa’apea; O a suiga o le ‘ūmia ma le fa’aaogaina o fanua fa’aleaganu’u o Samoa? Su’esu’ega patino i le Falelua o Samusu ma Amaile, i le itumālō o Aleipata. O lenei folasaga o le tapenaga amata lea mo lo’u fa’ailoga o le Fomai o le Tofamanino (PhD in Samoan Studies) i le Iunivesite Aoao o Samoa.

Faatomuaga Ou te muai faatalofa ma faafeiloai atu i le paia ma le mamalu o Samoa ua potopoto, i ona tulaga faalupe. E afua mai i ona paia faaletalalelei, paia faalemalo, paia faaleatunuu i ona Tapaau ma Aiga, Tulatoa ma Tulamalae faapea le loaloa o Samoa. O outou sa ma faiga o le a nuunuu atu ia faatini o tausaga. O le a faasagatonu le la o le sa o Taē mai Atuā i le manulauti o lo’u tulai. O le autu o lo’u faamoemoe, o le folasia lea i lumamea o la’u tapenaga (proposal) mo lo’u faailoga o le Fomai o le Tofamanino (PhD) o le a fai nei i le autu; O suiga i le umia ma le faaaogaina o fanua faaleaganuu o Samoa: suesuega patino i le Falelua o Samusu ma Amaile i le itumalo o Aleipata.

O ai Aleipata? O Aleipata, o le itumalo e i le itu i sasae o le motu o Upolu. E sefulu tasi nuu mavae o loo aofia ai; Tiavea, Samusu, Amaile, Saleaaumua, Mutiatele, Lotopue, Malaela, Satitoa, Ulutogia, Vailoa ma Lalomanu. E lua vaega ua vaevae ai Aleipata, o Aleipata Itupa i Lalo, e aofia ai nuu o Tiavea, Samusu, Amaile, Saleaaumua, Mutiatele, Lotopue, Malaela ma Satitoa. O Aleipata itupa i Luga, e aofia ai nuu o Ulutogia, Vailoa ma Lalomanu. O lona uiga e 8 nuu o le Itupa i Lalo ae 3 nuu o le Itupa i Luga.

Faalupega o Aleipata Afifio Tui Atua Faanofonofo. Afifio Alalaimalae. Afifio Tane o le Itu ma le Alii o le Itu. Afifio Pule na Taitai i Lalovi ma Malaefono ma le Mamalu ia Saleaaumua.

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O le Vaevaega o Aleipata. Saleaaumua ma Lalomanu: Matua o le Itumalo, o Tui Atua Faanofonofo. Vailoa, Loto Pue, Malaela, Mutiatele: O Saofetalai ma Alalamalae. Samusu ma Amaile: O le Tane o le Itu ma le Alii o le Itu. Satitoa ma Tiavea: O Pule na Taitai. Ulutogia: O Ie e Lua, Tama a le Malo.

Aisea ua faatino ai le suesuega i le Falelua o Samusu ma Amaile? O lenei suesuega faapitoa o le a faatino lea i nuu e lua o Aleipata, o Samusu ma Amaile. O nuu nei e faalupe o le Falelua. E mafua ona faalupe o le Falelua ona o le Faavae ma le sootaga vavalalata i aganuu ma agaifanua na iai anamua, peitai ua suia i le taimi nei. O Faalupega o Samusu; Afio mai Tago ma Aiga, Afio le Matua o Amoa, o le Tane o le Itu, Alalatai le Nofo a Vaega i le Faleatua. O Faalupega o Amaile; Afio mai Tauiliili o le Matua, o le Alii o le Itu, Afifo Usoalii, Tamapaa ma Alo Tutusa o Mataafa, mamalu mai oe le Aualuma a Fonoti. O Amoa i Samusu, o le Tane o le Itu, a o Tauiliili i Amaile, o le Alii lea o le itu i le va nonofo ai ma Tui Atua Faanofonofo i le Saofaiga a Aleipata. O le mataupu lenei i le umia ma le faaaogaina o fanua faaleaganuu o Samoa o se mataupu ua tele finagalo ua faalia ai, ma finauga ua finau ai i luga o nusipepa, televise, leitio ma upega tafailagi. O lea ua ae ai se manatu ou te fia sailiili i lea tafa o le Faasinomaga o Samoa. O lenei suesuega o le a amata mai lea i le tausaga e 1900 e oo mai le taimi nei. Ua mafua ona agai le suesuega i lea vaitau ona o le amataga lea o pulega faakolone a Siamani i Samoa na aafia ai fanua faaleaganuu o le atunuu. E le gata foi i lea o le mataupu lenei i suiga i le umia ma le faaaogaina o fanua faaleaganuu i Samusu ma Amaile e lei faia muamua i ai se suesuega patino. O le mafuaaga lea ua ou naunau ai ina ia faatino lenei suesuega patino i lea tafa o lo’u faasinomaga. O le faamoemoe maualuga o le a avea suiga ua maitauina i le umia ma le faaaogaina o fanua faaleaganuu o le Falelua o Samusu ma Amaile e fai ma Taiala ma alafua o suiga ua aliae mai i isi vaega o le atunuu. E pei o le anavatau o lenei fonotaga; E sui faiga ae tumau Faavae. Ou te talia foi ma le agaga fiafia ma le faafetai ni fautuaga, timaiga ma faitioga a lenei Mafutaga i la’u suesuega atonu o le a taunuu ai i se taunuuga manuia mo le lumanai.

Suesuega sa Faatautaia muamua i Fanua o Samoa. O suesuega sa faatautaia muamua i fanua o Samoa sa faatautaia lea e i latou nei;

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Turner (1883),Nayacakalou (1959), Schmidt (1959), Gilson (1970), Steubel (1976), Omera (1987), Meleisea (1987), Olson (2001), Meti (2003), Efi (2007), So’o (2007), Le Siosiomaga Society (2012),Taulealo Ieti, Fong David ma Setefano Malo, Iati Iati (2008) ma isi. O nei famaamaumauga sa matele lea i le faavae o le umia ma le pulea o fanua faaleaganuu. O lea faavae, o le matai o le pule lea o fanua ma suafa o aiga uma o Samoa. O le va nonofo ai o tagata Samoa ma le pulega o aiga, sa na o le tasi lava le matai sa’o o le aiga potopoto, e fai i ai le tautua a le ‘auaiga atoa. O le matai e filifili e le Aiga Potopoto ma o le pule lea, e le gata o eleele ma fanua o le aiga, le tausiga o le aiga, atoa ai ma le faia o suafa matai mo le auaiga. O le tagata o loo nofo i le aiga ma tautua le matai, e le fesiligia lana aia i fanua ma eleele o le aiga. Na faaalia foi e ni isi o nei tusitala, e tolu (3) vaega sa faatulaga ai fanua o Samoa anamua. Muamua o maota ma laoa, lua o tuamaota ma tualaoa ma le tolu, o le tuasivi, e aofia ai le vaomatua ma atumauga. O le oo mai o pulega faakolone i Samoa na faatoa vaevaeina ai fanua o Samoa i le vaevaega ua iai nei, o Fanua Faaleaganuu e 81 %, Fanua umia Saoloto e 12% ma Fanua o le Malo e 7%.

O a ni suiga ua aliae mai i le umia ma le fa’aaogaina o fanua fa’aleaganu’u o Samoa? O le faamaumauga a Tamasese (2007: 3) o loo ia faalia ai le ‘Lagimalie i le va feagai ai o le tagata ma le siosiomaga’ O lea folasaga o loo faamanatu mai ai e le tusitala le tele o le sootaga o le fanua ma le eleele o Samoa ma le tagata. O le eleele e le gata e faasino i le eleele e savalia e tagata ma toto ai faaeleeleaga, ae faasino foi i le toto o le tagata. O le fanua e faasino i le afuafu o loo afei ai le pepe faatoa fanau mai toe faasino i le eleele. O lona uiga o le faamanatu a le tusitala o eleele ma fanua o Samoa e taua tele i le olaga o le tagata Samoa a o lenei ua oia ona o suiga i le talutalufou. O le tasi suiga ua matauina o le faasafua o matai maualuluga o aiga o Samoa ma ua aafia ai ma le pule o fanua ma eleele. O le faataitaiga o le feeseeseaiga i le va o le suafa Tafua o Saleaaumua, Tafua Faausuusu ma Tafua Tamatoa (Meleisea 1987: 70) na aafia tele ai le faaaogaina ma le pule e umia ai fanua faaleaganuu o Aleipata. E le gata i lea o le pule faa Matua o le itumalo e foliga mai e le gata e pule i tagata atoa ai ma le pule i eleeele o Aleipata. O le tasi suiga ua aliae mai, ua avea atinae e maua ai tupe ma le tamaoaiga ma mafuaaga o le tele o aafiaga ua aliae mai nei i le umia ma le faaaogaina o fanua faaleaganuu o Samoa. Ua finau ma taumafai ina ia vaevae fasi fanua ia tofu le suli ma lana fasi fanua e fai ai lana atinae. E le gata i lea, o le taumafai lea ina ia liliu ese le pule faamatai ma le aiga potopoto i fanua ae avea e pulea e le tagata lava ia fanua o loo ia galueaina (Individualisation of customary land). O le isi suiga ua aliae mai nei ua iai mataupu ua faia i le Faamasinoga o Fanua ma Suafa i le va o le matai sa’o ma le taulealea e uiga i le pule o fanua. O lona uiga o nei mataupu taua ua faia i le faamasinoga o le feteenaiga i le pule faamatai ma le pule faasuli. E le gata i lea o

119 suiga i fanua faaleaganuu sa ofoina e faatutu ai falesa, fale o faifeau ma falekomiti ua matua fesigia nei lea faiga sa faia e le atunuu e uiga i ia fanua. O le tasi suiga ua matauina ua avea le faatupulaia o le faitauaofai o le atunuu ma auala o le tele o suiga ma feteenaiga ua tulai mai nei i le umia ma le faaaogaina o fanua o Samoa. E le gata i lea o femalagaiga a tagata mai nuu i tua i le taulaga ona o aoga ma galuega ua fai lea ma faafitauli i le umia ma le faaaogaina o fanua faaleaganuu o Samoa. O le tasi suiga ua matauina nei o fanua sa faafesuiai i le va lelei o matai sa’o o aiga. E lua mafuaaga o le faafesuiaiga o fanua sa iai anamua. Muamua o se malaga e taunuu i se aiga ae le tagolima lena aiga, ona o lea o se aiga aumai se puaa mai le isi aiga e tali ai malo. A foi le malaga ona ofo atu lea o le fasi fanua i le aiga lea na aumai ai le puaa e taui ai lona agalelei. Lua a manao se aiga e fia avea ma tautai ona alu lea i le tautai sili e a’o mai ai lana faupa fagota. A lelei ma poto le fagota a le tautai lea ona ofo atu lea o le fasi fanua e taui ai le agalelei o le tautai sili. (Steubel 1976: 86). O le a le tulaga ua iai nei le faafesuiaiga o fanua faaleaganuu o Samoa? O alii ma tamaitai e aia tutusa i le faaaogaina o eleele o le aiga ma nuu, ma e leai se tulafono fou ua faatuina e faamanino ai aia o tagata i fanua faaleaganuu. O le feeseeseaiga tele lea o le a tulai mai i totonu o aiga potopoto ma totonu o nuu o le fesiligia o fanua ma le pulea. O aso ua mavae, o laueleele sa i lalo o le vaaiga a se matai alii, e sili ona taua o se itupaepae, ma o ia e faasoasoaina laueleele e fua i manaoga o suli, ae nonofo tautua i lalo o le matai. Ua suia nei le faiga ona o manaoga faaletamaoaiga, ma ua faaititia foi ma le pule a le matai i luga o le fanua, faatasi ai ma le toatele o se aiga ina ua vaeluaina le tele o suafa, o le a tausinio i fanua e le gata o i latou o loo i totonu o le nuu, ao e o loo nonofo solo mai ma le toatele o loo nonofo i atunuu mamao. E le gata foi i lea o aiga toalaiti, o loo nofoia fanua faaleaganuu ma galueaina, e tele ina manatu o le meatotino a le latou aiga. Ua faatagaina e le tulafono ona lisi fanua faaleaganuu, ma e moomia e le matai o loo vaaia le fanua se maliega lautele a suli, ma ē uma e aia i le fanua ma o se tulaga e faigata tele ona ausia. O loo iai se finauga o fai nei e uiga i le lisiina o le 80% o fanua faaleaganuu. O lea finauga o lo teena ai e ni isi le finagalo lea o le malo e pei ona unaia mai e le Faletupe o Atinae a Asia (Asia Development Bank - ADB) ina ia lisi fanua faaleaganuu o Samoa. Ua tele faamaumauga i le nusipepa o le Samoa Observer mai le tausaga e 2012 e oo mai i le taimi nei ma o le faafitauli lea e pei ona finauina e i latou o loo teena lea mataupu, o le le manino ma le malamalama o alii ma faipule o nuu i le faatautaiga o ia lisi. O lona uiga e le o lelei ona faatino le aoaoina o manatu o alii ma faipule o nuu ma e le o manino foi le toatele o tagata o loo nonofo i nuu i tua i lea mataupu o loo faatu mai e le malo ma le ADB.

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O A FAAFITAULI UA TULAI MAI NEI I LE UMIA MA LE FAAAOGAINA O FANUA O LE FALELUA, O SAMUSU MA AMAILE?

O faafitauli ma suiga e pei ona taua i luga o faafitauli foi na o loo tutupu i le Falelua o Samusu ma Amaile i le taimi nei ua mafua ai ona ou tulai, lea o le a auiliili atu e faapea; 1. O fea tonu o iai le tuaoi o ia nuu i le itu i sisifo ma sasae?

Faataitaiga: (a) O le tuaoi o Samusu ma Amaile e le o iloa tonu po o fea e tuaoi ai. O isi aiga o le nuu o Samusu o loo nonofo i eleele o Amaile, e faapena foi i isi aiga o Amaile o loo nonofo i eleele o Samusu. (e) O le tuaoi o Tasi ma Lua na tuaoi i le niu i sasae ma le mago i sisifo. Ua toso le pa uaea a Lua ma toto lana pa ‘aute ma ua avea ma ala o le le fiafia o Tasi ona o le ‘Siituaoi’ o Lua. O a faiga faavae sa fai ai nei tuaoi? O a feeseeseaiga na tulai mai ona o le Siituaoi? Pe o malupuipuia tuaoi o aiga ma nuu i le taimi nei? 2. O a feeseeseaiga ua tulai mai nei ona o fanua sa faataga e le matai sa’o e fai ai e tau o maumaga?

Faataitaiga: (a) O le va o Tolu ma Fa. O le tausaga e 1980 na talosaga ai Fa mo se vaega o le fanua o Tolu e fai ai sona maumaga. Na faataga e Tolu i lo la va lelei, peitai ua maliliu Tolu ma Fa ae ua tulai mai ai le feeseeseaiga ona ua finau malosi le fanau a Fa o le fanua o lo latou tama o loo galulue ma nonofo ai e leai se aia a Tolu ma lana fanau i lea fanua. (e) Ua talosaga Tolu ia Fa e fia toso lana pa povi i se vaega o lona fanua ma le tuutuuga e maua ai se povi a Fa pe a manuia le atinae. Ua maliu Fa ma ua loa tausaga o lea feagaiga. Ua mananao uso o Fa e toe faafoi mai lo latou fanua, peitai o loo tumau pea le manatu o Tolu e leai se aia a uso o Fa i le fanua o fai ai lana papovi ona o le pule a Fa na toso ai lana papovi i le fanua ae le o ona uso ma e le o nonofo foi uso o Fa i le nuu ma le fanua o finau ai. 3. O a faafitauli ua tulai mai nei ona o le lisi o fanua?

Faataitaiga: (i) O le fanua o Lima o loo faatu ai le pou telefoni a le Digicel ma o lea pou telefoni o loo lisi i le 20 tausaga ma $2,300.00 e maua i le tausaga. O Lima o le taulealea o loo nofo i le latou aiga ma tautua le nuu ma le Ekalesia, peitai ua malaga mai uso ma tausoga o Lima mai Niu Sila ma Ausetalia taofi le lisi ona o Lima o le taulealea e le talafeagai ona faaalu ia te ia le lisi o le fanua. E le gata i lea e le pule Lima i le fanua ae pule le matai sa’o e ui o loo nofo i atunuu mamao. (ii) Ua talosaga Ono ia Lima mo se avanoa e lisi ai se vaega o lona fanua e faatu ai lona faleoloa e taulalata i le alatele ona o le vaomatua e iai le fale o Ono. Na talia e Lima i lo la va

121 lelei lea talosaga e ui e lei sainia ni pepa o se lisi po o se maliega tusitusia i luma o le Resitala o le Faamasinoga o Fanua ma Suafa. O le faafitauli ua tulai mai, ua le gata ua faatu ai le faleoloa, faatu ai ma le faleoo na nonofo ai ma amata le pisinisi, ae oo mai i le taimi nei ua faatu ai ma le falepiliki ma ua tulai mai ai le feeseeseaiga i le va o nei aiga. 4. O a faafitauli ua aliae mai i fanua sa Faafesuiai?

Faataitaiga: (i) Sa faafesuiai e Fitu ma Valu o la fanua. O le fanua o Fitu e latalata i le aai o le nuu, a o le fanua o Valu e tu i le vaomatua. O lea faafesuiaiga e manao Valu i le fasifanua o Fitu lea ei autafa o lona fale i le aai e fai ai lana lo’iloi ae avane le fanua o Valu i le vaomatua e fai ai le maumaga o Fitu. O lea gaioiga ua matua fesiligia i le taimi nei le amiotonu aua ua ova ma le 50 tausaga o fai lenei fesuiaiga a o lenei ua vevesi ai le aiga atoa ona o auala sa fai ai nei fesuiaiga. (ii) O le paopao o Fitu na manao ai Valu ae faafesuiai i le fanua o Valu e galulue ai le fanau a Fitu. Ua loa tausaga o lea faafesuiaiga ma ua manatu le fanau a Fitu o le fanua o nonofo ma galulue ai i uta o le fanua tau ia i latou, peitai ua tulai mai ai faafitauli. 5. O a faafitauli ua tulai mai nei i fanua sa ofo e faatutu ai Falesa ma maota o Faafeagaiga?

Faataitaiga: (a) Na ofo e le tama o Iva le fanua o lona aiga e fai ai le Falesa a le latou Ekalesia. Ua maliliu Iva ma lona tama a o le faafitauli ua tulai mai ua sui le Ekalesia ua lolotu ai le aiga o Iva. Ua mananao le Ekalesia sa lolotu muamua ai le aiga o Iva e fausia sa latou Falesa fou, peitai ua taofi e le fanau a Iva ona o le feteenaiga i le va faa le ekalesia. 6. O a faafitauli ua aliae mai i fanua sa ofo e faatu ai le falekomiti a le nuu?

Faataitaiga: (a): O le fanua sa ofo e le aiga o Sefulu e faatu ai le falekomiti a le nuu. O lea ua le toe iai se komiti a le nuu ma ua loa tausaga e le o toe iai se falekomiti. O lea ua mananao le aiga e toe faafoi atu la latou fanua ma ua avea ma ala ua tulai mai ai se feteenaiga i le va o le aiga e ana le fanua ma le nuu, ona e le o mananao isi matai o le nuu e toe faafoi le fanua ona o le fanua sa ofo mai tuaa ua mavae e faatu ai le fale komiti a le nuu. O lona uiga o le fanua ua ofo mo le nuu e le toe aia iai le aiga. 7. O a faafitauli ua tutupu mai i fanua sa fai faatasi ai le papovi ma atinae a le aiga potopoto?

Faataitaiga: (a): O le faafitauli ua tulai mai ua tulai ese isi aiga ona o le faumalo o isi ma faapea mai o latou e iai le pule o lea fanua. O latou tuaa sa tigaina i le taina o le fanua.Ua oo ai a ina agai i le faamasinoga o fanua ma suafa. O le a le matafaioi a le matai sa’o o le aiga i le fofoina o lea

122 faafitauli? E faapefea ona toe maua le toafilemu ma le fealofani o aiga ona o fanua? Pe o le faaoga sese o le pule a le matai sa’o ua agai ai aiga I le faamasinoga, e ui e toto, ivi ma aano? 8. O a faafitauli ua tulai mai ina ua toso pa i fanua faaleaganuu?

Faataitaiga: (a) Pe talafeagai ona toso ni pa i fanua faaleaganuu? Na vevesi le aiga o Pai, ona ua toso e Lafai le pa i lo latou fanua, o loo iai le tulaga maota o le aiga. O le taofi o Pai, o le toso o pa i fanua faaleaganuu, o le tau atu lea i suli o le aiga potopoto na o Pai ma lana fanau e aia i le fanua. O le toso o le pa I le fanua faaleaganuu o le puipui ai o le fanua, pe ose auala e teena ai isi suli ma tamau aile pule a le matai sa’o? 9. O a faafitauli ua aliae mai ina ua tatanu tagata ese i le fanua?

Faataitaiga: (a) O le maliu la e maluluina i le falemaliu o le a atoa le masina, a o lea mumufalo le aiga poo fea e tanu ai. Na taofia e le aiga o Simi le tanu ai o le toalua o Sione i le fanua. O le manatu o Simi, o Sione o le tagata fai mai, o le suli Tupea. A tanu le toalua o Sione i lo latou fanua, e iai ituaso e finau ai Sione e iai lana aia i le fanua ona o loo tanu ai lona toalua. E fai foi o le alofa o Simi ia Sione, a o tua atu o lena alofa, e fanau ai tama’i. 10. O a faafitauli ua tulai mai ina ua maliu le matai sa’o o le aiga ae nonofo ai pea lona toalua ma lana fanau?

Faataitaiga: (a) O Miti Vao o le sa’o o le aiga. Ua tuumalo, ae o loo nonofo ai pea lona toalua ma lana fanau i le aiga. Ua mananao le aiga potopoto o lea filifili le suafa, ae peitai ua teena e le faletua o Miti Vao ma lana fanau le aiga potopoto e le faia i le fanua lea ni feiloaiga a le aiga. Ua ola a latou pisinisi, ma Mautu a latou atinae ua faigata ona toe o ese ma le fanua. E pule se fafine nofotane po o se faiava i fanua o aiga?

Faaiuga Le mamalu e o lenei Fonotaga o le vaivai autago lena a le auauna mai le Laumua o Suesuega i Mataupu Tau Samoa, Iunivesite Aoao o Samoa aua le faamoemoe o le Fonotaga a le MEASINA i lenei tausaga. O le taumafaiga amata, e aoao pea manogi o le lolo ma taetae pea fatumanava ina ia tutupu ni soo latou te agaia Faleupolu. E utu pea le masi ma lalaga pea le sa nei fati auma o Alofi ona valetuulima lea o lota faamoemoe. Le mamalu e o Samoa ua potopoto ma le mamalu o sui usufono a le MEASINA o la outou fesoasoani, lagolagosua, faitio, ote ma le timai i lenei tapenaga, e laulausasaa ai lo’u faiva o le a fai nei. E sua ai foi le lolo e uu patapata ai le manaia i le faiva o poula. O le agaga maualuga ia malamalama fanau lalovaoa a Samoa i Fanua ma Eleele, o lo latou tofi mai le Atua Foafoa o Samoa. O le tofi na tuuina mai ia Samoa e nonofo ma ola ai.

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Poo fea o le lalolagi o aumau ai se Samoa e sisi pea lona faamalama ma vaavaai mai i lona atunuu. Ou te ioe, Ua sui faiga ma ua galulu ai ma Faavae.

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So’o, A. 2007. The Rewards and Challenges of Holding Several Matai Titles. Changes in Matai System- Suiga i le Faamatai. National University of Samoa. Schultz, E., 1953. Samoan proverbial Expression: Alagaupu FaaSamoa. Suva: Polynesian Press. Stair, J. B., 1983. Old Samoa. Flotsam and Jetsam from the Pacific Ocean. Papakura: New Zealand. Steubel, C. 1976. Myths, Legends and Customs of Old Samoa. Pasefika Press. Auckland: New Zealand. Suapaia, K. 1962. Samoa: The Polynesian Paradise: An Introduction to ancient and modern Samoa and the Pacific Triangle. New York, USA: Exposition Press Inc. Tamasese, T. T., 2010. Molimau Asa Segifili – Feagaiga, 21 Ianuari. Tamasese, T. T., 2003. “Pulemelei Mound, purification riturals and breaking tapu.” Green Bananas 17: 2–5. Centre for Pacific Studies, University of Auckland. Tamasese, T.T., 2000. Talanoaga na loma ma Ga’opo’a. Apia: Pacific Printers and Publishers Ltd. Taulealo, Fong and Setefano, 2003. Samoan Customary Land: some options for sustainable management, Seminar Report. Tautunu, M. 2012. “O Le Lupe na faia mai le fuifui: Faavae o le Saofaiga a le Itumalo o Aleipata ma Suiga i lona Faavae, Faalupega ma Faiganuu.” Unpublished Master Thesis for Samoan Studies: National University of Samoa. Tautunu, M. 2001. O le Valaau mai le Tuugamau. MWCD Division for Printing, Apia: Samoa. Tupua, F. 1996. “O le suaga o le Vaatele: The findings of the big canoe.” Samoa Observer Co Ltd, Apia: Samoa Turner, G. 1884. Samoa a hundred years age and long before. Suva, Fiji: University of the South Pacific. Tavita, M., 2002. Fausaga o Lauga Samoa, Vol 2. Apia: National University of Samoa. Vaai, S. 1999. Samoan Faamatai and the Rule of Law. Tha National University of Samoa. Violeti, T. M., 1997. Talanoa Research Methodology. A developing position on Pacific Research. Paper Presented at the Education Symbosium. University of Waikato, New Zealand.

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O LE FAASAOINA MA LE PUIPUIA FAALETULAFONO O MEASINA A SAMOA-NA-LUA.

Epifania Suafoa-Taua’i

Manatu Autu

O Samoa ma Amerika Samoa, e tasi la la aganu’u, ae eseese a la faiga ma tulafono i le puipuiga ma le faasaoina o a la measina faatala ‘eli ma nofoaga faailogaina, atoa ma ana gagana faamauina.

Faailoaina o le Folasaga

O le a faatalanoaina i lenei tusitusiga le eseesega o auala o le Faafoeina o le Tofi o Aganuu Tuufaasolo—Management of Cultural Heritage—i Samoa-na-Lua. E lasi ma le mafaitaulia measina a le atunuu e pei o tamaoaiga e iai ie o le malo ma isi galuega o faatufugaga. Ua faapena foi ona lasi ma anoanoa’i measina tau gagana ma le upega o fetalaiga. E le toe tau faamatalaina ia measina ua tofusia ma tiu ai tagata ta’ito’atasi, aiga, ma nuu o le Atu Samoa.

O lenei folasaga e faapitoa i measina ua faasinoina e saienitisi o tala eli—Archaeologists poo Nofoaga Faailogaina—Archaeological Sites. E ono ta’ua ia measina o faailoga tāua ua mānu a’e i lenei talutalu fou poo le senituri e luasefulu. O le a faamanino atili i le tino o lenei folasaga nisi o manatu i le malamalama ma lona tāua o loo afīfī mai i nei faailoga poo measina sa tanumia ma o loo tanumia pea.

O se tasi faamoemoe o lenei folasaga, o le aumaia o se taga’i manino i le eseesega o faaupuga o tulafono a malo e faatatau i le faasaoina ma puipuia preservation and protection o nei measina tanumia o anamua i Samoa-na-lua. E faamoemoe foi o le a iai se iloa o le vaogagana ma faaupuga o manatu i lenei mataupu ua tuputupu a’e pea lona faatāuaina, o le faasaoina ma puipui o measina tau aganuu. O le a faailoa iinei ni isi o galuega ua mae’a ona faia e Saienitisi o Tala Eli Archaeological Scientists i ni isi o motu o le Atu Samoa. E ui ina o le a ta’ua motu uma o Samoa-na-lua i lenei faatalanoaga, ae o le a mafuli le folasaga i motu o Tutuila ma Manu’a. O le a ou folasia foi ni isi o manatu o le au suesue tala ‘eli mai malo i fafo e uiga i le faasaoina o tala ‘eli o measina, ae ou te fia aumaia so’u manatu ma se vaaiga faatagata Samoa e ola ma manumanu i lana aganuu ma ana measina, e le gata i ni isi o pine faamau o loo tanumia, a’o ni isi o pine o loo iai pea i le si’omaga.

O le a ta’ua foi ma tau faapupula i lenei pepa ni tulafono faasao faavaomalo ma puipuiga o loo aafia poo le a aafia ai Samoa atoa. O le faamautuina o se tulafono faasao faalotoifale i malo o Samoa na lua, o le faamanino atili lea ma faama’oti Aganuu Tuufaasolo a le atunuu, e ui lava ina o se mataupu e lavelave ma lautele.

O se isi vaega o lenei pepa o le a iloiloina ai e muamua i le eseesega i le faatulafonoina o le faasaoina o pine faamau o aganuu tuufaasolo a Samoa i ona malo e lua; lona lua i le eseesega o le taga’i toto’a ma le faatauaina o le tomai tau tala eli; i le ma lona tolu o le

127 gagana ma faaupuga o lenei vaega o suesuega atoa ma le tusia ma faamaumauina o mea sa soifua mai ai o tatou tuaa i aso ua mavae.

Faatulou ma Upu Tomua

Ou te le alo loa lo’u foe i le vasa loloa, ona e le gafatia e si foe itiiti le loloto o le vasa lea. Ou te mua’i faatulou i le au faafofoga ma le au faitau i la’u faasoa i tulafono o tala eli. E lagona le faatauvaa o le auauna nei, a ua faageetia lava i le fia faasoa. O se fiafiaga tele ia te a’u ona ua tuu mai e le afioga i le Tapa’au o le Iunivesite o Samoa Aoao se avanoa lelei ou te sa’oloto ai e tusitusi i le gagana Samoa. O le gagana na ou ola a’e ai i le agalelei ma le agaalofa o le Atua Silisili Ese i o’u matua o Silivelio Suafo’a mai Vaitoomuli i Palauli, Savai’i, ma Leone i Tutuila, ma Faafofola Olaiga-Suafo’a mai i Lona, Saletele i Fagaloa. Ua avea ai a’u o se Samoa moni ma a’oa’oina ai i la’u gagana i le taua o ona tu ma aga atoa ai ma ona tala eli.

“Ou te tu lili’a ai nei i le to, ae maniti o’u tino i pisaga, aua ua mamalu ma paia le aso. Ou te muamua lava ona faatulou i le pa’ia sautua fafafa ma ou mamalu sauo’o, e afua mai i ou Paepaeloa, se’ia pa’ia ou Taualuga Sa.

Ia auga ia i Amole’a le tala i le laumua o le Papaigalagala. O outou pa’ia ma o outou mamalu e le toe paopaoina faatupe ua sala i fala; aua ua ta’oto a’o o se ala ua oo. Ua uma fo’i ona mamanu faatiti o tausala. Ae o le a fana tonu ia le malama ma vili tonu le ifi o Maina; ma se’i fili ma ilo le tupe toa e pei o le upu i le taaloga o le tualafoga. Ae usi mai ia lau faafofoga ma lau faitau; se’i tuamafai atu se sui o le Tala Eli mai Tutuila.”

Folasaga

Ua manino le manatu amata o lenei pepa o le eseesega o faiga i le Atu Samoa e faatatau i ana measina. E iai foi ni isi itu o eseesega i gagana ma agaifanua faamotu. O se tasi ituaiga o eseesega i Samoa-na-Lua ua saunoa i ai le Afioga ia Leasiolagi Malama Meleisea i lana tusitusiga o le Lagaga (1998), “O Samoa-na-lua, e tasi la la aganu’u, tasi la la gagana ae eseese ona mataupu e talanoaina pe a soa lau pule i upufai a le saofaiga a matai.” (Meleisea 1998).

Atonu ua faaopoopoina le tele o nei ese’esega ona o aafiaga i uiga faakolone i le tala faasolopito o le Atu Samoa e amata mai le taufaai’ui’u o le senituri e sefuluiva aga’i i le amataga o le senituri e luasefulu. E pei ona tatou silafia o le Iunaite Setete o Amerika e tausia ma puipuia faavaomalo le atu Samoa i Sasa’e, i motu o Tutuila ma Manu’a, a’o Sisifo o Siamani, ma Niu Sila mulimuli ane. Ua feagai ai pea Tutuila ma motu o Manu’a Tele, ma o latou sootaga faalemalo ma Amerika. Ou te toe fia ta’ua pea le maliliega lenei Faatafatolu, le Tripartite i Perelini, Siamani, i le 1899, e ui ina ua tatou manino ma faafofoga soo i ai. O le i’uga o le Senituri Sefuluiva (19th Century) ma le amataga o le Senituri e Luasefulu ina ua ola le Taua Muamua a le lalolagi i le tausaga 1914, na faamatuu atu ai e le malo o Siamani le Atu Sisifo o Samoa ia Peretania.

E pei ona silafia, ua sainia ai le maliliega faavaomalo na filifilia ai le Atu Sasa’e o Samoa e avea ma “Teritori le Faamautuina” ona o le si’omia ma puipuia lelei o le Fagaloa i Pago Pago

128 i mauga na mafua i fausaga faanatura; ma ua atoa ai nei le 117 o tausaga o agiagia pea le fu’a a Amerika i luga o Tutuila ma Manu’a.

Ona o ia pulega faakolone ua sa’oloto ai lava papalagi e fai a latou tonu ma tuutuuga poo lē fea itu e manana’o ai ma faataunuu ai la latou sainigalima. O Sisifo o le a i lalo i le Pulega a Siamani, a o Peretania ua sosola ina ua ta’u o le a agi se afa. Se manū foi lea afā ua le mafai ai ona tau ia malo poo ai o le a manumalo e pulea Samoa atoa. Ua le afaina ia i latou pe faapefea ona latou vaevaeina motu o ni tagata e tasi lo latou toto ma la latou aganuu. O le manatu faakolone lava ia, ia tele ni motu o le Pasefika i Saute latou te pulea. I lo’u taofi, na afua mai ai lava iina ona oia le aoao tetele o a tatou measina o laueleele ma o tatou faasinomaga, e pei foi ona aafia o tatou sootaga i o tatou tino ma le toto.

Ou te fia tuutuu loloto ma ‘oto’oto ni nai manatu e uiga i le Tofi o Aganuu Tuufaasolo. O le upu Tofi o Aganuu Tuufaasolo ua ou faaliliuina ai le upu Cultural Heritage o loo aofa’i ai o tatou faasinomaga tau’ave. O le Cultural Heritage o se faaupuga na fatuina e le au sikola o suesuega o aganuu ma measina faaaganuu. O le a faapuupuuina i lenei tusitusiga o le Aganuu Tuufaasolo. Ua ta’ua e alii suesue o aganuu, poo anthropologists, o Joe Watkins ma John Barnes (2012) i a la tusitusiga, “E lē tasi se faiga poo uiga o Aganuu Tuufaasolo e faasao ma puipui ai measina pe tumau foi se faiga.” O lona uiga, e fesuisuia’i ma e lasi foi faiga ma uiga a le aganuu lava ia e faasao ma puipui ai ana measina.

O la la’ua foi vaai, o tomai ma manatu fou e pei o tulafono faalemalo ua faia i onaponei poo manatu ua aafia ai i tatou, ua iloa ai le faigata ona faauigaina o nei Aganuu Tuufaasolo a atunuu eseese mo le faasaoina ma puipuia o a latou measina. O lona uiga, e tatau ona tupu a’e ni faiga fou ma e le ma’oti foi na’o se manatu e tasi e faatatau i aganuu ma faiga e puipuia ai ana measina. E iai foi le tama’ita’i suesue aganuu mai le atunuu o Fiti e suafa ia Lonaskis na faaalia lea lava manatu e tasi. Fai mai a ia, ‘E le tumau pe tasi foi se faiga e faasao ai ma puipui measina i se Aganuu Tuufaasolo. Ona toe fesili atili lea o nei alii o Watkins ma Barnes (2012), “Afai e tutusa lelei o matou manatu ma le tamaitai o Lonaskis, o le ā tonu lava la le uiga poo le vaega o Aganuu Tuufaasolo e faasao ai ma puipuia a latou lava measina?”

E tatau ona tatou vaavaai toto’a i uiga o faasao i le kelope atoa e fesoasoani ai i le tau faamalamalamaina o lenei fesili faafinau faasikola, faatasi foi ma se vaaiga faalotoifale i le puipuiga ma faasao mo tupulaga o le lumana’i. O le fesili tele lenei, o le a tonu se uiga o o tatou tagata poo a tatou Aganuu Tuufaasolo e faasao ai ma puipuia ai e i tatou a tatou lava measina? Ou te lagona e iai se isi tagata o le a na suesue atili ma maua se tali mautu mo le lumana’i. E ui i lea, mo le taimi nei, tatou faagasolo pea i le faatalanoaina o le fesili:

Aisea e Faasaoina Ai Laumua o Measina?

Se’i tatou taga’i i lenei foi faaupuga fou, Laumua o Measina—Site for Cultural Heritage. E le ‘asa se laueleele poo se alaalafaga na nonofo ai nisi ma ni pine faamau o soifuaga o i latou na nonofo ai, e pei o ituaiga mea faigaluega, ipu, faugāfale, auupega, ma isi lava mea sa faaaoga i aso ta’itasi. E mafai ona ta’ua uma ia nofoaga poo eleele, o Laumua o Measina. A

129 oo ina aliali a’e i ni suesuega ni isi o ia pine faamau, o le a avea ma laumua e punonou ai tagata o tala eli poo saienitisi latou te iloilo ma aumai ai ni tala poo manatu i le soifuaga e le o toe maua i nei ona po.

O le fesili faigofie, ‘Aisea tatou te amana’ia tele ai ma faasao nofoaga faatala eli o Aganuu Tuufaasolo?’ O le tali faigofie, ‘E tele so latou tāua ona o se vaega mautu o lo tatou faasinomaga.’ I le ma se vaai mamao e le ma’alofia: o nofoaga o tala’eli o a tatou measina e tatau ona puipuia ma faasao mo le faatamaoaigaina i le malamalama o tupulaga o le lumana’i.

O Measina lē Matagofia ma Tala Eli

E taua tele le faamanino o le sootaga olaola o a tatou aganuu tuufaasolo lē matagofia - intangible cultural heritage ma a tatou measina e tino mai—tangible cultural artifacts. O lo tatou tofi, le ‘oa tuufaasolo le matagofia o loo tau’aveina i aganuu mamalu e pei o le ‘ava poo le aliitaeao, le upega o lauga, o tala ma fagogo, o aiga ma o latou gafa, o faalupega o nuu ma lau’eleele, aemaise le nofo a matai ma le vao filifili o o latou finagalo, i le ma le tele anoanoa’i o le ‘oa o vaogagana ma le poto o loo faaaogaina i le soifuaga i aso ta’itasi.

O loo ta’ui ma afīfī ai i ia tamaoaiga faamauina i gagana le sootaga o laufanua ma eleele ma tagata o loo soifua ai. E le laugatasia pe tutusa uma upu ma faaupuga i alaalafaga ta’itasi ma o latou faalupega. E faamaonia i eseesega i gagana faamauina le iai o eseesega i faiga poo manatu i sootaga ma le eleele poo le palapala (Mortinson & Sciusco 2015). O se vaai faalemafaufau lena a tagata o tala eli ma aganuu. O se manatu o lenei fai pepa o loo olaola ai le agaga e faapelepele ma faatāua a tatou measina, e ui i ia eseesega, ae tumau pea le faavae e tasi, ‘o le eleele poo le palapala o loo ta’oto ai lo tatou faasinomaga.’ E iai foi lo tatou talitonuga i le mamana o o tatou tofi ma lau’eleele e pei ona ta’ua e le tusitala Rotuma o Vilisone Hereniko i lana tusi ua faaigoaina, “The Land Has Eyes”—E Fai Mata o le Fanua. E ta’u foi i la tatou gagana mamalu o tapu a fanua, ae le o se tupua e pei ona manatu ai ni isi. E iai foi le eseesega i afioaga ta’itasi o le faasaoina—preservation—o ia laufanua ma lona taua.

Faasao i le Malo Tuto’atasi ma Amerika Samoa

Ua ou molimauina le eseesega o Samoa ma Amerika Samoa i le faatāua o le iloa ma le atamai poo measina e leai se tino. E ui ina e le o iai ni tulafono ma’oti e puipuia ai le atamai ma taleni faaleatunuu, ae faalogoina ma vaaia pea le malosi o le faatāua i Samoa Tuto’atasi o le faaaogaina ma le faatumau o le tulaga maualuga o le gagana. O loo faatupula’ia foi ana ‘oa ma tamaoaiga e fai tino poo palapala a malo e pei o ie toga, tāina o vaa, fausiaina o fale ma galuega a tufugaa’ao. Aepeita’i, e ui i lea malosi i gagana ma tamaoaiga, o loo tu’itu’i ma faamanatu mai e alii o tala eli o Martinson ma Sciusco e faapea: i totonu o Samoa i lenei vaitau, e leai ni isi e to’atele o mafai ona tuufaatasia le taua o tala eli, o se vaega iloga o ‘oa fai tino, ma le ‘oa a le atunuu e leai se tino poo le le matagofia e pei o lauga ma gafa o aiga, ma isi mea faapena (mf).

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Atonu o le malosi o le faatāua o measina le matagofia i Samoa e pei ona ta’ua, o se tasi lea mafuaaga ua le faamamafaina ai i se tulafono o le Faasao ma Puipuiga Law of Preservation and Protection o measina i motu o le Malo Tuto’atasi ma ona fanua faalaua’itele. E vaai ai ma le manumanu faatagata o tala eli ma suesuega aua ua faaleagaina ma faatama’ia ni isi o nofoaga aupito taua ma ua aveesea ai po ua le toe iai measina sa iai pe sa tanumia mo le lumana’i. Ua aveesea lava e aunoa ma se faamaumauina pe se’i suesueina.

O loo eseese faiga i le faasaoina o measina i Samoa-na-lua, ma o loo faamamafa le manatu o lenei folasaga i nofoaga o tala eli. E ui ina mautinoa le malosi o Samoa Tuto’atasi i le faatauaina o lana ‘oa tuufaasolo i gagana, a’o loo mana’omia lava se tulafono ua ma’oti mo se faasaoina ma le puipuia o measina tau tala eli a Samoa. O le a ta’ua i lalo se tulafono o loo galue nei i Amerika Samoa. O se manatu faigofie i le mafuaaga o lea eseesega i le faasaoina o measina, o le eseese lava o tu ma uiga i faalemalo. E iai foi le eseesega o le faagasologa o tulafono tau faaofi i le Palemene o Samoa ma le Fono Faitulafono i Amerika Samoa. E faapena i a latou faai’uga e tali atu ai i le faatulafonoina o le galuea’iina o tala eli ma le faasaoina ma le puipuia o Aganuu Tuufaasolo. E iai lava ona li’utau i soo se faigamalo.

E tele se aoga o le faatalanoaina o le tulaga i le faasaoina ma puipuia measina i lona fesoota’iga ma tu ma aganuu. O le eleele o le faasinomaga o loo taai lava ma afifi i le faamatai. I lo’u manatu, e le mafai ona tatou vavaeeseina le faasao mai le pule faamatai. O le faasao o se tiute tau’ave o tagata Samoa ta’ito’atasi e iai lona manatu i lana aganuu ma lona faasinomaga. I motu o Samoa Tuto’atasi, e ‘autu Tu ma Aganuu Faamatai i le faasaoina o tofi tuufaasolo aua latou te tau’ave ma le loto atoa le poto ma le tofa e leai se tino— ‘intangible knowledge’. I se isi itu, o le tiute faapule o le matai e iai lana vaega tele i le faasaoina o le ‘oa e tino mai pe tagofia—‘tangible cultural materials’ e aofia ai nofoaga poo eleele faasinoina.

I le tuufaafeagai o le ‘oa fai tino ma le oa taua lē matagofia, fai mai Martinson & Sciusco, “O le taimi nei, o le toatele o tagata Samoa latou te le o manatu e faafesoota’i le taua o nofoaga o tala eli ma nofoaga o faatinoga o aganuu a Samoa. Afai foi ua iai se iloa ma se malamalama o ni isi i lenei mataupu, e le toatele ni isi o latou una’ia ia faia loa se tulafono ma faamalosia i tagata lautele. Atonu o se isi lea mafuaaga ua faatalale ai po ua faatuatuai ai pea ona taga’i le malo i se tulafono o le Faasao ma Puipuia o Measina Tau Aganuu mo le lavea’iina o nofoaga o tala eli i le Malo Tuto’atasi, ma e i’u ai ina faaleagaina i se taimi o i luma.

Ae peita’i, o se vaaiga faafiafia loto ona ua iai se nofo uta o tagata ma le malo o Amerika Samoa i le tāua o nofoaga o tala eli. Ua iai ni tulafono faalemalo ua mulimulita’ia mo le faasao ma puipuia o measina faatala eli i le teritori e ta’ua o le American Samoa Code and Section 106. Ua iai foi le faaeteete i tagata o Amerika Samoa e soona eli ma faaleaoga ni mea e foliga mai e le tāua pe a oo ina faia soo se galuega e suatia ai le eleele e pei o tulaga o fale ma le faataatitiaina o paipa mo alāvai. E mafua lea faaeteetega ona o moliaga i le tulafono o i latou e le o usita’ia aiaiga o le vaaia ma suesueina o ni measina tanumia pe a fai galuega o atiina’e.

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Ua fesoasoani tele nisi o ofisa o le malo o le feterale o Amerika e ala i o latou lālā o loo iai i Amerika Samoa e pei o le Ofisa o le Faasao Office of Preservation ma le Ofisa o le Paka poo Nofoaga Faasao Office of National Park. O lo latou sootaga ma le malo o Amerika ua tuu ai Tutuila ma Manu’a i le tulaga e iai tagatanuu o Amerika lea e ta’ua o Initia, o tagata Hawaii, ma isi tagatanuu i lalo ifo o le fu’a a Amerika. Ua le toe soifua faakolone ai i le faaleagaina o measina e tagata mai fafo, a ua fai ma ala o le faasao ma puipui ai Aganuu Tuufaasolo le matagofie e pei ona faatulafonoina e Amerika mo isi tagatanuu i lana pule’aga. O Tulafono foi o le Faasao ma le Puipuia a le malo o le feterale e aofia ai ma Amerika Samoa, ma e le mafai ona ‘alo ese ai ona tagata mai le usita’ia o ia tulafono.

Ua faaauau pea galuega o le tala eli i Amerika Samoa ona o le lagolago mai o le tulafono a le malo faafeterale faatasi ma le tulafono ua iai nei i Amerika Samoa. Ua vave foi ona oo i lea tulaga ona ua aumai e le malo tele le faata’ita’iga e lima ta’ita’iina ai le teritori. O loo lagolago tele foi le vaega o le ASPA poo le Puleaga o Eletise ma Vai i le faasaoina o measina pe a oo ina faatino a latou galuega o le tosoina o paipa ma uila mo tagata uma i totonu o motu ta’itasi. Ua avea ai ma tiute tau’ave o le ASPA le faasao o nofoaga o measina o tala eli, ma o se tasi lea o sao aupito malosi i le galuega faasao. O le a toe faapupula atili atu le gaoioiga o loo faia e le ASPA.

I Samoa Tuto’atasi, e faafiafiaina le loto ona o loo faaauauina pea galuega faatala eli ma le fia faasao o measina i nofoaga o tala eli, e ui ina e le’i mae’a ona faama’oti le tulafono lau tala eli. O le a ta’ua i lalo galuega sa faia ma nisi o loo faaauauina e oo mai i le taimi nei.

Faasinoina, Faailoa, ma Faatupu le Malamalama i Nofoaga Fia Faasao:

O se tasi lu’itau ma faaeteetega mo le tagata galue i tala eli, o lona faailogaina lea identifying, faatāuaina ma faalauiloa publicize a o le’i talanoaina le tausia ma le faatumauina maintaining, ma le faasaoina preservation o nofoaga o aganuu tuufaasolo ua lamatia. E le faigofie ona tau faamanino le tāua ma ona mafuaaga e faasaoina o measina tau tala eli. Faato’a mafai ona talanoaina malamalama ni faiga faatulafono e tausia ai ma faatumauina nei nofoaga pe afai ua faailogaina pe faasinoina ma iloa lona taua o nei nofoaga.

E faapena foi i le faatauaina o laueleele e ono aafia i suiga faaonaponei ma faatama’ia ai ni measina o lo’o maua ai. E le o mafai ona lagona e le toatele o i latou o loo umia ia laueleele le maualuga o tāua o nai mea laiti o loo tanumia ai. E faapena foi i le mamalu lautele o le atunuu. Ua avea le le’i maua o se malamalama ma se faailoaga o ia measina ma ala ua faatama’ia ai ma ua le mafai ai lava ona faasao se’i suesueina ma faamaumau uiga ma se poto e maua mai ai. O le fesili e le toe ma’alofia “E faapefea ona faailoga pe faasinoina nofoaga o aganuu tuufaasolo?” O le tali o lenei fesili o loo ta’oto ia i latou o loo iai le iloa ma le a’oa’oina, ma o loo gafa ma lea galuega. Ua latou masani ma uiga o nofoaga o iai measina e tau i lo tatou faasinomaga atoa ma lo latou naunau i lenei pitolaau o le soifua sa’ili ma a’oa’o.

O ni faataitaiga o nisi o nofoaga tāua o tala faasolopito e iai le malumalu tuai o le Ekalesia Katoliko i Mulivai i Apia. E faapena i le Fale Televise tuai i Utulei i Amerika Samoa. O

132 nisi ia o maota iloga i tala faasolopito historical buildings. O tia seulupe pigeon snaring mounds, ua la’u ese maa sa fausia ai ma faaaoga e fausia ai pa maa poo faavae o fale faaneionapo; o le talepeina o faavae o fale Samoa i fausaga tuai mo le toe fausia i ni suiga fou, o le faaleagaina o le Maota Fono tuai i Mulinuu i Apia, ma le anoanoa’i lava o isi measina taua i Samoa atoa e le toe maua pe toe fausia. Ua faaleagaina lava ma ua mou atu. E tagitagi ai le tagata galue i tala eli, e ui ina e le o toatele nisi e lagona lea faataua, e moomia lava le galuea’iina ma faamautu o se tulafono maumaututū e puipuia ai a tatou measina o le a sola ese atu ma le toe vaaia.

E faapefea ona tatou faailoa tala e uiga i le faasaoina o nei measina? E tele ona laasaga o le faailoa ma faasalalau tala i measina tau tala eli. Muamua, e ao ina faasinoina laueleele poo nofoaga ua iai le manatu e faasaoina po ua iloa ai measina e fia puipuia ma faasao. O le ala lea e tatau ai ona faamaonia certify se tasi e galue i tala eli e pei ona ta’ua i luga. O ia lea ua a’oa’oina i le faasinoina o se nofoaga e ao ina faasao pe fia suesueina. Aepeita’i, e le taofia ai le finagalo o soo se tasi e lagona le taua o se laumua poo se mea itiiti e tatau ona faasaoina aua o le galuega fai a soo se tagata Samoa le faasaoina o measina. Ae lelei lava ona fesiligia ma tapā se manatu o tagata aoaoina i tala eli ma measina tau aganuu.

I Amerika Samoa ua iai le malosi’aga o le au galulue i tala eli poo le faasao o talafaasolopito historical preservation latou te taofia ai se galuega e aafia ai ni nofoaga e ono faasao se’i faia ni suesuega. O le ala foi lea o le aiaiaa e le Pule’aga o le Eletise ma Vai i Amerika Samoa le usita’ia o lea tulafono.

Afai ua faasinoina e se tagata o tala eli se nofoaga poo laumua o loo iloa ai se tasi pe sili atu o ni measina, ona resitalaina loa lea faaletulafono ia faailogaina mo le puipuiga. O se laasaga faigata lenei i le faafeagai ma tagata o le atunuu i o latou fanua ma mea totino. E le faigofie i se tagata Samoa ona faamatuu sona fanua e pule atu le tulafono i ana lava gaoioiga e fai ai. Fai foi o le naunau i le fia faasao, ae ua alagatatau lava ona suia lea nofoaga mo mana’oga aoga o aiga e o latou ia fanua. E i’u lava ina faaleagaina measina o loo naunau e fia su’esu’eina. O se fesili lenei e fai si faigata i le tagata o tala eli ona ua leai se malosi’aga e mafai ai ona taofia le faaleagaina. Aepeita’i, ua ou molimauina le faigofie o ala faatamalii ma faaleatunuu e teuteu ai le talosaga e fia suesueina se eleele e patino i se aiga poo fanua faitele o aiga. O le ala lea e moomia ai se tulafono e lelei ona fuafua aga’i i le faasao ma puipuia o nei mea taua o le atunuu, ma o se tulafono foi e faataua le pulega faamatai atoa ai ma le aiga e ona fanua fia suesueina.

O le isi itu e ao ina taga’i toto’a i ai o le ituaiga o siosiomaga o loo i ai sea fanua e fia faasaoina i aso nei. O se fanua e faamata e mafai ona faasao pe ono faatama’ia i atiina’e tatau mo le lelei o le soifua o tagata e le ma’alofia? Pe faamata foi o lona tulaga e pei o se auvae mauga poo se matafaga e le mafai ona le oo i ai ni solo poo le galu? E le gata i atiina’e ma tulaga o fanua, a’o gaoioiga faanatura e iai galulolo, mafui’e, ma afa e ono lepetia ai pe faaleaga a tatou measina. E leai lava ma so tatou malosi e taofi ai gaoioiga faanatura ma ua le mafai ai ona tatou lavea’i a tatou measina. E faapena foi i isi mea tutupu e pei o afi ma nisi faalavelave le mataofia.

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O le faailogaina poo le faasinoina o se nofoaga e oo faatasi mai ma le mana’oga ia faama’oti ma manino ni manatu e tatau ai ona puipuia ma faasaoina se nofoaga. E ao loa ina tapā se tulafono mo lona puipuia ae le’i faaleagaina pe faatama’ia ona o suiga poo atiina’e faaonaponei. A faaleagaina ma aveesea se nofoaga o aganuu tuufaasolo ona o atiina’e, o le a le toe mafai lava ona fai o se su’esu’ega ma maua se malamalama i nisi o a tatou measina e tino mai poo leai foi o ni tino e matagofia.

O le tasi foi lu’itau i le tagata fia faasao ma puipui i measina ua faasinoina, pe faapefea ona tatou faasalalau atu tala i nei measina faatala eli ma faamalamalama lo latou taua i lo tatou faasinomaga? O le ala vave e masani ai, o ala o faasalalauga e pei o nusipepa, televise, ma leitio; aepeita’i, e aoga ma malosi ia taumafaiga uma pe afai ua iai se tulafono aloa’ia e faauluina ma pasia e le malo e faafoe ma pulea ai le puipuia o ia measina. O le ala lava lea e mautinoa ai ua le faaleagaina i se mana’o o se tagata e to’atasi ni faailoga o a tatou aganuu tuufaasolo.

O le Tala Faasolopito o Tala Eli i Eleele o Samoa

Ua iai faamaumauga o le taunuu i Samoa o le Au Matutua o Tala Eli Senior Archaeologists. E ui ina telegese le alualu i luma o lenei suesuega tau aganuu, a ua iai tulagavae o taumafaiga ua mae’a. E iloa i le ata o loo i lalo galuega suesue faatala eli ma se iloa na maua ai i Samoa- na-lua e amata i le 1950 se’i oo i le taimi o lenei tusitusiga, 2017. E pei ona faitauina, o tala eli i Upolu na amata i le 1950 i le 1970, ona motusia lea, ae na toe amata ina ua asia ma galuea’iina e Porofesa Helene Martinson-Wallin, Clark ma Wallin, i le 2000 i le tolusefulu o tausaga talu ona le toe faia se galuega na tula’i mai ai lenei galuega toe lagalaga i Upolu, Samoa.

I Tutuila ma Manu’a, e le’i motusia taumafaiga o tala eli e oo mai i le taimi o lenei tusitusiga ona o le sapasapaia e le tulafono faafeterale ma le lagolago malosi a le matagaluega o le Puleaga o Eletise ma le Vai ASPA e pei ona ta’ua i le amataga o lenei folasaga.

E faaalia i le ata lenei le eseesega o le faatinoina o tala eli i Samoa-na-lua ona o aga faatulafono.

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Manu’atele (3 Islands),Tutuila, Aunu’u ma Rose Upolu, Savai’i, Apolima, Atolls... Manono etc… UPOLU SAMOA AMERIKA SAMOA

Jack Golson in the early 1950s

Jack Golson, 1957 William Kikuchi & Yoshi Sinoto (1963-1964)

Green and Davidson, 1962-69 Janet Frost (1973 & 1974)

Jesse Jennings, 1973-1975 Natland, J. H.1980

ARCHAEOLOGICAL STUDIES STOPPED Patrick Kirch & Terry Hunt (1983) IN THE EARLY TO MID-70s. Thirty years later, Helen Leach & Dan Witter (1983)

Martinsson-Wallin, Clark and Wallin, 2002- McDougall, Ian 1985 2004 Simon Best (1986) Collaboration NUS - Gotland University (2005- (excavations Letolo 2006, Malaefono Herdrich, D. J.(1991) 2006, Fale o le Fee 2007, Laupule mound 2010) Athens, J. Stephen, and Michael

Asaua 2007- (excavations Apolima 2009, 2011 Kirch, P. V., and T. L. Hunt 1993 Tusitala, Apia Desilets (2003): Sand 2013-2015, Manono Addison, D. J., and T. S. Asaua (2006) Ethan Crochrane 2014-2015, Aleipata Linnekin, Jocelyn, Terry Hunt, Leslie Lang, and End of 24th June to 1st week of July, 2016 Timothy McCormick (2006)

Archaeology & Cultural Heritage using AFCP Kennedy, Joseph 2009 this year to collect GIS/GPS desktop database Rieth, T. M., A. E. Morrison, and D. J. Addison Researchers from different Universities continues their way to do research here at CSS- (2008) NUS Sorenson, Stan 1997 Example: Collaborations American Samoa Power Authority (ASPA) University of Auckland New Zealand contracted several Archaeologists to deal with Section 106; Law of Cultural preservation and Gotland (Dr. Helene Mortinson-Wallin) conservation. NHCP LAW

Australia (Post Graduate Lori Sciusco) Soliciting & Contracting Archaeologists to do site surveys and site evaluations (Dr. Joel Klenck ASPA&CSS-NUS collaboratively worked by - & Epifania Suafo’a-Taua’i) had done 5

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December 2015 Sending a student to attend the archaeological surveys with 3 publications practical part of archaeology) completed.

ON-GOING ARCHAEOLOGICAL WORK ON-GOING ARCHAEOLOGICAL WORK

O lo’o fa’aauau pea galuega o le Tala Eli O lo’o fa’aauau pea galuega o le Tala Eli

O Amerika Samoa ma le Tulafono Vaega 106 Section 106

I Amerika Samoa, o tupe galue a le feterale latou te faamatuu mai mo le faasao ma puipuia measina mai le faaleagaina i suiga poo suaga o ni eleele pe a galuea’iina se poroketi. I le mulimulita’i o Amerika Samoa i tulafono a le feterale, o Saienitisi o le Tala Eli o loo feagai ma le Ofisa o Puipuiga ma Faasaoina o Measina mo Amerika Samoa, faatasi ma le ofisa o le ASPA, ma isi ofisa o le malo. Ua faamamafa a’ia’i le tatau ona iai o se tagata ua iai sona tomai faapitoa poo se tikeri o tala eli i matagaluega e iai le ASPA ma Galuega Lautele. Afai e galue tupe a le feterale mo poroketi i totonu o Amerika Samoa, e faamausalīina le iai o se tagata e iai sona tomai pasia i mea tau tala eli.

O Saienitisi o tala eli, o le isi a latou matafaioi o le faatinoina ma faamautinoa ua galuea’iina le tulafono ua faanumeraina o le selau ma le ono Section 106. O lea tulafono na faauluina e le Paka Faasao o Amerika National Patk i le tausaga 1966, ma pasia e le fono a le Konekeresi i lea lava tausaga. O le mafuaaga lava o le faaofi o lea tulafono ona o le puipuia ma le faasaoina o measina i laueleele uma o loo faailogaina faapitoa i tagata nuu uma o Amerika Native American Indians. O laueleele uma ma measina o tala eli ua alagatatau ona puipuia ma faasaoina i le malosi o lenei tulafono. O le tulafono o le Faasao o Talafaasolopito o le Malo National Historic Preservation Act (NHPA), o le tulafono lava lea e aafia ai uma setete ma teritori uma i lalo o le vaaiga a le Iunaite Setete o Amerika. O le NHPA e gaoioi pe afai o loo faatupeina e le feterale se galuega poo se poroketi ma o loo faia i luga o laueleele e pulea e le feterale. Afai e faatupe e le feterale se poroketi ae e le usita’ia ma mulimulita’i i nei tulafono, e iai le sala e tatau ona totogiai, o le lima pasene 5% e toe faaopoopoina i le tupe o le poroketi e toe faatumu. O le tupe lea o sala o le solia o lea tulafono. O le Tulafono, Vaega 110 o le Faasao o Talafaasolopito o le Malo Section 110 - National Historical Preservation Act, 1966:  Ina ua avea motu o Tutuila ma Manu’a ma Teritori o le Iunaite Setete o Amerika, na tuuina atu e le malo Feterale le avanoa i teritori e faagaoioi ai porokalame eseese tau i le Faasao ma Puipuia i lalo o le tulafono a le faafeterale, aemaise ai eleele o loo ua faagaoioia ai galuega faatino e faaaoga ai tupe a le feterale.  O le vaega lenei o le NHPA e matuā faamamafaina le iai se Saienitisi o le tala eli ua iai sona tusi pasi ma sona silafia faapitoa (e le lava le na’o se poto masani); o se tagata ua iai se Master’s Degree po’o le Ph.d; ua a’oa’oina mautu lona silafia i a’oa’oga o tulafono faafeterale; aemaise ai lona iloa o le a’ano moni o le Vaega 106, o le tulafono NHPA.

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Ua na’o le ASPA le matagaluega a le malo o Amerika Samoa o loo faaauau pea le faatauaina o le iai o le sui o tala eli ia latou galuega fai, e ese mai lea i Ofisa o le Faasao o Talafaasolopito ma isi lala o galuega faafeterale. O se tasi aoga o le iai o sui o tala eli i le ASPA, o lo latou sao i le faamatuu mai o tupe a le feterale e faaaoga e le ASPA ia latou poroketi e atiina’e ai le soifua lelei o tagata lautele o le atunuu. E silia ma ‘afa o tupe o loo maua e le ASPA ma i le malo o le feterale e galuea’iina ai ana atiina’e; a ua na’o si vaega e i lalo ifo e maua mai tagata lautele i pili o vai, uila, otaota lafoa’i, ma isi mea faapena. E faaopoopo i le tulafono faafeterale, e iai foi le tulafono faalotoifale tau fanua ma laueleele ua ta’ua o le Coastal Zone Management (CZMA) na pasia i le 1990. O se tasi lea tulafono tau fanua ma eleele o Amerika Samoa e ao ina usita’ia e tagata uma o le atunu’u.

O le Ofisa o le Faasao o Tala Faasolopito Office of Historical Preservation ua faamautuina mai e tatau ona latou faamalosia ia tulafono. E ta’ua o leoleo watchdogs e tulimata’ia le usita’ia o le NHPA ma le CZMA i Amerika Samoa, poo le galuega tau Ofisa o le Faasao o Tala Faasolopito. O le sini autu o tala eli lea ua mae’a ona faatulagaina e Amerika le tulafono faafeterale i le feagai ai ma eleele o tagata Amerika Samoa: e tatau lava ona auai ma iai se fofoga o le Sa’o poo le pule o se laueleele pe afai se faai’uga o laumua faapitoa mo suesuega faatala eli. E amana’ia tele lona leo pe a oo i le va fealoaloa’i i le iloiloga ma faamauina nei laufanua mo le faasaoina ma le puipuia o le Tala Faasolopito o tala eli ma measina e aliali mai ai.

Tulafono Faatala Eli i Samoa

O se tala faamalosi loto i le au galulue i tala eli, o lea ua faagasolo le faatalanoaina o se tulafono i le Malo Tuto’atasi mo tala eli. Ina ua faamautuina le iloiloina e le Komisi o Tulafono Iloilo le lipoti o le 2012; i le tusitusiga o lea lipoti o loo atagia mai ai iina ni vaega e fa o le tulafono. O se talosaga faapitoa na aumai i le afioga i le Palemia i le ulua’i aso o Fepuari 2013, i le Komisi fai tulafono; e ao ona su’esu’e atili pe faapefea e le Board ma i atunuu mamao ona faamautuina se tulafono faavae e faamautu ona faasao ma puipuia ai ia measina o Aganuu Tuufaasolo; e a’afia ai ma le lalolagi ma lona faauigaina? Pe faapefea foi ona faatinoina?

(1) E tatau ona fai su’esu’ega po’o iai ni tulafono e fetaui mo lena Aganuu Faasaoina & Iloilo e tagata lautele pe faapefea ona faatinoga. (2) E moomia le faamanino mai uiga ma lona tulaga faa-va-o-malo faa-Pasefika ma taga’i toto’a pe o talafeagai ma finagalo ma manatu o tagata Samoa. (3) Su’esu’e lelei ma le toto’a le tulaga pe o fetaui ia gaoioiga o le tulafono i le Aganuu Tuufaasolo a Samoa i Pulega e ao ona faia. (4) ni manatu faaali e faatatau i le faatinoga o le Aganuu Tuufaasolo ma Pulega e iai ona faamautu, faapulega ma ana ‘au galulue.

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O le Su’esu’eina o le Tala Eli 1:

O le vaaiga lena o le faatinoga o le tulafono Vaega106, tulafono faafeterale ma tulafono faalotoifale.

Ata 1: Galuega o le Vai Lafoa’i i Fagatogo

Na amata ona faatinoina le Poroketi o le Vai Lafoa’i i le 2002. O le galuega na faatupeina e le feterale i le 5 piliona tala mo le Tulafono Faavae mo vai mama o le tausaga 2000. Na ulua’i faatupe lenei poroketi e le vaega o loo gafa ma le vaavaaiga o le Si’osi’omaga o loo i totonu o le laumua o Uosigitone, o le Itumalo o Kalamapia District of Columbia. Mulimuli ane, ua faatasi atu iai le Ofisa a le Initeria. E oo mai le taimi nei, o loo faaauau pea lenei poroketi.

O le va’aiga faatala eli i le eliina o le eleele atoa ma le faatulagaina o paipa tetele mo vai lafoa’i. O le konekarate sua eleele e manumalo i tauofoga mo le faiga o lea galuega e galulue faatasi ma le saienitisi o tala eli e suesue ma iloilo ni measina e ono taatitia i luga o lea eleele. E tusa ma le limasefululima pasene le avanoa (55% chance) e le maua ai se measina a’o alo atu le tagata o tala eli i nei iloiloga. O le isi fasefululima pasene, a’o suatia le ele’ele, e tatau ona ali a’e ma maua ni measina o loo tanumia. O ni isi o taimi e maua mai se umu manu, se umu tanutanu i aso anamua; o isi taimi e faailoa mai ni nutigāipu ele; ae o ni isi o taimi, o le anoanoa’i o measina e iai to’i maa, ma nutigamaa na gaosia ai matātuai, o fao, o atigi alili na gaosia ai mātau, umu ti, masi ulu, ma tagata ua leva ona maliliu, ma isi mea faapena (mf).

138 Su’esu’eina o le Tala Eli 2:

Ata 2: Galuega o le Val Lafoa’i, Pava’ia’i 2005:

O se va’aiga i se tasi o Saienitisi o Tala Eli; o loo galue i le faatupega a le feterale, i lana tulafono Vaega 106. Afai ua iai le saienitisi faapitoa o tala eli i le laumua e vaaia, pe eli, poo faia se galuega suesue o le fanua; o loo ia te ia le aia tatau faapitoa e na te taofia ai galuega pe a le talafeagai lona faatinoga. E aofia ai fanua tanu, tia sa, o fanua sa gaosia ai auupega e pei o to’i maa, maa‘ele, ipu’ele e iai tanoa, ivi manu ma i’a, atigi alili na sa gaosia ai mātau…(mf)

Ata 3: O le ata i luga, o galuega o le vai lafoa’i i le alaalafaga o Pava’ia’i. O Jeff Toloa o loo galue i le tau faamautu mai o le tala eli i fanua tanu e lima na maua a’o suatia le laueleele mo le vai lafoa’i.

139 Ata 4: O le ulua’i ipu’ele atoatoa na maua i Ofu. Na maua e le Iunivesite o North Dakota, 2011.

SU’ESU’EGA 3: O motu o le Manu’atele o Ofu, Olosega, ma Ta’u

O le to’atele o tagata suesue tala eli na aga’i mai fafo ma faaauau ona suesue i motu o Manu’a; faasolo mai ai i le vaitau na taunu’u mai ai Makerita Meads. O ia lea ua na faalauiloa Samoa i atunuu i fafo ona o lona fia ta’uta’ua. Na amata mai i le 1900 e oo mai i le taimi o le faaofi o le tulafono Vaega 106 i le 1966. Na iai se vaega faapitoa o Saienitisi o tala eli na malaga mai fafo i le Iunaite Setete na aga’i atu i motu o le Manu’atele i le 1980. O le autu o lea malaga o le fia suesue atili poo fea tonu e aga’i mai ai tagata folau o le Pasefika; aemaise le itu i Matu Sasa’e o le Atu Samoa. O i latou ia e iai Patrick Kirch ma Terry Hunt mai i le Iunivesite o Uosigitone; o Jefferey Clark mai le Iunivesite o North Dakota, o William Ayres ma David Eisler mai i le Iunivesite o Oregon, ma Joel Klenck ma i le Iunivesite o Harvard, USA. O le taimi foi lea, o le tuputupu a’e ma lo’u naunau i le fia a’oa’o i mataupu tau tala eli, ma ou tau mulimuli ai loa i le fia maua o se a’oa’oga.

O Lowel Holmes lava le tagata suesue i tu ma agaifanua a Samoa na sosoo lona oo mai i Samoa nei e faaauau su’esu’ega na ta’imua ai Makerita Mead; o suesuega ia i le faatulagaina o ana tu ma agaifanua. O le ulua’i Saienitisi o tala eli na ta’ua e Unasa Vaa o se tasi o Matua o Faiva i sana folasaga e ta’ua, Toe Fausia o Agaifanua: Tala Eli i Samoa Reinventing tradition; Archaeology in Samoa. Na ia tusia ai: “O Te Rangi te Roa poo Sir Peter Buck i le 1930, na muamua taunuu ma faia ana suesuega faatala eli i motu o Manu’atele, Tutuila, ma Samoa; ona sosoo ai lea ma Jack Golson i le 1950 i Samoa-na-lua; ona sosoo ai lea o William Kikuchi i Amerika Samoa. Ina ua mavae le lua tausaga, ona faatasi ane lea i ai le foma’i o Yoshi Sinoto mai i le Maota Mata’aga o le Bishop i O’ahu, Hawai’i i le 1960. O le taimi tonu lea na galulue ai porofesa o Roger Green ma Janet Davidson i Upolu, Samoa.

140 Ata 5: Faatulaga mai i le itu agavale aga’i i le taumatau: Margie Tito Malae (maliu) - Pule o le Va’oto Lodge; ua maofa ina ua na molimauina se ipu‘ele atoa a o suesue le Iunivesite o North Dakota i le tau mafanafana 2011; o se tasi lena vaaiga o le faatinoga o le Vaega 106, Tulafono NHPA, 1966.

Su’esu’ega 4:

O se va’aiga lena o le vaega a le tala eli a le ASPA na latou mauaina se tasi ipu’ele atoa ina ua suatia le laueleele i le muāfale o Milo Papalii a o faatino le tulafono faafetarale. Talofa e, ua malepe le ipu na atoatoa ina ua suatia e le lola ona o le faamautuina o se tane tele mo otaota ma vai lafoa’i. O lenei tanoa’ele e tutusa lelei lona lapo’a ma lona tino mai ma le ipu’ele na ulua’i maua e le vasega o le Iunivesite o North Dakota i le 2011, Va’oto Lodge, i Ofu.

141 SU’ESU’EGA 5: Fitiuta i le motu o Ta’u, Manu’a.

Ata 6: O le Matāsaua, e sāua ai le sami malulu ma le ulua’i ave o le la i le taeao, E fiti a’e ai le la ma sosolo atu i uta i le matafaga o Fitiuta, ma le Ala i Saua, Fiti’uta-Ta’u, Manu’a, 1996.

O le ofisa o le Paka Faasao i Amerika e malosi lana tautua ma lana sapasapaia o le faasao ma le puipuia o mea tau aganuu ona e amana’iaina tele e Amerika atoa. Ua filifilia nuu e iva i Amerika Samoa, ma ua faatulafonoina e va’aia e le Paka Faasao (NPS) i le 1993. O nuu o loo i totonu o le Paka Faasao i motu o le Manu’atele o Fitiuta, Faleasao, Ta’u, Ofu, ma Olosega. O le motu o Tutuila o loo iai alaalafaga o Afono, Fagasa, Pago Pago, ma Vatia. O nei alaalafaga ua mae’a ona faia ai ni isi o suesuega tau tala eli.

Ua uma ona tapena se ripoti tele e 233 laumua o tala eli ua uma ona tuupepa ai ma faamaumau i le Paka Faasao National Park e le foma’i o Tavita Addison ma le tusitala o lenei pepa mai i le 1996 ia Aperila 2011. I lea 233, ua uma ona resitala ni isi o tala o laumua i totonu o le porokalame o le Archaeological Survey Management Informational System - ASMIS.

Ona o le tulafono Vaega 106, o talatuu faavaomalo ma Poroketi o le Pulea o Alaga’oa Tau Aganuu e faatupeina e le feterale, o Saienitisi tala eli e faatulaga a latou gaoioiga i le vaevaeina i Vaega I, II, ma le III. O le Vaega I e mo saienitisi o tala eli e fuafua lelei ai ma fotua’i fesili e faata’imua ai le galuea’iina o le poroketi. O le Vaega II o le faagaoioiga o metotia e fai ai le sailiiliga ma suesuega o le laumua. Vaega III, o le aumai atoa o talaaga o suesuega ma sailiiliga mai metotia e amata mai i le ulua’i sailiiliga e oo i le faataunuuga o le suaina o le eleele, faatasi ai ma faamaumauina e ala i le tuupepa o tala eli; i lona aoga ma le taua tele.

142 Su’esu’ega 6: O le va’aiga i se tasi galuega i totonu o le Paka Faasao, Fiti’uta, Manu’a 1996.

Ata 7: O le laina maa o loo taumafai Tuluiga Tupuola e faamama ma faailoa i le ta ese o le vao matua. Alignment of basaltic rocks visible in the National Park Service area on Fiti’uta,Manu’a.

Samoa ma Lona Tofi o Aganuu Tuufaasolo

O le tula’i mai o le manatu i le faasao o measina i Upolu ma Savaii, ua o se manatu fou ua a’e mai. O loo i se tasi vaega o lenei pepa le faailoaina o ni galuega o tala eli ua mae’a ona suesue ma iloilo e ni isi o saienitisi i Upolu. E pei ona faitauina, e amata mai le 1950 e oo mai i le taimi o lenei tusitusiga, 2017. O le tala a le au matutua na ulua’i asaina le galuega i eleele ma laufanua o Samoa ona o su’esu’ega faatala eli, sa leai se tulafono mautu na tuuina mai e le malo poo se aga faaleatunuu e ao ona mulimulita’i i ai. E tasi le tulafono o loo iai nei ua na’o le Planning for Urban Management Act (PUMA) e faapea, “Afai e ave’esea ni measina a Samoa mai eleele ma laufanua o Samoa mo suesuega atili (for Data Analysis), ua na’o le Ao Mamalu o le Malo e pei o Afioga Tupua Tamasese na te sainia ma faamaonia le faatagana o a tatou measina e suesueina.”

Na amata e Jack Golson ona faia lana galuega faatala eli i Samoa i le 1957, sosoo ai ma foma’i o Roger Green ma Janet Davidson i le 1962 i le 1967. E lua a la tusi tetele ua tusia, o le Vaega Muamua ma le Vaega Lua. E oo lava i le amataga o tausaga o le 1970 aga’i i luma, o malaga mai pea le alii o Roger Green i Samoa e faamautu atili ana tusitusiga. Na sosoo lea ma le foma’i o Jesse Jennings i le 1973 e oo i le 1975; o le autu o ana taumafaiga o le suesueina ma tu’upepa le faafanua o le Mauga o Olo i Mulifanua, Upolu ma le faato’aga niu

143 ma povi i Letolo, i Faaala, Palauli i Savai’i. Na sosoo ai ma le malaga mai o foma’i e aofia ai le tama’ita’i o Helene, Clark, ma Wallin i le 2002 i le 2004.

I le taimi nei, o loo aga’i mai pea saienitisi o tala eli e iai le foma’i o Christophe Sand. E le’i mamao atu lana suesuega na galue ai i le motu o Manono mai le 2012 i le 2004. E faapea foi ma le foma’i o Ethan Crochrane o loo aga’i mai e fai ana suesuega i mea tau suiga o eleele i lenei vaitau. O loo suesue pea i nofoaga sa ulua’i taunuu i ai tagata folau o Samoa anamua i le itumalo o le Atu Aleipata ma Fagaloa Uta e iai alaalafaga o Samamea, Lona, ma Taeolefaga.

Tala Autu i le Poroketi o le Ambassador Funds for Cultural Preservation AFCP

O le Laumua o Suesuega o Mataupu Tau Samoa (CSS) i le Iunivesite o Samoa Aoao, ua latou talisapaia ma faamautu le tomai faatala eli ma Aganuu Tuufaasolo i le amataga o le 2014. Ua iai nei se porokalame e ta’ua o le Porokalame o Tala Eli ma Aganuu Tuufaasolo— Archaeology Cultural Heritage Program ACHP. O lea porokalame ua ‘aoa’o ni mataupu tau Saienitisi oTala Eli. O nei mataupu e a’oa’o alo o le atunuu i se malamalama fou. E a’oa’o ai foi ia talia ma amana’ia le taua o le oa o measina tau Aganuu Tuufaasolo talu ona taunuu mai tagata Samoa i se fua faatatau e sili i le toluafe tausaga ua tuana’i. O alaga’oa i le faagasologa o lenei polokalame e aofia ai le faia’oga o le poto faasaienitisi o tala eli, o le au Sikola o Aganuu, o le au fai Tala Tu’u, o le au Suesue i Fagogo, o Matua o Faiva o le Gagana Samoa, atoa ai ma le Matua o Faiva o Tu ma Agaifanua i soo se Alaalafaga.

Su’esu’ega 6: Ana o Seuao i Sa’anapu: Poroketi o le AFCP, 2016.

Ata 8: I totonu o le Ana o Seuao, i le Alaalafaga o Saanapu, na matou fuaina ai le tulaga o se fatamaa e 4 x 5mita le umi ma le lautele, ma le 1.5 mita le maualuga.

144 O le tala a se alii o le afioaga o Sa’anapu, Laauli Tava’e, Iuni 2016, o le fatamaa lena ma le nofoa na tofa ma alaala ai le Malietoa Laauli ina ua lalafi ma lana vaega’au i le taua i le va o A’ana ma Tuamasaga. I lana mau i tala faasolopito o le atunuu ma le alaalafaga o Sa’anapu, “O le taua tele i le va itumalo o A’ana ma le Tuamasaga, le itumalo o loo afio ai le Malietoa Laauli. O Malietoa ma lana vaega‘au na sosola ma taumafai e o ese mai ma le taua ona ua to’ilalo. I lena sola’aga, na taumafai ai e lalafi i totonu o le Ana o Seuao. O le Tulafale Ali’i o Iuli mai i Falefa na fetalai e atoa le lua o ao, lua po, e faamalie ma talosaga “Ia ola le taua, ia to’a le tai, ma faamagalo mai.” O le vaega‘au na tau mo Malietoa, le itu o le Tuamasaga ua malolo, ua sulu a latou mea tau i o latou faamoega. Ua ola le taua, a ua iloga le Ana o Seuao na i ai le alii ma lana ‘autau.

Suesuega 9: Mauga o le I’a, Mulifanua, o le Poloketi a le AFCP, 2016:

Ata 9: O le tala tuugutu ma tuutaliga na maua mai i le nuu i Mulinuu a’o galuea’iina le Poroketi a le AFCP e toe suesueina ma faaolaola nei Tala Tu’u Gutu (June 2016). O la latou tala, “O le I’a mai i le aiga a Sa Sa’umane na fitifiti ma sola e aga’i atu i Aana mai le itu o le Tuamasaga i taimi tonu o Malietoa Vainuupo (1830). O le I’a lava lea e na’o o le Malietoa lava e tausami iai. Ua ta’ape’ape, mavaevae ma malepe le I’a. O isi o ona vaega o loo ta’oto nei i luga o le mauga i Mulifanua. O lea ua ta’ua ai luga o lea mauga O le Mauga o le I’a.”

Ae peita’i, na saunoa Naumati Vasa, “O lena talatuu e leai sona faamaoniga ona o Malietoa Vainuupo ma tala o le Mauga o le I’a e le o gatusa. A fua i le talafaasolopito, o le vaitaimi tonu lea na taunuu mai ai le Tala Lelei ia Samoa i Sapapali’i, Savai’i,” (16th-March-2017). O lona uiga pe a faamatalaina, ua le o gatasi le futia ma le umele.

145 Su’esu’ega 10: O le Maupu’epu’e o Laupule, Poroketi a le AFC 2016.

Ata 10: O Raymond Molioo, o se tasi o tama a’oga i le NUS. O loo faata’ita’i ona a’oa’oina i poto masani o le fa’aogaina o se tasi o metotia aoga o le GPS, o lo’o taumafai e maua mai ni setelite e fai ai le fa’afanua o le laumua. O se tasi lena aoga o le su’esu’e le tupulaga lalovaoa o Samoa i le tomai fa’ale-Tala Eli.

O le Maupu’epu’e o Laupule o loo i le alaalafaga o Fagalii-Uta, i le Itumalo o le Tuamasaga. Ua saunoa Tooa Monalisa Saveaalii o se faiaoga o le Gagana Samoa mai o le Iunivesite Aoao, “O Laupule ma Soalaupule o paepae maa e lua, o loo taatitia i totonu o Fagalii-Uta i le Vaimauga (tafa ītūmalō), e tua’oi ma le Malae Vaalele o loo i Fagalii-Uta i le itu i ga’uta. O Laupule o le paepae telē mauāluga, a o Soalaupule e laitiiti ifo nai lo Laupule. O le ata o loo i luga o Soalaupule ua ufitia i le fue ma o loo iai i luga le togafa’i. Ua umia saoloto nei e le Afioga Laulu Fuataga o Vailele ma Fagalii. O Laupule ma Soalaupule, o le maota ma le tuamaota o Pili/Polu ma na nofoia foi e lona atalii o Tui-Tuamasaga ma auga Tui-Tuamasaga ma auga Malietoe ua mavae. O i na na laupule ma soalaupule ai ogaeleele o le fanau a Pili/Polu o Saleupolu ma Fuaiupolu; o Saleupolu e afua mai i Laulii seia pa’ia le Vaitafe o Vaivase, ao Fuaiupolu e afua mai i le Vaitafe o Vaivase e oo i le Vaitafe o Loimata. O le Paepae o Laupule, o loo nofoia ma umia nei e Faamausili Moli Malietoa.”

Sa saunoa Helene Martinson-Wallin i lana tusi e ta’ua, O le Taeaofaiga o le Tala Eli i Samoa, 2015 (Samoan Archaeology Collection Book), o le Maupu’epu’e o Laupule na gaosia ma faatupu a’e i le Senituri 16. O Tupuivao o le suafa lena o se tasi o loo iai sana vaega taua i i na. Na saunoa foi Helene, “Talu ai o le suafa o “Laupule” o se maupu’epu’e taua ona na sa mavaevae ai Samoa mai Anamua.

Upu Fa’ai’u

E faai’uina lenei folasaga faatauvaa i le lagona sa tusia e le Afioga a Leasiolagi Malama Meleisea, o Samoa-na-lua, e le aveesea le fusia i le tasi o la la aganu’u, tasi la la gagana, ma le tasi o o la tagata i le tino ma le toto. E ui ina ua ou vaaia faatagata suesue o tala eli le eseesega ua oo i ai i le puipuia ma faasao a la measina ina ua faatulafonoina i ala

146 faaonaponei, ae tumau pea le auau o tagata Samoa uma i lona faasinomaga. O loo faailoa i suesuega faasaienitisi o tala eli, o Samoa-na-lua o loo atagia mai ai se foliga tutu faatasi i lo la faataua o aganuu fai tino poo tamaoaiga faaleatunuu. E faapena foi i a la’ua aganuu e le matagofia, e ui ina eseese i le malosi o lea faatauaina. E toe faamautu i lenei folasaga e faatatau i measina faatala eli o tu ma aganuu ma talafaasolopito, le taua o le fatu ia o gatusa ma ia tasi finagalo i le FAASAO MA PUIPUIA MEASINA o le Tofi o Aganuu Tuufaasolo i le Atu Samoa. E faamamafa se manatu o lenei fai pepa i measina o tala eli. O se lagona lena faatagata Samoa moni ua galue ma vaai i measina o tala eli i le Faasaoina ma Puipuia o MEASINA.

References: Ahmad, Y. 2016. “The scope and definition of heritage: from tangible to intangible.” International journal of heritage studies, 12 (3): 292–300. Loulanski, Tolina 2006. “Revising the Concept for Cultural Heritage: The Argument for a Functional Approach.” International Journal of Cultural Property 13 (2): 207-233. Martinson –Wallin, H., and Lori Sciusco, L. 2015. “Issues in the Management of Archaeological Heritage in Samoa.” The Journal of Samoan Studies, 5: 1–16.

Meleisea, M. 2008. Lagaga. Suva, Fiji: The Univesity of the South Pacific. Renfrew & Bahn 2012. The Searchers: The History of Archaeology. First Edition (Chapter 1) 1: 21–26. Sir Peter Buck (Te Rangi te Roa). 1935. Material Culture of Samoa. Vasa, Naumati (November, 2016) per personal communication in listing all islands on the Upolu, Samoa, 7th MEASINA CONFERENCE Vasa, Naumati (original source 2017) per personal communication to confirm Oral History on Mauga o le I’a. Wallin P. and Martinsson-Wallin. H. 2007. “Settlement patterns – Social and ritual space in prehistoric Samoa. Archaeology in Samoa. The Pulemelei Investigations.” Archaeology in Oceania, Vol. 42 supplement: 83–89. Watkins, Joe E. & Beaver, John. 2008. “What do we Mean by “Heritage’? Whose Heritage Do We Manage, and What Rights Have We to Do So?” Heritage Management 1 (1): 9– 35.

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O LE TOE ĀSIA MA LE SA’ILIA O VAVAU O LE MOTU O NU’UTELE I LE ITŪMĀLŌ O ĀLEIPATA

Safua Akeli, Matiu Matavai Tautunu and Seiuli Vaifou Aloalii Temese

‘Oto’otoga O le motu o Nu’utele e i le talafātai o le itūMālō o Āleipata le itu i Sasa’e o le atu Samoa. O le motu na filifilia i le vaitau o pūlega fa’akolone a Niu Sila e fai ma nofoaga o Lepela i le tausaga e 1918. Na māe’a tausaga e fa, ona ave’ese mai loa lea o tagata Lepela mai lenei motu, ae ave i le motu o Makonai i Fiti. E o’o mai i le taimi nei o lo’o fa’atāuaina pea lenei motu e fai ma mata’aga mo turisi e ala lea i talatu’u ma tala o le vavau, nofoaga fa’apitoa mo le ōfaga o manulele atoa ai ma tūlāgā fale sa fau fa’apitoa mo tagata Lepela i Sāmoa. O lenei tusitusiga o le su’esu’ega o lo’o fa’atautaia nei mo le toe āsia ma le sa’ilia o vavau a le atunu’u e afua mai le motu o Nu’utele i le itūMālō o Āleipata.

‘Upu Tomua E mai le tausaga 1950 na a’e ai se tōfā e toe lalaga mai tala eli o aso anamua (Golson 1957; Green and Davidson 1969, 1974; Jennings 1976, 1979). O nei su’esu’ega ua telē lona tāua i tupulaga i nei ona po, aemaise i le fa’amālamalamaga o le talafa’asolopito o Sāmoa i aso anamua. E mai le tausaga e 2002 ua tele su’esu’ega tau tala eli ua uma ona fa’ataunu’uina (Addison and Asaua 2006; Clark and Martinsson-Wallin 2007). O nei su’esu’ega ua a’e ai se tōfā i le fa’atauaina o le matā’upu tau Aganu’u Tu’ufa’asolo (Cultural Heritage). O le Aganu’u Tu’ufa’asolo i su’esu’ega a Helene Martinsson-Wallin (2011: 104) e aofia ai i totonu o lenei matāupu tala o le vavau ma le aganu’u Fa’asāmoa. O fa’amaumauga a le Komisi o le Toefuata’iga o Tulafono a Sāmoa (Sāmoa Law Reform Commission) e iai lo latou talitonuga o le Aganu’u Tu’ufaasolo e aofia ai le: “fa’ata’otoga o nofoaga autu, gafa ma le fa’asinomaga i totonu o se nu’u” (2013: 16). O le mafua’ga foi lea, ua iai se manatu e fa’atulaga se Faalapotopotoga o Measina (National Heritage Board) e ta’iala ai le tausiga o measina a le atunu’u. O ni isi foi o o latou manatu faaalia e aofia ai le: (1) fa’atulagaina o se Pūlega o Measina a Samoa (Samoan Heritage Authority); (2) ia manino le taua o le upu Aganu’u Tu’ufa’asolo ‘a’o fa’aāogāina tulafono mai atunu’u ese’ese; (3) ia manino le galuega a ni isi o komisi o nafa ma lenei matāfaioi, ma le galuega o le Pūlega o Measina a Sāmoa (SLRC 2013: 9). O le tāūa foi o lenei lipoti ua iai ni isi o talosaga e fa’atatau i le fa’atupeina o nei galuega, le mana’omia o ni tūlāfono e tausia ai measina a Sāmoa ma le lavelave o fanua tau Sāmoa (SLRC 2013: 12-14). O se fa’atait’āiga o su’esu’ega i tala’eli na ta’ita’i e Helene Martinsson-Wallin i Pulemelei i Savai’i i le 2002 e fai foi sina fāigatā ma lavelave ona o fanua ma ‘ele’ele (Martinsson-Wallin 2011).5 faaleaganu’u.

5 Martinsson-Wallin 2011.

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E pei ona tā’ua o le matā’upu o le tausiga o measina a Sāmoa o se matā’upu ua tatau ona fa’atulaga pei ona fa’amatalaina i le su’esu’ega a Lorena Sciusco ma Martinsson-Wallin (2015). O nei lava su’esu’ega ua leva ona fa’atulaga e Amerika puipuiga o measina i totonu o Amerika Sāmoa talu ona fa’atu le tulafono a le National Historic Preservation Act (1966). O le taimi nei o le aganu’u tu’ufa’asolo a Sāmoa o lo’o i lalo o le va’āiga o tulafono ‘ese’ese ma faiga fa’avae a le Mālō.6 Mo le aga’i i luma, o le a iai se avanoa e fa’atalatalanoa atili ai lenei matā’upu, aemaise o le āiā tatau o va o Mālō ma ni isi o komisi/matāgaluega a le lalolagi pei o le [World Heritage Convention] ma Aganuu Tu’ufaasolo [Intangible Cultural Heritage].

Le Motu o Nu’utele i Āleipata Ata 1: Fa’afanua o Sāmoa.

Le motu o Nu’utele

Ref. http://www.ezilon.com/maps/oceania/Sāmoa-maps.html E pei ona tā’ua ile vaega muamua le lavelave tele o le matā’upu tau aganu’u tu’ufa’asolo. Peitai o lenei su’esu’ega o lo’o fa’apitoa tonu ile motu o Nu’utele i totonu o le itūmālō o Āleipata (Ata 1). O le ‘autū o lenei sāili’iliga o le toe āsia lea o le motu ina ia mālamalama atili i le tāua o le aganu’u tu’ufa’asolo i totonu o le atunu’u. O le motu o Nu’utele o se laufanua e sili lona tāua ma lona aogā [indigenous biodiversity]. O le tausaga 1973 i le 1981 na fa’amau i su’esu’ega a W. Arthur Whistler (1983: 241) e 153 la’au ese’ese ua ola i totonu o le motu. O le motu e 250 eka, sa fau mai le efuefu

6 Village Fono Act (1990), Planning and Urban Management Act (2004); National Parks and Reserves Act (1974); Lands, Surveys and Environment Act (1989); Samoa Antiquities Ordinance (1954, revised 1972); Stevenson Memorial Reserve and Mount Vaea Scenic Reserve Ordinance (1958); Forestry Management Act (2011); Taking of Land Act (1964); Youth, Sports and Cultural Affairs Act (1993/1994); Ministry of Women Affiars Act (1990); Robert Louis Stevenson Foundation Act (1991); Advisory Committee for Heritage Conservation (2000, Cabinet); Samoa National Heritage Coordinating Committee (2003) – Pacific World Heritage Action Plan 2010-2015; National Committee for Intangible Cultural Heritage (2012, MESC); National Heritage Conservation Policy (2004, MNRE); Draft Cultural Policy (2008, MESC);

150 o maugamu mai le fia selau tausaga talu ai. O le maualuga ole motu e 180m. O nisi fa’amaumauga a Whistler (1983: 229) sa ia tā’ua le vaimea sa fa’atulaga ai le nofoaga o tagata Lepela. Sa iai foi le manatu ia fai Nu’utele ma isi o motu e pei o (Nu’ulua, Namu’a, Fanuatapu) ma fanua faasao (National Park Space) mo le atunu’u. E mai le [2008] sa fa’atulaga le komiti mo le va’āiga ma le puipuiga o le gataifale [Marine Protected Area, hereafter MPA] mai afioaga e pei o Lalomanu, Sāmusu, Āmaile, Vailoa, Utufa’alalafa, Ti’avea, Satitoa, Salea’aumua, Ulutogia, Mutiatele/Malaela ma Lotopu’ē. O totonu o fāiga fa’avae o motu ia o Nu’utele ma Nu’ulua e taua tele mo le puipuiga o le ola faalenatura mo le Itūmālō o Āleipata MPA.7 O lo’o iai foi le manatu ‘autū o le komiti: “E tele ma taua measina i totonu o la tatou MPA, ma o le puipuiga o nei measina fa’atasi ma la latou tala fa’asolopito, o se vaega tāua tele mo Āleipata MPA.8 O se tasi o su’esu’ega i tala’eli sa faia i Aleipata e fa’apea sa le toatele ni isi na nofoia lea vaega o le atunuu e pei o Satitoa (Cochrane et. al 2015). O ni isi o polōketi sa fa’atinoina e le Faalapotopotoga o le Siosiomaga o le Pasefika (Secretariat of the Pacific Regional Environment Programme) mai le 2009-2011, sa galulue fa’atasi ma ni isi o matāgaluega ia ave’eseina ma fa’atama’ia mai le motu le isumu Pasefika ma le loi samasama.9 O le telē o le ele’ele o lo’o vaaia e vaega o le Mālō e 108 eka. O lo’o iai manu’ ainiu, ūū, laumei ma le anoano o manu o loo tautu’ufua ai.

Tala Fa’asolopito o Nu’utele Ata 2: Le motu o Nu’utele Island (itu taumatau) ma Nu’ulua (itu tauagavale) 2016.

Pu’eata: Matiu Tautunu O Nu’utele o se motu taua tele mo su’esu’ega fa’alenatura, tala o le vavau ma tala fa’asolopito a le atunu’u (Ata 2). Talu ai lenei vaega ua fai ai su’esue’ga nei i nisi o vaega o le motu, o fa’amaumauga pei ona iai, o Nu’utele e iai le pi’itaga i gafa o ‘āiga i totonu o le itūMālō o Āleipata (Kramer 1994:364; Tautunu 2007:58-68). O le itūMālō o Āleipata i le 19

7 Coral Reef Initiatives for the Pacific Initiatives (CRISP), Technical Report, Aleipata Marine Protected Area, Management Plan 2008-2010, January 2008, 6. 8 Ibid., 4. 9 CEPF Report 2012; although monitoring began around 2000.

151 senturi, sa vaevae i vaega e lua, o le itu pa i luga (upper) e aofia ai Lalomanu, Vailoa ma Ulutogia ma le itu pa i lalo (lower) e aofia ai Salea’aumua, Satitoa, Mutiatele, Sāmusu, Amaile ma Ti’avea (Kramer 1994:363). O lo’o tumau pea nei vaevaega ma ua iai le manatu o isi nu’u i totonu o Āleipata e pulea motu o Nu’utele fa’apea Nu’ulua, Namua ma Fanuatapu. O se tasi mau e fa’apea o Nu’utele o lo’o lagomau ai le afioga a Sagapolutele, fa’apea foi lona afafine o Tuatuamamao ma lona atali’i o Faulalolagatā. O Leiataua Tamaf’āiga o se toa mai Manono na usu ia Tuatuamamao. Sa fa’ataunu’uina lona mana’o e lagomau o ia i Manono a’o Tuatuamamao o lo’o lagomau i Nu’utele e o’o mai le taimi nei (Tautunu 2016). O le isi mau e fa’apea o Nu’utele sa nofoia ma sa i lalo o le pūlega a Saleaaumua (Kramer 1994:364). O le asiasiga i Samoa ile 1897 a Stephenson Percy Smith sa galue i le motu o Niue, e fa’apea o Nu’utele o lo’o iai se pi’itaga ma Rarotoga (Smith 1920:14). O le alaga’upu na fa’apea ona fa’amaumau e le Kovana Siamani o Erich Schultz e fa’apea: Ua feagai Vini ma Tapana (Schultz 1911:112-134).

Le Nofoaga o Lepela 1918-22 E mai le 1890 sa iai gaioiga ia fatulaga se nofoaga o Lepela i Nu’utele.10 O le taimi o pulega fa’akolone a Siamani sa le sao se manatu o le Mālō e fai le motu ma le nofoaga, ae sa tete’e e le itūMālō o Āleipata (Akeli 2011). E mai le suiga o le Mālō o Niu Sila sa mafai ai loa ona fa’atulaga se nofoaga mo Lepela (Akeli 2007:135-157). A’o le manatu sa iai ia fa’apa le fanua o lo’o tu’umalo ai tua’a, ma toe fa’afoi le fanua i ‘āiga pe a te’a ese le fa’amai ma Samoa.11 O le taimi na taunu’u mai ai le autau a Niu Sila i le 1914 e to’asefulu lua Lepela sa mavaevae lelei lo latou nofoaga i totonu o le afioaga o Falefa (Akeli 2007). O le taimi tonu lava lea o Pūlega a Siamani (1900-1914) ua mafua ai ona vavae eseina nai Lepela po’o nai nei tagata. O le tausaga 1918, ua a’e ai se manatu e ave’eseina ai nai Lepela, ma aga’i atu loa i lo latou nofoaga fou i le motu o Nu’utele. O le masina o Me, ua mana’o Niu Sila e fa’atulaga nofoaga ma aga’i loa Lepela e nofoia o latou fale. O le tausaga lava lea na aga’i ai Lepela i latou nofoaga tumau, na taunu’u mai le fa’ama’i oti ile masina o Novema. O le ogaoga tele o lenei fa’amai, e fa vaiaso ae 7,542 tagata na maliliu ai. O fa’amaumauga a le nusipepa o le Fetu Aukilani (Auckland Star) ua aga’i Niu Sila e ave’ese nai tagata Lepela ma le tele o galuega sa taumafai ona e foliga mai o se Fa’ama’i leaga, ae peitai na fa’asaoina uma Lepela nei sa tele galuega na fai ai, ae o le fa’atamala o fomai ma le Mālō i le lē lava o latou su’esu’ega ile fa’amai o le fulu, ua mafua ai ona tele ola ma soifua ua ma’umau ai. E talu ai le fa’amai oti lea na a’afia ai Samoa ile tausaga 1918, na a’e ai loa se tōfā ile Mālō o Niu Sila ua telē le suiga o polokalameina o le soifua maloloina i totonu o le atunu’u. O le taimi lava lea, i suiga o Pūlega a Niu Sila, lea na mafua ai le ave’eseina o nai tagata Lepela mai Nu’utele i Makonai, Fiti. O le mafua’aga o se manatu o Sāmoa o se atunu’u e le’i aga’i i luma le latou atina’e ma le isi o a latou mau, e mana’o e fa’amamā Sāmoa mai nei fa’ama’i ogaoga.

10 Samoa Times and South Sea Advertiser, 13 December 1890, 3. 11 Samoa Times, 9 December 1916, 3; see also New Zealand Herald, 25 August 1916, 7.

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O le vaveao o le aso tofi 21 Iulai 1922, na fa’ae’e ai le vaega muamua o le au Lepela i le va’a ua taua o le Maota. Ua tapena uma a latou ato e lei iai foi ni fa’amavaega ma nai o latou ‘āiga, pei e foliga mai o ni tagata ave fa’anana ona o le mau a Niu Sila ia mamā Sāmoa mai nei mala fa’anatura. Sa latou malaga ma le Pule Sili o Thomas Ritchie ma nai tama Sāmoa ona ua leai nisi e mananao e o, ona e fefe tei ua pisia ile fa’ama’i. Na taua e le tama matua o Lesa Fitivale, 82 tausaga mai le afioaga o Lalomanu, o se vaaiga faamomoiloto i le taimi na ia vaaia ai le lagisi (vaa) o loo ave ane ai nai tagata peiseai o ni tagata e ave faanana. Sa ia vaaia le fetagisi o lona aiga ona sa iai le tama a le tuafafine o lona tama e igoa ia Papataia na ave ai i le malaga lea a tagata lepela e ave i Makonai i Fiti. Sa na o le fetagisi ma talotalo atu i tai ae ua leai se mea e mafai ua pule lava Niu Sila.

2016: O le toe āsia o le Motu O le aso Gafua 29 Aokuso 2016 na agai atu ai le aumalaga a le Iunivesite Aoao o Sāmoa e taitaina e Safua Akeli, Seiuli Vaifou Temese ma Matiu Matāvai Tautunu i le itūmālō o Aleipata mo le fa’atinoina o fa’atalatalanoaga e uiga i lenei su’esu’ega. Na matou feiloai ma le afioga Sagapolutele Leota Fealofani ma talosagaina mo se avanoa e faimalaga ai e toe āsia le motu o Nu’utele, e pei ona iai le ‘autū o lenei fa’amoemoe. O le ava fatafata ma le fa’ataualofa na finagalo malie atoatoa ai le afioga Sagapolutele o le a tapena le malaga mo le toe āsia o le motu i le aso Faraile 2 Setema 2016.

Malaga i le Motu O le itula e 9.30 i le taeao o le aso Faraile, 2 Setema 2016 na taunuu ai le f’āiga malaga mai le Iunivesite Aoao o Sāmoa i le maota o le afioga Sagapolutele Leota Fealofani. O se aso lagilelei, to’amalie ma le malū o le tai na iite ai lagona, o se aso tāua ua fa’alaolao e le Atua mo le fāiga malaga. O le māe’a ai ona tapena o mea uma e manaomia mo le su’esu’ega ona malaga atu lea i le afioaga o Mutiatele i le maota o Masealii e fa’ae’e ai le va’a mo le malaga atu i le motu o Nu’utele. O le va’aafi a le susuga Toma na fa’aaogaina i lea su’esu’ega.

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Ata 3: Le Afioga ia Sagapolutele Leota Fealofani, 2016.

Pu’eata: Safua Akeli Na agai atu le malaga i le aloalo pe tusa o le 10.30 i le taeao ma ui atu ai i le ava tele i le uafu i Satitoa ma agai atu ai loa i le moana loloto. Ua latalata atu le va’a i le motu ma va’aia ai le tele o fua’ō o lo’o avea lenei motu ma o latou ofaga (Ata 3). O le taunu’u atu o le va’a i le nofoaga sa fa’amautū ai Lepela e fa’amomoiloto le ta’oto mai o le āva vāiti e ofi atu ai le va’a i totonu o le nofoaga.

Ata 4: O le ata o le fua’ō o lo’o avea lenei motu ma o latou ofaga, 2016.

Pu’eata: Safua Akeli O le vāiti o le āva ma le sou o le sami na toetoe ai a fatia le va’a ma ua ulufia le f’āiga malaga i le fefe ma le popole. Na va’aia tulagafale ua siomia e le lanulauava o la’au ese’ese o lo’o tausagi ai manulele. E ola lauusiusi niu ma le fa’amalumalu o le tele o fua’ō e fa’apepepepe ma saili fa’alumaga i le tele o tamai ia i le alititai. Na tu’ua e le va’a le vaega lenei o le motu sa iai le nofoaga o Lepela, ae agai atu loa i le fanua o Vini. Na taunu’u ma le saogalemu le malaga i Vini ma agai atu ai loa i uta. Na āsia

154 tu’ugamau o Tuatuamamao ma Faulalogatā o lo’o lagomau ai i lea vaega o le fanua. Na āsia foi le auala e ui atu ai i le tumutumu o le motu o lo’o lagomau ai le Afioga Tagaloa Funefeai. E lei mafai ona agai atu le malaga i le tu’ugamau ona o le utiuti ole taimi. O le fanua lenei o Vini o lo’o fausia ai le fale o le Matāgaluega o Puna’oa Fa’alenatura ma le Siosiomaga (Ministry of Natural Resources and Environment) e fai ma malu pe a oo ina āsia le motu mo galuega fa’atino a le Matāgaluega. O le maea ai ona āsia o le motu ma pue ata na malolo ai le malaga mo le taumafataga. O le itula e 2.30 na toe taliu mai ai loa le malaga ma le loto ua tumu i le fiafia ma le olioli aua ua atoa tupe o le fafao ma li’o o le masina. O se malaga e tumu ile ‘oa ona o le tatala mai o le tōfā a le Afioga Sagapolutele Leota Fealofani e uiga i talatu’u ma tala o le vavau o lo’o i lenei motu. Na taunu’u manuia le malaga i uta ma agai atu ai loa i le maota o Sagapolu ma momoli ai le agaga fa’afetai o le Iunivesite Aoao o Sāmoa i le afioga Sagapolutele ma lona ‘āiga ona o le fa’amoemoe ua taunu’u manuia. Ata 5: O le nofoaga o tagata Lepela (1918-1922), 2016.

Pu’eata: Matiu Tautunu

Fa’aiuga E tutupu matagi i liu o vaa. E tutupu foi manatu ma lagona fou ona o le sailiili atili i ni isi o mea na tutupu i Samoa i aso ua mavae. O lea la ua mapu i le sasaga le utuga o le vai nai Mulinuu ma Nuuausala e ala i lenei suesuega i le motu o Nuutele, o se tasi o motu sa ta’uta’ua i le tala faasolopito o Samoa sa tuu ai nai tagata lepela o si o tatou atunuu. O lenei suesuega e le gata ua vaaitino ia Nuutele ‘a’o le faigata o le asaina o le ogasami, se’iloga o le tautai matapalapala. O lea la ua iloa i lenei sailiiliga e tusa ai foi ma molimau a ni isi o tamaalii i le mafuaaga na ala ai ona tu’u nai tagata i lenei motu o Nuutele ona o le matautia tele o lea faama’i pipisi. E le gata i Iea ‘a’o se puipuiga malosi a le malo o Niusila ‘a’o latou pulea Samoa. O lona uiga sa mulimuli lava Samoa i le i’a a le tautai o le faalolo. E le gata foi i

155 lea ‘a’o ni isi foi o mea fou ua maua e pei o le tuugamau o Tagaloa Funefe’ai, tuugamau o Faulalogata ma le tuugamau o Tuatuamamao, aemaise o le isi itu o le motu e ta’ua o Vini e faafeagai tonu lava ma le tolotolo o Tapaga i Lalomanu, Aleipata. O le tele o fua’ō e maua ai foi le upu “Seu le manu ‘ae taga’i le galu”, ma se tasi o muagagana, “Ua feagai Vini ma Tapaga.” Ata 6: Safua Akeli, Lemalu, Matiu Matavai Tautunu, Seiuli Vaifou Aloalii Temese, Sagapolutele Leota Fealofani, Tagaloa Aolele Godinet, 2016

Faafetai E momoli le agaga faafetai tele i le Komiti o Suesuega a le Iunivesite Aoao o Samoa ( University Research & Ethics Committee) mo le faatupeina o lenei sailiiliga. E avea foi lenei avanoa e faafetai ai i le afioga Sagapolutele Leota Fealofani ma lona aiga e tusa ma le talileleia o le malaga. E momoli foi le faafetai i le afioga Lesa Fitivale mo lana fesoasoani i lenei suesuega.

156 Puna’oa o Fa’amatalaga Akeli, S. 2007. “Leprosy in Samoa, 1890 to 1922: race, colonial politics and disempowerment”. Unpublished MA thesis History, University of Canterbury, 2007 Butler, D. J., Tye, A., Wylie, M., & Tipama’a, F. T. 2011. Eradicating Pacific Rats (Rattus exulans) from Nu’utele and Nu’ulua Islands, Samoa–some of the challenges of operating in the tropical Pacific. Island Invasives: Eradication and Management. IUCN, Gland 407–412. Butler, D. I. 2006. Restoration of Nu’utele & Nu’ulua Islands, Āleipata Island Group, Samoa. Report of expedition to trial the capture and holding of friendly ground doves (Gallicolumbia stairi). Unpublished report for Samoa Ministry of Natural Resources, Environment & Meteorology, Secretariat of the South Pacific Regional Environment Programme and Pacific Programme of the Cooperative Islands Initiative. Butler, D. J. 2005. Restoration of Nu’utele & Nu’ulua, Āleipata Islands, Samoa. Protection of fiiendly ground dove during proposed rat eradication. Unpublished report. Cochrane, E., Kane, H., Fletcher III, C., Horrocks, M., Mills, J., Barbee, M., Morrison, A., Tautunu, M. 2016. “Lack of Suitable Coastal Plains likely Influenced Lapita (-2800 cal. BP) Settlement of Samoa: Evidence from South-Eastern ‘Upolu.” The Holocene 26(1): 126–135. Davidson, J. “Settlement patterns in Samoa before 1840”, Journal of Polynesian Society 78(1), 1969: 44–82. Government of Samoa. May 2013. Samoa Law Reform Commission, National Heritage Board Report 13/13. Government of Samoa. June 2012. Samoa Law Reform Commission, National Heritage Board, Discussion Paper. Green, R.C. and J.M. Davidson, eds. 1969. Archaeology in Western Samoa. Vol. I. Bulletin 6. Auckland: Auckland Institute and Museum. Green, R.C. and J.M. Davidson, eds. 1974. Archaeology in Western Samoa. Vol. II. Bulletin 7. Auckland: Auckland Institute and Museum. Henry, Br. Fred. 1979. History of Samoa. Samoan version: Tala Faasolopito o Samoa. Translated by Faifeau T.K. Faletoese. Apia: Commercial Printers. Kramer, A. 1994. The Samoa Islands: an outline of a monograph with particular consideration of German Samoa, T. Verhaaren, (trans.) 1. Martinsson-Wallin, H. 2011. ‘The Complexity of an Archaeological Site in Samoa: the past in the present.” Pp. 101–114 in Pacific Island Heritage: Archaeology, Identity and Community, eds. J.nListon, G. Clark and D. Alexander. Terra Australis 35. Canberra: ANU epress. Meleisea, M. 1995. “Chieftainship and Hierarchy in ancient Samoa.” Pp. 19–35 in Tonga and Samoa: images of gender and polity, ed. J. Huntsman. Christchurch: MacMillan Brown Centre for Pacific Studies. Meleisea, M and Meleisea, P. eds. 1987. Lagaga: A Short History of Western Samoa. Suva: Institute of Pacific Studies. Meleisea, M. 1987. The Making of Modern Samoa: traditional authority and colonial administration in the modern history of Western Samoa. Suva: Institute of Pacific Studies of the University of the South Pacific. Olson, M. 1997. “Reconstructing landscapes: The social forest, nature and spirit-world in Samoa.” Journal of the Polynesian Society, 106(1): 7–32.

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Schuster, T. 2006. “Samoa and the World Heritage Convention: Is Samoa Ready for World Heritage Listing?” In Samoa Environment Forum, Proceedings of the 2005 National Environment Forum, 2006. Smith, S. P. 1920. “Kava Drinking ceremonies among the Samoans and a boat voyage round 'Upolu Island, Samoa.” Journal of the Polynesian Society 29: 1–21. Tautunu, M. 2007. O Le Vala’au Mai Le Tu’ugamau. Apia: Centre for Samoan Studies. Tautunu, M. 2016. O le Talafaasolopito o Samoa. Unpublished manuscript. Tye, A. 2012. CEPF Final Project Completion Report, Secretariat of the Pacific Regional Environment Programme. Stringer, I., Parrish, R., & Sherley, G. 2003. Report on the first monitoring visit to Nu’utele and Nu’ulua Islands 25–31 July 2000. Institute of Applied Sciences Technical Report No. IAS 2003, 10. Parrish, R., and Tupufia, S. 2007. Report on Friendly (shy) Ground Dove (Gallicolumba Stairi) Work on Nu'utele Island and Upolu Island, Samoa. University of the South Pacific: Institute of Applied Sciences. Schultz, E. 1911. “Proverbial expressions of the Samoans.” Journal of the Polynesian Society, 59(2): 112–134. Stringer, I., Parrish, R., and Sherley, G. 2003. Report on the first monitoring visit to Nu’utele and Nu’ulua Islands 25–31 July 2000. Institute of Applied Sciences Technical Report No. IAS 2003, 10. Vaioleti, T. 2006. Talanoa Research Methodology: a developing position on Pacific research, Waikato Journal of Education 12: 21–34. Whistler, W. A. 1983. Vegetation and flora of the Āleipata islands, Western Samoa. Pacific Science 37(3): 227–249.

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O TAUA O TAMAITAI I ASO ANAMUA O LOO OLA PEA I ONAPO NEI.

Monalisa Saveaalii Malietoa

‘Oto’otoga O le Ulutala, ‘O Taua o Tamaitai i aso anamua o loo ola pea i onapo nei’, ua mafai ona fessootai atu i le muāgagana - ‘E Sui Faiga ae Tumau Faavae’. O le a faamatalaina i le Pepa lenei: (i) isi vaaiga i le suafa Sina e pei ona avea ai ma ‘Upeti (Pattern) i totonu o Talatuu ma Fagogo; (ii) o le mafuaaga o le upu ‘Tama’i-ta’i ma ona sootaga i Pulega Faa-Sa’o-Alii ma lana Sa’o-Tamaitai - Brother and Sister Rule (Gunson, 1987); (iii) o le Feagaiga ma ona sootaga i le faalupega Faa-Feagaiga; (iv) o le Augafaapae ma ona sootaga i le Matua’u’u ma le Auseepapa; (v) o Tau-pou ma Tausala; (vi) o Atua tamaitai; (vii) o iloiloga ma suesuega i talaiga, faauigaga ma fesootaiga (Semantics) o vaogagana ma aganuu patino i tagata Samoa (idioms), o loo aofia i lenei Pepa. O le ‘auga o le Pepa, ina ia faamauina le sailiga o Talatuutaliga ma Talatuugutu o Fagogo, Atua, Faalupega, Aganuu ma Vaogagana sa patino i Tamaitai anamua; ao ā ni pine faamau o loo ola pea i onapo nei. Upu Tatala: Sina, Tamaitai, Feagaiga, Pulega.

Faatomuaga O le Pepa lenei, ua auga i ni isi o taua o tamaitai i aso anamua, o loo ola mai pea i onapo nei. O le Pepa, o se vaega o le suesuega mo se tusiga tele i le lumanai. O le a faamatalaina i le Pepa lenei: (i) isi vaaiga i le suafa Sina e pei ona avea ai ma ‘Upeti (Pattern) i totonu o Talatuu ma Fagogo; (ii) o le mafuaaga o le upu ‘Tama’i-ta’i ma ona sootaga i Pulega Faa- Sa’o-Alii ma lana Sa’o-Tamaitai - Brother and Sister Rule (Gunson, 1987); (iii) o le Feagaiga ma ona sootaga i le faalupega Faa-Feagaiga; (iv) o le Augafaapae ma ona sootaga i le Matua’u’u ma le Auseepapa; (v) o Tau-pou ma Tausala; (vi) o Atua tamaitai; (vii) o iloiloga ma suesuega i talaiga, faauigaga ma fesootaiga (Semantics) o vaogagana ma aganuu patino i tagata Samoa (idioms), o loo aofia i lenei Pepa. O le ‘auga o le Pepa, ina ia faamauina le sailiga o Talatuutaliga ma Talatuugutu o Fagogo, Atua, Faalupega, Aganuu ma Vaogagana sa patino i Tamaitai anamua; ao ā ni pine faamau o loo ola pea i onapo nei. O aso anamua, e le’i āu tamaitai i suafa o tamatane, ae sa faaaoga lava o latou suafa Sa’otamaitai e faalupe ma faaigoa ai. Sa iai foi aganuu na faatauvaa ma faataugofie ai tamaitai pe a vaai iai faaonapo nei; peitai, o le taunuu mai o le Talalelei na soloia ai e Misionare le tele o ia aganuu. E tele aganuu na soloia ma o le a lomia i le lomiga tele (tusi) i le lumani. O le taunuu mai foi o faigamalo faapapalagi, na aumai ai le Tulafono Tumuai Tutusa (Law of Equality), ua mafai ai ona tagaloa tamaitai e ala i lo latou umia o suafa matai-alii ma suafa mata-tulafale. O lea suiga fou, e le o taofia ai matafaioi ma galuega fai a tamaitai e pei ona iai mai anamua. O le Gafa o loo faaaogaina i le Pepa lenei ua siitia mai i le Gafa o le Malietoa, ina ua uma ona toe tulei i tua le Gafa ma faatausaga faaonapo nei. Ua mafua lea faiga, ona o le fautuaga leneri a Gunson.

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Tonga records are not internally consistent beyond the reign of the Tu’i Tonga ‘Uluakimata I sometime in the 16th century. Earlier than that, the various independent records conflict with each other. Samoan records have doubtful historicity earlier than Malietoa La’auli, and both Tongan and Samoan records are suspect in relation to the Tongan overlordship. Indeed it would have been in the interest of both cultures to rearrange history and push the long period of subjection and conflict further back into the past. Traces of the occupation which remain in later traditions are probably the most accurate pointers to the real date of that occupation. (Gunson 1987:150).

O le ‘Upeti – Sina O Upeti, o loo aumai ai le manatu, a tupu soo se mea, o pine faamau malolosi na o ni aganuu, faiga ma talitonuga sa taatele i aso anamua. O ‘UPETI - Pattern, o mamanu taatele i totonu o talatuu ma fagogo e pei o igoa – Sina. O ‘Upeti ua faatusaina e Porōfesa Aiono Fanaafi Letagaloa i mamanu o se ‘upeti-‘ēlei; e tasi le upeti poo le papa-‘ēlei, tasi le mamanu (āta), ae ua mafai ona oofu mai ai ni talatuu poo ni fagogo eseese se tele. E pei ona atagia i fagogo nei o loo lomia e (Kramer, 1994); O le Tala ia Sina (156 – 157), O le Fagogo ia Sina ma ona Matua o Teuē ma Faalaulauē (166 – 168), O le fagogo o le Lupe ma Sina (174 - 176), o le Solo Sau funa Sina, sau funa Sina (Powell in Weimer, 2002), o le fagogo taatele o Sina ma lana Tuna ma isi. O le toatele o Sina sa tatau ona iai ni faaumiga o ō latou igoa, e pei ona faamauina e (Kramer, 1994); Sinalenaunau (170-172), Sinausuimanu (163-164), Sinafaananu (285) ma Sinale’avele (Saveaalii Malietoa M. 2016). Peitai, ao tuugutu ma tuutaliga mai talatuu anamua i le tele o tausaga, na mafai ai ona toulu faaumiga o igoa o isi Sina. O le igoa Sina i aso anamua o le faalupega sa faalupe ai tamaitai tetele o le atunuu ma sa pei o le faaaogaina o le upu Susuga ma le Afioga i onapo nei. O tamaitai tetele ia, e tofē ō latou gafa ona o ūsuga a ō latou mātua ma sa fai ā latou Āuāluma ma o ‘Augafaapae foi ia poo Sa’otamaitai poo Taupou o aiga, nuu ma itumalo. O ō latou faasinomaga faa-Augafaapae, faa-Saotamaitai poo faa-Taupou i totonu o talatuu ma Fagogo, o loo pine faamau i le aganuu ua avea foi ma upeti – o aumoega a Manaia. E taatele i talatuu ma fagogo o tamaitai ua faalupe o Sina, le aumoe iai o Manaia, e pei ona maua i fagogo; O Sinalenaunau ma Matilalefau (170 – 172), O Sina ma ona Mātua o Teuē ma Faalaualuē (166 – 168), O le Tala ia Vi ma Vo (163 – 164) ma isi. O le faalupega Sina, ua faatusaina i le lanu pa’epa’e, iila, susulu. O le lanu e malualii ma faaaloalogia ai le tagata pe a sinasina lona ao. Peitai, o le faalupega Sina a Tamaitai, ua mafai ona atagia le isi ona vaaiga i le igoa Ma-sina (Moon), a faamatalaina faakalama le ‘ma’ o loo muamua i le masina, o le fasiupu e muamua i le upu (prefix). O le ‘ma’ ua toe faamatalaina faa-Samoa, o le tele, o lona uiga, ua tele lona susulu, tele lona pa’epa’e, tele lona iila, tele lona sinasina ma lona mamalu. O le masina o le tasi lea Atua o le foafoaga ma uluai folauga a Samoa, sa tapuai iai tagata ona sa talitonu, e aumai ai mana ma o mana ia ua toe faamatalaina faasaienisi i onapo nei, o kalave poo le gravity. E mafua ai ona fesuiai le tai-pe ma le tai-sua, e mafua ai ona maua vaitau; o vaitau e totogo ai laau ma faanoa ai ī’a, o vaitau e mōmoga ai figota ma isi mau suiga.

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O talitonuga o Samoa anamua, o le gase’ele’ele, fano’ele’ele ma le gasetoto o le māsina (moon eclipse), ua faatusa i le maitaga ua gase (pe/oti/pa’ū/mate) ao le eleele o loo mulimuli i le gase-eleele ma le fano-eleele - o le toto, e pei ona ta’utino mai i le upu gasetoto. O le upu gase-toto e taatele (general) lona faaaogaina, ua mafai ona faaaoga e tagata i le gasetoto o le masina ma le gasetoto o le La (sun-eclipse). O le La, o le isi lea Atua o tagata Samoa, e mafua ai le upu itula, ma va-i-itula, pe a feliuliuai le la i ona tulaga mai Sasa’e i le taeao, tutonu pe soliata i le aoauli ma goto ifo i Sisifo i le afiafi (Le-Tagaloa Aiono, 1997). O foliga gasetoto o le La, e mafai ai foi ona avea le La ma Tamaitai, o lona uiga, o le La ma le Māsina, o Atua Tamaitai foafoamea, faatupumea, e galulue faatasi ma maua ai mana na tutupu ai suiga i le siosiomaga o Samoa. E le tau faamatalaina le sinasina, masulu ma le sesega o le La. Na talitonu foi Samoa anamua, a atoa le masina, ona feoai lea o agaga poo mauli o tagata ma o le tele o ia mauli e ui mai e ala i miti ua ta’ua o malu’ia (Aiono-Le Tagaloa, F., 2003). A li’ofigota (masina atoa ae li’o e le ao paepae) le masina, ona tolo lea o figota o le aloalo ma le ā’au.

O Tamai-Ta’i O le upu faaaloalo lea e ave i teine, fafine ma teineiti pe a faamatala le ituaiga fausaga, poo le itupa e iai; pe o se Alii poo se Tamaitai. O le upu tama’i-ta’i ua maua mai i vaa e fai o latou ama e pei o; paopao (fu’efua), vaaalo ma ‘alia. E lua ta’iala poo ta’i o le ‘alia e ta’ia lona ala i luga o le vasa; o le ta’i lapo’a ua igoa o le Alii e Alii-ta’i iai le ‘alia, e tauavea le mamafa o le tino atoa o le ‘alia. O lona malosi e mafai ai e le ‘alia atoa ona tali atu i peau-laga ma peau- tālia. Ua taooto faatasi le Alii ma le ta’i laititi ua ta’ua o le Tama’i-ta’i, e soa ma lagatonu ai le taoto a le Alii ma le ‘alia atoa i luga o le sami. O vaaiga i laau ia o le alia, ua faauiga loloto iai le faataotoga o soo se Aiga i Samoa, e iai lona Sa’o-Alii, e iai foi ma lona Sa’o-tamaitai. O lea vaaiga, ua mafai ona tuutuu atu i le vasa tele i totonu o nuu, e pei ona iai le Alii-Taua (Sa’o-Alii-taua) ma le Sa’o-tamaitai e faaaloalo iai le nuu. Ua mafai foi ona vaai iai faaitumalo, i le Alii (Tui/Tupu) ma le Tamaitai o le itumalo. O ni faataitaiga o Tamaitai o Itumalo o loo ola pea, o le Sa’onalua a le Tuamasaga, o Letelemaana o le itumalo o Aana ma Leilua o le itumalo o Falealili ma isi e le o ta’ua i lenei pepa. O vaa e leai ni o latou ama o; fautasi, soātau, taumualua, tulula ma vaatu’itu’i (vaalaau). Peitai, o vaa e iai ama ma vaa e leai ni ama, e tagatasi i le faaaogaina o la - la’afa poo lafala. A tasisi la o vaa ma malaga pe folaulau foi, ona faapea lea o upu a toeaiina ma olomatutua, e ese le la-lelei o le vaa, pe a see ma saoasaoa le vaa; pe faapea foi, ‘e ese le la-leaga o le vaa’, pe a lē see ma lē saoasaoa. A tuuā’ina la o vaa, e mafai ona atagia ai le Au-see-la na latou lalagaina la o vaa. O loo taoto i totonu o le Solo lenei pine faamau o sootaga o la o vaa i Tamaitai;

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‘Ua leai le fafine ua so’ona lalelei, A ū mai luma, ua se ‘aiga faalala, A ū mai tua, ua ‘ite le malama i Saua.’ (Pratt, 1862; Le-Tagaloa Aiono, 1997). O iloiloga o le Solo lenei, o loo atagia i le laina muamua ma le laina lona lua, le vaaiga faapea; o le fafine, o le tamaitai ua fai le to’alua ae lalelei; ma e mafua ona lalelei, ona o loo faatino e lea fafine le aga lea sa ta’ua e Samoa anamua, o le ‘aiga faalala. Sa taatele i tamaitai sa faaaloalo iai aiga ma nuu lea aga. E le faasusua a latou pepe (tulou), ae tatau suasusu i lauū’a ona faasusu ai lea o pepe ma lala ai o latou gutu. Tasi lea aganuu a tamaitai na taofi e Misionare, ona sa toatele pepe sa maliliu ai. O le ‘auga o lea aga faatamaitai, ina ia teuteu pea o latou lalelei, ona o latou ia sa savavali i luma o Aualuma. A tutū lelei ma malolosi la o loo i lona fatafata, ona lalelei lea; ae a gaui ma vaivai, ona la-leaga lea. O upu lalelei ma laleaga, o upu sa patino i tamaitai, ao upu ‘aulelei ma‘auleaga sa patino i Alii. A feoai mai se fanauga tino’e’ese tama ma malolosi, ona faapea lea o toeaiina ma olomatutua, e ese le faa-‘au-lelei o le Alii, ae a foliga mama’i ma lē fananau se fanau tama, ona faapea foi lea o toeaiina ma olomatutua, e ese le faa’au-leaga o le Alii. O lona uiga, o loo tuuā’ina le Alii na faa’auina ia tamatane. O le ‘au o le aulelei ma le auleaga, ua aumai i le itutino o le Alii o loo iai le ola e faa’au ai le tagata soifua. O loo iai pea a tatou upu faa’autama ma faa’au-tagata; e faasino ai lou tupuaga poo lou faasinomaga. E faa’autama Alii, ae faa’autagata tamaitai; o le faa’autama a Alii e patino i le faa’auina o suli tamatane, ao le faa’autagata a tamaitai, e aofia uma ai le faaauina o ituaiga tagata e lua, o alii ma tamaitai. Peitai, e iai Alii e pa pa e leai ni suli, ona faapea foi lea o toeaiina ma olomatutua, talofa, ua to i le vao ū-fanafana a si Alii. O lona uiga, e tafana atu lava ana ‘ū, le lavea ai se puaa- aivao poo se manulele, ae lē iloa poo fea o le togavao o tutū ai. Afai e iai ni Sa’o Alii ma ni Sa’o Tamaitai e pa pa, ona vaetama lea o fanau a o latou uso, tuagane ma tuafaine. O lea faiga, e sosolo ai pea le toto ma le aano i totonu o le aiga.

Feagaiga O le Feagaiga o le tamaitai ulumatua i tamaitai o se fanauga, o ni isi Feagaiga o ulumatua i se fanauga atoa o tama ma teine. Peitai, o onapo nei, ua Alii o Aiga le ulumatua tamaitai o se fanauga, Alii o Aiga foi se Alii ulumatua o se fanauga. O lona uiga, o tamaitai ulumatua uma o se fanauga, e mafai ona faalupe o Feagaiga poo le Alii o Aiga. O loo atagia pea Pulega vaavaalua a le Tuagane ma le Tuafafine i totonu o aiga, o Samoa e oo mai i onapo nei.

O le feagai ai o le Sa’o-Alii ma le Sa’o-Tamaitai, ua maua ai le isi suafa o le Sa’otamaitai, o le Feagaiga. O le upu Feagaiga, ua maua mai i le upu feagai (veape) ma ua faanauna ina ua faaopoopo iai le ‘ga’. Sa taatele i le Vasa Tele anamua, pulega Faa-Sa’o-Alii ma lana Sa’otamaitai poo le Sa’o-Alii ma lana Feagaiga, e pei ona faaperetaniaina e Gunson, o le

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‘Brother and Sister Rule’. O ituaiga pulega ia sa taatele i atumotu o le Atu Polenisia e aofia ai Samoa, Toga, Atu Sosaiete ma Hawaii (Gunson, 1987:153). O le faagaoioiga o lea pulega, ua mafai ona atagia tele i Pulega faa-Malietoa poo le Alii o le itumalo o Tuamasaga ma lana Sa’onalua, e pei ona iai Malietoa Tanumafili II (1913 – 2007) ma lana Sa’onalua o To’oā Salamasina Malietoa (1911 – 1991). O le Sa’onalua lea sa faaaloalo iai le Aiga Sa-Malietoā ma le itumalo o Tuamasaga, ma sa aloaia foi lona faalupega faapapalagi o le Purinisese e le Malo Tutoatasi o Samoa. O ona tomai ma aga i faatinoga o lona Saonalua, na ā’oina/faafaileleina e le tuafafine Saonalua o lona Tamā, o Faamusami Mata’afa Fiame Faumuina Mulinu’u I. E a’o ma faafailele e le Saonalua le isi Saonalua e sosoo ma ia, e pei foi ona ā’o e le Malietoa poo le Sa’o-Alii le isi Malietoa e sosoo. E galulue faatasi le Malietoa ma le Sa’onalua i le tausiga o le Aiga, e fai foi le Sa’onalua ma sui o le Malietoa i soo se faatasiga a le Aiga pe a le mafai ona auai le Malietoa. O le Saonalua, e taitaia le Aiga Sa-Malietoa pe a tuumalo le Malietoa. Sa tauloto e Sa’onalua le Gafa o le Malietoa ona sa toatele Malietoa na pa’u’ū talavou i taua. E a’o foi e le Saonalua le isi Malietoa i Gafa ma faiā pe afai e tuumalo le Malietoa o laititi lona suli tama. O le ‘auga o lana galuega, ina ia tuu tuu tala ma gafa i taliga o augatupulaga. O lana matafaioi sili ona taua, o le tagafa o le Malietoa pe afai e pa se Malietoa. E iai le talitonuga, sa tutusa lelei matafaioi nei a le Saonalua ma isi Saotamaitai o aiga, nuu ma itumalo o Samoa. O loo atagia i vaega ia ua siitia mai i le Gafa o le Malietoa (MSS Thesis – 2015), vaitau na motu ai le Gafa o le Malietoa i suli tamatane, ae taofi pea e Saonalua e toatolu le Gafa. O loo atagia foi le tagafaina e le Sa’onalua o Taiaopo o le Gafa o le Malietoa, ina ua pa lona tuagane o Malietoa Seiuli. Sa taatele i aiga, nuu ma itumalo o Samoa lea aganuu faaola a Tamaitai i suli tamatane.

14. 1105 – 1165 Malietoa Sagagaimuli – Na usu ia Sinalemagaui, le alo o Seuseu i Afega, ona fanau lea o le Saonalua o Taatia-i-Fogaa.

15. 1165 – 1225 Saonalua Taatiaifogaa – Na usuia e Mataafa o Lepea, ona fanau lea o Saonalua Lepea.

16. 1225 – 1285 Saonalua Lepea – Na usuia e Tui-Toga Niuhaavea (Niu- Savea) mai Niua (Toga), ona fanau lea o Saonalua Tuitogalepea.

17. 1285 – 1345 Saonalua Tuitogalepea – Na usuia e Lemafaituuga (tama a Tavatele le afafine o le Tui-Samoa), ao lona Tamā o le Saleupolu/Limā (Sa-Lima) o le Papa-Galagala, ona fanau lea o Malietoa Taulapapa.

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18. 1345 – 1405 Malietoa Taulapapa – Na usu ia Tonuumatāsiva, le alo o Leiataua i Manono, ona fananau lea o Malietoa Seiuli ma le Saonalua o Taiaopo.

19. 1405 – 1465 Malietoa Seiuli - E pa, ona vaetama lea e Malietoa Seiuli le tama a le Saonalua o Taiaopo e faaauau ai le Gafa. .Na usuia Taiaopo e Tui-Anavao o Lepā, ona fanau lea o Malietoa.Tuilaepa.

20. 1465 - 1525 Malietoa Tuilaepa - Na usu ia Teuaililo-Tofoipupū,le alo o Sagapolutele/Taamai o Saluafata, ona fanau lea o Malietoa Aeoainuu.

(Siitia mai i le MSS Thesis – 2015) O Sa’onalua e toatolu o Taatiaifogaa, Lepea ma Tuitogalepea, e le mafai ona aveesea mai le Gafa o le Malietoa, ona e motu ai le Gafa. Sa faataua e le Tuamasaga le sosolo o le Gafa i le Saonalua, o le alo tamaitai o le Malietoa, nai lo le motu. Sa faataua foi le aumai o le alo tama o le Saonalua o loo iai le toto Malietoa, e vaetama e le Malietoa ua pa ma sosoo ai le Gafa o le Malietoa e pei ona faia e Malietoa Seiuli. E talitonu foi, sa faapea ona faia e aiga, nuu ma itumalo uma o Samoa. Aemaise pe a faataua le mau a Gunson, i le Brother and Sister Rule. Ina ua tuumalo Malietoa Tanumafili II i le 2007, o le Saonalua o Tooa Tosi Malietoa o loo gafa ma le tausiga o le Aiga Sa-Malietoa. Peitai, o loo natia i totonu o le Gafa o loo i luga, le isi vaaiga sa tuugutu ma tuutaliga mai e faapea, o Saonalua e toatolu ia e le’i avea iai le suafa Malietoa, ona o le suafa Malietoa o le suafa faaitumalo ma o lona faalupega – O le Tama a le Tuamasaga. O aso anamua, e le’i avea suafa tamatane o aiga, nuu ma itumalo i Tamaitai ae sa faaaoga lava e Tamaitai o latou suafa faa-Saotamaitai, e faatino ai a latou pulega Faa-feagaiga i o latou Sa’o-Alii o aiga, nuu ma itumalo. O le maota faaitumalo foi ma le malaefono faaitumalo o le Tuamasaga o Malie ma Vaitoelau, e lē i nofoia e Saonalua nei e toatolu. O loo natia foi i le Gafa o loo i luga, le isi vaaiga faapea; o Saonalua ia na avea ma Atua Tamaitai o le Tuamasaga ma o le a faamatalaina Atua Tamaitai, i le isi vaega o loo i lalo.

O Faa-Feagaiga: E foi mai Ioane Viliamu i lana malaga lona lua, ua sili atu i le tolusefulu nuu ua ō’o iai le Talalelei. O le malaga lona lua lea a Ioane Viliamu na faapea e toe foi mai i totonu o le tausaga, peitai na afatia i le vasa ma tuai mai ai le vaa i le luasefulu masina. Na ui mai Tutuila ma Manua le vaa ma iloa ai e le Misionare, ua ō’o atu le Talalelei i Tutuila ma Manua (Williams J., 1837:416). O isi nuu ua le fiafia i le tuai atu o le Talalelei, ona omai lea o ō latou tagata aooga atu i Sapapalii ma ō ā’o tagata o loo faamuli mai i nuu. Sa faasolo pea ona aoao Faifeau Samoa ma ina ua sauni o le a ō i nuu ona fau lea e Malietoa le Saofaiga e nonofo ai Faifeau i totonu o nuu. Talu ai o le Talalelei e leai sona saofaiga i Saofaiga Faavae

164 e Tolu a Samoa Ft; (i) Matai, (ii) Tamaitai ma (iii) Aumaga, o lea na faafoliga ai lona tausiga i le tausiga o le Saofaiga a Tamaitai poo Feagaiga. O le auga o le faafoliga i le tausiga o Tamaitai, e le ina ia alu ai i le falelalaga ma mea e fai a tamaitai, ae ia tausi e tagata Samoa, e pei o tausiga o ā latou Feagaiga. O le fausaga lea ua faaigoaina e Malietoa ma Samoa, o le Faa-Feagaiga; o loo atagia i ona tulaga faakalama, ua faaopoopo iai le prefix poo le fasiupu e muamua i le upu, o le Fa’a - e faagaoioi ai ma faafoliga ai le tausiga o le Faifeau i tausiga o Feagaiga. O lea vaaiga ua tulai mai ai le Talalelei, o le tamaitai poo le tama-fafine ma o le afafine-fai (adopted daughter) a Samoa na vaetama mai i Lonetona Misionare Sosaiete (LMS). O lea vaaiga, ua mafai ai ona maua le isi vaaiga faapea, o le nuu o le Tamatane ao le Faifeau o le tamafafine. Peitai, o le Tamafafine lea, e le o se afafine faaleaganuu, ao le afafine mai fafo – e leai sana saofaiga i saofaiga a nuu ma ua talafeagai ai le faaopoopo o le Fa’a i lona Faa-Feagaiga. O le malelega a Malietoa Vaiinupo e faapea; Omai ina ō, ave atu la’u Susuga lea e faalupe ai outou. E tausi outou e nuu pei o le tausiga o ā latou Feagaiga, o lou Faalupega o Lau Susuga i le Faafeagaiga. Ave atu lo’u sau tou te sau ai, e solo atu ia tou Susuga taumafa ma tamaoaiga o Samoa, e pei ona solo mai ia te au. (Saonalua, Tooa Salamasina Malietoa, 1980). O le tausiga o Faafeagaiga a Samoa ua mafai ona faafolig i tausiga o Feagaiga a aiga ma nuu i itu nei; (i) O le galuega a Tamatane o aiga, o le fau o le fale e nofo ai lana Feagaiga ma o le mea muamua lava lea a le nuu e fai, o le sauni o le fanua ma fau le fale o le Faifeau poo le Faafeagaiga. Talu ai ona o le Faafeagaiga e le o se tagata o le nuu, e leai sona aiga i totonu o le nuu. O le tasi lea tulafono a le Ekalesia EFKS, e sa ona toe faifeau se tama poo se teine (faletua) o le nuu i lona lava nuu. O lea vaaiga, ua fau ai e le nuu lona fale ma fai le fanua e nofo ai ma o loo atagia tele ai le avea o le nuu ma tamatane. (ii) E mu mata o Tamatane ia latou Feagaiga, a tuu atu i le tausiga o Faafeagaiga, e le alu i se tunoa le Faafeagaiga, e le faimaumaga foi pe alu i ni faiva ma isi feau e fai e Tamatane. E solo iai le sau o le Malietoa. O le sau o le Malietoa, o taumafa ma oloa e aumai mai tagata o aiga ma nuu o le Malietoa. E aumai i aso uma e pei o le sau i luga o laulaau, e fou i aso uma taumafa. E fau ma soloi toga, fala, siapo mf. Peitai, ua faaputu sau o Faafeagaiga i onapo nei, ona ua iai pusaaisa ma taumafa tuuapa. Ua fau foi toga ma isi oloa e maua i faamati ma pelega o le galuega. (iii) O le aganuu a Samoa, e puipui e Tamatane a latou Feagaiga; ma ua faapena ona puipui e le nuu la latou Faafeagaiga ne’i lē mafaufau iai se tagata poo se aiga foi. O le nuu o le tamatane ao le Faafeagaiga o le tamaitai.

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(i) A misa Tuagane, ona faufautua lea o le Feagaiga, a misa foi fanau e faatonu e le Feagaiga. O le foliga lea o le fausaga, e mafai ai ona taga-loa le Faafeagaiga e fautua ma tala’i le Talalelei i Saofaiga uma. E le faailogaina e le Faafeagaiga se tagata e ao ona tapu’e ma fautuaina i le Talalelei.

O le nuu atoa ua avea ma Ekalesia poo le Aulotu, o lea vaaiga ua avea ai le nuu ma Tamatane e aofia ai ma Feagaiga uma a aiga o le nuu. Soo se aiga lava, e muamua sii le laulau a le Feagaiga i lona maota ona faatoa sii lea o le laulau a le Sa’o-Alii o le aiga. O lona uiga a poto le Ekalesia, e muamua sii le laulau a le Faafeagaiga, sosoo atu ai ma isi vaega o le Ekalesia. E ma’oti lelei le tulaga o le Faafeagaiga ma o mea faaekalesia pe faalelotu, o ana mea na; ao mea faaleaganuu e patino i Saofaiga e tolu a le nuu, o mea na a aiga O meaalofa sili ona taua a le Talalelei mo Samoa, o le fauga o le Gagana Tusitusi ma aoaoina tagata ina ia iloa faitau ma tusitusi. O le isi lea auala na toatele ai tagata na latou talia le LMS, ona o le faitauga o le Pi Faitau (Samoan Alphabetical Order) ma le ā’oga o le tusitusi (Le-Tagaloa A, 1997). O le vaitau o le 1835 na taunuu ai le Lotu Metotisi mai Toga i Manono. Na tulai mai ai se feteenaiga i va o tagata lolotu o lotu e lua. Na fai le maliega i le va o le LMS ma le Metotisi ona taofia mai ai lea o le faaauauina o le Metotisi i Samoa (Meleisea, 1987). O le Tupu o Siaosi Tupou o Toga na taulamua i taumafaiga e toe faatu ai le Metotisi i Samoa (Gilson 1970; Davidson 1967) ma na iu ina toe faaauau le Metotisi i le 1860 (Davidson, 1967; Gilson, 1970). O le suafa Faafeagaiga e pei ona faamatalaina i luga, na tuusao i Faifeau LMS poo Faifeau EFKS i onapo nei; e lē i aofia ai Ekalesia Metotisi, Ekalesia Katoliko ma isi Ekalesia na mulimuli mai.

O Augafaapae, Matua’u’u ma le Auseepapa. O le Sa’otamaitai poo le Feagaiga, e iai lana Saofaiga ma o ia lea e fai ma Sa’o o tamaitai uma o lona aiga ma le nuu. O lona uiga, e le mafai e le Sa’o-Alii (aiga) poo le Alii-Taua (nuu) ona faafoe ma pulea le Saofaiga a Tamaitai, ao lana Feagaiga poo le Sa’o-tamaitai, e gafa ma mea tau tamaitai. O le Saofaiga a Tamaitai o le nuu, e iai falelalaga o tamaitai. O le matafaioi faifaipea a le Saofaiga a Tamaitai, o le lalaga o ituaiga fala eseese ma ietoga, fai siapo, lega, ū’u ma lama. O mea ia ua ta’ua e Samoa, o ‘oloa ona e iloa ai le tamaoaiga o le aiga pe a tele ni ana oloa. O le gaosiga o oloa nei, e mafua ai le isi igoa o Tamaitai, o le Fai’oa. O oloa nei a tamaitai, e nunu, ole uiga o le upu nunu – e gaosi ma faaputu. A le faaputua, e le atoa le uiga o le upu nunu. O le faaputuga o fala, ietoga, lauū’a ma siapo - e pae ma ‘āūli i tofaga pe pae ma tatao faamafolafola i tofaga, e mafua ai le isi igoa o tamaitai – o pae-ma-‘āūli. O lo latou Sa’otamaitai, ua toe faaigoaina o le ‘Auga-fa’apae; o le tamaitai e faaaloalo ma ‘auga iai le Au-Fai’oa, o loo paēā, pe tatao ma faamafolafola oloa i tofaga. O tamaitai o le falelalaga, ua faaigoaina o le Au-see-papa; ona o le faatinoga o le lalagaga o ietoga, fala mf., e fese’eti ma papa pe tatao ai a latou lagaga. O le Auseepapa

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(tamaitai), e iai lo latou Matua-‘u’u – o le tamaitai matua o loo ū’u i ona lima tomai e totosi ai matalalaga memea (ninii). O loo u’u foi i ona lima le fafaiga o lau’ua, sasaga o u’a, eleiga o siapo ma le tutusiga. O le Matua’u’u, e ā’oa tamaitai laiti ina ia tuu tuu lima pea tomai o le gaosiga o a latou oloa. E mafai ona ese le Augafaapae, ese le Matua’u’u peitai, pe a matua le Augafaapae ona avea foi lea ma Matua’u’u, pe afai o ia le olomatua ua ‘umia tomai o gaosiga o oloa memea i lea vaitau. O le upu ‘Olo-matua – o le ‘olo ua matua e sūsulu uma iai tagata o le aiga mo fautuaga; e susulu foi iai tamaiti pe a tasasa e o latou matua. E tutusa lelei le faauigaga o le Matua i le Matuauu ma le Matua i le Olomatua. Peitai, o le isi Matua o le u’u tomai memea, ao le isi o le ‘olo e malu ai tagata matutua ma tamaiti. O Matua’u’u e ta ai malu i o latou tuā-alofilima ma ālo o ogalima, e faailo ai o latou tomai faa-Matua’u’u.

Taupou ma Tausala: O le suafa Tau-pou, ua faasino i Saotamaitai, Feagaiga, Augafaapae, ua taula i o latou pou matuatala. Peitai, e iai foi le isi vaaiga e faapea, o le Taupou, o le tamaitai e le i ilo tane. E sa’o pe a faasino i Taupou-sa. O le taunuu mai o le Ekalesia Katoliko, na aumai ai sisters/nuns ma na faa-Samoa o Taupou-sa poo tamaitai ua taula atu i lona pou - o le Atua, pe o tamaitai ua faasaina mo le Atua. O Taupou-sa o tamaitai e le i ilo tane ma ua ofoina atu o latou soifua mo le Atua. O le vaaiga foi lea i le Taupou e le i ilo tane, e mafua ai le “Lauga faataupou” a soo se sui e fou i totonu o le Palemene. O loo atagia tele ai le faaaogaina o le upu Taupou, e faa-Samoa ai le upu virgin ma o loo maua ai foi le vaitau na faaaogaina ai faapea le upu Taupou – ina ua taunuu mai Papalagi (Misionare ma Faigamalo faapapalagi). A tuu atu i le aganuu a Samoa, ona eseese lea o le faaaogaina faapapalagi o le Taupou e le i ilo tane ma le Taupou - o le Saotamaitai, Feagaiga poo le Augafaapae. I le Aganuu a Samoa, o faalupega ia e mafua, ona o faasinomaga o tamaitai nei i totonu o aiga, nuu ma itumalo. O o latou faasinomaga ia e mafua mai i o latou Tamā, o Sa’o-Alii (aiga), Alii-Taua (nuu) ma Tupu/Alii (itumalo). O Taupou o nuu e nofotane ma fai a latou fanau ae le aveesea ai lona faalupega – Taupou, ona o lona faasinomaga. O Tausala, o tamaitai ia sa totogi ai sala a autau malolo i aso anamua. Tasi lea aganuu na taofia e Misionare. O loo pine faamau i le Papa-Galagala (va o Fagalii ma Vailele), le Vaitafe o Tausala; e mafua lona igoa ona o le toatele o Tausala na la’u mai ma faataeele ai e autau malolosi a le Papa-Galagala anamua. O loo pine foi i le alagaupu –aua ne’i lua sisia pola, aua foi ne’i lua taēā le otaota; ne’i āfea fale-tausala le vaaiga lava lea e tasi. Ina ua faaavavaga mai e Laauli le Uilua a le Tui-Samoa, na aumai tuu i le fale e feagai tonu ma le maota o lona Tamā o Malietoa Uitualagi i Malie; ona fai lea iai o le faatonuga lena ua avea nei ma alagaupu. O le fanau lea a le Tui-Samoa, o Gauifaleai ma Totogata. O Gauifaleai na tu ai le faletautu a Tulafale a Malietoa, ae na teena ona na manatu Tui-Samoa ma lona alo, ua matua Malietoa Uitualagi, e le toe maua ai se Gafa. Ona faaalatua lea iai o Laauli ma faaavavaga mai alo tamaitai e toalua o le Tui-Samoa.

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Na tatuu pola o le fale na tuu ai teine ma faatonu e Laauli i upu o loo i luga, ona alu lea o le Manaia e fai isi ona faiva, ae tiai ai teine i le fale. Ua atoa ni vaiaso e le i foi ane lava Laauli, ona mamā ai lea o teine, ua o ane tasisi pola, ua o foi i fafo tae le otaota; ona iloa mai lea e Tulafale a Malietoa Uitualagi. O le upu fale-tausala o loo faaaogaina ai i le alagaupu lea, ua mafai ona toe faamatala faapea - o le fale o loo iai tau (totogi/taui) o le sala a le Tui- Samoa. O le ta lea a Laauli na ta ā’i le Tui-Samoa ma lona afafine, ona o le faatufanua o le la tali na tali mai ai i le faletautu a lona Tamā. E le i tu iai se faletautu o Laauli – o le faletautu, o le auala pito i maualuga lea e saili ai tamaitai taugatata o Samoa.

O Tamaitai na avea ma atua. O le uluai Atua o le Ala-taua mai Uluai Folauga poo le Foafoaga a Tagaloalagi - o Nafanua (3000 poo le 2500 BC). O le uluai Nafanua lea, na malele ina ia faaauau e Auvaa o Falealupo lona faalupega – o le Atua o le Alataua. O pulega faa-Alataua na pulea ai e Atua e pei o Ve’a, Pili, Malie, Fee, Paa, Pe’a ma isi Samoa. O Tui ia o le Alataua na latou taitaia autau o le Alataua. O pine faamau ia e mafai ai ona faailo mea/nofoaga tau Alataua mai anamua se’ia ō’o mai i onapo nei; (i) O nofoaga o loo ola ai pea igoa Alataua i onapo nei e pei o; Falelima, Neiafu, Tufutafoe, Satupaitea i Salafai; Faleata ma Safata i le Tuamasaga; Fagaitua ma Leone i Tutuila. (ii) O nofoaga sa nofoia e Tagaloalagi o le foafoaga e pei o; Ta’ū i Manu’a, Uafato i Fagaloa, Malaela Saleaaumua i Aleipata, Samata i Salafai, Papa- Galagala i Vaimauga Tuamasaga ma isi. (iii) O nofoaga o loo iai Malae o Vavau e pei o; Ta’ū i Manu’a, Leulumoega i Aana, Fagalii ma Vailele i le Papa-Galagala Tuamasaga, Fusi Saluafata i Atua ma Saleaaumua Aleipata faatasi ai ma le nuu o Vavau i Aleipata lava. (iv) O nofoaga sa nofoia e Atua o le foafoaga ma uluai folauga e pei o Atua; Ve’a, Fee, Pusi, Tuna, Moa, Pe’a, Pa’a, Imoa, Pili, Malie, Tanifa, Siuseia, Le- Sa, mf (Turner, 1884; Kramer 1994), e soo ai Samoa atoa. (v) O nofoaga o loo iai le suafa Le-Taua e pei o; Tupa’i Le-Taua, Lafai Le-Taua, Leiataua Le-Taua, Tui-Atua Le-Taua, Tui-Suga Le-Taua ma isi. (vi) O nofoaga o loo iai Fofoga o le Alataua, Ft; Li’o i Siumu ma Tuli’aupupu i Letogo (Papa i Galagala) ma isi. (vii) O le faaaogaina o le upu Susuga, sa faalupe ai Atua, tamaalii ma tulafale o le Alataua. (viii) O loo ola pea i le faalupega aoaotetele o Samoa le laina – “o Itu’au ma Ala- Taua”.

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E soosoo atu Saonalua e toatolu o loo siitia mai i le Gafa o le Malietoa o loo i luga. O Saonalua ia e toatolu, o loo atagia i o latou igoa lo latou avea ma Atua tamaitai. O Taatiaifogaa, na ia nofoia Fogaa, o le maota o le Atua Fee i le Tuamasaga; o Le-Pe’a, na ia nofoia maota o le Atua Pe’a i Lepe’a poo Lepea i onapo nei. O Tuitogalepea, na ia nofoia le maota i Lepea ma le maota i le Papa-Galagala e faasino i le Atua Moa, Atua Pili, Atua Tanifa ma le Atua Fee (Saveaalii Malietoa, JSS 2016 – 2017). O o latou sootaga faa-Atua tamaitai, na malosi ai lo latou tula’i mai i o latou faasinomaga faa-Saonalua, sa lagolagoina foi e Alataua uma o Samoa o latou leo. E fia ni isi Atua Tamaitai, ua le mafai e aiga ma nuu ona maua, ina ua ave ese suafa o tamaitai mai le tele o Gafa. O Ala-Taua, o le faigamalo muamua lea a Samoa, e afua mai Manu’a se’ia pa’ia Salafai.

Aotelega O le ‘auga o le Pepa, ina ia saili suafa, aganuu, ma vaogagana sa patino i Tamaitai anamua; ao ā ni pine faamau o loo ola pea i onapo nei? O le igoa Sina, o le Upeti (mamanu taatele) i talatuu a Samoa. O le faalupega sa faalupe ai tamaitai tetele o Samoa anamua ma sa iloa lelei suafa o Sina taitasi, e pei ona faamauina e (Kramer, 1994); Sinalenaunau (170-172), Sinausuimanu (163-164), Sinafaananu (285) ma Sinale’avele (Saveaalii Malietoa M. 2016). Peitai ao tuugutu ma tuutaliga mai Fagogo, Gafa, Faalupega, Agaifanua, Aganuu ma Vaogagana i le faitau afe o tausaga; sa mafai ai ona toulu faaumiga o isi Sina ma o le mafuaaga lea ua tele ai talatuu a Samoa, ua na o Sina ae leai ni o latou faaumiga. O le taatele o Sina i totonu o talatuu, ua foliga ai o se igoa ma ua vaivai ai le vaaiga – o Sina o le faalupega. O upu gasetoto, gaseeleele ma fanoeleele, ua faamatala ai vaogagana fesootai o le La ma le Masina i tamaitai Samoa o anamua. O talitonuga o Samoa anamua, o le La ma le Masina, o Atua Tamaitai, ona o Atua Foafoamea ia a le Atua o Tagaloalagi. O le upu Tama’i-ta’i ua maua mai i vaa e fai o latou ama e pei o; paopao (fu’efua), vaaalo ma ‘alia. E lua ta’iala poo ta’i o le ‘alia e ta’ia lona ala i luga o le vasa; o le ta’i lapo’a poo le ta’i tele; ua igoa o le Alii e Alii-ta’i iai le ‘alia, e tauavea le mamafa o le tino atoa o le ‘alia. O lona malosi e mafai ai e le ‘alia atoa ona tali atu i peau-laga ma peau-tālia. Ua taooto faatasi le Alii-tele ma le ta’i laititi ua ta’ua o le Tama’i-ta’i, e soa ma lagatonu ai le taoto a le Alii ma le ‘alia atoa i luga o le sami. O vaaiga i laau ia o le alia, ua faauiga loloto iai le faataotoga o soo se Aiga i Samoa, e iai lona Sa’o-Alii, e iai foi ma lona Sa’o-tamaitai. O lea vaaiga, ua mafai ona tuutuu atu i le vasa tele i totonu o nuu, e pei ona iai le Alii-Taua (Sa’o- Alii-taua) ma le Sa’o-tamaitai e faaaloalo iai le nuu. Ua mafai foi ona vaai iai faaitumalo, i le Alii (Tui/Tupu) ma le Tamaitai o le itumalo. O ni faataitaiga o Tamaitai o Itumalo o loo ola pea, o le Sa’onalua a le Tuamasaga, o Letelemaana o le itumalo o Aana ma Leilua o le itumalo o Falealili ma isi e le o ta’ua i lenei pepa. O la’afa ma lafala o vaa, ua aumai ai faauigaga loloto ma vaogagana fesootai, e pei ona atagia i upu lalelei ma laleaga. A tutū lelei ma malolosi la o loo i fatafata o tamaitai, ona lalelei lea; ae a gaui ma vaivai, ona la-leaga lea. O le tausiga o lalelei o Tamaitai anamua, na

169 mafua ai le aganuu na ta’ua o le ‘aiga faalala e pei ona molimauina e le solo o loo i luga. O le tasi lea aganuu a tamaitai na soloia e Misionare. Afai e iai ni Sa’o Alii ma ni Sa’o Tamaitai e pa pa, ona vaetama lea o fanau a o latou uso, tuagane ma tuafaine. O lea faiga, e sosolo ai pea le toto ma le aano i totonu o le Gafa. O le Feagaiga, o le tamaitai ulumatua i tamaitai o se fanauga, o ni isi Feagaiga o ulumatua i se fanauga atoa o tama ma teine. Peitai, o onapo nei, ua Alii o Aiga le ulumatua tamaitai o se fanauga, Alii o Aiga foi se Alii ulumatua o se fanauga. O lona uiga, o tamaitai ulumatua uma o ni fanauga, e mafai ona faalupe o Feagaiga poo Alii o Aiga. O le feagai ai o le Sa’o-Alii ma le Sa’o-Tamaitai, ua maua ai le isi suafa o le Sa’otamaitai, o le Feagaiga. O le upu Feagaiga, ua maua mai i le upu feagai (veape) ma ua faanauna ina ua faaopoopo iai le ‘ga’. Sa taatele i le Vasa Tele anamua, pulega Faa-Sa’o-Alii ma lana Sa’otamaitai poo le Sa’o- Alii ma lana Feagaiga, e pei ona faaperetaniaina e Gunson, o le ‘Brother and Sister Rule’. O ituaiga pulega ia sa taatele i atumotu o le Atu Polenisia e aofia ai Samoa, Toga, Atu Sosaiete ma Hawaii (Gunson, 1987:153). O loo ola malosi pea pulega vaavaalua a le Tuagane ma le Tuafafine i totonu o aiga o Samoa i onapo nei. O le faagaoioiga o lea pulega, ua mafai ona atagia tele i Pulega faa- Malietoa poo le Alii o le itumalo o Tuamasaga ma lana Sa’onalua, e pei ona iai Malietoa Tanumafili II (1913 – 2007) ma lana Sa’onalua o To’oā Salamasina Malietoa (1911 – 1991). E a’o ma faafailele e le Sa’onalua le isi Sa’onalua e sosoo ma ia, e pei foi ona ā’o e le Malietoa poo le Sa’o-Alii le isi Malietoa e sosoo. E galulue faatasi le Malietoa ma le Sa’onalua i le tausiga o le aiga ma le itumalo, e fai foi le Sa’onalua ma sui o le Malietoa i soo se faatasiga a le aiga pe a le mafai ona auai le Malietoa. O le Saonalua, e taitaia le Aiga Sa-Malietoa pe a tuumalo le Malietoa. Sa tauloto e Sa’onalua le Gafa o le Malietoa ona sa toatele Malietoa na pa’u’ū talavou i taua. E a’o foi e le Saonalua le isi Malietoa i Gafa ma faiā pe afai e tuumalo le Malietoa o laititi lona suli tama. O le ‘auga o lana galuega, ina ia tuu tuu tala i taliga o le isi augatupulaga. O lana matafaioi sili ona taua, o le tagafa o le Malietoa pe afai e pa se Malietoa. E iai le talitonuga, sa tutusa lelei matafaioi nei a le Sa’onalua ma isi Feagaiga poo Saotamaitai o aiga, nuu ma itumalo o Samoa atoa. O le faalupega Faa-Feagaiga, ua patino i Faifeau LMS poo EFKS. e tausi faatamaitai ai e le nuu le Faafeagaiga. O le nuu o le Tamatane, ao le Faafeagaiga, ua faafoliga lona tausiga i le tausiga o le tamaitai. O loo ola pea lea tausiga e oo mai i onapo nei. O le galuega a Tamatane o aiga, o le fau o le fale e nofo ai lana Feagaiga ma o le mea muamua lava lea a le nuu e fai, o le sauni o le fanua ma fau le fale o le Faifeau poo le Faafeagaiga. Talu ai ona o le Faafeagaiga e le o se tagata o le nuu, e leai sona aiga i totonu o le nuu. O le tasi lea tulafono a le Ekalesia EFKS, e sa ona toe faifeau se tama poo se teine (faletua) o le nuu i lona lava nuu. O lea vaaiga, ua fau ai e le nuu lona fale ma fai le fanua e nofo ai ma o loo atagia tele ai le avea o le nuu ma tamatane. E mu mata o Tamatane ia latou Feagaiga, a tuu atu i le tausiga o Faafeagaiga, e le alu i se tunoa le Faafeagaiga, e le faimaumaga foi pe alu i ni faiva ma isi feau e fai e Tamatane. E solo iai le sau o le Malietoa. O le sau o le Malietoa, o taumafa ma oloa e aumai mai tagata o

170 aiga ma nuu o le Malietoa. E aumai i aso uma e pei o le sau i luga o laulaau, e fou i aso uma taumafa ma e maua i aso uma oloa. Peitai, ua faaputu sau o Faafeagaiga i onapo nei, ona ua iai pusaaisa ma taumafa tuuapa; ua fau foi toga ma isi oloa e maua i faamati ma pelega o le galuega. O le aganuu a Samoa, e puipui e Tamatane a latou Feagaiga; ma ua faapena ona puipui e le nuu la latou Faafeagaiga ne’i lē mafaufau iai se tagata poo se aiga foi. O le nuu o le tamatane ao le Faafeagaiga o le tamaitai. A misa Tuagane, ona faufautua lea o le Feagaiga, a misa foi fanau e faatonu e le Feagaiga. O le foliga lea o le fausaga, e mafai ai ona taga-loa le Faafeagaiga e fautua ma tala’i le Talalelei i Saofaiga uma. Ele faailogaina e le Faafeagaiga se tagata e ao ona tapu’e ma fautuaina i le Talalelei. O le Augafaapae ma ona sootaga i le Matua’u’u ma le Auseepapa; o loo pine faamau pea i falelalaga o tamaitai i onapo nei. O le Augafaapae, Feagaiga, Saotamaitai poo le Taupou o le nuu. O ia e auga iai le Au-Fai’oa poo le falelalaga o loo iai le Matua’u’u ma le Auseepapa. E nunu (gaosi ma faaputu) a laotu oloa. A faaputu oloa e pei o fala, siapo, lauu’a, ietoga - e pae ma auli (faamafolafola) i lalo o tofaga, e mafua ai le isi igoa o tamaitai – o pae ma auli. O le Matua’u’u o le olomatua e taitaia le falelalaga, o loo ū’u i ona alofilima tomai o matalalaga memea, o tomai e fafai ai lauu’a, siapo, nunu ai lega ma oloa uma a tamaitai. O Taupou, ua pine faamau suiga i vaitau o Misionare, ina ua faa-Samoa le upu nun/sister ma le upu virgin. Peitai, o loo manino le uiga faaleaganuu o le upu Taupou i le aganuu a Samoa; o le tamaitai ua taula i lona pou, e faaaloalo iai le Saofaiga a Tamaitai; e fai lona to’alua ma lana fanau. O Tausala, o tamaitai sa togisala ai nuu malolo poo se aiga foi, e pei ona pine faamau i le Talatuu o le igoa o le Vaitafe o Tausala ma le Talatuu i alo o le Tui- Samoa. O Atua tamaitai o le Alataua, sa faaaloalogia ai tamaitai Sa’o na suitulaga i o latou tuagane Sa’o-Alii. O o latou tulaga faa-Atua o le Alataua, na mafai ai ona fesoasoani iai autau a le Alataua i le vaaiga o o latou itumalo, nuu ma aiga. O le tele o Gafa a Samoa, e le o iai ni suafa o ni tamaitai, ona ua ta’ina tele i le talitonuga – e le’i au ni tamaitai i suafa faatamatane. Ioe, e sa’o ae na au i suafa faa-Atua ma latou pulea ai aiga, nuu ma itumalo. E le’i maua i suesuega le vaaiga (perspective) lea muamua. O le fesili, e fia ni Atua Tamaitai ua aveese mai Gafa o aiga, nuu ma itumalo? E le o le mafuaaga lena o le motumotu o isi Gafa?. Ole Gafa o le Malietoa, e le aveesea Atua tamaitai, ona e motu ai le Gafa. O iloiloga ma suesuega i talaiga, faauigaga ma fesootaiga (Semantics) o vaogagana ma aganuu eseese o loo aofia i lenei Pepa. Oute manatu ua manino le faamatalaina o vaogagana, faauigaga ma fesootaiga o vaogagana atoa ai ma aganuu eseese o loo aofia i le pepa.

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Puna’oa Aiono Le Tagaloa, F. 1997. O lou Fa’asinomaga. Alafua: Lamepa Press. Aiono Le Tagaloa, F. 2003. Tapuai: Samoan Worship. Samoa: Le Lamepa Press. Fairbairn-Dunlop, P. 1998. O Tamaitai Samoa – Their Stories. [e-book], Suva, Fiji: Institute of Pacific Studies, The University of the South Pacific. KIN Publication, Carson California, 1998.Tamaitai Samoa: Their St - Google Books Result. https://books.google.ws/books?isbn=9820201373,1998 – Women. [cited, Nov, 2016]. Gilson, R. P. 1970. Samoa 1830 to 1900. The politics of a multicultural community. Melbourne, Australia: Oxford University Press. Griffin, H.S. 1958. O le Tusi Fa’alupega o Samoa. Malua: Malua Printing Press. Gunson, N. 1990. “The Tonga-Samoa Connection 1777–1845.” The Journal of Pacific history Volume 25 Number 2. Gunson, N. 1987. “Sacred women chiefs and female ‘headmen’ in Polynesian history.” The Journal of Pacific History, Volume 22, Number 3 July-Number 4 October. Henry, F. and Lambie, K. R. (n.d.). 1979. Samoa History. Original from University of California: Commercial Printers, 1979, Samoa.Available from: www.geojohn.org/Samoa/foreword. [cited October 2014] Kramer, A. 1994. The Samoa Islands Vol. I. An Outline of a Monograph with Particular Consideration of German Samoa. Auckland: Pasefika Press. Kramer, A. 1995. The Samoa Islands Vol II. Auckland, Aotearoa: Polynesian Press. Meleisea, M. 1987. The Making of Modern Samoa. Traditional Authority and Colonial Administration in the Modern History of W. Samoa. Suva, Fiji: Institute of Pacific Studies. Powell, T., in Weimer, C. M. 2002. “The Samoan Story of Creation.” Journal of the Polynesian Society Vol. I., Wellington 1892.Reduced to HTML by Christopher. M. Weimer, November 2002. Available from: www.sacred-texts.com/pac/jpolys/ssc.htm [cited 24 September, 2014]

Pratt, G., 1862, A Samoan Dictionary: English and Samoan, and Samoan and English. [e- book]. Available from: archive.org › eBook and Texts › American Libraries. [cited 13 September], 2014) Saveaalii Malietoa, M. 2015. O Malietoa – O le Tama a le Tuamasaga. Unpublished Thesis. Apia: National University of Samoa. Saveaalii Malietoa, M. 2016. “O le Fale o le Fe’e.” Journal of Samoan Studies. http://journal.samoanstudies.ws/2017/03/22/o-le-fale-o-le-fee/ Schoeffel, P. 1987. “Rank, gender and politics in ancient Samoa: the geneology of Salamasina O le Tafa’ifā.” The Journal of Pacific History, Volume 22, Number 3 July- Number 4 October. Canberra: Australia: Australian National University. So’o, A. 2008, Democracy and Custom in Samoa. An Uneasy Alliance. IPS Publications, U.S.P. Soo, A. 2000, Governance in Samoa-Pulega i Samoa. ACT, Canberra: Asia Pacific Press. Stuebel and Brother Herman. 1995. Tala o le Vavau: The Myths, Legends and Customs of Old Samoa. University of Hawaii Press. Turner, G. 1884. Samoa a Hundred Years Ago and Long Before. London Missionary Society, [e-Book], Available from: London. Samoa, a Hundred Years Ago and Long Before ... - Internet Archive. https://archive.org/details/samoaahundredye00turngoog. (accessed 01 March 2017).

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Williams, J. 1837. A Narrative of Missionary Enterprises in the South Sea Islands, 1836, [e- Book], J. Snow, 26, Patemoster Row, & J.R. Leifchild, Piccadilly. London. https://books.google.ie/books?id=7kdOAQAAMAAJ. A Narrative of Missionary Enterprises in the South Sea Islands: With Remarks Upon ... John Williams. J. Snow, 1839 - Ethnology - 506 pages ... Full view - 1837... (cited 2013, Nov 2016).

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English Papers

175 PUBLIC POLICY - THEIR FOUNDATION AND NATURE|O FAIGA FA’AVAE A LE MALO MA LO LATOU NATURA

Muliagatele Potoae Roberts Aiafi

Abstract ‘Policy’ is translated in Samoan as ‘faiga faavae’; the ‘foundation’ of what government and its people should be doing collectively. Policy, which is what we espouse for the common interest should shape our practices or actions, and policy should be guided by our collective values and principles as a society; our foundation. This paper examines the concept of ‘practices may change but foundation remains’ from a ‘public policy’ perspective. Based on the findings of my doctoral research12 into the public policy processes of Vanuatu, the Solomon Islands, Samoa and the regional inter-governmental organisations, this paper argues for a great need to critically examine the ‘foundation’ of what we have been referring to as (public) ‘policy’. Policy guides practice and practice informs policy, and examining that foundation pinpoints to questions of what is being constructed as policy, where do issues that become public policies originate, and what is the nature of existing policies. Keywords: Public policy, public management, development, Pacific islands

Introduction This paper is about ‘public policy’, its foundation and nature. I have selected this topic to share my perspective on the theme of the 2016 Measina’s conference—‘practice may change but foundation remains’. Public policy is the foundation of what the state or government does in working together with its people. The majority of the topics already being presented at this conference are about the foundation and practices that govern and guide our communities at the local village level, through the fa’amatai system. This includes the need to recognise the voice and contribution of women in village councils. Those foundation and practices are based on the fa’asamoa culture and customs, which are the essence of our local village governance. They are what our forefathers have established and passed onto us. However, there has been a Christianisation of culture where Christianity principles and beliefs are additional elements that are being used interchangeably with our traditional culture and customs. Many of those foundation and practices are undergoing changes and are evolving. No state is an island and Samoa is part of the global community, hence Samoa like all nations is subject to many changes worldwide. The important question to pose in relation to the theme of this conference is—what is the ‘foundation are we referring to’? Who defines that foundation? And from what perspective? Is there a common understanding about that foundation? If there is no common understanding then anyone can self-define that foundation to justify their action. I would like to contribute to the theme of this conference from ‘public policy’ perspective. Public policy is about ‘policy’ for the ‘public’ (interest). It’s about what government does, its intention, commitment and actions (or otherwise) for the common good. Public policy as a concept is about the purpose of government and why it exists and

12 Roberts-Aiafi (2016)

177 how it can work with its people. The underlying notion of public policy is that the government is the people and the people is the government. During the years I was working as public servant, the word ‘policy’ is often translated as ‘faiga faavae’. If the word ‘public’ is added, there is a connection of the government and its policies or actions to the general public, which is ‘public policy’. Public policies are initiated, formulated and implemented to address the fundamental issues or problems that a society faces and to achieve the development aspirations of the people. Policies guide and govern the practices of any government in resource allocation, asset and financial management, operation, and mostly, people management and leadership. This includes establishing how a government should work in partnership with others in service delivery and social-political and economic development. ‘The significance of public policy is echoed in the developmental experience of the past decades that little can be accomplished to encourage such development unless the right policies are adopted and implemented by effective institutions (Duncan, 1995, p.15; Prasad, 2008; Turner and Hulme, 1997, p.59: cited in Roberts-Aiafi, 2016, p.1). Countries have achieved such development because they have adopted the right policies that are needed for their development. This signifies the need to seriously examine the foundation of the public policies that are used to guide government actions and practices, and this includes government’s responses to our country’s development in various areas.

The Research Findings from a research conducted in 2012 and 2014 in Vanuatu, the Solomon Islands, Samoa, and the regional inter-governmental organisations are utilised in this paper to discuss the nature and the types of policies that Samoa and other Pacific island countries have put in place. This research was conducted for my doctoral studies in public policy at the Victoria University of Wellington. The core question examined in this research was ‘how policies are adopted, formulated and implemented in a small Pacific island state’. The basis of the research were:  The focus of the research was on public policy given the significance of public policy to development and governance;  The need for a solid and well-grounded empirical and conceptual understanding about the nature and status of public policy making and implementation processes in Pacific island countries; and  The need for a better understanding stemmed from concerns over a lack of development progress across the region despite the enormity of aid. A total of 128 participants were interviewed for this research. Documentary analyses and participant observations were used to triangulate the findings collected from semi- structured interviews. Participants were asked about the process of initiating and formulating policies, that is, where do most policies came from, why did they adopt these polices, who develop them, and how were these policies being formulated.

The Research Findings The research and its findings was a comprehensive inquiry, and only a small part of the research is included and discussed in this paper.

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Policy Adoption/Initiation—Where do Issues that become Policies Originate? Participants were asked on where do issues that become policies mostly originate? Their responses were analysed resulting to the results given in Table 1. The frequencies of narratives (see those highlighted in red and blue) give the overall patterns about the origin of public policies in the three countries and the regional level. For Samoa:  Most of the issues come from politicians/political executive and international development organisations and donor actors;  Issues originating from society or local people are minimal. There has been a lack of local society’s voice in the policy process; and  Policy transfers come through the roles of donor actors and consultants in development programs and aid. Table 1: Origins of public policy across the four case studies

Source: Participant narratives collected in 2012 and 2014 Given below is one participant narrative to illustrate the above findings: Most of what we adopt is what the government wants... But we also have these plans to make them look good, to show people we are doing something, to show how clever you are, and to get money from donors. [Samoa Public Servant.13] Figure 1 below further illustrates that the Pacific island region (Oceania) has the highest aid per capita compared to other regions worldwide. This denotes the significant influence that the aid community or donor agencies and actors have over the policy environment of the Pacific island countries:

179 Figure 1: Overseas development assistance per capita) (US$) by region in 2014

0 20 40 60 80 100 120 140 160 180 200

Oceania 189.88 Middle East 141.9

Europe 56.41

Africa 46.93

South of Sahara 45.46

North of Sahara 40.92

North & Central 21.54 America

America 16.04

Asia 13.47

South & Central Asia 10.63

South America 10.17

Far East Asia 3.15

Source: Extract from http://stats.oecd.org/qwids/ in November 2016

Policy Formulation—What is referred to as Policy? Participants were asked during the interviews about what do they refer to as policies. Their responses were analysed (coded) and the results are given in Table 2. The frequencies of narratives (see those highlighted in red and blue) give the overall patterns about what is referred to as policies. For Samoa:  There was no consistent understanding about this thing called ‘policy’ at national and regional levels.  Various documents are referenced as policies, an indication that the term ‘policy’ is (socially) constructed—that people construct policies in accordance with the context in which they operate and live;  While policy means different things, most participants refer to ‘policy’ as a (strategic) plan;  Regional and international agendas including aid policies are a composite of domestic and regional policy; and  There are few openly articulated political policy platforms.

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Table 2: Construction of policy—national and regional levels Source: Participant narratives collected in 2012 and 2014

Given below is one participant narrative to illustrate the above findings: If you look at the way the Strategy for the Development of Samoa (SDS) was developed, the Ministry of Finance (MoF) just asked Ministries to give whatever strategies they wanted to pursue in the next five years. Then MoF put them together and signed off. There needs to be top level agenda setting done. [Samoa Public Servant.5]

Policy Formulation—How are Policies Formulated? During the interviews, people were asked about how existing policies have been formulated in relation to the process that is being used, who is writing the policies and stakeholders’ understanding of these policies. Their responses were analysed and the results are shown in Table 3. The patterns highlighted by the frequencies of the participant narrative (see blue and red figures) shows that:  The formulation process is predominantly top-down;  Although consultative discourses have improved, civil society’s meaningful participation remains minimal;  Rational and evidence-based policy is limited, although much stronger at regional than national level;  The ‘policies’ are largely policy transfers but the ‘practices’ are ad hoc driven mostly by ideological factors; and  Stakeholders understanding of policies and notions of public policy in state-society relationships are limited.

181 Table 3: Formulation of policy across the four case studies

Source: Participant narratives collected in 2012 and 2014 Given below are some participant narratives to illustrate the above findings:

There doesn’t seem to be the attention given to public policies. People don’t talk about public policies. People talk about laws, regulations, plans and strategies but not policy rationales and objectives. [Samoa Public Servant.7] Instead what we have is policy-based evidence. They make the decision and say go find me some evidence to support this. Unfortunately that’s what happens. We start a new airline because it’s good for exports, actually we don’t export anything by air but we have an airline anyway. [Regional Public Servant.2] Both systems are different and so we are applying the principles of democracy differently. It’s all mixed up. This issue is old… but it’s never talked about. I’m in my village fa’amatai and people there don’t understand and know the differences... We’ve got to plant those principles within people first as they affect public policy. These are the principles that drive and make me look at the world in certain ways. If democracy is what we want, let’s understand it—how the two systems relate in that. [Samoa Civil Society Member.2]

Public Policy Development for Pacific Island States as young Democracies. Public policies must take into account the development status and social-political context of a country. Pacific island countries’ development status must be compared to other countries worldwide to gain a better understanding of that status and the attributing factors to their development levels. Figure 2 shows the centuries in which countries worldwide first became independent states. For countries in the Pacific island region, they

182 only became independent states in the late 20th century, compared to countries in Europe, Asia and America, which became independent states in the 18th and 19th centuries. This means that Pacific island countries are young democracies and developing states. Their understanding, knowledge and capacities in modern development is still ‘developing’ compared to other countries. Public policy development must take into account where Pacific island countries and Samoa are in terms of modern development and democracy. Figure 2: Nation-states and period of independence

Source: Extract from http://geography.about.com/od/lists/a/independenceday.htm in March 2015

Conclusion In light of the findings and discussions given above, the following are recommended for public policy development in Samoa:  There is a need to focus on improving people’s understanding about the purpose of government for the common good (which is public policy);  There is a need for our people to have more saying in public policies as people are the foundation of public policy. Public policy is not ‘public’ unless it is contested.  There is a need for more evidence-based policy to inform government decisions; and  There is a need for the political system needs to be the focus of further reforms.

References Duncan, R. 1995. "An Economist's Perspective of Governance in the South Pacific." In Governance and Good Government: Policy and Implementation in the South Pacific, ed. P. Lamour. Canberra, Australia: National Centre for Development Studies, The Australian National University.

183 Prasad, B. C. 2008. "Institutions, Good Governance and Economic Growth in the Pacific Island Countries." International Journal of Social Economics 35(12): 904–918. Roberts-Aiafi, M. A. P. 2016. Public Policy Processes in the Pacific Islands: A study of Policy Initiation, Formulation and Implementation in Vanuatu, the Solomon Islands, Samoa and Regional Inter-governmental Organisations. PhD Dissertation, Victoria University of Wellington: New Zealand. Turner, M. and Hulme, D. 1997. Governance, Administration and Development: Making the State Work. London: Macmillan Press Ltd.

184

Faavae o Matai: Transnational Women Matai Voices

Lupematasila Misatauveve Melani Anae, Seulupe Falaniko Tominiko, Muliagatele Vavao Fetui, Malepeai Ieti Lima.

The theme of Measina 2016 is ‘E sui faiga ae tumau faavae’, meaning ‘practices may change but the foundations remain’. This paper will examine aspects of faamatai that protected or empowered women in Samoan society, and the impacts of modernity/globalisation that may have disempowered, or re-empowered women in new ways. In doing so it will examine the discourse of ‘women’ in a transnational context by exploring the perspectives gleaned from initial focussed life-story interviews from some women matai in Hawai’i and data from women matai who completed a global online survey of transnational matai experiences13. Specifically it will examine the faavae o matai expressed by pioneer and younger Hawai’i- domiciled matai in the ability to be ‘lima malosi ma loto alofa’ (Anae: 1998) and argues that being overseas has opened up new opportunities for women matai not available in Samoa. For some women matai in Hawai’i one of these opportunities is the overt exertion of her pule (secular authority), malosi (economic strength), mana (spiritual power) and mamalu (reverence, dignity and social power) in the absence of a traditional ‘village’ and thus male- dominated village councils14 and churches15. In essence the transnational space away from Samoa which has been ravaged by the forces of colonialism, Christianity and capitalism, provides the opportunity for the revitalising of Samoan womanist power which has been subsumed since 1830s.

Shore’s Model: Symmetrical/Complementary Relations of Status Sets (Sets of Relations)

Nearly thirty-five years ago an anthropologist of island Samoa, Bradd Shore (1981), summed up his own and other scholars’ perceptions of the Samoan symmetrical and complementary social levels of status among Samoan people, by outlining 3 main status sets. The first is that statuses may be different from each other and not interdependent for example matai/father/subvillage. The second possibility he outlines as different but interdependent complementary sets, for example parent/child, matai/taulealea. The final status set he calls symmetrical sets defined by more than one token of a single status, for example a set of several brothers, a body of matai, a collection of villages, or a collection of sub-villages within a single village. He describes these statuses as “linked because they are logically or functionally identical or ‘metaphorically linked’ (1981:198). See figure 1:

13 Online survey is part of our research project “Samoan transnational matai (titled chiefs): Ancestor god ‘avatars’ or merely title-holders?” which is funded by the Royal Society of New Zealand’s Marsden Fund. Data here is taken from (n= 100 @ 8 November 2016) 14 See Meleisea et al 2015 for absence of women in village councils. 15 See Meleisea et al report 2015:8. System of traditional village government presents significant barriers that limit women’s power in local government councils, church leadership, school management, and community-based organisations and thus remains an impediment for women to become national leaders.

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Figure 1 Complementary relations Symmetrical relations (Interdependent) (Functionally linked) “O le faafagatua e le tutusa’ “Ua faafeagai sega ‘ula”

 Cross-sex relationship  Same-sex relationship

 Different but interdependent e.g.  Logically/functionally identical e.g. a set parent/child; matai/taulealea of brothers; a group of matai; a collection of villages

 Representing each other e.g. feagaiga  ‘sui’ - replacing’ or ‘displacing’ as between brother/sister; alternates e.g. Uso (symmetrical sibling) tamafafine/tamatane; alii/tulafale; faifeau/congregation  Unrestrained impulse expression  impulse control  Competition, aggression and conflict

 social order and stability

Symmetrical status levels Being in some way identical to each other, symmetrical levels of status are hard to distinguish from each other. There is a tendency for boundaries to become fuzzy, and for relations to be unstable. In Samoan thought symmetrically related status levels which may replace or stand in for another is of great importance. For example, one village may stand in for another in district affairs or may represent its entire district (i.e. all the other villages) on ceremonial occasions (ibid.: 199); a younger brother is normally expected to replace an older brother as matai on the death of the latter. The same equivalence holds among sisters. Such symmetrical relationships are therefore inherently competitive and conflict-ridden – there is much competition and rivalry and often mutual aggression such as sports/village competitions, competition for matai titles, and war. The proverb “Ua faafeagai sega’ula (The red sega (vini) birds face each other) suggests that the persons confronting each other are equals-the same (ibid). When persons are not equals or the same, then the proverb ‘O le faafagatua e le tutusa’ (those locked in the wrestling combat are not the same) indicating the inappropriateness of the relationship, for example, an alii engaged in a contest with a tulafale. Symmetrical relations suggest competition and fission and overt expressions of aggression are expected in such relationships causing strain amongst brothers, sisters etc… It is between brothers and their descendants that titles are normally split and from which competing itu paepae (title-division segments) and fuaifale (maximal descent group branches) originate (ibid).

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Complementary status levels Complementary status levels are qualitatively different from each other. The paired functions are complementary to each other therefore suggesting significant interdependence (p.201). These relationships ‘represent’ each other because of their functional interdependence. For example a wife represents her husband’s title in the village Women’s Committee because of the complementary functional link between them, and in the same way the tulafale “speaks” for his alii. Importantly this link does not imply replacement or displacement, but rather, reinforces the interdependence between statuses. “It is the dissimilarity of the two statuses that allows the tulafale to represent the alii.” (p.202). Thus Samoans associate symmetrical relationships with competition, aggression, conflict, impulse expression and fission, and complementary relationships with deference, impulse control, alofa, and faaaloalo. Social order rather than conflict and fission characterises these relationships. Shore’s analysis found considerable interest from Simanu-Klutz (2011). In her PhD thesis ‘A malu i fale, ‘e malu fo’i i fafo: Samoan women and power: Towards an historiography of changes and continuities in power relations ile nuu o teine of Saoluafata 1350-1998’ Simanu- Klutz summed up her and other scholars’ perceptions of the dilemma of the Samoan power matrix of feagaiga and suli when women claim titles. As the vast historiography literature on faamatai in Samoa reveals, ancient Samoan socio-political organization is ideologically ordered along genealogical and gendered lines. Samoans maintain that within this structure, men and women have shared a bilateral relationship that manifests itself as the feagaiga, sacred covenant, between tamatane, male relatives, and tamafafine, female relatives, in a family, and in the rights of suli, heirs, to family titles and lands (Simanu-Klutz 2011:1). Within the va, space and time, of feagaiga, men and women share pule (secular authority), and a complementarity of roles.16 Simanu- Klutz (ibid.) points out that the women’s claim to titles on the basis of their being suli places them in direct opposition to what Shore has claimed in his power matrix in that vying for matai titles within villages and competing against their brothers has forced a symmetrical cross-sex relationship in violation of feagaiga with their brothers – a relationship which is competitive and aggressive and in direct opposition to the complementary nature of the feagaiga which is mutually beneficial and peaceful (ibid.). From this standpoint, Simanu- Klutz contends that Samoan women have laid claims to positions of relative strength within their extended families and villages, exercising as much, and sometimes more, political and economic authority than their brothers. In fact, in spite of the numerous challenges posed by the forces of colonialism, neocolonialism, and neo-liberalism, it is still the belief of many Samoan women that with feagaiga and suli as sources and mechanisms of power, they exercise their pule, invoke their mana, spiritual power, flaunt their malosi, economic power, and uphold their mamalu, reverence and dignity, or social power, even if they are not matai, chiefs, of the family17 (ibid.).

16 Bradd Shore, Sala’ilua: A Samoan Mystery (New York: Columbia University Press, 1982), 201-202. 17 For extended discussion on faamatai see Aiono Fana’afi Le Tagaloa 1992, 1997; Tanuvasa 1999; Vaai 1999: 29-55; So’o 2007, 2008:17-19; Huffer & So’o 2000.

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Within the last twenty years, dynamics of power relations at both village and national levels, particularly where women are concerned have produced significant transformations in economic and political realities in Samoa in several ways: Since the early 1990s, there has been a dramatic increase in the number of women who have become matai and who have mapped themselves into national politics and leadership positions in the village and the work force18; there has been mounting pressures from international women’s organisations that focus on human rights,19 and which advocate the elimination of discrimination of women; there are more women graduates employed in all tiers of the professional work force20; the establishment of the Ministry of Women, Community and Social Development (MWCSD) signifies the economic prowess of women, which for all intents and purposes has been exploited by the traditional and modern political systems of governance and the Church21; and note of course the appointment of the Honourable Fiame Naomi Mata’afa as the inaugural woman Deputy Prime Minister of Samoa in March 2016. Simanu-Klutz’s ground-breaking research on women’s power matrix in Samoa questions Shore’s complementarity of roles and relationships as coded in the feagaiga. Moreover her research is a significant watershed on the problematics of symmetry of power relations of suli as constitutive of the body politics in Sāmoa. Her findings signify the emergence of the effects of women as matai on the dynamics of feagaiga on family and village affairs where these women are situated and on their involvement with their respective village organisations. Her exegesis of her village’s teine’s mana and mamalu confirms the significant contributions of Samoa’s women to the maintenance of values and principles and traditional manifestations over centuries. What is clear however is the resilience of what she calls a certain spirit that, in spite of the hegemony of the Christian faith, social engineering by colonial administrators, and postcolonial discourse, has enabled the ‘pulse of Teine Samoa to beat steadily despite structural damage to the leadership and underdeveloped resources’22 However, in spite of such and the fact that certain taboos continue to be violated, their spirit has remained resilient. The Teine have kept their feet grounded and their heads high. There remain the lessons of the past such that when their men folk took off to war in all corners of Sāmoa, they, the Teine, were the ones who tended the fires of worship, tilled the fields, harvested the oceans for sustenance, and kept order in the village. Through it all, they have sustained a degree of mana and mamalu, of spiritual and social powers. With such, they have remained the “mistresses of their own favors (Simanu-Klutz. P.294). We contend that there is a similar power matrix for women matai in the ‘loto alofa ma lima malosi’ paradox, especially in the transnational space where there is an absence of

18 Meleisea et al. 2015; Simanu-Klutz 2011; Samoa Observer, March 9, 2011; Tcherkézoff 2000:9, 128. 19 Meleisea et al 2015:11-12; Simanu-Klutz:2. 20Fairbairn-Dunlop 1991, 1998, 2000. 21 Simanu -Klutz points out that the hubris of church and government on the traditional body politics of the Nu’u o Teine has resulted in the marginalisation of the Teine; both agencies have touted the desire to democratise and develop rural villages in order to face the challenges of the 21st Century. Yet, in the process they have violated the sanctity of the space of feagaiga to the extent that Samoa’s teine and those of Saoluafata have had to scramble through a Western education to reclaim their voice and their position in body politics at the village and national levels (2011:3). 22 During these trying times, the Teine’s institution—Nu’u o Teine, or aualuma elsewhere—has suffered structural damage in that leadership has been missing and resources remain underdeveloped (Simanu-Klutz 2011:302).

188 village and male-dominated village councils and churches. These matai qualities are characterised by lima malosi which is competitive and aggressive in direct opposition to the complementary nature of loto alofa which is beneficial and peaceful. Our purpose in this paper is to use this power matrix to examine women matai in Hawai’i’s perceptions of faamatai in this transnational space (See figure 2). Figure 2 COMPLEMENTARY SYMMETRICAL

Bradd Shore Social order and stability Competition, aggression and conflict

Fata Simanu –Klutz Feagaiga (mana, mamalu) Suli (pule, malosi)

Peaceful, beneficial Competitive, aggressive

Transnational matai Loto alofa (mana, mamalu) Lima Malosi (pule research malosi)

Our question is: How does Shore’s power status matrix translate across time and space to Samoan women matai in Hawai’i in the 21st century?

Samoan people in Hawai’i Like Hawai’ian Americans, Samoans arrived in the mainland in the 20th century as agricultural laborers and factory workers, especially after the Second World war. There are more than 180,000 people of Samoan descent living stateside, which is roughly the population of the Independent State of Samoa, which had an estimated population of 179,000 in 2009. Honolulu, Hawai’i has the largest Samoan population. Samoans have come for a variety of reasons: greater economic opportunity, escape from restrictive social environment of Samoa, prior migration of relatives. The family is the most important element in Samoan social organisation and the choice of Hawai’i or US mainland by migrating Samoans depends on where family members live rather than their own aspirations. Many young Samoan men have enlisted in the American Armed Services during the last two decades and their experiences in the course of military duties outside Samoa have provided a powerful stimulus for their own migration and that of their peers. The 1980 US Census enumerated 14, 073 Samoans residing in Hawai’i, but this number probably underestimates the true population size significantly (Franco 1987). Census data indicated that 33.1% of Samoan population in Hawai’i was born in Hawai’i, 33.6% were born in American Samoa, 28.1% born in Western Samoa and 5.2% in US mainland. In 1980 approximately 45% of Samoans in Hawai’i resided in urban Honolulu, and 78% had lived in Hawai’i for more than five years.

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Between 2000 and 2010 the Samoan population of Hawai’i increased from more than 28,000 Samoans or part-Samoans to 184,440 who reported Samoan alone or in any combination. In the 2010 US Census, Native Hawai’ian was the largest detailed Native Hawai’ian and Pacific Islanders (NHPI) group, numbering more than one-half million (527,077). There were 156,146 people who reported Native Hawai’ian alone, and an additional 370,931 people who reported Native Hawai’ian in combination with one or more other races and/or detailed NHPI groups. Samoan was the second largest detailed NHPI group with 109,637 reporting Samoan alone and an additional 74,803 reporting Samoan in combination with one or more other races and/or detailed NHPI groups. This totals 184,440 people who reported Samoan alone or in any combination. Today, the majority of Samoans reside in public housing projects in urban Honolulu in Kalihi, in the Mormon enclave in La’ie, and in the coastal area of Waianae. Samoans make up 17-54% of the population in the housing projects. Matai councils are no longer active in Honolulu. Many Samoan activities are now oriented around the many Samoan churches in Hawai’i and pastors have gained influence in Samoan migrant communities. The migrants are generally in the lower economic strata of Hawai’i. Full time employment is low and housing tends to be substandard for many Hawai’ian Samoans. English language deficiencies and lack of technical skills make entry into the social and economic life of urban Oahu difficult for many Samoans23. Measures of income, home ownership, education and health indicate that Samoans in common with Native Hawai’ians and other Pacific Islanders are disadvantaged in various ways in Hawai’i, and in terms of income and employment, have lost ground with the economic downturn. However small but noticeable gains lie in recognition of sports and entertainment. Typically, immigrants and descendants of Samoan immigrants maintain ties with their home islands and relatives who have migrated elsewhere, such as New Zealand, Australia and stateside. Family-sponsored chain-migration is common, as are visits in both directions and financial contributions to home affairs. Churches were and are a key cultural institution in Hawai’i, with the majority of Samoans declaring a religious affiliation with EFKAS (Ekalesia Faapotopotoga Kerisiano American Samoa). Of all the Pacific groups in Hawai’i, Samoans have the highest reported ‘mother tongue’ language ability, with the majority of Samoans declaring competence in the Samoan language. Many Samoan migrants were integrated into the Hawai’ian labour force as skilled workers however Island-gained professional qualifications are frequently not recognised therefore most Samoans are found in blue-collar occupations.

Our study Faamatai may have been mediated by colonization, Christianity and capitalism24, but global transformations of faamatai have been mediated by transnational matai. Transnational

23 The effects on modernization and Migration on Samoan blood pressures (Stephen T. McGarvey, and Paul T Baker.) in Human Biology Vol 51 No 4pp461-479. 24 C. Macpherson & L. Macpherson 2010.

190 families and their kinship connections have produced not only new economic reliance on remittances and other social transfers such as tourist visits25 and more recently saofa’i26, but also cultural affective ties which have created new faamatai strategies for success. Mobility for a family requires that some family members must leave. But as we have seen some members must also stay. The transnational faamatai strategy depends on the contradictory principles of maintaining transnational realities and at the same time maintaining identity and tradition27. In Samoa most leadership roles are held by middle-aged or elderly men. In fact all village-based matai are older men with 92.5% of them over 40 years old (Leasiolagi et al 2015:24). While the Samoan population in Samoa is reported to be 187,82028 it is estimated that there are approximately 384,007 Samoans living i fafo (New Zealand, Australia, US), and amongst them thousands of matai29. Given the Samoan diaspora has more than doubled the population in Samoa, in future matai titles are increasingly likely to be bestowed on those born and raised primarily outside Samoa. So there is a need for more information about who transnational matai are and how they experience and practise faamatai—their chiefly roles and obligations to aiga (family) and villages in their host nations and in Samoa. Our research looks particularly at the ‘affective ties’ of transnational Samoa, the complex emotional and social ties between Samoan migrants and their communities of origin (Macpherson 1994:83). These affective ties underpin the faamatai as a system and framework for action which defines the relationships between people economically, politically, socially and culturally (Iati 2000: 71-72). Anae’s work among New Zealand-born matai (1998: 183-193) describes matai affective ties as ‘to be tino malosi ma loto alofa ’- to have a strong body and a loving heart. And it is this effective tie which encourages transnational Samoan women to take up the duties of a matai. But how is transnational life transforming the way they ‘do’ everyday faamatai? And what are the challenges and possibilities for the persistence of women matai outside Samoa? This paper focuses on the 4 women matai in Hawai’i, and sketches themes from a first round of interviews in mid-2015. The matai included 1 retiree, and 3 professionals – a public servant and 2 teachers (2 pioneer matai and 2 younger matai)30. Two were pioneer generation and the others had spent over 30 years in Hawai’i. All became matai while in

25 Anae 1998,2001,2002; Macpherson & Macpherson 20017,2009; Lilomaiava-Doktor 2007 26 We contend that the three major sources of remittances to Samoa are: cash remittances, tourist dollars spent in Samoa by transnationals returning to Samoa for family visits, and transnational saofai costs/donations to villages . 27 This paper presents some initial findings from a three-year study still underway into matai living, born or raised outside the islands of Samoa. The transnational matai in our Marsden research are Samoan pioneer migrants and their first generation descendants who have become matai while living outside Samoa. 28 Samoa Census 2011 http://www.sbs.gov.ws/index.php/population-demography-and-vital-statistics 29 Samoa Census 2011 states that there were 16,787 matai resident in Samoa. Leasiolagi et al’s study state that there were 13,423 living in traditional and non-traditional villages, so that of these, 3,000 lived in non-traditional villages in Apia (2015:25). There are reported to be about 70,000 matai title registrations in the Land & Titles Court (personal communication). 30 This is in stark contrast to the situation in 1987, where Franco (1987) wrote about how Samoans’ commitment to the faaSamoa had resulted in adaptive difficulties; with Samoan women seem to be paying a heavier price - experiencing more severe problems in gaining access to the Hawai’ian labor market, in attaining full-time employment, and in achieving their educational goals. The important point he makes in this article is that women were taking on the combined role of mother and household head while Samoan men moved around in search of employment in California or Samoa. This point is evident in this study.

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Hawai’i. Their matai titles included 3 alii titles and 1 tulafale title. Titles were from the villages of Sapunaoa, Nuusatia, Solosolo, Falelatai, Saoluafata and Sataua. They were aged between 50 and 94. The interviews took place in Honolulu in English and Samoan.

Faamatai: ‘Loto alofa ma lima malosi’ themes Transnational women faamatai in Hawai’i manifests overarching loto alofa and lima malosi characteristics. As lima malosi it is pule (secular authority); and it is malosi (economic strength). As loto alofa it is mana (spiritual power) and it is mamalu (reverence, dignity, social power). It is what I call Samoan womanist power31. A power which was energised by Salamasina and Nafanua, and our Samoan matriarchs a power which has been subsumed in Samoa since 1830s by the forces of colonialism, Christianity and capitalism, but which in transnational spaces has been liberated and re-energised by our matriarchs, in the context of this study, transnational women matai. The absence of male-dominated village matai councils, churches and villages has driven/required new institutional settings for expression and teaching of faamatai. For example, the churches are sites where most of the use of Samoan oratory takes place apart from ritual occasions in the community. Hence opportunities are created for the pioneer women matai to teach and mentor faaSamoa and Samoan language. Similarly new institutions for passing on Samoan language and culture – schools, university classes– offer career and authority opportunities for women. These women were all well-educated with professional occupations including the retiree. Three of them are heads of households. They were all (former) teachers bar one who is a government employee in the public sector and are all strong personalities. They were noticeably much more confident than the younger male matai we interviewed in Hawai’i about their faamatai and faaSamoa, and about stating publicly what they think is right or wrong, culturally. Several of the younger male matai interviewed acknowledge and deferred to them, especially to 2 of the pioneer women we interviewed. The womanist faamatai that these women practise are based on five characteristics in which they incorporate their pule, malosi, mana and mamalu to affect change: it is aggressively opposed to oppression in any shape or form—by men, by the Church, by matai in Samoa, by anyone who transgresses their understandings of faamatai protocols; it is based on everyday people and life devoid of status and position, in unifying imbalances and indifferences in power and resources for Samoan people and communities. Thus multi-level tautua was integral here – tautua to Samoa, the village, to parents, to their church and communities and the need to teu le va of relationships (Anae:2016); it is based on inclusivity rather than divisiveness and uses dialogue to provoke action, especially the hosting of dignitaries e.g.Samoa’s Head of State or Governor from American Samoa; it is completely and wholly based on the wellbeing of their aiga (in Samoa and abroad), their community in Hawai’i and faaSamoa; and it is based on spiritualised politics—social justice activism and

31 Womanism is an alternative to Western feminism and manifests 5 overarching characteristics: it is anti- oppressionist, vernacular, nonideological, communitarian and it is spritualised. Phillips 2006 ‘Introduction’ in The Womanist Reader. L. Phillips (Ed.) New York: Routledge Taylor Francis Group, pp.xix- xlix.

192 perspectives informed by spiritual beliefs and practices which undergird any political action (Phillips 2006:xxvi).

The shared understandings these women had of everyday faamatai32: Ia o o’u uiga, ga, e kolu a mea o la’u fausaga galue, ole loko kele, ole faamaoni, ole alofa e kolu a, ia kele a mea a le Akua ga aumai, ae kolu a mea ga ou kausisi iai, a? I had three things important to me in my work ethic, to have a big heart, to be honest, and love is the third one, God gave me heaps of things, but those three things is what I live by (pioneer matai). Elite factionalism is scorned and illustrated in the phrase “If our Tama a Aiga comes…it is for the whole of Samoan communities in Hawai’i to host him…not the elite few” (younger matai). The community must therefore have recognised and legitimate representation and a leader who is able to mobilise the Samoan community. Often in Hawai’i and elsewhere this leadership role is given to a woman matai. Similarly this leadership role is also mobilised in times of crisis for aiga and people/communities in Samoa, for example during cyclones and tsunami where it is always the women matai and women’s church committees who take the lead in mustering support in terms of financial and other resources to take to Samoa. – container loads of money, clothing, furniture donated from people all over Hawai’i. Most of the talanoa centred around tautua mamao as opposed to tautua tuavae …all that is explained by the matai to the family back home that are doing tautua, you are overseas, you can’t do much, all you can do is help where you can, that’s what you call tautua mamao, different from tautua tuavae, when you are there to do everything for the matai, but tautua mamao, is another important one, so when you get to samoa, you are loved haha. (pioneer matai) Tautua to parents, families and Samoa dominated their considerations of the service and work they have gladly perfomed as matai, mothers and heads of households. Their work is often unacknowledged and tireless but all of them come together in the acknowledgement that education for the younger generation was pivotal for the continuation of the faaSamoa and faamatai. Regarding passing on esoteric knowledge to a younger generation: You need to write down the faamatai and share…everything is Americanised in this country”…faamatai tarnished by matai from Samoa …they demolish everything that’s happening here haha… it’s like the power of Tutuila is more than the people here… (pioneer matai). They are well aware that their everyday ‘job’ is to teach faaSamoa, and faasinomaga (Samoan identity) in the diaspora. They also share an acute awareness that faasinomaga and faaSamoa needed to be taught to new Hawai’ian-born generations of Samoans in secondary and tertiary class rooms.

32Everyday in this sense means the everyday practice of faamatai as opposed to ritual occasions

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Mobilising the Church One of the younger matai speaks at great length about the tautua she carries out for acknowledgement and hosting of Samoan dignitaries, and the lack of male matai leadership and the Churches to be able to do much at all in this regard. The church…I think there is probably not one faifeau that doesn’t know who I am, even the eldest of the faifeaus, I asked the leading faifeau, the last time that Kuilaepa came, maybe a year ago…he was here. I co-ordinated the programme. I was the one who invited all the faifeaus, the senior faifeau from Methodist to do the Church service for the Prime Minster. The week that just passed was the meeting between myself and the other faifeaus because I’m the leader of the committee for the Samoan Flag day in Hawai’i. There were many people who wanted to do it but I did not agree because I know I am the only one whose heart is true and the only one that can do these things. The faifeau all support everything. Right now we holding meetings with faifeaus because of the flag day, I was the one that started the evagelias from 6am in the morning to 6pm. The focus of this occasion is to balance the spiritual and the physical well being. So we’ve done it again this year…so we were doing preparations Friday past, so that was the time we had our meeting with the faifeaus (pioneer matai).

Wellbeing and social justice: O matou foi o tatou aiga, e iai taimi ua na’o le tilotilo lava i luga i tagata maumea ae le se’i tilotilo i lalo i tatou tagata vaivai ma le matitiva. O se vaega o la’u galuega o le va’ai lea ‘aemaise o tatou aiga Samoa ua leai ni mea e nonofo ai and one of the biggest issues in Hawai’i at the moment….. E iai le alagaupu fa’asamoa, “ E ā ulu tafega ae selefutia ai Vaisigano” E faapena foi tatou, a sese ona fai fuafuaaga a se aiga, o le ‘a’afia ai le solosolo lelei ma le saogalemu o se aiga i le so’ona fai. Sometimes our family are more concerned about those who are wealthy and well off but forget those of our families who are poor and struggling. One of our duties as matai is to help our people in need as well as looking after our people who are homeless. This is one of the biggest issues in Hawai’i at the moment. There is a Samoan saying, “E aulu tafega ae selefutia ai Vaisigano”—“Although the river starts inland, everything gets swept down to Vaisigano”. It is like us. If one person does something wrong, it affects the whole family (pioneer matai).

Back in the village… These matai are also aware that “not much is happening in the villages back home”. Na ou taunuu atu i le matou nu’u i le isi vaitaimi sa ou faia ni polokalame e pei o fa’alelegapepe ma una’i le matou nu’u e toto laufala, ma fai ni fagu’u e faatau e maua ai tupe a le nu’u aua mea e fai a le nu’u. Ou te mana’o e toe fa’aolaola komiti a tina o le nu’u pei ona sa sau ai aso ia. O le a le taimi ta te foi atu ai i le matou nu’u, e na’o le nofonofo lava e leai ni mea fou o fa’atino On one of my visits to my village, I encouraged them to do little projects, like fine mat weaving celebrations and growing pineapples and making coconut oil to sell and to bring in money to do things that the village want to do. I want to revive the committee of the wives and mothers as it use to be in the old days. Sometimes I go back to my village and all that they are doing is sitting around and not doing anything useful (pioneer matai). Same as for Matai we always made decisions for our families. O le generation lea ua iai nei, ua ese foi lo latou atamai. Whenever I go to Samoa, e tatau ona ou well organised. O la’u toe foi i lo’u nu’u o Safata. O tagata la e i Samoa ua manatu foi e pei o ni palagi. O a’u ua ou alu atu tala’i le fono a matai o le matou aiga e fai matou fonotaga. Ou te plan-ina uma le tonu o le

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matou celebration o le tausaga fou. Ta te te’i aua o a’u lea ua faia le tonu ona o latou i Samoa o le matou aiga e leai se isi e māgafagafa i nei itu’āiga mea fa’aleaiga. Same as for Matai we always made decisions for our families. The new generation have their own views and own opinions. Whenever I go to Samoa I have to be well organised. When I returned back to my village of Safata, I noticed that the people there were also beginning to behave like palagi. When I returned to my village, I called a meeting with the matai of my family. I planned all the things for our New Year celebration. I was shocked that I was the one that had to make decisions as none of my family members in Samoa had even thought of organising something like this for our family (younger matai).

Samoan Transnational Matai Survey Data This online survey commenced in 2016 and as at November 2016 there was a total of 100 completed surveys. What do you think are the qualities of a matai? Top 4 priorities for women matai: Top 4 priorities for male matai: Be understanding Be respectful Be patient Know Samoan traditional protocols Be respectful Know the family gafa Be a good decision-maker Be caring and loving

Female responses:

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Male responses:

What is your understanding of the faamatai chiefly system? Top responses by respondents which were shared by both men and women were “To serve the family”. However the men’s next priorities were “well-being” and “serving the village”, while the women’s were the opposite—“serving the village” and then “well-being”. Female responses:

196 Male responses:

Why did you choose to become a matai? Top 4 priorities for women matai: Top 4 priorities for male matai: To serve my family My family wanted me to become a matai My family wanted me to become a matai To serve my family For the love of my mother For the love of my father To keep the title in the family For the love of my mother

Female matai responses:

197 Male responses:

Do you think you are respected as a female matai by male matai? 74.07% of the respondents said ‘Yes’. And 25.93% said ‘No’

Of the ‘No’ responses reasons given were “I have a lot to learn”, “Because men think they are superior in my experience”, “Men seem more dominant’.

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Social Transformation From the survey above, comparative data between women and men responses are telling: What do you think are the qualities of a matai? As mothers and sisters, for women matai the main qualities are to be understanding, patient, respectful and a good decision maker, while the men’s priorities are to be respectful, know Samoan protocols and family gafa with their fourth priority being caring and loving. Thus women’s responses are primarily nurturing, harmonising and coordinating, while the mens top priorities are more ‘technical’ e.g. knowing Samoan traditional protocols and gafa. What is your understanding of the faamatai chiefly system? Both women and men had similar understandings of faamatai, viz. ‘serving your family’ and ‘serving the village’. Why did you choose to become a matai? Both women and men share similar reasons for becoming matai. In their responses, the centrality of tautua to family and the centrality of obeying aiga wishes for them to take titles is paramount. The fourth priority for women though was to keep the title in the family which illustrates assertiveness and anti-oppressionist views of keeping the title at all costs within their own families rather than it going to a male member of another related family. Do you think you are respected as a female matai by male matai? An overwhelming majority of women felt they were disrespected by male matai “because men think they are superior…” This mirrors the interview data by pioneer matai

199 above. Their strong anti-oppressionist view which drives these women matai in Hawai’i to assertively mediate and arbitrate in community settings is overt and accepted by many of the male matai in the Hawai’ian Samoan communities. Do you think you are respected as a matai i fafo by other matai? The male responses (68.62%) and women responses (55.56%) attest to positive feelings of respect as matai i fafo. The interesting fact is that of the ‘No’ responses there was a comparatively higher number (25.93%) responses for women as opposed to only 3.45% of men who did not feel respected as a matai i fafo which reveals the continuing oppression of women as matai by others. As evidenced by our research findings (interviews and surveys) above, the methods of social transformation and Samoan womanism that these women matai33 use in their everyday practice of faamatai are driven by the lima malosi ma loto alofa paradigm and cohere around the activities of harmonising and co-ordinating, balancing and healing. These overlapping methods work in and through the va of relationships, rejecting oppression— violence and aggression but not assertiveness and include but are not limited to dialogue, arbitration, mediation, spiritual activities, hospitality, mutual aid and self-help, ‘mothering’ and ‘sistering’ in the feagaiga.

Discussion Shore’s model is useful in this discussion of transnational matai because it allows for systematic consideration of local models of symmetrical/complementary social levels of status sets in which symmetrical relationships are aggressive and conflict-ridden, while complementary relationships are indicative of deference, alofa, and faaaloalo. Simanu-Klutz questions Shore’s model to account for the symmetrical/complementary suli/feagaiga social levels within cross-gendered faamatai in Samoa, where symmetrical and complementary status sets are not as clear cut, and where sometimes there are aggressive complementary statuses and submissive symmetrical statuses. Both of these models have their limitations, but both are useful because they allow us to see the dynamism inherent in the lima malosi ma loto alofa paradigm. Our fieldwork data and the Samoan womanist tendencies amongst women matai in Hawai’i, Sydney and Oceanside/San Diego suggests that although Shore’s model goes some way in accounting for the lima malosi ma loto alofa transnational faamatai paradigm, lima malosi ma loto alofa is much more than what this dichotomous model proposes and we concur with the problematics pointed out by Simanu-Klutz’s in her research on suli/feagaiga reseach findings. Faamatai in Samoa and i fafo (outside Samoa) today has developed organically resulting from forces acting on it i fafo as well as from within. These developments need not be adversarial, they need not be in competition with each other, they need not be mutually exclusive, they need not be opposed to each other - old faamatai versus new, traditional

33 Although this paper is based on women matai in Hawai’i, our Marsden data which spans Sydney and Oceanside/San Diego research nodes reveals that Samoan womanism and methods of social transformation are shared by all women matai interviewed across the nodes

200 versus contemporary, right versus wrong. What is important is the faamatai itself in whatever shape or form it is being practised today wherever Samoans live, work, play and breed, and how it is constantly being re-energised. Finally, Samoan women matai in Hawai’i who were interviewed in this study are exemplary models of Samoan leadership in the transnational space. From this study we glean that they have received their titles for their knowledge of faaSamoa and their multi- level tautua that they are practising in Hawai’i and for their Samoan kin elsewhere. At the same time all have successful parallel careers in the ‘western’ world in their professional and Head of Household capacities. What makes them such exceptional leaders is that the womanist qualities that led to them being honoured with a matai title is also what made them successful in their careers also, so that their career and matai title give authority to each other. Would such exceptional women be recognized as matai in the same way in Samoa? Samoan womanist power is but one element of contemporary faamatai which has been present in Samoan matriarchs since time immemorial—since Salamasina, Nafanua and Fofoaivaoese and through our own grandmothers and mothers (Efi 2016). Samoan womanism has been refracted by the transnational experience to reclaim Samoan women matai once more as pillars of strength of aiga so central to faaSamoa and faamatai i fafo. This womanist power has been liberated and now active in the transnational space. In the context of this study, transnational women matai have been liberated from the shackles of male-dominated church and local and national political governance in Samoa which as a place, as homeland, is suffering from the effects of colonialism, neocolonialism, Christianity and the neoliberal roller-coaster world we live in. It is these women who are free once more to breathe life into the faaSamoa, the faamatai and the future generations of matai-in- waiting. Acknowledgements: The authors wish to thank the Marsden Fund, Royal Society of New Zealand for their assistance, without which we would not have been able to conduct our research. We also wish to thank our research participants who kindly agreed to be interviewed by the team, and Pacific Studies, Te Wānanga o Waipapa, University of Auckland for supporting this research project. We also thank Tiresa Poe for collating the data from our online Samoan Transnational Matai survey questionnaire, and Seira Aukuso-Sue for help with formatting graphs. Faafetai lava!

References Aiono Dr. Fanaafi Le Tagaloa. 1992. “The Samoan Culture and Government.” Pp. 117–39 in Culture and Democracy in the South Pacific, eds. R. Crocombe et.al. Suva: Institute of Pacific Studies, USP. Aiono Dr. Fanaafi Le Tagaloa. 1997. O le Fa’asinomaga: O le Tagata ma Lona Fa’asinomaga. Apia: Lamepa Press. Anae, M. 1998. Fofoa-i-vao-ese: “The Identity Journeys of NZ-born Samoans.” Unpublished PhD Thesis, Department of Anthropology, University of Auckland.

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Anae, M. 2001. “The New Vikings of the sunrise: New Zealand-borns in the Information Age.” Pp. 101–121 in Tangata o te Moana Nui: The evolving identities of Pacific peoples in Aotearoa, New Zealand, eds. C. Macpherson, C., P. Spoonley, and M. Anae. Palmerston North: Dunmore Press. Anae, M. 2002. Papalagi Redefined: Towards a NZ-born Samoan Identity. PP. 150–169 in Pacific Diaspora: Island Peoples in the United States and Across the Pacific, ed. P. Spickard. University of Hawai’i Press. Anae, M. 2016. ‘Teu le va: a Samoan relational ethic’. Indigenous Knowledge: Past, Present, Future, Knowledge Cultures, Vol.4, Issue 3: 117–130. http://www.addletonacademicpublishers.com/contents-kc/859-volume-4-3-2016/2835- teu-le-va-samoan-relational-ethics (Password to view article is AddletonAP2009). Efi, T.T.T. 2016. ‘Piipii ama, vaevae manava: Pacific balance and empowerment’. Samoan Observer, 10 April 2016. Fairbairn-Dunlop, P. 1991. “E Au Pea Le Ina'ilau a Tamaitai: Women, Education and Development Western Samoa.” Unpublished PhD. dissertation, Macquarie University. Fairbairn-Dunlop, P. 2000 ‘Women's NGOs within the New Governance Agenda: Are They Still Based on Alofa?’ In Governance in Samoa: Pūlega I Sāmoa, eds. E. Huffer and A. So'o. Suva: Asia Pacific Press (ANU) and Institute of Pacific Studies (USP). Fairbairn-Dunlop, P. Ed. 1998. Tamaitai Samoa: Their Stories. Suva: Institute of Pacific Studies, University of the South Pacific, 1998. Franco, B., 1987. Samoans in Hawai’i: a demographic profile. Honolulu: East-West Population Institute volume 22. Huffer, E. and So’o, A. Eds. 2000. Governance in Samoa: Pulega i Sāmoa. Canberra and Suva:Asia Pacific Press (ANU) and Institute of Pacific Studies (USP). Iati, I., 2000. “The good governance agenda for civil society: Implications for the Fa'asamoa.” In Huffer, E., So’o, A. eds. 2000. Governance in Samoa: Pulega i Sāmoa. Canberra and Suva: Asia Pacific Press (ANU) and Institute of Pacific Studies (USP). Lilomaiava-Doktor, S. 2007. “Samoan Transnationalism: Cultivating ‘Home’ and ‘Reach’”. Pp. 57–73 in Migration and Transnationalism: Pacific Perspectives, eds. H. Lee and S.T. Francis. Canberra, Australia: ANU E Press. McGarvey, S.t., Baker, P.T. 1979. “The effects on modernization and migration on Samoan blood pressures.” Human Biology Vol 51 No 4: 461–479. Macpherson, C. and L. Macpherson. 2007. Kinship and Transnationalism. Pp. 73–91 in Migration and Transnationalism: Pacific Perspectives, eds. H. Lee, and S.T. Francis. Canberra, Australia: ANU E Press. Macpherson, C. and L. Macpherson. 2010. Warm winds of change: globalisation in contemporary Samoa. Auckland: Auckland University Press. Meleisea, L.M., Meredith M., Chan Mow, M..I, Schoffel, P., Lauano, S.A., Sasa, H., Boodoosingh, R., Sahib, M. 2015. Political Representation and women’s empowerment in Samoa. Centre for Samoan Studies, National University of Samoa, Apia, Samoa. Phillips, L. Ed. 2006. The Womanist Reader. New York: Routledge Taylor Francis Group. Simanu-Klutz, F. 2011, “A malu i fale, ‘e malu fo’i i fafo. Samoan women and power: towards a historiography of changes and continuities in power relations in le nu’u teine of Sāoluafata 1350 – 1998 C.E.” Unpublished PhD Thesis, History Department, University of Hawai’i.

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Shore, B. 1981. “Sexuality and Gender in Samoa: Conceptions and Missed Conceptions.” Pp. 192–215, in Sexual Meanings: The Cultural Construction of Gender and Sexuality, ed. Sherry Ortner. Cambridge: Cambridge University Press. So'o, A. Ed. 2007. Changes in the Matai System, O Suiga i le Fa'amatai. Apia: Center for Samoan Studies, National University of Samoa. So’o, A. 2008. Democracy and Custom in Sāmoa: An Uneasy Alliance. Suva: Institute of Pacific Studies (USP). Tanuvasa, T.T. 1999. O le Ala i le Pule le Tautua. Auckland: Wordsell Press. Tcherkézoff, S. 2000. “Are the Samoan Matai out of Time? Tradition Versus Democracy: Contemporary Ambiguities and Historical Transformations of the Concept of Chief.” Pp. 113–132 in Governance in Samoa: Pūlega i Sāmoa, eds. E. Huffer and A. So'o. Melbourne and Suva: Asia Pacific Press (ANU) and Institute of Pacific Studies (USP). Vaai, S. 1999. Samoa Fa’amatai and the Rule of Law. Apia: National University of Sāmoa, pp. 29–55.

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CURRENTS IN THE SAMOAN CLASSROOMS: MULTI-GRADE AND MONOGRADE MODELS OF TEACHING - PERCEPTIONS, POLICY AND PRACTICE.

Felila Saufoi Amituanai Semel

Abstract The schools research study survey conducted this year examined challenges encountered by multi- grade teaching in comparison to monograde teaching. The factors of overcrowded classrooms, student absenteeism, bullying, fighting, misbehavior and increasing numbers of at risk students in multi-grade teaching contribute to the students’ poor learning. This paper highlights challenges related to issues of adequate funding, teacher training and curriculum development to ensure multi-grade teaching and monograde teaching are both developed and utilized effectively and complement each other for the benefit of the wide range of Samoan students in the classrooms. It will also address the importance of government policy development to direct and support the schools for effective implementation of such models. Key Words: Multi-grade, Subsidy, In-service, Curriculum, Resources, Misbehavior & Strategies

Introduction According to UNESCO (2015) the term multi-grade teaching was broadly defined as a single class with learners of different ages with different grade levels studied subjects as separate grade/subject groups or as a whole group in one room. Learners from different grades and age groups learning in the same classroom required the employment of specialized teaching and classroom management practices and strategies. The teachers should know and understand the best teaching approaches to use in multi-grade classes. Rathvon (1999) explains teachers must create environment that foster active academic responding and decreasing disruptive behavior. In multi-grade classrooms learners have opportunities to develop social skills because they interact with classmates from higher and lower grade levels. They can learn advanced topics, especially those students at lower grade levels (Little, 2003). Both the upper and lower grades would further enhance their academic performances only if relevant and adequate learning resources are readily and available in classrooms. The issues of quality learning arising from challenges in lesson preparations, access curricular materials and assessments are aggravated in these settings (Birch & Lally 1995). The availability of appropriate learning resources enrich teachers’ knowledge and understanding to develop lessons for teaching. They are simply expected to cover any relevant curricular and assessment expectations for the multi-grade classes. The countries practicing this teaching expected teachers to systematically evaluate their own instruction to make judgment about the effectiveness of strategies they used in teaching (Cangelosi 1991). Southeast Asian countries including Pacific island nations like Samoa are utilizing the multi-grade in schools as ways of providing the right and equality of education for all children.

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Multi-grade teaching was introduced into primary schools in Samoa over sixty years ago when formal education was introduced into the country. Multi-grade teaching was practiced because the demographic and geographical characteristics of the island nation called for it. The population was not big, and the landscape of the island nation meant that villages were scattered and children could not easily come together from around a region. The multi- grade teaching model was used to address a lack of education resources including classrooms and curriculum materials. Moreover, teachers pushed for this model to be used as a way of enrolling more children into schools. This intervention is important for diverse learners, low socioeconomic status, marginalized and disabled children (Rathvon, 1999). The multi-grade teaching was introduced into Samoa and integrated with the mono- grade system six decades ago. From that time to now, no proper awareness and explanation was done about multi-grade to parents, stakeholders and communities. The public hardly know the function and purpose of the multi-grade and the reason why it was introduced. This study unveiled the reasons why multi-grade teaching was introduced into Samoa and detailed pros and cons encountered through the operation and implementation of this model. It highlighted the advantages this teaching had provided to the scattered and disadvantaged children. It also pointed out the challenges faced by teachers and students especially with the lack of funding, curriculum materials and teachers’ training. So government and stakeholders would intervene to address these hindrances to improve this teaching. There are variable factors enforced multi-grade to be practiced and introduced in both the developed and developing countries. First, schools in remote and isolated areas with a low population multi-grade teaching allow schools to offer a complete cycle of primary education. Bacani (2012) stressed that multi-grade has the potential to increase primary school enrolment rates which has influenced developing countries to utilize it as a way of encouraging more children, especially girls, marginalized and poor students to attend school. Second, in some countries there may be shortage of teachers and or individual teachers may not want to teach in remote areas. When isolated schools use multi-grade teaching they may only need one or two teachers. Multi-grade teaching is practiced in larger urban and suburban schools too. In this case it is a response to uneven student enrollment. For example, a school with low numbers in one grade may combine two grade levels to make up the class size. Also, in countries where teacher absenteeism is high, and there is no 'cover' grades may be combined to avoid having a class with no teacher (Bacani, 2012). Multi-grade teaching can be a strategic response to educational problems and or social and natural crisis. For example if a cyclone hits a school and destroys all facilities then children would be transferred to the nearest school where limited classroom spaces, teaching resources and even a lack of teachers may mean multiple grades need to be combined. These issues pushed the introduction of multi-grade teaching into the education

206 system and schools of Samoa. The stated problems also encouraged the continuation of multi-grade practices in Samoa.

Literature Review Different education models contributed to quality of learning and teaching. Bacana (2012) explained multi-grade model is used in most Southeast Asian countries to provide access to education to disadvantaged and marginalized learning communities. He said some communities in this region do not have enough teachers and curriculum resources so multi- grade became the solution. This model of instruction is usually introduced to areas in far flung mountains and outlying villages where economy is poor and population sparse. According to UNICEF (2015) these areas are inhabited by indigenous people engaged in traditional way of living, where children participate in domestic and marketable activities. For millions children worldwide the only type of school they will gain access, if they gain access at all, will be multi-grade. Multi-grade teaching is extremely important to the EFA goals and the Millennium Development Goals designed to combat poverty (UNESCO, 2015). Most of the United Nations member countries have developed laws and policies to achieve the goal of Universal Education. So multi-grade teaching is playing an important role in fulfilling the aim of the universal education for all (Blair, 2003). In many disadvantaged and marginalized contexts the fundamental educational issue is not whether a school is multi-grade or mono-grade. Rather, it is whether there is a school at all. According to Little (2003) multi-grade teaching arises in such kind of schools like; (i) Schools in areas of low population density where schools are widely scattered and inaccessible and enrolments low. Schools may have only one or two teachers responsible for all grades. (ii) Schools that comprise a cluster of classrooms spread across in different locations, in which some classes are multi-grade for the same reasons as (i), and some are mono-grade. Some teachers within the same ‘school’ will spend most of their time with multi-grade classes; some with mono-grade classes. (iii) Schools in areas of where the student and teacher numbers are declining, and where previously there was mono-grade teaching (iv) Schools in areas of population growth and school expansion, where enrolments in the expanding upper grades remain small and teacher numbers few. (v) Schools in areas where parents send their children to more popular schools within reasonable travel distance, leading to a decline in the potential population of students and teachers in the less popular school.

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(vi) Schools in which the number of learners admitted to a class exceed official norms on class size, necessitating the combination of some learners from one class grade with learners from another grade. (vii) Mobile schools in which one or more teacher moves with nomadic and pastoralist learners spanning a wide range of ages and grades. (viii) Schools in which teacher absenteeism is high and supplementary teacher arrangements are non-effectual or non-existent. (ix) Schools in which the official number of teachers deployed is sufficient to support mono- grade teaching but where the actual number deployed is less for a variety of reasons. (x) Schools in which learners are organized in multi-grade rather than mono-grade groups, for pedagogic reasons, often as part of a more general curriculum and pedagogic reform of the education system The views expressed above and further emphasized by UNESCO (1991) that multi-grade teaching is generally seen in one teacher schools, two teacher schools or sometimes in three teacher schools. UNESCO (1989) further said equality of educational opportunity is conceived as not only providing access to education but also creating conditions of success for the millions of learners living in remote, sparsely populated mountain regions, deserts, islands, lagoons, plains and other inaccessible areas. The factors discussed above enforce Samoa Ministry of Education to introduce the multi-grade teaching into its education system. It was introduced into primary schools to help the disadvantaged and marginalized children living in remote areas to go to school. It is another teaching model and has been in existence for sixty years in Samoa. However, the Ministry of Education did not develop a policy, plan or guideline to cater for its operation. With no policy or guideline or plan the multi-grade teaching experiences many problems in its implementation and operation. The classes are overloaded with work because teachers have many grade levels to manage and prepare lessons. Sadker and Sadker (2003) said this is when lesson cannot achieve its learning outcomes because lack of resources or too many students to handle and control. Rich, (1988) further stressed that many teachers still lack classroom management skills and teaching methods in multi-grade teaching. Teachers also have outside duties like assembly, sports, work-parade and others putting pressure and stress on them. The teaching has burdened and worn out teachers who are coordinating and facilitating the multi-grade classes. Blair (2003) said inadequate resources and facilitates make teachers do extra work to search for information to cater for learners’ needs. Both teachers and students are affected because they are the main participants of this teaching model (Rich, 1988). Multi-grade teaching in Samoa has experiences many hindrances like lack of teachers, funding, curriculum resources, classrooms and training and in-services. According to Stone

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(1999) quality of learning and teaching is a function of many factors like organization of learners, distribution of teachers, structure and quality of curricula, quantity and quantity of materials, lesson content preparation and quality of assessment systems. Rich (1988) added that assessment strategies for monitoring student learning are designed to lead teachers to develop the art of making complex instructional decisions. Teachers need to be aware and know how to use the correct assessment strategies to make evaluation and judgment. Teachers should also construct and advance organizer for specifying subject-content and learning level to achieve the objectives and learning outcomes. Teachers in Samoa lack the multi-grade teaching skills and strategies so they need to train in many teaching techniques and approaches. Cangelosi (2000) said teachers need to understand different stages of teaching and what to be taught in them. He further explained that they need to acquire all the new ideas and knowledge they can to teach students. Blair (2003) said teachers build students self-confidence to ensure that they become self-learners and better thinkers. Every student can and will learn. It does not matter if the student is disabled, poor, rich, underprivileged or marginalized. Most researchers and practitioners agreed that successful strategies for multi-grade teaching depend on adequate supplies of learning materials to support individual and group-based learning (Collingwood, 1991). This enables teachers to spend time with some groups of learners while other learners work alone, in pairs or in small groups. The challenges will still arise as learners especially the higher grade level may not be listening to the teacher while discussing because they may already know the topic. According to Rathvon (1999) teacher will have a hard time in designing and creating activities for a multi- grade class. As learners have different rates of learning and experiences. Therefore, the teacher requires different lessons to be designed as well as different teaching approaches to cater for the whole class. However, the mere existence of materials does not guarantee the quality of learning. Little (2003) stated that self-study materials must be of the highest quality and relevance, and must be used by teachers as part of an integrated teaching strategy. Multi-grade classes in Samoa do not have specific designed curriculum learning materials oriented for this model of teaching, simply used the mono-grade materials. According to Stone (2004) teacher has to develop good teaching approaches and strategies to meet the learners’ needs. UNESCO (2015) suggests that the forced assignments for both teachers and learners in multi-grade classrooms might contribute to negative academic outcomes in some situations. According to Miller, Forde and Smith (1994) the wide range of ways multi-grade groupings are implemented makes it difficult for researchers to generalize the academic impact of multi-grade education. Therefore, the current discussion put forward on multi- grade teaching whether groupings help increase children’s academic skills or not has yet to be proven. Thus far, the results of few available studies on multi-grade are inconsistent.

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Apart from teaching classroom management is important. Maintaining orderly classroom environment during small group discussions and activities are important. Cangelosi (2000) said teacher must develop good classroom rules and procedures to control and maintain an orderly and conducive learning environment. Thus, increase on-task behavior and reduce disruptive behavior during lesson is crucial. In Samoa multi-grade teachers do manage and maintain the classrooms, yet experienced misbehaviors. Stone (1999) pointed out that in multi-grade teacher would experience disorderly manner in class like getting out of seat, calling out and failing to comply with teacher’s instructions. Once teachers lose control of classes it is increasingly difficult to regain it. Sadker and Sadker (2003) said problems arise when the lesson cannot fulfill and achieve all of the learning outcomes, either because of overcrowded or lack of learning resources. According to Blair (2003) learning is not a just a matter of content knowledge but also a matter of will or feelings and emotions. Much depend on ability to provide opportunities for learning that students find meaningful and interesting. The idea of students’ attitudes and feelings is important when it comes to teaching students with diversity background. The Samoan children coming to schools come from different family backgrounds with different experiences and learning abilities. Rathvon (1999) said teachers must capitalize on students’ interests, cultural backgrounds, and past experiences in planning instruction. Create a supportive, caring atmosphere by using cooperative grouping in which students can foster positive peer relationships. Cangelosi (2000) explained that establishing good learning environment is important because students go to school to learn things, to earn good grades, to qualify for better jobs, and become better persons. The multi-grade education philosophies have been supported by much of the historical research and adopted by many schools all over the world. However, Pardini (2005) argued that instruction in multi-grade classes was less effective. The argument was supported by Frosco, Schleser & Andal (2004) saying multi-grade classes usually have different grade levels, different age groups, different learning rates and experiences with only one teacher. The extent of the multi-grade reality, in terms of schools, classes, teachers and/or students, is difficult to assess, since many countries do not collect even partial information routinely. Berry (2001) said a few randomly selected examples illustrated the numerical significance of the reality in various countries like Australia, England, India, Nepal and few others more. These countries information showed the significant difference in the quality of instruction between multi-grade and mono-grade; is the content of the lesson, adequate learning resources and the class size to control. Multi-grade classes in Samoa have inadequate learning materials so teachers could not easily develop quality lessons and overcrowded so difficult to manage. Cangelosi (2000) said all societies have vital interest in schools because they reflect and promote societies’ values. Each country chooses the curriculum to match and advance its own view of history, its own values, its self-interest and its own culture which is contrary to multi-grade teaching in Samoa. No community values and norms contributed to multi-grade because the parents

210 were never informed about the purpose and function of this teaching model, and how it’s going to work and operate in schools.

Research Method The purpose of the study that informs this paper aimed to identify the issues associated with multi-grade teaching in primary schools to inform the Ministry of Education about these. The study was executed by getting the primary school multi-grade and mono-grade teachers’ views and experiences through questionnaires closely framed and guided by the following main research questions: 1. Why are not many teachers in the primary school teaching sector? 2. Why are primary teachers reluctant to teach at remote schools? 3. Why does multi-grade teaching lack educational resources and funding? 4. Why is no professional training development given to multi-grade teachers?

Survey Method The survey method paradigm was used as it is deemed appropriate. This was because the study used more deductive techniques of probability sampling to collect, quantify and describe the data. Survey method helped to reduce sampling bias as well as to collect more subject-specific data. Samples were selected for quantitative survey research while more purposive sampling was used to select participants. Leacock, Warrican and Rose (2009) said survey method used more deductive reasoning to quantify and describe the data analysis and like other research approaches has advantages and disadvantages. The survey method allowed the researchers to confidently establish positive rapport relationship with the research participants through personal interactions. When the researchers discussed the aim and purpose of the research and explained the questionnaire to the survey participants the involvers became more freely to talk and share their teaching experiences with the researchers. In so doing, the researchers could acquire authentic and first-hand information about the advantages and disadvantages of multi-grade teaching in Samoa. This research approach authentically collected the data through the processes of questionnaire from participants to ascertain the progress and success and weakness and failure of multi-grade teaching model. The study was bounded to cover the primary schools in Samoa.

Sampling The purposive sampling was used to select primary school teachers to participate in the study. The rationale for the participant selection was to gain a representation from different schools of multi-grade and mono-grade teaching in different areas of Samoa. Out of the twenty nine students taking the Multi-grade Teaching Course ten were multi-grade teachers so they were asked to participate in this research. The other four were from the Classroom

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Management Course and they were asked to take part in the survey too. Five mono-grade teachers were drawn from other Faculty of Education courses and the other five were from the Samoa Primary School. The researchers met with the principal of this primary school and talked about the research and the principal wanted some of her teachers to participate so they were involved in the survey. A total of twenty four research participants took part in the study comprising 14 multi- grade teachers and ten mono-grade teachers. The nineteen student teachers from National University of Samoa and five teachers from Samoa Primary School took part in the research. . Out from the twenty four participants fourteen have taught multi-grade classes and ten have only taught mono-grade who answered the questionnaires. Twelve of them were from the urban primary schools, while the next twelve were from the rural schools. This should go with the sample. Out from the twenty four research participants five were males and nineteen were females. From the male category, one was from the rural school and four from the urban schools. While in the female category, eleven were from the rural schools and eight were from the urban schools. The twenty four research participants’ age ranged from twenty seven to fifty two took part in the survey. Nineteen teachers were in the aged of twenty to forty, while the other five were in the aged from forty one to sixty.

Data Collection Questionnaire: The research used a questionnaire as it was easy to construct and distribute, and constituted a rapid means of obtaining relevant data (Neuman, 2003; and Leacock, Warrican, Rose, 2009). The research participants informed the researchers that they preferred the questionnaire survey instrument. They said it would be easy for them to read and reflect about the questions, before answering. Also the questionnaire would be with them for longer period of time to read and answer them. So the questions were constructed proof read and checked for errors before conducting the survey Gillham, (2008). Both open and closed questions, including Likert-type scale question were developed for this research study. The questionnaire was piloted. The five set of questionnaires were given to the five research participants to answer. They completed the questions within two days and returned the questionnaires back, saying the questionnaires were better and easy to answer. These teachers took part in the research questionnaire survey. The questionnaire had three parts comprising of close ended question, open ended question and likert-type scale question. In the close ended question the participants answered twenty questions with yes or no response, while in the open ended question the respondents answered twenty five questions by writing short answer explanations. In the likert-type scale question the teachers circled strongly disagree, disagree, neutral, agree or strongly agree as their answers for the eighteen questions.

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The questionnaires were then given to the 14 multi-grade teachers and 10 mono-grade teachers to answer. The participants were given one week to complete the questionnaire and returned it back to the researchers. The response rate was good because the teachers were happy to participate in the survey and gave the questionnaires straight away back to the researchers after completing them.

Survey The procedure employed to collect data for this study consists of four main stages: preparation and research approval stage; field work and data collection; data analysis and interpretation; summarizing and drawing conclusions (Gillham, 2008). The decisions were made at each stage to ensure data collection was authentic and not hindered. The research stages attended by the researchers during the research process: Stage 1 - preliminary planning of the research process, wrote letter to Faculty of Education to allow the researchers to engage the teacher students to participate in the multi-grade teaching research and developed questionnaire. Stage 2 - field work teacher students were asked who willingly wanted to take part in the research study. Stage 3 - completed transcribing, data analysis, and interpreted the data collected. Stage 4 - wrote up the research findings and conclusion.

Data Analysis The data collected from questionnaires were transcribed into the form of scripts. The data were analyzed using a pre-determined coding system for the study from computer ‘Excel statistic version program’ of transcribing the data. The transcribed quantitative data were entered into Excel program. Inferential Analysis: The numerical data from questionnaires were inputted into Excel program for computation and analysis. The software program tabulated and translated the inputted numerical statistics into graphs as the results of the data collection. The information from the inferential analysis were transcribed and explained into the research report.

Validity and Reliability Validity: There are two main types of validity, internal validity and external validity (Dooley, 2001). With regard to internal validity, the researchers used an approach of questionnaires to ensure the findings were congruent, to authenticate the data with the social reality under inquiry. The validation and quality of data analysis by checking the consistency, content, meaning structures and the findings of study.

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The external validity was concerned with the extent of the study results that could be generalized to the wider population (Dooley, (2001). However, due to the non- representativeness of samples in the study, which only involved 24 participants in some schools the findings of the study were not generalizable to all primary schools in Samoa. Reliability: Reliability refers to the stableness and consistency of the data and instruments used in the study (Neuman, 2003). The researchers used the questionnaires to collect the data. While, collecting the questionnaires preliminarily data were checked from the participants to consolidate that close ended question, open ended question and likert- type scale question were all answered.

Ethical Considerations In educational research, the participants and the context of the study require protection. So the major principle of ethical considerations of respecting the research participants, the research contexts and the protection of information they provided were followed. A consent discussion together with other research information for the conduction of research was discussed with the research participants. The researchers explained the research purpose, possible adverse effects, and the benefits of the research to the participants to make their own informed decision and choice to participate in the study or not. Then only those teacher students and teachers who felt comfortable accepted to take part in the study. The research participants were told to continue or withdraw anytime from the study if they did not want to participate. The researchers made sure that information provided was kept confidential, by keeping it in a safe storage and not disclosing it to any party. It was accessible only by the researcher and subsequently incorporated into the research report. The researchers ensured that information collected through the questionnaires were accessible to the research participants.

Results The responses were put into three main areas of the research questions: (a) government inadequate interventions; (b) curriculum materials/resources; and (c) teachers’/students’ performances in class. These areas were briefly explained below, but further discussed in the research findings. The Ministry of Education did not develop a provisional plan, policy or guideline for multi-grade teaching. Without a clear direction the operation and implementation of multi- grade was not well coordinated. Pardini (2005) pointed out that policy helps to guide and direct the small groups and big organizations to operate and run smoothly. No annual education subsidy was given to multi-grade teaching and even Ministry of Education did not provide professional development trainings and in-services to multi-grade teachers. Even the ministry did not explain the purpose and function of this mode of teaching and reason why it was introduced into Samoa to the communities and parents. The government made a

214 decision to establish multi-grade but never assert its commitment and effort to operate and manage this teaching effectively. Motivation is the extent to which government makes choices about goals to pursue and effort it will devote to that pursuit (Brown, 1994). Multi-grade classes lack relevant and appropriate teaching and learning curriculum materials. The planning and teaching in multi-grade classes are slightly different to mono- grade, so curriculum resources must meet and suit that kind of instructional lessons. However, without such teachers face difficulty in preparing and developing lessons. Students also find it hard to learn with lack of resources and facilities. Curriculum is the moral deliberation on what is the right for students to be taught on the process skills of problem solving, inquiry and critical thinking (Oakes and Lipton, 2007). The Ministry of Education must develop curriculum that meets the function, purpose and requirement of multi-grade model. According to this research finding no specific curriculum materials had been developed for multi-grade classes. Berry (2001) said curriculum is the heart of education. Without resources teachers and learners won’t progress in classroom learning. Students’ academic performance and acceleration depend on appropriate instructional approaches and strategies along with classroom management. Learners from different grade levels, different age groups, different learning abilities and different backgrounds in multi-grade class required a teacher with good teaching skills. The multi-grade teaching strategies have to be harnessed by teachers. Assessing and planning skills are useful in setting goals and activities for students. The skills and techniques would help them prepare and deliver good lessons. Glickman (1990) said the essence of successful instruction and quality education come from the thoughts and actions of professional teachers. According to Thorkildsen (2002) students peer relationship boost their interest to learn from each other. It helps learners to establish strong moral and intellectual growth through sharing and understanding. Classroom management skills are important to coordinate and maintain class. Multi- grade classes are overcrowded and required good profound teachers to establish rules and procedures to control and manage the students. Undisciplined and misbehavior of students would disrupt teachings, discussions and group work activities in class. Teacher must be firmed to control and manage the class (McEwan, 1998).

Government Inadequate Interventions In one open ended question twenty research participants said parents do not like this teaching model as children are not doing well in class. The other three respondents said some parents agreed and disagreed with the model, and one teacher said parents are in favor of it. Some teachers as parents knew about multi-grade and its impacts and totally disagreed with its existence in Samoa. Graph I below of the likert scale indicated thirteen respondents strongly disagree and disagree that parents and community are not happy with the multi-grade teaching model.

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While six strongly agree and agree that these respective parties are delighted with this teaching mode. And seven remained neutral.

This education teaching model was introduced into Samoa because not many teachers teaching in the primary education level. The twenty research respondents from open ended question said multi-grade teaching is more practiced in rural schools than urban, while three said it happened more in urban schools. One respondent said both urban and rural schools used multi-grade teaching. Generally multi-grade teaching is more oriented and practiced at rural schools in Samoa. The graph II below of close ended question showed that seventeen respondents said schools do not have enough multi-grade teachers teaching in multi-grade classes. While seven teachers said there are enough teachers. And as experienced by research participants that when multi-grade teacher is absent from class no one substitute him or her to teach. So students are given extracurricular activities like sports, singing or send home.

Do schools have enough multi-grade teachers teaching in multi-grade classes?

Yes 10 No

The ten research participants from open ended question said teachers are reluctant to teach at rural schools because schools do not have enough curriculum resources. The other nine said poor social services at rural areas discouraged teachers to rural schools. Whereas

216 five believed family responsibilities and traditional duties dissuaded teachers to rural areas. The teachers participated in the research study also point out that lack of teachers in primary level is because of low salary, too much work in lesson planning for all subjects, and hard to handle young children. Shortage of primary teachers had been existed here in the country for decades and ceasing multi-grade teaching model is impossible. Well, multi-grade had assisted the mono- grade model by enrolling more learners into schools and educating them through primary education level. It had contributed much into the education system of Samoa in fulfilling the six Education For All goals. Therefore, multi-grade needed acknowledgement and recognition from the government in the form of funding, curriculum materials, policy, planning and training to enhance the teaching and learning of multi-grade classes. According to the research study the stated itemized areas were not catered for and addressed by the government. As a result a lot of challenges and problems in this teaching model made it ineffective and ad- hoc.

Is Samoa Government putting effort into addressing multi-grade teaching issues?

20 Yes

10 No

According to graph III above twenty respondents said government is not putting effort into addressing multi-grade teaching issues. Whereas, four said government is addressing the problems. The ten participants in the open ended question said government does not care much about multi-grade so hardly address the hiccups. While six respondents believed no qualified personnel in Ministry of Education do assess and report the issues. Another eight said lack of funding discouraged the government to improve multi-grade. Both urban and rural primary school teachers involved in the research study said government does not have enough money to help counter the multi-grade problems. They stressed that Ministry of Education does not have multi-grade expert personnel to handle the emerging issues. These factors are discouraging the government to effectively address the hindrances.

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Ministry of Education not actively planning and developing strategies to improve multi-grade teaching.

15 10 5 0 Strongly Disagree Neutral Agree Strongly disagree agree

According to graph IV fourteen respondents agree and strongly agree that Ministry of Education is not actively planning and developing strategies to improve the multi-grade teaching. Whereas, six remained neutral and seven strongly disagree and disagree saying it is planning and developing strategies for multi-grade. The Ministry of Education is not proactively addressing hindrances surrounding this mode of teaching. All twenty four respondents from open ended question did not point out any rectification measure that the Ministry of Education is utilizing to address the problems. The participants said the government is not participating in resolving the multi-grade concerns. Lack of knowledge and experiences are affecting multi-grade teaching. All the participants further explained that ministry does not have enough funding and qualified professionals to develop educational plan and policy for the multi-grade teaching. Multi-grade classes have no appropriate curriculum materials, as the twenty four research respondents from open ended question said inadequate budget hindered ministry to produce teaching and learning resources. Multi-grade classes used mono-grade teaching programs, resources and materials, but caused confusions to teachers and learners. The teachers explained that primary schools have lack of resources and facilities.

Does Ministry of Education provides specific training for multi-grade teachers?

15 Yes 10 No

The graph V indicated that twenty research participants said the Ministry of Education does not provide specific training for multi-grade teachers. Whereas, four other

218 respondents agreed that the ministry does give professional training development to teachers. When no assistance is provided by the ministry to multi-grade teachers and students experienced disadvantages. The twenty four respondents from open ended question said multi-grade classes are overcrowded with students. So it is hard to arrange desks, divide space into display corner, activity corner and group discussion corner. They further said it is too hot, and uncomfortable to learn in such environment making uneasy for students. So students misbehave and cause disturbances in class as experienced by research participants. According to fourteen respondents of open ended question; noises, poking and disrespecting are common in class. While the other four said bullying is another, and the next six said swearing, naughtiness and bossiness also happened. There are many at risk students because too many learners have their own learning rates and abilities, where some can perform and others not. The respondents said lack of learning resources and materials added to the challenges. With such multiple problems in both urban and rural schools research participants suggested some remedial measures. The research participants believed multi-grade teaching contributed to bad results experienced in the Samoa Primary Education Literacy Level (SPELL) and Samoa Primary Education Certificate Assessment (SPECA) examinations.

Multi-grade teachers are not given any additional benefits of over exhausting in teaching multi-grade classes.

12 10 8 6 4 2 0 Strongly Disagree Neutral Agree Strongly disagree agree

There are no motivational incentives or increments provided by government or ministry in recognition of their hard work. As indicated in graph VI above that fifteen respondents strongly agree and agree that multi-grade teachers are not given any additional benefits, while seven believed they are given some benefits. And two did not say anything and remain neutral.

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Samoa Government must assess and evaluate the pros and cons of multi-grade teaching.

14 12 10 8 6 4 2 0 Strongly Disagree Neutral Agree Strongly disagree agree

Despite of the stated problems and hindrances identified in the research study multi- grade teaching model is here to stay. Therefore, government must seriously consider the hindrances to address and improve this teaching model. This mode has been used in many countries in the world to help the poor and the disadvantages children in remote and isolated areas. The graph VII showed twenty three respondents strongly agree and agree that government must assess and evaluate pros and cons of multi-grade teaching and address the problems. While one is strongly disagree for government to intervene and help resolve the problems.

Curriculum Resources and Materials

Does Ministry of Education provides curriculum resources and materials for multi-grade teaching?

15 Yes 10 No

According to graph VIII of close ended question twenty respondents said ministry does not provide curriculum resources and materials for multi-grade teaching. While four agreed with the question saying that ministry supply curriculum resources and materials for multi- grade classes. Most rural schools are encountering shortages of teaching and learning resources. The respondents said subsidy allocations are even unfairly distributed to schools. In such

220 scenario, multi-grade classes are hard hit with no specific teaching resources for them. The respondents said the Ministry of Education has completely forgotten about multi-grade. When parents became to understand these hindrances in rural schools they often enrolled their children to urban schools. The fifteen research participants from open ended question said urban schools have easy accessed to learning resources and facilities. Also the Ministry of Education prioritized urban schools more compared to rural schools. Another nine participants said good teachers are kept in urban schools. When such concentrations and services are given to urban schools poor multi-grade classes at rural areas are hit hard with lack of resources. It is difficult for teachers to amalgamate different grade level curriculum syllabuses, teaching programs, and learning materials into a particular lesson for all of them. Different grade level learners hardly understand the whole lesson. The teachers said pre-developed curriculum syllabuses, teaching resources and learning materials for multi-grade classes would be better. As teachers would only make adjustment or furnish these materials to prepare lessons. Teachers faced different kinds of teaching problems. The research participants said teaching multi-grade is not easy. Seven respondents from open ended question said lesson planning is difficult and consumed a lot of time to develop. Another six said too many students make it hard to control the class. The other seven said different age groups and different learning abilities make it a daunting task to observe and monitor every learner. Whereas, the next four participants said shortage of teaching materials put much pressure on teachers. In order to manage and control the classroom teachers need to device measures to counteract the disruptive behaviors. Eleven teachers from open ended question said putting students into groups and giving many activities keep learners busy. Have effective classroom procedures and rules would control the learners according to the other nine participants. The next four respondents said providing good lessons with least learning outcomes will energize the students’ interest and momentum.

Teachers and Students Performances

Are teachers capable of managing and teaching multi-grade classes?

15 Yes 10 No 5

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The graph IX above showed that fifteen respondents said teachers are capable of managing and teaching the multi-grade classes, while the other nine believed teachers are incapable of handling the classes. In the open ended question, twelve urban primary schools respondents said multi-grade teaching enhanced teachers’ teaching skills and classroom management strategies. The other twelve rural schools participants said students share and learn well from each other. The three third respondents from one open ended question said appropriate lesson should be developed to accommodate all different grade levels. The sub-strands must meet the different age groups and learning abilities of the students. One third of respondents further stated that lesson with lots of activities put students to work throughout the whole lesson. These approaches would help prevent disruptive behaviors to occur in class. The respondents further added that the responsibilities of teachers are to teach and manage the class. To develop lessons, develop classroom procedures, develop discipline rules and guide the students in their academic learning. And teachers are the instructors, facilitators, coordinators, encouragers and motivators for students’ development. Graph X below indicated that ten research participants assured teachers are performing and teaching well in multi-grade classes, while fourteen said no. Different hindrances experienced in this mode of teaching undercut the teachers’ performance.

Do teachers teach and perform well in multi- grade classes?

10 Yes

5 No

Twenty four research respondents from open ended question said concrete and abstract materials are better to be used in multi-grade classes. They explained that newsprints, strips, flashcards, charts, cardboards and other tangible items are to be used in lessons. Even laptops and overhead projectors would make learners focus on lesson. The hands on activities draw students’ attention and concentration to lessons according to the respondents. All respondents believed professional development and in-services would help the multi-grade teachers. Thus, in-services would instill new skills and knowledge into teachers. However, according to the twenty four research participants no multi-grade teaching in- services had been provided by the Ministry of Education for teachers. The respondents believed inadequate funding or lack of professional personnel to facilitate the training.

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With lack of professional training teachers get confuse in developing lesson as it is hard to combine different curriculum levels by integrating across subjects or mixing ability in different subjects. Also it is difficult to differentiate activities for different grade levels in one lesson and identify lesson objectives and assess learners’ competencies. Besides, selection of material and teaching approaches like subject staggering or integrated across subjects are not easy. Developing multi-grade teaching timetable is not easy to combine different grade levels with different subjects to different strands and sub-strands.

Do students learn and study well in multi-grade teaching?

16 14 12 10 Yes 8 No 6 4 2 0

Graph XI above showed fifteen respondents believed students are not learning and studying well in multi-grade classes. Whereas nine said learners are performing well. Therefore, different effective teaching and management skills need to be applied during classes. In the open ended question two teachers said used reinforcement, punishment and reward strategies to discipline the students. While the other seven suggested at times conduct lessons outside under the tree or lawn to energize the moods and feelings of learners. The other nine said develop classroom rules and strictly follow them, and three said put students into groups and give them plenty activities. Whereas the next three said remove disruptive students out off class to work outside. It is understood that trained mono-grade teachers are teaching multi-grade classes. It is further highlighted in graph XII below the respondents strongly agree and agree that multi- grade teachers are not well trained to manage and teach multi-grade. Whereas seven strongly disagree and disagree said they are well trained. While one did not mention anything and remain neutral.

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Multi-grade teachers are not well trained to manage and teach multi-grade classes.

12 10 8 6 4 2 0 Strongly Disagree Neutral Agree Strongly agree disagree

Moreover twenty respondents from open ended question said encouraged students to study hard and advise them to concentrate in class and not to misbehave. While the other three said provide positive reinforcement and motivate learners to focus on learning. And one single respondent said advice students to read more and search for information to enhance their learning. These different suggestive measures and approaches put forward are to help lessen the disruptive behaviors in class. The multi-grade teachers are handling two to three grade levels and doing a lot of work to prepare lessons and manage classrooms. They used different strategies and approaches to help control and mange the disruptive behaviors in class.

Conclusion According to Bacani (2012) multi-grade teaching has benefited and contributed much to the learning of students. This mode of teaching has increased the primary school enrolment rates in Samoa. The Ministry of Education, Sport and Culture Education Statistical Digest pointed out that 40,809 children enrolled into primary schools in 2010 and 41, 250 in 2015. Meaning the enrollment is increasingly on a steady rate. This has encouraged the Ministry of Education to continue utilizing it as more children especially the girls, marginalized and poor in rural areas are enrolling into schools. It is being used in both the developed and the developing world and had proven good and contributed much to the education sector. Like mono-grade, it needs to be recognized and acknowledged in reference to its implementation. Multi-grade is like mono-grade but has variations in regard to lesson planning, teaching approaches, classroom management and learning materials. In order to maintain and improve this mode of teaching it needs an educational policy and plan. A special training for its teachers to learn how to plan and develop lessons and manage overcrowded classroom. Also professionals and specialists people help to develop learning materials to suit learners’ needs and abilities. In doing so, consistent funding must support the multi-grade teaching programs.

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As per research findings multi-grade in Samoa does not have its own funding, no special and proper training for multi-grade teachers, no in-services for teachers, no specific teaching and learning resources and materials for multi-grade classes. Even multi-grade does not have education policy, and not recognized or acknowledged by the education authorities. These highlighted problems have contributed ineffectively to the implementation of multi-grade teaching in Samoa. As shown in the questionnaire survey results classrooms are overcrowded with students, teachers are not well trained to teach and manage the classroom. Many students are at risk in multi-grade classes and many teachers are reluctant to teach at rural schools. Lack of curriculum resources and funding are also experienced by multi-grade teaching. Even multi-grade teachers find it hard to develop lesson plans and hardly could control and manage the disruptive behaviors in class. So it would be wise and worthwhile for Samoa Government and Ministry of Education to address the problems affecting the multi-grade teaching. As this mode of teaching is here to stay and contribute to the achievement of Eight Millennium Development Goals, especially the six Education For All goals.

References Berry, C. 2001. ‘Achievement effects of multi-grade and mono-grade primary schools in the Turks and Caicos Islands’, International Journal of Educational Development. Birch, I and Lally, M. 1995. Multigrade Teaching in Primary Schools, Asia-Pacific Centre of Education Innovation for Development, Bangkok. Carl D. Glickman, 1990. Supervision of Instruction a Development Approach, Allyn Bacon, USA. Frosco, A. M., Schleser, R., & Andal, J. 2004. Multiage Programming Effects on Cognitive Developmental Level and Reading Achievement in Early Elementary School Children. Reading Psychology, 25, 1-17, Retrieved June 3, 2008,from http://web.ebscohost.com/ehost/ detail?vid=39&hid=12&sid=c7116578-fae4-4f47- 829f 1568925aca3a%40sessionmgr2&bdata=JnNpdGU9ZWhvc3QtbGl2ZQ%3d%3d#db=aph &AN=12377194 Gillham Bill. 2008. Small Scale Social Survey Methods, Continuum International Publishing Group, London, Great Britain. H. Douglas Brown. 1994. Teaching by Principles An Interactive Approach to Language Pedagogy, Prentice Hall Regents, USA. Ian Collingwood. 1991. Multiclass Teaching in Primary Schools, Dominion Printing Co, Fiji. James S. Cangelosi. 1991. Evaluating Classroom Instruction, Longman, New York, USA. James S. Cangelosi. 2000. Assessment Strategies for Monitoring Student Learning, Addison Wesley Longman Inc, New York, USA. Jeannie Oakes and Martin Lipton. 2007. Teaching to Change the World, McGraw Hill, USA. John Martin Rich, 1988, Innovations in Education Reformers and Their Critics, Allyn and Bacon Inc, London, England.

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Leacock J Coreen, Warrican Joel. S and Rose C. St Gerald. 2009. Research Methods for Inexperienced Researchers, Ian Randle Publishers, Jamaica. Little, A.W. 2003 ‘Access and achievement in Commonwealth countries: support for learning and teaching in multi-grade classrooms’, in Matlin, S (ed.) Commonwealth Education Partnerships 2004, TSO, London. Lloyd, L. 1999. Multi-age classes and high ability students. Review of Educational Research, 69(2), 187-212. Retrieved July 1, 2008, from http://eric.ed.gov/ERICWebPortal/ custom/portlets/recordDetails/detailmini.jsp?_nfpb=true&_&ERICExtSearch_SearchV alue_0=EJ600456&ERICExtSearch_SearchType_0=no&accno=EJ600456 McEwan, P. 1998. ‘The effectiveness of multigrade schools in Colombia’, International Journal of Educational Development. Miller, E., Forde, G. and Smith, O. 1994 A review of primary and secondary school performance in the Turks and Caicos Islands, Erdiston College, Jamaica. Ministry of Education, Sports and Culture Education Statistical Digest. Retrieved June 2015 from www.mesc.gov.ws/images/pdfs/Stats_Digest_15.pdf Myra Pollack Sadker and David Miller Sadker. 2003. Teachers, Schools, and Society, McGraw Hill Cmpanies, Inc, New York, USA Natalie Rathvon. 1999. Effective School Intervention – Strategies for Enhancing Academic Achievement and Social Competence, The Guilford Press, London, England Neuman Lawrence W. 2003. Social Research Methods: Qualitative and Quantitative Approaches, Allyn& Bacon, Boston, USA Pardini, P. 2005. The slowdown of the multiage classroom. School Administrator,62(3), 22- 30. Retrieved June 3, 2008, from http://web.ebscohost.com/ehost/ detail?vid=56&hid=12& sid=c7116578-fae4- 4f47-829f- 1568925aca3a%40sessionmgr2&bdata=JnNpdGU9ZWhvc3QtbGl2ZQ%3d%3d#db=eric &AN=EJ711034 Ramon C. Bacani, 2012, Quality Indicators of Multi-grade Instruction in Southeast Asia, Seameo Innotech, Philippines Randi Stone, 1999, Best Classroom Practices – What Award-Winning Elementary Teachers do, Corwin Press Inc, USA Stone, S. 2004. Creating the multiage classroom. Glenview, IL: Good Year Book. Theresa A. Thorkildsen, 2002, Motivation and the Struggle to Learn, Allyn Bacon, USA Timothy R. Blair, 2003, New Teacher’s Performance-Based Guide to Culturally Diverse Classrooms, Pearson Education Inc, USA UNESCO. 1989. Multigrade Teaching in Single Teacher Primary School, UNESCO Principal Regional Office for Asia and Pacific, Thailand UNICEF. 2015. Multi-country Research on Multigrade Teaching in Asia-Pacific: Regional Dissemination Workshop, UNESCO Asia and Pacific Regional Bureau for Education, Thailand.

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FA’AALOALO AND ITS GREAT IMPORTANCE IN EVERYDAY LIFE: TRANSNATIONAL MATAI PERSPECTIVES

Vavao Fetui, Lupematasila Misatauveve Melani Anae, Seulupe Falaniko Tominiko, Malepeai Ieti Lima

Introduction The theme of the Measina Conference is based on the saying: ‘E sui faiga ae tumau faavae’ – which translates approximately as ‘practices may change but the foundations remain’. As children we are taught (one hopes) to respect our parents, teachers and elders, school rules and traffic laws, family and cultural traditions, other people’s feelings and rights, our country’s flag and leaders, the truth and people’s differing opinions. “Fa’aaloalo” the Samoan notion of respect is one of the most important values of fa’asāmoa, and the way it is played out amongst transnational matai in Sydney Australia, will be examined in this paper. The paper seeks to establish the perception of respect, fa’aaloalo and how it can be understood in the context of Samoan tradition (aganu’u) and to advance critical insights into how these Samoan ideologies impact and comply with a system of relational and social obligations in regards to matai. Questions asked are: Why is fa’aaloalo morally important? Does ‘politeness’ relate to the Samoan ‘traditional’ ritualised encounter in amongst transnational matai? Despite the widespread acknowledgement of the importance of respect and self- respect in moral and political life and theory (Dillon 2009: 5) there is no settled agreement in either everyday thinking or philosophical discussion about such issues as how to understand the concepts. “The centrality of the concept of fa’aaloalo as face-to-face conducting of relational arrangements manifested and performed formally and informally” (Anae 2010: 12–24). How formal and/or informal is the appropriation/manifestation of both within and between fa’asāmoa and the maintenance of fa’aaloalo? As noted by Duranti 1996 “In the everyday life of any known community, the boundaries of nature and culture are renegotiated through big and small, visible and invisible, ritual of passage, of incorporation, of familiarization.” But then he continues saying that language as a ‘carrier’ of politeness itself is now seen as a set of practices, culture as a dialogue; and any system of abstractions is believed to be an ideological product. With this in mind, in this paper, I will explore how the Samoan language influences and negotiates the practice of fa’aaloalo within the Samoan way of life. Much of the following research suggests that politeness theory is one of the most rapidly developing areas of pragmatics with constant refinement of theoretical approaches and re-definition of core concepts. As cited in Holmes et al (2011: 1064), Bargiela-Chiappini and Harris (2006: 12), summarised neatly, neo-politeness theory and post-modernism approaches to politeness, regardless of their considerable differences, argue that politeness is most productively analysed “as a social practice which is both dynamic and interactive,

227 with variability seen as a positive component that builds into human communication a capacity for social and cultural negotiation and change”. In this paper we will examine how fa’aaloalo, as a Samoan dogma, can be understood in the context of Samoan tradition (aganu’u), and how Samoan ideologies impact and comply with a system of relational and social obligations in regards to transnational matai in Sydney, Australia34. We are particularly interested in the following questions:  Why is fa’aaloalo morally important? What, if anything, does it add to morality over and above the conduct, attitudes, and character traits required or encouraged by various moral principles or virtues?  Does ‘politeness’ relate to contemporary Samoan encounters in a life-story interview context amongst matai in Sydney, Australia?  Who defines ‘traditional’? and how is the ‘traditional’ ritualised encounter expressed in a Samoan context? Literature reveals that the concept of politeness is both a complicated and universal one. This research will endeavour to critique the Samoan concept of fa’aaloalo not only through a Samoan lens, but also through foreign understandings. These foreign understandings and concepts of politeness will also provide a base with which a comparative study of Samoan politeness can be made. The following five themes will help unravel fa’aaloalo, respect from the Samoan perspective: fa’aaloalo and aganu’u Samoa (respect and Samoan culture and language), fa’aaloalo and fa’asinomaga (respect and identity); fa’aaloalo and fa’alupega (respect and traditional salutation and honorifics); fa’aaloalo and fa’aonaponei (respect and post-modern institutions of the aiga, family, church and education; and fa’aaloalo and fa’amatai (respect and the Samoan chiefly system). These themes will be used to categorise fieldwork data.

Fieldwork Findings The following are excerpts taken from interviews conducted with a group of 4 transnational matai aged between 35–55, living in Sydney, Australia. Of the 8 Sydney cohort group of matai w interviewed, matai titles included: Tuipola, Taumaimaseola, Naea, Ulugia, Taofiga, Tuilaepa, Seve, Auva’a and Sitagata from the villages of Fagamalo, Manono, Vaiusu, Safotu, Fagaloa and Lotofaga respectively. The context of these interviews were individual focussed life story interviews35 in which we used Anae’s teu le va paradigm/methodology (2016). Instances of the matai being fa’aaloalo were thus noted.

34 I am a researcher for the Marsden Project study “Samoan transnational matai (titled chiefs): Ancestor god ‘avatars’ or merely title-holders?” which is funded by the Royal Society of New Zealand’s Marsden Fund. 35 Olson and Shopes 1991.

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Relevant understandings and perceptions of fa’aaloalo have been analysed under the five themes of ‘politeness’ mentioned above. Both Samoan (with translations) and English comments are used below.

Fa’aaloalo and Aganu’u a Samoa : Politeness and Samoan Culture As discussed above, the Samoan culture is built on politeness and respect. Various aspects of Samoan traditions and practice incorporate elements of respect, for example the language used. One matai participant illustrates this in an opening phrase he uses during an interview: “Faafetai mo lenei avanoa i se mataupu taua…e avatu ai se lagona i le mataupu nei…” (Thank you for this opportunity to discuss such an important topic…as well as the opportunity to share some of my thoughts and feelings on the topic at hand…) This participant is a high ranking chief but he lowered himself. As the researcher, I am the one that is thankful for he has made available his precious time to share with me his experiences yet he has turned it around and thanked me for this opportunity. This is a very common way that Samoans show politeness when being asked questions i.e. they thank the asker of the question for the asking the question as well as the opportunity to answer the question. The utility of such phrases such as… se lagona i le mataupu nei…is indicative of how crucial one’s effective and/or emotional ties to his ‘fa’asinomaga’, identity. Another matai participant similarly remarks at the importance of the occasion and the interview: “O lenei faamoemoe ma le tofamamao ua faavae ai lenei sailiga, ua lagona ai lava lo’u loto fiafia, aua ua taunuu lenei sailiga ma le faamoemoe e maua ni faasoa taua mai la outou suesuega, se tofa ma se faautautaga a matai ma taitai o le tatou atunuu, ua nonofo ma aumau i atunuu i fafo mai o si o tatou atunuu o Samoa”—(This undertaking creates a feeling of happiness within me, because it has allowed the opportunity for matai and leaders living away from Samoa to share their knowledge and wisdom). The use of respectful language such as “tōfāmamao”, a term referring to the chiefly vision or indigenous epistemology shows how important the occasion is to the participant. Like the above participant, the magnitude of the occasion is shown by the respectful language used by the participant to express how important the occasion is to him as a participant. The participant also expresses his gratitude in the collectiveness of the project with inclusion of ‘them’ who are living away from the homeland. He acknowledges the collective gesture of the project with the inclusion of community leaders etc.

Fa’aaloalo and Fa’asinomaga : Politeness and Identity One’s identity as a Samoan and as a member of the family also influences the playing out of politeness and respectfulness. As one matai participant points out, one’s order in the family also influences respect and politeness: “Ou fai atu loa i le matou fanau poo ai o le a avea le igoa o le tatou tama, o outou na matutua e tatau iai, e le talafeagai ona ou matai ae lena e nonofo mai outou matutua”—(So I asked my

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siblings who will take on the matai title of our late father. I said to my older siblings that they should take it on because it doesn’t look right if I am a matai and you my older siblings are not). Here the participant is aware of his place and identity in the family. He knows that he is younger than some of his siblings and understands that leadership is very much due to seniority than it is to holding a matai title. He recognises that his older siblings have influence over him through seniority and that his taking on of the matai title disrespects the seniority of his older siblings. Out of respect and politeness to his older siblings, he encourages one of them to take on their late father’s matai title. Another matai participant speaks about how his extended family rendered him and his sibling respect by virtue of their identity as the children of the late chief. “Our extended family all agreed that it should be one of my father’s children that succeed his title.” While there is no written law that the children of a chief that passed away should inherit their father’s title, the fact that the extended family still offered the title to the children is not only a sign of respect to them, but also a sign of respect to the late chief whose lineage flows through his surviving children.

Fa’aaloalo and Fa’alupega : Politeness and Honorifics Respect is also evident in the Fa’alupega or salutations of each village. The salutation of each village is an indication of the matai that are of senior rank within the village and are the ones with which the highest of respect is afforded. This faalupega respect was evident in a comment by one matai participant about his role as an orator chief in the village of Vaiala: “O lo’u tiute faamatai i Vaiala poo le Faletuamasaga, o Fata ma Maulolo”—(My duty as a matai in Vaiala, is like that of Fata and Maulolo). Here the participant pays respect to the senior orator titles of the village of Afega. Although the participant is from Vaiala, both villages belong to the district of Tuamasaga and in the rankings of the Tuamasaga faalupega, the Afega orators are senior. The participant is aware of this relationship and therefore likens his role as an orator in Vaiala to that of the senior orators of Afega. By doing this, he is paying respect to Fata and Maulolo and acknowledging their having higher status than his own orator title from Vaiala. Knowing fa’alupega also helps matai to place themselves within a gathering of matai. While all matai have rank and status within their own families and villages, when it comes to the gatherings of district and national importance, the fa’alupega becomes the doctrine by which respect and politeness is based. As one matai recalls, attending events and fa’alavelave promotes respect amongst the matai fraternity: “By attending these events, I know how to nurture the relationship between one matai and another matai, as well as knowing my role and time with regards to the overall gathering of Samoan matai.”

Fa’aaloalo and Fa’aonaponei : Politeness and Post-modernism

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One participant speaks of his reluctance to take on a matai title because he wasn’t living in the village but in the capital of Apia. Despite his reluctance, he respected the wishes of the family matai by still taking it: “Sa faapena ona ou nofo atu i se pitonuu o Apia, ona o lou manatu sa iai, ou te lei saunia, poo le 3 i le 4 tausaga talu ona ou matai, ae ou alu faigaluega ma tauave le igoamatai”—(For 3 to 4 years after taking on a matai title, I lived in Apia but even though I wasn’t ready, I still took the title and used it in my work). This example shows a young matai taking on the role out of obedience. Although he felt he wasn’t actively engaging in the fa’amatai while in Apia, he still carried the name and the fact that his matai title was used in the work that he does shows that he was respecting the family wish. In carrying the title at work, he was also representing his family and putting his family name out there even though he wasn’t actively engaging with the village his chiefly title was from. This is one way young people are respecting their obligations to be a matai outside of Samoa. By the mere fact they are carrying their family name, when they succeed in their careers and jobs, they in the process are raising the status of their families. There are also new offices and statuses outside of the fa’asamoa and fa’amatai that have over time gained the same respect. This is often associated with the Christian religion(s) within Samoa. As one matai participant explains, his status as a deacon has helped his role as a matai: “O lea lava la e faaauau le tofiga lea e faataitai ma avea foi ma tiakono i le matou ekalesia, ma ua faapena foi la ona moomia ona iai ni agavaa e mafai ai ona faatino lauga i mafutaga, taimi foi o faalavelave a aiga i Samoa, ia ona maua mai ai lea o nai iloa i le tatou aganuu, faatinoina o faaipoipoga, maliu ma isi lava faalavelave e tausi ai o tatou aiga ma ekalesia”—(I am also a deacon in my church. It gives me experience to give speeches during weddings, funerals and other occasions within my family and congregation here and in Samoa). Deacons in most Samoan Christian churches have taken on oratory roles. They are the spokesperson of the church minister just as the tulafale speaks on behalf of the ali’i. The tulafale and alii relationship seems to have been transferred to the Deacon and the Church Minister and as a result, the respect and politeness afforded to the tulafale has now also been given to the Deacon. According to the matai participant, being a Deacon enhances his role as a leader in the family as well as the respect he gets: “When anything of my wife’s family and village happens here, they ask me to look after it and lead what we do. Even my wife’s brother’s give me the respect to lead their family’s side in faalavelave etc”. Modernisation has had an impact on the fa’asamoa. One of the matai participants was asked what his opinion was on the future of the fa’asamoa and the fa’amatai: “I always look at the way things are done. It is good to be critical and analytical but it is better to perform with some errors than doing nothing to promote the gagana Samoa and the aganuu Samoa but slowly sliding away into extinction.” The matai participant understands that the fa’asamoa and the fa’amatai is changing and evolving…he is well aware of postmodernism Samoans in the diapora. Rather than being

231 negative about what he sees, he respects that today the young matai are changing things, but the main thing is that they still have that respect for the culture to continue practising the fa’asamoa and the fa’amatai. According to the participant, having a practice that may have errors is better than having no practice at all. He realises that everyone is different and he admires the various creative ways of performing a cultural act in diaspora. What this participant displays is an unconditional respect for the culture regardless of the inaccuracies he observes in the modern day practice.

Fa’aaloalo ma le Fa’amatai : Politeness and Samoan Chiefly System Politeness plays a large part in many aspects of the Samoan chiefly system. Politeness is evident during the process of selecting a matai. One of the participants describes his feelings about being asked to take on a matai title: ”My father’s family from Safata gave me a matai title, yet I had no intention of becoming one, mostly because I did not have any experience in being one. It was one or two years after I had graduated from University. I was still young and had not had any exposure to aganu’u and no knowledge of it as well. That was the reason I was reluctant and worried, in case I take on the title and I am not able to honour the duties and serve the village. This is the reason I was so reluctant.” Even the expression of reluctance is nuanced in politeness and respect. He respectfully admits his inability to carry out the duties obligated to the position of matai. He admits his weaknesses and inexperience in taking the role. He goes on to say: “O le taimi lena o la ou te talavou ina ua faamalieina lou uncle sa matai, i la’u tautua ma la’u foi fesoasoani mo lo matou aiga”—(This was during my youth, but my uncle who was the matai at the time was happy with my service to my family as well as the help I was giving to our family). This example shows that respect and politeness flows both ways, from the people to the matai, as well as from the matai back to his people. In this case the matai is showing respect to a young man who has shown his value in serving and helping his family. Another matai participant recalls the instruction of the head chief of his village to prepare for a matai title bestowal: “Fai mai le Sa’o, sauni … o le tagata lena ua tasi iai outou tatou o e fai le saofai i le itumalo taeao”—(The head chief of the family said prepare… the one that the family agreed upon shall have his matai bestowed tomorrow in the district). In this instance, the Sa’o is conscious of his role of checking to see that that family have democratically elected the rightful representative to be conferred with the paramount title. He is raising that self-awareness of how important the protocol is in relation to another cultural space of the ‘itumālō’ the district who will collectively celebrate, witness and honour the new title holder, and his family as well. Having the district present further increases the importance of the occasion as the respect for the newly bestowed title will be acknowledged at that district level.

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The matai title itself elevates the holder to higher position in society and the actions of the holder elevates his family’s status. The matai title automatically gives respect to the holder. He is forever respected/honoured as a matai in every sense of the word. “Ua ta tofo i ai i le manaia o le aganuu”… I have tasted how awesome/beautiful the aganuu/culture is. A great learning curve for him. According to one matai participant: “I like my matai name to be known because it is a matai of our country. I am happy to show my title from Safotu Savaii”.

Conclusions Over the past two decades, growing interest in understanding the relationship between identity and language learning has been reflected in the wealth of publications within the field of applied linguistics. Joseph (Cited in Kidd 2016: 65–66) describes identity as being related to who individuals are in relation to ‘the groups to which they belong, including nationality, ethnicity, religion, gender, generation, sexual orientation, social class and an unlimited number of other possibilities. It is my contention that both the literature and interview data above demonstrate that politeness languaging reflects the singular importance of context. The context-dependent nature of identities as constructed during interaction is captured by Zimmerman’s (ibid: 67– 68) three types of identity: discourse identity, situated identity and portable identity. 1. Discourse identity - This refers to the identities an individual adopts within the immediate interaction which are ‘integral to the moment-by-moment organization of the interaction’ (1998: 90.). Discourse identity relates to the sequential development of the talk as interlocutors engage i.e. speaker, listener, questioner, challenger. The Samoan tulafale (orators), whose role as a representative spokesperson on behalf of the matai ali’i, chiefs and other invited guests in a wedding ceremonial feast for instance, to engage in a fa’atau, a debate among the tulafale present, to agree/disagree on the one tulafale to perform, in presenting a traditional Samoan speech, lāuga tali, as a a right of reply is an arduous and time consuming procedure. Tui Atua (2005: 9) reckons that “In the harmony between fellow men Samoans find that there exist special relationships between people. As with the relationship between man and the cosmos and man and the environment, (Aiono 1996) there exists in the relationship between men certain tapu.” Some ambiguity in saying that…these tapu are accompanied by sacred covenant called feagaiga…Sacredness of the feagaiga, covenant in whatever cultural context is part in parcel in regards to keeping the feagaiga in high esteem. 2. Situated identity - This refers to the alignment of roles with reference to the social situation the participants are in ‘engaging in activities and respecting agendas that display an orientation to, and an alignment of, particular identity sets’ (Zimmerman 1998: 9). For example, within the context of the classroom, the teacher and the students will behave according to rank and roles viewed by the participants as being socio- culturally consistent with the classroom environment. The parallel scenario as in the

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case of giving honour to those (in the aiga situation) who deserves respect is quite significant as addressing the rightful holder of a matai titled person with his/her matai title is a way of showing great respect within the aiga setting or out in other unfamiliar circumstances. A Samoan saying commonly reinforces and encourages proper use of honorifics is “A malu i fale e malu foi i fafo.” Being respected in-house will likewise be honoured elsewhere. Meleiseā (1988: 23) took the opposite stance at the higher national situation in which the Fa’asamoa, as national ideology (and/or identity), as the Samoans term their political and economic system, conveys a very deep meaning to Samoans. It was not simply a reactionary nationalism although…it did develop a certain symbolic significance in the struggle against colonialism.” That is why the term “Fa’asamoa” is not utilised in this paper. Over time, speakers of Samoan may refer to Samoan language, Samoan culture among other things Samoan use “Fa’asamoa” as a buzz word with negative connotations in ‘fa’alavelave’ fa’asāmoa of funerals, weddings, matai title instalment to name a few. Role play is critical on identifying position as one of a responsible and functional leading elders at a Samoan speaking church in Henderson Auckland. Such language domains/situation where Samoans identify themselves as of Samoan descent, mostly fluent Samoan speakers except a few New Zealand born of the Z generation, and of the Alpha generation of less than ten years old. The religious affiliation collectively of the group who identify themselves as Christian. Also noted as a significant situated identity is the category of mature women’s meeting to meet their spiritual needs (3) below “… which furnish intersubjective basis for categorisation.” (Zimmerman 1998: 91). That said, when I go home my home situation addresses me as a father or grandfather, hence my situated identity is daily spoken appropriately at home. As recorded by Schultz (1953: 50) “E sau le fuata ma lona lou. When the breadfruit harvest comes, the lou will be found, too.” The lou is a long pole with a crook at the end, used in gathering breadfruits. After the harvest the pole will be laid aside or thrown away. For the next harvest the old lou will be fetched again or a new one will be made. Thus there is a lou for every harvest. The proverbial expression is ‘upu fa’amafanafana—consolitary words used at the death of a matai: Every generation has its chiefs and orators.

3. Transportable identity - This refers to identities transported across a variety of interactions and are ‘usually visible, that is, assignable or claimable on the basis of physical or culturally based insignia which furnish the intersubjective basis for categorization’ (Zimmerman 1998: 91). Migration from third world countries, relocation of population to avoid political upheaval of warring nations seeking refugees status for security and especially for better living elsewhere. A Samoan saying thus…E maota tau’ave Samoa…translated…Samoa’s ‘chiefly residence’ is transferrable (figuratively speaking), Samoan ‘fa’asinomaga’, identities of language and culture among other things are ‘conveyable’ when the pioneering Pasifika people invaded the shores of

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Aotearoa in the 1950s and 1960s and the present Pasifika population landscape of the polyglot Auckland is dynamic and diversity is a blessing. At the beginning of this paper we posed three research questions. Our responses are as follows:  Why is fa’aaloalo morally important? What, if anything, does it add to morality over and above the conduct, attitudes, and character traits required or encouraged by various moral principles or virtues. Fa’aaloalo respect/politeness is very important for all moral human beings because it is an ideal, basic and essential component of one’s character traits required of harmonious living in a social/cultural space. ‘lē fa’aaloalo’ impolite/disrespect is immoral if one’s conduct/personality negates fa’aaloalo. Hence, over time and spatial and or cultural space where fa’aaloalo, that is positive attitude of fa’aaloalo has become a very important learned behaviour regardless of whether a person is raised away from their homeland. Social/cultural spaces are significant language domains for developing character traits. Fa’aaloalo is a transferrable concept that is nurtured by cultural custodians at homes, churches and various education institutions. Fa’aaloalo is an ideology matai interviewees in Sydney recognised as part of their prior learning experiences and still an ongoing open scenario adapting to the here and now social context and the global space in regards to the homeland relationships and in diaspora. The underlying principle/ideology of fa’aaloalo is idiosyncratically analysed in the five sub-themes. The interwoven nature of fa’asamoa, Samoan social fabric is wholistic in that fa’aaloalo is central but interacts totally with aganu’u culture, fa’asinomaga identity, fa’alupega traditional salutation, fa’aonaponei post modernism, and fa’amatai chiefly system. Neo-modern way of playing out ‘politeness’/fa’aaloalo in the social context amongst matai in Sydney is challenging and adaptable.  Does ‘politeness’ relate to contemporary Samoan encounters in a life-story interview context amongst matai in Sydney, Australia? If politeness/fa’aaloalo may be redefined as ‘obedience’ in doing what one thinks is not right, then the interaction is confrontational. From the interviewees’ responses most of them value challenges of their obligations as matai in their new cultural spaces. A Samoan proverbial expression says, “O Samoa e maota/mamalu tau’ave.” Samoa relocates/migrates and likewise takes with them their ‘residence’/dignity. Samoan people migrate with them, and take their cultural values with them. Age/gender selection of interviewees reflect their ideas, indigenous knowledge, coping strategies to deal with matai/familial obligations (fa’alavelave) and how they manage to live out the demands of living in big city like Sydney. One of the interviewees deliberately left a family church where fa’asamoa is not a dominant feature of their programme to attend a Samoan speaking congregation as he wants to learn more matai language and deeper knowledge of fa’amatai. As an existential transnational matai in Sydney, one has to be tactful, skilful and be fully committed to the cause of

235 adapting to materialising his/her obligations but also of developing simultaneously Samoan indigenous epistemology.  Who defines ‘traditional’ and how is the ‘traditional’ ritualised encounter expressed in Samoan matai interviews in Sydney, Australia? According to literature, ‘traditional’ relates to culture. A Samoan saying states “O le fuata ma lona lou” or o le lou ma lona fuata…Every breadfruit season has its long stick with a crook at the end for plucking breadfruits. Every generation will come up with new ideas and so as traditions. Heritage matai that has to do with gagana Samoa and aganu’u Samoa in Sydney may have to define/redefine traditional like a new ‘lou’ the long stick with a hook at the end. So, to adapt to the new season of generation of Samoan descendants in Sydney is a matter of concern only, for the older, staunch advocates of aganu’u Samoa as practised in the homeland. Some interviewees try their very best to counter language loss and language shift by running language programmes, and early childhood education centres to sustain language and culture. Tradition is a ‘tofi’ a transferrable ideology from one generation to another but it is up to the new generation to readapt it according to their needs and cultural space in relation to time.

Acknowledgements: The authors wish to thank the Marsden Fund, Royal Society of New Zealand for their assistance, without which we would not have been able to conduct our research. We also wish to thank our research participants who kindly agreed to be interviewed by the team, and Pacific Studies, Te Wānanga o Waipapa, University of Auckland for supporting this research project.

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THE TRANSNATIONAL MATAI AND THE FOREIGN HOMELAND: DOES THE TOLOA STILL RETURN TO THE WATER?

Seulupe Falaniko Tominiko, Lupematasila Misatauveve Melani Anae, Muliagatele Vavao Fetui, and Malepeai Ieti Lima

The matai and the fanua are explicitly interconnected. The matai not only get their mandate to rule from their aiga, but also from the land to which their aiga and title belong. At the bestowal of their matai title, the new recipient inherits not only a name, but also the land on which their maota or laoa stands. This land becomes their official residence. The adjacent and connecting lands becomes their domain, over which they have complete authority. They command the land and adjoining sea to be farmed and fished, and in times of drought and food shortage, they place tapu over the land, forbidding the consumption of crops and resources allowing it to be replenished. From the day of their bestowal, the matai resides on his/her land, and upon their death, their body returns to the land. The matai is therefore one with the land and vice versa. The above paragraph describes a relationship and a connection between the matai and the land that is strong and harmonious, however the reality is that in today’s world, that connection between the matai and the land as strong as we expect it to be. The primary objective of this paper is to examine whether the transnational Samoan matai still has a connection with customary and family land back in Samoa, and whether such connection eventually leads to a permanent return to the homeland for the transnational matai. According to the popular Samoan saying, “E lele le toloa, ae ma’au lava I le vai”—A wild duck may fly away, but will always return to its habitat, the swamp, alluding to the ideal that when Samoans leave the homeland, they usually return at some later point in time. This paper asks whether transnational matai actually return to the homeland, hence the subtitle, “Does the Toloa still return to the water?” To what extent are Samoan matai living away from the homeland returning to reconnect with their lands, villages and homeland? With a specific focus on transnational matai, this paper discusses whether these matai still have any authority over or access to the customary lands with which they are entitled to, and how traditional faavae and current land tenure laws affect their abilities to connect with their customary lands. Does the transnational matai still have as much right to their customary lands as their counterparts who are living in Western or American Samoa? This paper is part of a Marsden research project led by Lupematasila Misatauveve Dr Melani Anae looking at matai residing in Sydney, Australia, as well as in San Diego, Oceanside and Hawaii in the United States of America36. The research looks at how transnational matai continue to practise the fa’amatai and the fa’a Samoa away from the

36The study “Samoan transnational matai (titled chiefs): Ancestor god ‘avatars’ or merely title- holders?” is funded by the Royal Society of New Zealand’s Marsden Fund

241 homeland, Western or American Samoa. It also explores how these transnational matai maintain connections with their family, village and homeland. The findings from the participant interviews with the matai cohort residing in San Diego and Oceanside as well as a transnational matai survey are used in this paper to support the arguments and perspectives of the authors. The first part of this paper focusses on the land and traditional role that the matai played in regards to administering and looking after the land. The second part discusses the notion of transnationalism. Following this is a section on return migration. The next section then discusses findings from a transnational matai survey, looking specifically at the findings related to land. The last section takes a look at the current landscape in Samoa and discusses issues around the controversial Lands and Titles Registration Act 2008 and the potential implications it has around customary land ownership for transnational matai.

The Land According to Turner, ‘the land in Samoa is owned by the chiefs who are the heads of their families. The person who holds the title of the family head, has the right to dispose of it’ (Turner 1883: 176). This was how a missionary to Samoa during the late 1800s observed it. This was probably due to a lot of customary land being supposedly sold off by matai to foreigners during this particular time period in Samoa. In a more recent publication, Rumbaugh et al (1997) writes ‘The customary land tenure system refers to the communal use of land with the ownership vested to the matai or chief of the village’. Again the author has wrongfully identified the matai as the owner. Even though the paper was published over a century after Turner’s book, the fact that it is published by a European writer, suggest he is using a western concept of land ownership and applying it to Samoan customary land when it isn’t entirely accurate. Other sources claim that the matai has the authority, or pule, over the land. The term ‘pule’ in general means control, but does not necessarily mean ‘ownership’. It merely means that the responsibility for allotting land, working it and safeguarding it for future generations is vested in the matai (Fox and Cumberland 1961: 191). The pule of the matai title is vested in the aiga potopoto, which means that the aiga potopoto determines who should be the matai and hold the title and administer the land for the family (Ye 2009: 832). Aiga own the family land, but the pule over the land is vested in the matai. Any heir of the aiga is entitled to own and use family land, but the entitlement is only realised on the rendering of service to the matai and on continuing residency on family land. The matai may allocate lands for family members to build a house on, to plant and to harvest. Depending on the closeness of kinship and the service to the matai, the rights to occupy and use the land are different among the members of the family (ibid). According to Iati: Land forms the foundation of this framework; it is attached to suafa (titles), which are owned and controlled by āiga and nu‘u. Āiga and nu‘u bestow these on individuals who they elect to be their matai, and the suafa gives the matai the authority to govern the lands associated with

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the suafa. If land is separated from suafa, then the āiga and nu‘u lose control over these lands, because their ownership is based on their control of suafa (2008:2) Customary Land is held in accordance with Samoan custom and usage and the matai holds the land in trust for the aiga. According to Article 102 of the Constitution of Samoa 1960, there shall be no alienation of customary land: It shall not be lawful or competent for any person to make any alienation or disposition of customary land or of any interest in customary land, whether by way of sale, mortgage or otherwise howsoever, nor shall customary land or any interest therein be capable of being taken in execution or be assets for the payment of the debts of any person on his decease or insolvency Since customary land is communally owned under the authority of the elected matai, it cannot be sold or used as collateral for obtaining bank financing. Even though Samoan customary land cannot be sold, it can however be taken by the government for public purpose under the Taking of Land Act 1964. Section 7 of this act states: Empowering the taking of land—Customary land and freehold land required for any public purpose may be taken by the Head of State, acting on the advice of the Minister, under the provisions of this Act. Another point that is important to note that while customary land cannot be sold, it can still be leased or licensed under the Alienation of Customary Land Act 1965. The creation of these two acts shortly after the Constitution act of 1960 in my opinion challenges Article 102. Although article 102 clearly states customary land cannot be sold, introducing the Taking of Land Act 1964 and the Alienation of Customary Land Act 1965 means that the people who grew up on that land can potentially be prevented from living on the land that they have every right to. Based on this, customary land tenure in Samoa is both rigid and ill- defined (Fox and Cumberland 1961: 190). For the purpose of this paper, customary land is defined as land within the village that is collectively owned by the extended family under the guardianship of the senior matai or the Sa’o of the family.

The Transnationals According to Bach et al, as cited in Mangnall (2004), Transnationalism is the process by which migrants forge networks of relationships—family, economic, social, political, religious, and cultural—that connect them simultaneously to two or more nation-states37. It is not only limited to the activities of migrants but can also include the activities of those who may be second or third generation, yet have a connection with the homeland of their parents, grandparents etc. For this reason, Samoans who have migrated from Samoa to other countries around the world who continue to embrace their culture and have some sort of connection with the motherland come under the ‘transnational’ umbrella. Similarly when

37 See Migration and Transnationalism: Pacific Perspectives, H.Lee and S.T. Francis (eds.).Canberra: ANU Press. 2009.

243 their children and grandchildren who were born in the adoptive country and are raised in the ‘Samoan’ way, and continue the practices and connection with the motherland the way their parents and grandparents do, are also regarded as transnational of their ancestral homeland38. According to Faist, as cited in Mangnall (2004): The act of migrants talking and thinking about return can “create stable moorings” by bringing past and present, home and host countries closer together. Metaphoric return can also lead to physical returns—resettlement and visiting. It also plays an important role in encouraging activities which keep ties to the homeland – teaching children their culture and language, joining cultural groups, remitting money and goods, exchanging letters and phone calls, fund- raising for home village development projects. These activities reinforce the transnational ties of reciprocity and loyalty which are essential for return on a wide scale When Samoans migrate overseas, they don’t do so in order to escape from Samoa and all the faalavelave and family obligations they have back home, but rather to further find resources with which they can continue to contribute back to their family, village and country. According to Lilomaiava-Doktor: Movement abroad has a profound impact on the scope and visibility of fa‘alavelave activities, since at least half of the funding usually comes from overseas relatives. Because access to those living abroad or the opportunity to travel provides capital, a Samoan person overseas can command as much social power as those living on family land (2009:16) Another popular Samoa saying is “E sui faiga ae tumau le fa’avae”—the ways of doing may change, but its’ foundations remain the same. The migration of Samoans to overseas countries such as the United States of America, Australia and New Zealand can be applied to this saying. Long before mass migration overseas, Samoans would travel to other villages and also move to Apia to find resources or work which would eventually produce capital to be used in faalavelave etc. Despite this movement, Samoans do not live between two places without no single place to call home. They remain firmly rooted in their identification with their village or country of origin (ibid: 7). This practice is not lost on Samoans who have migrated from Samoa. They may be physically disconnected with their village and homeland, but their ongoing financial support and remittances back home become the new way of connecting with their aiga and their land. According to Macpherson et al: The demographic reality is that while the village may be the affective centre of many people, it is no longer the demographic centre. In some villages, more people now live abroad than live on the centre (Macpherson and Macpherson 2009: 90) Traditionally a matai was expected to reside on the land, and be the guardian of the land. Today transnational matai are able to fulfil their obligations to their customary lands through supplying resources with which to help maintain and develop the land and also in times of disputes over the lands, they are largely called on to contribute financially towards court cases etc. Based then on the saying, “E sui faiga, ae tumau faavae”, these transnational matai, although physically absent from the village, are very much present

38 Referred to as ‘indirect transnationals’ in Lee and Francis 2009.

244 through this modern way of remaining connected to their family and land. Their connection with their land remains ever important. Land is a source of spiritual nourishment and political and economic power among Samoans. In movement, the economic power that is associated with fafo is evaluated in local idioms of the spiritual power of i‘inei. Land and people must coexist in a mutually beneﬁcial reciprocal relationship. People take care of the land and, in return, the land nourishes its people. This reciprocal nurturing ensures the continued viability of fanua and people, evident in the Samoan expression tausi fanua (care for the land). Sometimes, one must malaga (move) in order to tausi fanua. Population movement occurs partly to maintain vä (social space, relationships) between kin members i‘inei (home) and those fafo (abroad) as well as to support family members who remain i‘inei to care for family land (Lilomaiava-Doktor 2009: 9). Both Samoa and the adopted homeland become a single "ethnoscape," a Samoan transnationalised world tied together by flows of people, money, tangibles such as fine mats, and intangible cultural properties such as kinship and matai titles (Van der Ryn 2014: 255). The transnational matai retain strong links with their families in Samoa through the regularly remittances to them. According to Van der Ryn: Return migration is best understood as part of the diasporic phenomenon, and sending remittances home to family members in the islands from the diaspora represents a strategy for "eventual return." But while this may be true, it is not the whole story. (ibid: 260) Other writers claim that migrants cultivate transnational ties with a view to eventually returning. They maintain these ties by regular visits and sending money, goods and letters to family back home. One of the most powerful incentives for return is ownership of land or a house back home— either as a ‘double residence’ for holiday visits by family and friends, or to live in at retirement Mangnall (2004). First generation migrants also often expect to return to Samoa to retire, and with this in mind, send contributions to their villages, accept matai titles and maintain a strong interest in traditional family assets, such as customary land (Va’a et al 2012: 126). They cultivate transnational ties with a view to eventually returning. They maintain these ties by regular visits and sending money, goods and letters to family back home. One of the most powerful incentives for return is ownership of land or a house back home— either as a ‘double residence’ for holiday visits by family and friends, or to live in at retirement Mangnall (2004). Conversations with transnational matai residing in Oceanside San Diego paint a slightly different picture. Their ongoing commitment to remittances is not necessarily because of an intention to one day return back to the homeland to claim land. They continue to do so more for the affective tie of love of family back home and more so to maintain that connection with their homeland. Honouring their parents by continuing what they practised is another reason why they choose to continue the practice of remittances.

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The Return Home While the rate of migration of Samoans away from Samoa has increased over the years, there is a slower rate of return migration happening. According to the Samoan Observer, in the 12 months leading up to November 2015, NZ Citizens returning to Samoa to live was numbered at 43739. This has been in gradual decline from the previous two years. In 2013 and 2014 the figures were 532 and 462 respectively40. The reasons for the decline are not apparent. In American Samoa, statistics show that "foreigners" (mostly people from independent Samoa) have become a majority of American Samoa's population, however no statistics are available for the number of residents who hold the status of "returnees," that is, residents who have lived for some period of time overseas (primarily in the United States) and returned with plans of making American Samoa their main residence (Van der Ryn 2012, p. 262). So what is this saying about our Samoans currently living overseas? Simply they are not returning to the homeland to live. Not even the lure of claiming land is enough to entice them back to Samoa. Asked if they intended to return to Western or American Samoa in the foreseeable future to claim family lands, and return to the village, the transnational matai from Oceanside and San Diego responded: I think it will be difficult. For me to start going back and claiming [matai title] land is not fair. Its because I live here in the United States and I don’t think it will be fair for me to come over there and claim land from people who are already living there (matai born and raised in Leone but holds a matai title from Falelatai). No, because the property is in dispute right now. You know how it is, if you are not there, someone will encroach on your property, especially someone within your family. They are contesting in is customary land but it was my grandfather’s property. That is the position we are in now, I am being opposed by a matai in my family, my grandfather’s younger half- brother (matai born and raised in Pava’ia’i but holds a matai title from Lauli’i). E tele le matou fanua I Salelavalu, ae o le faigata o le leai o seisi o matou olo’o nonofo ai I le taimi nei.. E le o matou aia I mea o tutupu I Salelavalu I mea tau fanua. Sa ta’u mai lava pe a iai ni mea a le nu’u e fai ma oute faia lava I le taimi lea o ola sio’u tuafafine matua lea sa nofo I le nu’u. O le taimi nei oute leiloa, ua fai lava ma latou fanua. (matai born and raised in Pava’ia’i but holds a matai title from Salelavalu). Instead transnational literature shows that the decision for transnational citizens to return to their country of origin is largely influenced by family and personal factors rather than to claim land or property. Personal factors include the desire to return home to one’s roots and culture, to re-join kin and old friends, and to enjoy a healthy lifestyle. Family ties, transnational and local, are among the most powerful influences on retirement-return decisions. Mangnall (2004). However there are also a number of reasons that prevent Samoan transnationals from returning to Samoa. Elderly migrants who have been away too long will find it difficult to fulfil their expectations of fitting back in as insiders. Instead of finding themselves at home and at ease in their own culture, they feel out of touch and viewed as outsiders (ibid).

39 ‘Returning to paradise’ – Samoa Observer – Wednesday 31st January 2016 40 ibid

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Having family and children in the host country couples with no longer having close family in the home country also provides a disincentive to return (ibid). The conditions of the home country is also weighed up by prospective returnees in terms of their likely standard of living and housing, a healthy environment (especially important for retirees), cost of living, level of crime, investment opportunities, and attitudes to returning migrants. The public health and welfare services in the origin and host country is a significant factor in retirees’ decisions to return (ibid). In Van der Ryn’s own research on transnational Samoans, he discusses the topic of return migration to American Samoa with one of his participants. One of his participants replies: Most people say it's the ultimate dream to return to the island [Tutuila, the largest and most populous island in American Samoa]. But in reality, very few do return… I have no false dreams. I would not go back to Samoa to live… [Some] were able to access their lands again while others met up with dispute of land back there [and were told,] "Well, you went out to work in California, or you spent your time and played around in America, but, we stayed here, and cultivated the land, it's no longer yours." And so you have that conflict. (Van der Ryn 2012: 252). The reality is that few are returning, although many say that they will retire to Samoa (Holmes and Rhoads Holmes 1992: 136).

The Statistics A recent survey completed by over 100 transnational matai mainly living in New Zealand41, Australia and the United States revealed what their thoughts were on various aspects of being a matai living away from the homeland. Throughout a series of questions, the survey was able to deduce what these transnational matai though about various aspects of the fa’amatai which includes views of their land back in Samoa and their connection with their land or lack of. When asked what their understanding was of the fa’amatai, the top three responses for matai born overseas were (i) serving the family 97 percent, (ii) looking out for the well-being of family 86 percent and (iii) serving the village. Protecting land was ranked second to last with rating of 63 percent, just ahead of ‘serving Samoa’ which was ranked at 61 percent. For those matai who were born in Western or American Samoa, their top three were (i) serving family 87 percent, (ii) well-being of family 77 percent and (iii) serving village 74 percent. The protecting of land was 4th in the priority order at 71 percent, higher than the overseas born cohort. Although the protection of their family land isn’t a top priority for these matai living overseas, it is understandably a higher priority in those matai who were born in Samoa than for those matai who were born overseas (see Graph 1 in Appendix). Another question asked in the survey was how do they connect with their village and lands in Samoa? For both the overseas and Samoan born matai, their top two responses

41 ‘Transnational matai’ survey carried out as part of the Marsden Project

247 were (i) their family own land in the village 90 percent and 86 percent respectively, (ii) they have family living on the land 86 percent and 85 percent respectively. However whenever they visited Samoa, only 44 percent of the overseas born and 46 percent of the Samoan born matai said they would stay in the village on the land. Only a slightly higher number would visit their land/village whenever they were in Samoa (overseas born—56 percent, Samoan born—57 percent) (see Graph 2 in Appendix). The survey also asked if they ever intended to return back to Samoa permanently. Just under half of the overseas and Samoan born matai said they would at 48 percent and 43 percent respectively (see Graph 3 in Appendix). Of those who said yes, only 24 percent of the overseas born matai said they would move to claim land while only 31 percent of the Samoan born matai said they would do the same (see Graph 4 in Appendix). Lastly asked what fa’alavelave the transnational matai contributed to in Samoa over the past two years, only 17 percent of the overseas born matai said land court cases while only 15 percent of the Samoan born matai said the same. Not surprisingly the highest faalavelave which they contributed to were funerals with 86 percent of overseas born saying they do so and 93 percent Samoan born doing the same (see Graph 5 in Appendix). Although the qualitative responses of the interviews and surveys reveal that transnational matai still feel very connected to their customary lands in Samoa primarily through having family members and representatives still living on the land, the survey data doesn’t reflect this connection. Overall less than half of the transnational matai ever visit their customary lands whenever in Samoa, and a similar number ever stay there whenever they are visiting the homeland. Very low numbers of transnational matai are contributing to their land title court cases or wanting to return to claim customary land suggests that the connection the transnational matai have with their customary land is more of an affective tie rather than an actual one. A particular point of interest is that American Samoa, in contrast to Western Samoa, prohibits subdivision of matai titles (Van der Ryn 2014: 276). Each title may be registered to only one person at a time. If a person already holding a matai title is bestowed a new title, then they must forfeit their old title to be given back to the extended family to select a new holder. Given that there is only one holder of the title, it is encouraged that the title holder reside on his land on the island. Thus, the matai system in American Samoa encourages return migration with a permanent resettlement. In contrast, in independent Samoa, the matai system practice encourages new matai to go back overseas and support the system from there, since there are already other, local holders of the same title in the village representing the descent group in the village and acting as custodian of the descent group's communal lands (ibid). An interesting point to note is that of the eight transnational matai participants in San Diego and Oceanside, six of them had grown up or lived in American Samoa prior to moving to Southern California. Between them they hold a total of thirteen matai titles. Only one of those titles is from American Samoa, with the other twelve from Western Samoa. This may explain why the transnational matai are rarely returning to their village of their titles, i.e.

248 there is no affective tie back to these lands. The matai were not raised in the villages of their title nor did they ever spend time there. In some cases, the matai didn’t have any immediate family living in the village which further added to their disconnect with the village of their titles. The fact that American Samoa encourages their matai to reside on the land may be the reason why these American Samoa born and raised transnational matai living in Southern California chose to take on Western Samoa matai titles from their other side so that they are not obliged to reside back in the islands. Instead they are free to live outside of Samoa and still live the matai life with Western Samoa titles because that is what they usually do in Western Samoa.

Current Landscape For the last few years there has been much publicity about the introduction of the Samoa Land Titles Registration Act in 2008. Some of the major concerns by a group of matai led by Fiu Mata’ese Elisara against the act was that it could have the effect of individualizing control over land throughout the country, and ultimately placing large tracts of land in the hands of banks. According to an article in the Samoan Observer, the matai are claiming that: The Asian Development Bank (ADB) wants to create a system through which a single authority figure can unilaterally lease out customary land, without consulting other members of the aiga. Under the reforms, the lease agreement could then be used by the leaseholder to access credit from a bank. But if the leaseholder is unable to repay the loan, the bank can take control of the lease, which could cover large tracts of customary land for decades42.

Currently approximately 80 percent of land in Samoa is governed under the customary tenure system, which does not allow the individual ownership of customary land and promotes collective ownership. The system allows for equitable allocation of family lands to all its members, in keeping with customs and rules applicable to that family. Another concern is that by registering customary land under an individual’s name could potentially mean that the named owner can do whatever they wish with the customary land without necessarily needing to seek the advice or permission of all the extended family who also hold shares in the customary land. The group of matai also claim that under a government project called ‘Promoting Economic Use of Customary Land, the Asia Development Bank (A.D.B) has influenced financial sector reforms in Samoa to make it easier to lease out customary land and to use those leases as collateral for loans43. They also point out that the leasing of land to outsiders for long durations and registering these under the Torrens system through the Land and

42 ‘Chiefs not satisfied – complaint elevated’ – Samoa Observer – 17th April 2016 43 ‘Land fight escalates’ – Samoa Observer –16th April 2016

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Titles Registration Act 2008 does not recognize the collective ownership of the extended family44. In 2013, the government of Samoa passed the Customary Land Advisory Commission Act to establish the Customary Land Advisory Commission (CLAC). The newly formed commission’s role was to: ‘Encourage, facilitate and promote greater economic use of customary land for the purpose of enhancing the social, cultural, economic and commercial development of Samoa and for related purposes’. In October of this year, the commission released a paper on promoting the economic use of customary land in Samoa. The paper included a guide for people wanting to lease out their customary lands for development projects. Samoan Prime Minister, the Honourable Tuilaepa Lupesoliai Sailele Malielegaoi made it clear at the launch of the paper that “there is no secret that our customary lands are needed for the development of our country45 ”. He also reminded the Samoan people that the land was given by God for everyone to work in order to serve their families, villages, country and God46. He also criticised people who did not utilise the land47. Despite the fear of complete alienation of lands, the government has reassured the people of Samoa that leasing land is safe and that ownership will always be with the matai registered to the land. Even though the government’s perspective is that the leasing of customary land is a positive move towards developing and growing Samoa’s economy, the fact remains that while the land is being leased, people who have legitimate claims to it will miss out on using the land themselves. It is said that the land can be leased for up to thirty years to a business and then the business has a right to extend the lease for another thirty years on the grounds that the first thirty years are required to set up the business and any real profit will be seen after thirty years. A business can therefore lease customary land for up to sixty years or even a century if it wished. What this essentially does is that it prevents a whole generation or two of Samoans from having access to the land they had every right to. Even after the lease is up, how can people be reassured that the land will be returned in the condition it was given? Another argument in favour of leasing customary land is that the family can benefit financially from such an arrangement. One matai who supports leasing land told the Samoan Observer: That land was unutilised for many years but if you go there now, you see people working on it and making use of it. I am getting money from it through the agreed lease and it’s very beneficial48.

44 ibid 45 ‘Government pushes economic use of customary land’ – Samoa Observer – 6th October 2016 46 ibid 47 ibid 48 ‘Support for customary land plan’ – Samoa Observer – 6th October 2016

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As good as this may seem, it is not always guaranteed that all members of the family will benefit from the lease arrangement. When you read the statement from the matai who supports leasing customary land, he uses the first person singular pronoun “I’ and this does illustrate a potential danger of all benefits going to one person and his immediate family. In the event that customary land is leased for a century by an individual matai without the say of the extended family, the chances are that it will only be his immediate descendants that stand to benefit from it for generations to come, while the descendants of the other rightful claimants to the land are robbed of their land and inheritance. If this happens to be the case, then this will definitely be the demise of the collective ownership of customary lands as we know it. According to Ye, customary land tenure system provides "lifetime security for all members of the family whether they live and work on the land or not", and that it is "fundamental to Samoan society" (2009: 843). So when a matai dies or relinquishes the position, the pule over land does not go to his direct heir, but goes to the next person who assumes the family title, but everyone who is an heir of the title also has claim to the land, regardless of where in the world they reside. Now if the land is leased by one matai, then that takes away the right from future generations to make decisions about the land because not only will they be born into a time when their customary land is leased out, the individual who decided it would have probably passed already, and the matai who inherited the pule has their hands tied because the agreed duration of the lease has to be honoured. Is this therefore the life-time security that all extended family members belonging to the land are entitled to at their birth?

Conclusion To conclude this paper, we would like to refer back to two points that have been reflected on in this paper. The first point relates to the saying “E sui faiga, ae tumau le faavae”. To some extent this saying is very true. The example of transnational matai living abroad and continuing to contribute to their family obligations in Samoa through regularly remittances is a good example of changing the way things are done while at the same time honouring their matai commitment back home. While family living on the land depend on their transnational matai and relatives to financially support them from afar, there is that social power that the overseas relatives possess, being the financial supporter. In the Western context, money is power so therefore these transnational Samoan do have some power over their relatives back home. However some transnationals feel that while they are abroad and helping their families, they are very much regarded as part of the “extended’ family, yet when it comes time for them to return and claim what they have contributed to all those years, they are all of a sudden seen as “outsiders”. In some cases they’re opposed by the same relatives who they were supporting on the grounds that they have been absent from the lands for many years and now they want to come and claim land etc. The transnational matai is often left

251 powerless in this situation and also feels somewhat robbed, cheated and used. In these cases, the foundation or the faavae has changed. Although these transnational matai are expected to contribute back home, when they are not rendered reciprocal respect when they return home, then that is a breakdown of our faamatai and our custom. As Van der Ryn points out, the transnational matai advantage the Western Samoa system better because in Western Samoa, the bestowing of multiple matai to transnationals, especially the overseas born ones, is to encourage them to go back overseas and “support the system from there”. The second point is the question posed in the beginning of the paper, “Does the Toloa usually return?” As the interviews and survey reveals, there is always the longing for these transnational matai to return back to the homeland, especially those who were born there, but for some transnational matai, this is a very difficult decision to make. It is not for lack of wanting to return, but rather the circumstances that have presented over the many years they have been residing overseas. Some reasons for not returning include the majority of the immediate family now living overseas to inadequate health care back home, especially for the elderly transnationals. Based then on the responses to the survey and interviews, it would be a fair statement to say that despite there being very strong affective ties to the land, the village and the homeland, some transnational matai rarely returns home to live on customary land. Acknowledgements: The authors wish to thank the Marsden Fund, Royal Society of New Zealand for their assistance, without which we would not have been able to conduct our research. We also wish to thank our research participants who kindly agreed to be interviewed by the team, and Pacific Studies, Te Wānanga o Waipapa, University of Auckland for supporting this research project.

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Appendix Graph 1

Graph 2

253 Graph 3

Graph 4

Graph 5

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Bibliography Fox, J.W., and Cumberland, K.B. Eds. 1961. Western Samoa. Land, Life and Agriculture in Tropical Polynesia. Christchurch: Whitcombe and Tombs Ltd. Holmes, L.D., and Rhoads Holmes, E. 1992. Samoan Village Then and Now. Florida: Harcourt Brace College. Iati, I. 2008. “Controversial Land Legislation in Samoa: It’s not just about the Land.” Proceedings of the Aotearoa New Zealand International Development Studies Network (DevNet) Conference: Peripheral Vision. Retrieved from http://www.devnet.org.nz/content/conference-2008. Lee, H., and Francis, S.T., Eds. 2009. See Migration and Transnationalism: Pacific Perspectives, H. Lee and S.T. Francis (eds.).Canberra: ANU Press. 2009. Lilomaiava-Doktor, S. 2009. “Beyond Migration: Samoan Population Movement (Malaga) and the Geography of Social Space (Va).” The Journal of the Contemporary Pacific, 21(1): 1–32. Macpherson, C., and Macpherson, L. 2009. The Warm Winds of Change. Globalisation in Contemporary Samoa. Auckland: Auckland University Press. Mangnall, K. 2004. Retiring to Niue (thesis). Auckland: University of Auckland. Rumbaugh, T., Stone, M., and San Jose, A. 1997. Western Samoa—Recent Economic Developments. Washington DC: International Monetary Fund. Turner, G. 1883. Samoa a Hundred Years Ago and Long Before. Suva: USP. Va’a, F.P.S., Va’a, L.F., Fuata’I, L.I., Chan Mow, I., and Amosa, D. 2012. “Aspects of Economic Development.” In pp. 97–140, Samoa’s Journey 1962–2012, Aspects of History, eds. M. Meleisea and P. Schoeffel Meleisea. Wellington: Victoria University Press. Van der Ryn, M. 2012. Return Migration to American Samoa. The Journal of Pacific Studies, 35(1/2): 252–279.

255 Ye, R. 2009. “Torrens and Customary Land Tenure: A Case Study of the Land Titles Registration Act 2008 of Samoa.” The Victoria University of Wellington Law Review v40: 827–961.

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VARIATION – WHERE DOES IT COME FROM? A CORPUS TO INVESTIGATE VARIATION IN SAMOAN.

Hedvig Skirgård

Abstract In order to understand change, we need to understand variation. This paper presents an ongoing project investigating variation in Samoan. This research project concerns casual everyday Samoan, i.e. not formal registers and styles. This research builds on empirical data – a corpus consisting of transcribed audio recordings from conversation and story-telling in casual Samoan. The corpus is currently being constructed, and this paper outlines the background, research questions and set-up of this corpus-driven research. This corpus will be made publicly available, and other scholars are invited to make use of it and pursue other research questions based on it. A key aim of this paper is to spread the awareness of this project, methods and resources to the Samoan scholarly community. This research is carried out within the variationist sociolinguistics approach and forms part of my PhD project at Australia National University and a larger laureate research project of the Australian Research Council – the Wellsprings of Linguistic Diversity.

This paper was presented at the 7th Measina conference at the National University of Samoa in November 2016. It was one of the few papers presented in English as opposed to Samoan. I am grateful to director Malama Meleisea for giving me this opportunity despite my inability to convey my research about Samoan in Samoan. As this is work in progress, commentary and critique, in particular of the list of specific phenomena investigated (see Appendix A), is highly appreciated. This project is also open to collaboration. If you are curious about these methods and resources, please don’t hesitate to contact me. My email address is: Hedvig.Skirgard @ anu.edu.au. Keywords: variationist, corpus, linguistics, diversification

Introduction This paper concerns the investigation of variation in the Samoan language by means of a corpus of casual conversation and narratives. This research is in progress, the material is still being collected and analyzed. This paper sets up the background and motivations for the study, theory, method and current state of the project. I also take this opportunity to elaborate on some other related points, mainly the need in linguistics and anthropology for more research carried out by non-palagi (non-white) people and the necessity of sharing and Open Access in modern academia, in particular in developing countries. Change in language and culture is inevitable. The theme of this conference was ‘e sui faiga ‘ae tūmau fa’avae’ (translation into English: ‘practices may change but the foundations remain’). There were many talks about the changes in Samoan language, society and culture. This paper focuses on language, in particular on variation in casual everyday conversation in Samoan. This research does not primarily focus on how the Samoan language varies with social setting, styles and register (for example oratory, chiefly or formal

257 language), but rather on how Samoan speakers vary when speaking in a similar social setting49. What does individual variation look like in casual Samoan today? At the end of this paper, there are four appendices with material that have been used in the collection of the corpus, as well as a list of variables that I intend to investigate using this corpus.

Research questions A corpus of this kind is naturally open to lots of different research questions. Corpora are the foundation of empirical linguistics, and a well-balanced and annotated corpus can be used by many different scholars investigating different matters. However, there are naturally a few specific research questions that are of particular interest to me as in relation to this corpus at this time. These are:  What does variation look like at an individual level of casual Samoan today with respect to specific variables that have been suggested by previous literature (see appendix A)?  Are there any linguistic factors that can explain the variation?  Are there any non-linguistic factors, such as groupings of individuals that can explain the variation? Related questions to these that we also address in our research by other means are:  What is it that drives different varieties of a language to become more different, and, in the long term, even different languages? (c.f. Pawley 1981, 2007)  How can we measure, study and test this?  How can we fit specific case studies like this into our overall understanding of language diversification? How can studies of language internal variation (variationism) be linked to studies of cross-linguistic variation (typology)?

Background Samoan is one of the best-studied languages of the Polynesian group. For example, in the Glottolog catalogue of language descriptions there are 52 publications on Samoan. The Polynesian language with the most publications in Glottolog is Maori, 118. Hawai’ian has 39 and Tongan 31. Samoan has been studied from many perspectives. For example, Ochs focused on first language acquisition and Mosel wrote many papers on the grammar of Samoan from a

49. Mayer (2001:14-55) has written a very informative and well-written chapter on the linguistic theoretical concepts of style, register, dialects, etc. in relation to Samoan, I highly recommend it.

258 functional-typological perspective. There are also several publications on variation in Samoan. Samoan language is well-known for showing variation depending on social setting and identity, but less is known on other types of variation in Samoan. The table below summarizes variation that has been described in the literature, and some relevant references. Table 1: Previous studies of variation in Samoan VARIETY DESCRIPTION REFERENCES T-STYLE AND K- Two styles, mainly characterized by Buse (1961); Kernan (1974); STYLE phonological differences, but also by different Shore (1980, 1982); Duranti and grammar. T-style is older and favored in Ochs (1986); Mosel and religious, educational and westernized settings. K-style is used in everyday conversation and Hovdhaugen (1992); Mayer formal indigenous events. (1992, 2001)

ORATORY Speechmaking during malaga, fono or other Love (1979) REGISTER ceremonies

FONO Matai speech during fono-meetings, different Duranti (1981, 1984) (LĀUGA & but overlapping with oratory TALANOAGA) REGISTER

CHIEFLY Special vocabulary used when addressing or Milner (1961); Duranti (1992) LANGUAGE/STYLE talking about high chiefs

BIBLICAL The version of Samoan as is found in Bible Mosel and Hovdhaugen (1992) translations and other religious texts

ENGLISH The use of English words when Samoans speak Kruse-Va’ai 1998, Nunes 2006 INFLUENCE to Samoans FA’AFAFINE Speech used in the fa’afafine community, Kruse-Va’ai 1998 Samoa’s third gender

In the study of language variation, much attention has often been paid to geography. For example, in Europe there are many dialect surveys illustrating how different areas and villages speak differently. However, in the literature on variation in Samoan this is often not given much attention. A few researchers have mentioned geographical variation, but only briefly: Shore (1980); Hovdhaugen (1986), Mosel and Hovdhaugen (1992); Love (1991); and

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Mayer (2001:76-77) and Milner (1966:xiv). The picture that emerges from these different short mentions is that if there is any geographical linguistic variation at all to speak of in the Samoan archipelago, it is the Manu’a islands and western Savai’i (Tufutāfoe, Falealupo etc.) that are different from the rest of the archipelago. This could either be due to them being quite isolated from the main population centers and therefore having retained older patterns of speaking, or because they have actually been in direct contact with each other. During my trip to Samoa in 2016, I discussed geographical variation in Samoan with Samoan scholars at NUS. There were suggestions of other kinds of variation that have not been mentioned before in the literature: melody speed and local words. In my PhD thesis I will outline all the variation I find and that is proposed in greater detail. I am very grateful to be able to draw on the expertise of the Samoan scholars at NUS and elsewhere.

Theory The theoretical underpinnings of this project come from variationist sociolinguistics and classical studies of language change. The assumption is that change in language and culture is inevitable and that a shift in a language is always preceded by variation. By studying the variation found in languages and comparing between individuals and communities, we can form hypotheses of what it is that is driving the change and perhaps even what the following steps are. Language is shaped by the community that uses it. Variationist research takes this assumption as crucial to understand variation and change. By studying the conditions and nature of change and variation in different language communities, we can get closer to understanding the driving forces and constraints of language. Variationist sociolinguistics pays special attention to the social conditions of the speech community; factors such as gender, social networks, socioeconomic status and education has been present in many studies. Other factors that are fundamental to this approach are age and geographic location. The variationist sociolinguistics method is quantitative and empirical, the research is based on analysis of actual language in use. A collection of language in use is known as a corpus, and it can be based on written material or spoken. There are many different kinds of corpora, and the nature of the corpus has consequences for the kind of research that can be accomplished with it. Written corpora for example can only inform us of the nature of written language, and should not be used to generalize about spoken language. A corpus that only consists of recordings of young women should not be used to make statements of how all members of the community speaks. It is also necessary to consider certain registers or styles, oratory language has different constraints and patterns that are different from everyday discourse, and so on. The variationist paradigm assumes that speakers’ behavior is inherently variable and that recurrent choices are not random, but reveals meaningful information on the distribution of the variable and the change it represents. Variation is often disregarded in descriptive linguistic work, or seen as disruptive, random and/or beside the point. For

260 example, in his writings from trips to the South Pacific 1839–1842 Hale (1846: 258, as cited in Hovdhaugen 1986) states: It is one peculiarity of this dialect [i.e. the Tokelauan dialect of Fakaofo - E.H] that the k at the beginning of many words is often dropped, apparently at the mere pleasure of the speaker. The variationist approach assumes that the distribution of recurrent variation is not up to the pleasure of the speaker, but follows a pattern. Perhaps it is young people that drop this, and perhaps they only drop it in very casual speak? There are many possible variables to consider here, probably more than linguistic fieldworkers usually have time to investigate. Variationist research typically considers at least age, gender, geographic location, social network, socioeconomic status and education. These are called “non- linguistic factors”. It is important here to distinguish between the aims of language teaching and language research. As researchers, we are interested in variation in a scientific way – no matter what it may be. As language teachers however, we may be obliged to discourage the use of certain forms of the language due to societal pressure. This is a difference that is important to bear in mind when approaching variationist research as a language teacher or non- academic. Variation can also be conditioned by linguistic factors. These can be phonological, morphological, syntactical or semantic. An example of this is whether the direct object of a sentence is preceded by the preposition “i/iā/iāte” or not. Clauses and verbs can be divided up into “intransitive” and “transitive” groups. Intransitive are those that do not require a direct object, and transitive are those that do. “Kill”, “see” and “love” are all examples of semantically transitive verbs, they are obliged to appear with a direct object. However, these transitive verbs in Samoan sometimes give rise to different grammatical behavior. What is this variation due to? Let’s compare a few transitive and intransitive sentences to illustrate this. “Tapē” (“kill”) is a transitive verb in Samoan, it commonly has the preposition “e” in front of the subject (example 1), this is known as an “ergative” marker. Ergative transitive clauses have no marking of the direct object. Ergative markers appear on subjects of transitive clause in certain languages, and not on subjects of intransitive clauses or direct objects of transitive clauses. The intransitive subject in example 2 has no ergative marker, the ergative marker only goes on transitive subjects. In examples 3 and 4 however, we have transitive sentences (they have direct objects), but we do not find the ergative preposition “e”. We do however find that the direct object is marked with a preposition (“i”), quite differently from the direct object of example (1)! Why is this?

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(1) Ergative transitive clause (Mosel & So’o 1997:106) Sā tapē e lo’u tamā le pua’a PST kill ERG POSS.1SG father DEF pig

‘My father killed the pig’

(2) intransitive clause (Mosel & So’o 1997:106) Sā siva le teine PST dance DEF Girl (ABS) ‘The girl danced’

(3) (semi-)transitive clause (Mosel & So’o 1997:106) E alofa le teine i le tama PRS love def girl PREP def boy ‘The girl loves the boy’

(4) (semi-)transitive clause (Mosel & So’o 1997:106) Na va’ai le teine i le tama PST see def girl PREP def boy ‘The girl saw the boy’

Examples like (3) and (4) are known in studies of Samoan and many other Austronesian languages as “semi-transitive” clauses. There are certain verbs of perception and emotion that in these languages, despite clearly being “transitive” (having direct objects), behave grammatically more like intransitive subjects (no ergative marker) with oblique arguments (the preposition in front of the direct object). It seems that the subjects of these verbs, despite being transitive, are still seen as a bit more similar to intransitive subjects. The subjects are more “experiencers” than “agents” of these verbs. Another way of phrasing this is that these clauses have a lower degree of transitivity. Mosel (1991) describes this in greater detail. This is the reason for this apparent variation in the grammatical behavior of transitive clauses: these verbs are not equally transitive. What looked like potentially interesting variation was easily solved with some more knowledge about the language itself. This sufficiently explains the variation, and we need not look for non-linguistic factors such as the gender, age or education of the speaker. This linguistic factor explains the variation. It is necessary to point out that even in environments where we would definitely expect an ergative marker, it is not necessarily there. Ochs (1986) shows that the ergative marker is

262 often dropped and how this relates to social distance. Her study is cited in greater detail as an example later in this paper. This variation is unrelated to the above example of transitive and semi-transitive verbs behaving differently, semi-transitive verbs also treat the direct object differently. When exploring variation within a language, you need to take care to consider enough factors, linguistic and non-linguistic, so that you do not get fooled by a small sample and a few occurrences. In my study, I draw on previous literature and discussions with Samoan- speaking scholars to learn as much as I can about what factors are important to consider, and which ones can be given lower priority.

Method The method of this research is quantitative, empirical and variationist. The variationist approach is described in more detail in the theory-section. The data consists of transcribed recordings, which are managed in the ELAN-transcription program. The recording sessions with Samoan speakers feature the same elements: questions about the informant’s biography and social network; word lists, open questions and a story. In the appendices I have provided the material used in the recording session. Appendix B is the first questionnaire that was used, encompassing questions about the informant and their network as well as open questions aimed at eliciting natural speech. Appendix C contains a longer list of open questions that were used in the recording sessions later in the fieldwork. Appendix D contains a list of sentences and words aimed at eliciting certain minimal pairs in Samoan. Finally, appendix E contains parts of the “Frog Story”. The Frog story is a children’s book from 2003, written by Mercer Mayer. It has been widely used in fieldwork as a tool to get people to tell a story, without being prompted by text. The book features no text, except on the first page. It is very popular among field linguists all over the world and has been recorded in a substantial amount of languages. It has some problems, for example it features items that might not be universally recognizable (boots, deer, ground hog, etc.). We are aware of these problems, and deem that it is still useful. We are using ELAN to transcribe, translate and code the data. ELAN is a freely available scientific transcription program developed at The Language Archive at the Max Planck Institute for Psycholinguistics in Nijmegen. The program is widely used among corpus linguists, in particular those who collect and manage their own recordings from fieldwork. ELAN can be downloaded here: https://tla.mpi.nl/tools/tla-tools/elan/. I will be able to make advanced use of ELAN for searching complex patterns, much thanks to the paper on regular expressions in ELAN by Mosel (2012). The transcription and primary translation is carried out by Melenesa Lutelu, a research assistant of mine from Neiafu. The transcribed data will then be coded up for different relevant variables. The specific list of variables that have been constructed based on previous literature on variation in

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Samoan and discussions with Samoan scholars can be found in Appendix A. Further suggestions are highly appreciated, don’t hesitate to contact me if you are aware of a new innovation or other variation that is not yet covered in the list in appendix A. Once the data is coded up, we can compare individuals and groups to see what possible patterns appear in their linguistic behavior with respect to these variables. Statistical analysis will later be carried out in Microsoft Excel, GoldVarb and R.

Current State of Progress The corpus is under construction. Right now, it contains over 30 hours of recordings of 70 speakers from Neiafu, Falealupo and Tufutāfoe. Naturally, not all 30 hours of recordings are filled with people talking all the time—the recordings are of fairly relaxed interviews and therefore contains silences, laughter, hesitation, dog barks etc. This is natural and expected. The aim is to create a corpus that is balanced with respect to age and gender. The table below summaries the informants that have been recorded so far. Table 2: Informants of my corpus by age and gender Place Gender Age SUM

All Women 16-25 9 36 75 25-40 8 40 plus 19 Men 16-25 10 39 25-40 9 40 plus 20

So far, 19 speakers have been transcribed and we are in the process of transcribing the rest. The plan is to be finished with transcribing the recordings from Neiafu, Tufutāfoe and Falealupo in February. After the recordings have been transcribed and given a primary translation, the work then begins to go through the recordings and analyze them with respect to the list of suggested interesting phenomena (see Appendix A). Unfortunately, many of the items in the list concern phenomena that are very low- frequent. This means that it may not be possible to investigate them with a corpus of this size. This is regrettable, but unavoidable. I believe that it is still worthwhile to construct a list of this kind, even if not all variables are possible to pursue. It may be possible to investigate some of the variables in other corpora of Samoan, such as Galumalemana Hunkin’s collection (2001). There are other corpora compiled by other researchers, I am currently trying to make an inventory of these and investigate which ones can be accessed easily and studied for the same set of variables.

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Example of results In order to give the reader a sense of the concrete results that the analysis of this corpus and other corpora used in this project may yield, I will give an example based on frequencies of terms in Hunkin’s corpus. I have also included some examples from Ochs (1986) that contain the same variables that I am interested in studying in my corpora (ergative markers, expression of subjects and word order).

Let’s start with Hunkin’s corpus50. This example concerns the lack of a/o-distinction in plural possessive constructions. It has been suggested by Ochs (1988:60) that this is more common in k-style/colloquial speech. We can use Hunkin’s corpus of written and spoken texts from (the independent state of) Samoa to get an overview of the distribution of this in spoken vs written Samoan. This is a comparison of how often the specific possessive construction appears with an a/o-marker (alienable/inalienable) or with the neutral e, i.e. how often we find “la/lo mātou” compared to “le mātou” etc. In this example, I limited the study to the part of Hunkin’s corpus that contains material from independent Samoa, the plural possessive construction and the t-style. Searches for the terms in k-style (le kākou etc.) gave very few hits, only 21 occurrences for all parts of the corpus for all plural possessive constructions. These tables show the occurrences of the plural possessive construction in Hunkin’s corpora. Table 3 shows the written sections and table 4 the spoken sections. The constructions that contain a/o-markers are lumped together, and contrasted to the neutral “e”. The occurrences are also displayed as a percentage of the total plural possessive constructions for that person and number. For example, “le tātou” occurred 22 times, which is 34% of the times that there was a possessive construction for the 1st person plural inclusive.

Table 3: Occurrences of plural possessive constructions in Hunkin’s (2001) written corpus, independent state of Samoa only (not NZ).

A/O Neutral A/O + Neutral

Gloss English Samoan Freq % Samoan Freq % Freq %

1 pl incl our la/lo tātou 43 66% le tātou 22 34% 65 100%

1 pl excl our la/lo mātou 16 89% le mātou 2 11% 18 100%

2 pl your (pl) la/lo tou 0 0% le tou 2 100% 2 100%

3pl their la/lo lātou 82 75% le lātou 28 25% 110 100%

50 For more on the nature and composition of this corpus, see Hunkin (2001).

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Table 4: Occurrences of plural possessive constructions in Hunkin’s (2001) spoken corpus, independent state of Samoa only (not NZ).

A/O Neutral A/O + Neutral

Gloss English Samoan Freq % Samoan Freq % Freq %

1 pl incl our la/lo tātou 68 34% le tātou 132 66% 200 100%

1 pl excl our la/lo mātou 17 50% le mātou 17 50% 34 100%

2 pl your (pl) la/lo tou 3 43% le tou 4 57% 7 100%

3pl their la/lo lātou 16 48% le lātou 17 52% 33 100%

The most frequent of all the forms was “le tātou” with 132 hits. By comparing these frequencies, we can conclude that the a/o-construction is more common in written text than the neutral form is, and that the reverse is true for the spoken text51. This initial comparison based on Hunkin’s corpus gives some support to Ochs’ claim (if we assume that the spoken corpus contains more k-style/colloquial), but it needs to be checked more thoroughly. This is an example of the kind of results I aim to produce with this project, empirical quantitative comparisons of language variation. While the above example made use of “spoken” and “written” categories as points of comparison, my research will be more concerned with age, gender, education and geography. The corpus I am building is only comprised of spoken material, and hopefully from fairly comparable social settings. It is however meaningful to make comparison with other corpora, and I am delighted to be able to use Hunkin’s. Hunkin has given his approval to have this corpus shared, and it will soon be available at PARADISEC for others to also explore. Another example of a study that is of a similar kind to mine is Ochs (1986). In this paper she compared, among other things, the occurrences of ergative markers and how they correlate with social distance, and how word order varies. She found that as social distance decreases, there is a greater tendency to drop ergative markers in their expected environment. Below is a table displaying this.

51 The only exception is 2nd person plural, “la/lo/le tou”, but there are only 2 occurrences of this construction in the written text.

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Table 5: Variation in marking of ergative subjects, Ochs (1986: 795)

In this paper Ochs also investigated the expression of canonical arguments in transitive clauses, and found that in the entire corpus of 436 transitive clauses, only 22.5% had both the subject and direct object expressed (at all). The table below shows this, and also that in the village fono we find the most full subjects (i.e. not pronominal clitics). Table 6: Variation in word order, Ochs (1986:807)

These are three examples of quantitative studies of variation in Samoan, hopefully my work will be able to examine even more variables and investigate the distribution of variation with an even more informed understanding of the social networks of the informants. There is a need for more research on more cultures, in particular by members of the communities.

Linguistics, anthropology and the other social sciences are heavily dominated by western scholars and institutions. One of the aims of social sciences is to better understand the diversity of what it means to be human, what cultures and languages look like all over the world. Many of the non-western cultures and languages of the world have been mainly

267 described by western people (“palagi”). This bias in the community of scholars studying culture and language may lead to problems and misunderstandings. A scholar with knowledge from within the community or region may be able to better describe and analyze the cultures and languages. There is a need for more research by non-western people, and in particular of non-western scholars studying their own culture and neighboring cultures. Samoa has great resources in the National University of Samoa and indigenous scholars, see for example the work of Malama Meleisea, Fui Le’apai Tu’ua ‘Īlaoa Asofou So’o, Galumalemana Afeleti Tuiletufuga Hunkin, Letuimanu’asina Dr Emma Kruse Va’ai, Ainslie Chu Ling-So’o, Le Papaali’i Semisi Ma’ia’i, Maulolo Leaula T. Uelese Amosa, Lafaitele Fualuga Taupi, Seiuli Vaifou Temese and more. I’d like to draw particular attention to the study of language variation. Most of the approximately 7,000 languages of the world have not been described in any detail when it comes to variation and change. In fact, only 4,000 have been described in any manner at all and many of them in very little depth (see Glottolog). In order to understand what language is all about, we need a diverse sample from all over our world. Samoan is a language that is well-studied compared to other languages of the South Pacific, but it is far from as well studied as Spanish, English, French and German. As long as the main body of information on language change and variation comes from these western communities, we are losing out at understanding the bigger picture. In other words, I wish for even more research on Samoan and other polynesian languages by Pasifika scholars. A problem that I imagine faces many Pasifika scholars is lack of funding, resources and/or time. It may be that this situation can be improved upon by creating more venues for scholars to connect, spreading resources (such as PDFs of publications and corpora), Open Access publishing, information on possible funding sources and collaboration with institutions like Endangered Languages Archive (ELAR), PARADISEC, the college of Asia- Pacific at the Australian National University etc. As I continue my own research on Samoan language variation, I will also strive towards making it easier for indigenous scholars to conduct their own research. I’d like to highlight the Open Access Journal that the centre for Samoan studies hosts: the Journal of Samoan Studies, as a great initiative and one I’m honored to be appearing in with this paper in the proceedings of the conference.

Open Access in academia – Sharing is Caring Research advances by debate and cumulative knowledge. In order to debate and accumulate knowledge, researchers need access to each other’s work and a venue to publish in. For a long time, academic publishing has been dominated by commercial publishing houses. This has had the consequence that research payed for by tax-money has become very expensive for university libraries to acquire. Not all commercial publishers are problematic, but there are definitely problems with the commercial model as the main way for researchers to spread knowledge to each other. In recent years, it’s become much easier for researchers to publish research themselves—Open Access publishing.

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There are different kinds of Open Access, some journals require the author(s) to pay but not the reader for example. The entirely free model is known as “Platinum Open Access”, i.e. the author(s) don’t have to pay and nor does the reader. In linguistics, today there are several Open Access venues. There are two major Open Access publishing houses (and both are Platinum): Endangered Languages Publishing and Language Science Press. They publish journals, books and dictionaries. There are also many independent Open Access journals on a large variety of topics, for a more complete list please see: http://humans-who-read- grammars.blogspot.com.au/p/open-access-publishing-in.html. The aforementioned Journal of Samoan Studies is Open Access, and thus participates in this revolution of sharing resources.

Collection of Samoan corpora There have been many researchers visiting Samoa and conducting fieldwork over the past 40 years. The material collected by these researchers could be gathered in one place and made available for other scholars to consult. This would massively improve the research opportunities into Samoan language. Among the scholars who have collected material so far, there is even a decent geographical spread. Mosel went to Satitoa and Aleipata, Mayer to Manono, Ochs & Duranti to Falefā, Hovdhaugen to Neiafu (like me), Kernan to Falesao and Love to Falealupo. There is also the aforementioned corpus of Hunkin which encompasses material from (the independent state of) Samoa and New Zealand. The corpus that I am constructing will be made freely available via PARADISEC and other venues. It is not necessary to merge all of these collections. This would be quite difficult as they use different transcription and orthography conventions. It is however possible to digitize them and just make them available online, preferably on the website of an academic institution like the Centre for Samoan Studies at the National University of Samoa. Naturally, the authors’ approval would have to be confirmed. If possible, it would also be a great addition to add Samoan novels and newspapers to the collection. This would perhaps involve more complicated copyright considerations, but is not impossible. There are other corpora of languages that encompass large quantities of this kind of material, it can be done. Right now, it seems to me that there are several scholars of the Samoan language in different institutions with research needs and resources, who would all be better off if there was a venue to share and collaborate more easily. A project to collect the corpora that already exist is a great way to start and would benefit the field immensely.

Conclusions It is important to collect empirical basic data to study language, in particular language change and variation. This project seeks to answer questions about diversification and change in languages by focusing on Samoan. Hopefully, this data will also be useful to other

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Samoan scholars. There is a need in social sciences for more research carried out in lesser studied societies and cultures, in particular research carried out by people from those communities. The Measina conference is a great venue, and if we in future pool our resources together we can make more research by Samoan researchers possible. Acknowledgments This research is carried out within the Australian Research Council’s Laureate project Wellsprings of Linguistic Diversity, at the Centre of Excellence for Language Dynamics, led by prof. Nicholas Evans. This research project forms part of my PhD project at the Australian National University, supervised by Nicholas Evans, Andrew Pawley, Mark Ellison and Simon Greenhill. The fieldwork and data collection in Samoa is also supported by the Centre for Samoan Studies at the National University of Samoa. I would also like to give special thanks to the village of Neiafu-Tai and the kindness shown to me by the community there, especially my host families of the reverend Pasetto Eteuat and Moti Matalope, and the family of Fa’atasiga Laine Lutelu.

References Alderete, J. and Bradshaw, M. 2013. “Samoan root phonotactics: Digging deeper into the data. Linguistic Discovery, 11.” Ambati, B. R. and Hunkin, G. A. (n.d.). Sāmoanwac. Duranti, A. 1981. “The Samoan fono, a sociolinguistic study, volume 80 of Pacific linguistics: Series B, Monographs.” Dept. of Linguistics, Research School of Pacific Studies, Australian National Univ., Canberra. Bibliography: p. 185–192. Duranti, A. 1997. “Indexical speech across Samoan communities.” American Anthropologist. Duranti, A. and Ochs, E. 1986. “Literacy instruction in a Samoan village.” In Acquisition of literacy: ethnographic perspectives, eds. B. Schieffelin and N. A. Norwood. Eseta Magaui Tualaulelei, Fepuleai Lasei John Mayer, G. A. H. 2015. “Diacritical marks and the Samoan language.” The Contemporary Pacific, 27: 1. Evans, N. 2014. “The wellsprings of linguistic diversity—project description.” Hammarström, H., Forkel, R., Haspelmath, M., and Bank, S., eds 2016. “Glottolog 2.7. Max Planck Institute for the Science of Human History, Jena.” Available online at http://glottolog.org, Accessed on 2014-01-20. Hovdhaugen, E. 1986. “The chronology of three Samoan sound changes.” Pp. 313–331 in Focal II: Papers from the Fourth International Conference on Austronesian Linguistics, eds. P. Geraghty, L. Carrington, and S. A. Wurm. Canberra: Pacific Linguistics. Hunkin, G. A. 1988. Gagana Samoa–A Samoan Language coursebook. Aukland: Polynesian Press. Hunkin, G. A. 2001. “Corpus of contemporary colloquial Samoan.” Master’s thesis, Victoria University of Wellington. Jonsson, N. 1998. “Det polynesiska verbmorfemet - cia; om dess funktion i samoanska.” Master’s thesis, Uppsala Universitet. Kernan, K. 1974. “The acquisition of formal and colloquial styles of speech by Samoan children.” Anthropological Linguistics 16:107–19.

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Kruse-Va’ai, E. 1998. “Producing the Text of Culture: The Appropriation of English in Contemporary Samoa.” PhD thesis, University of New South Wales. Love, J. 1991. “Samoan variations.” PhD thesis, Harvard University. Lupyan, G. and Dale, R. 2010. “Language structure is partly determined by social structure.” PLoS ONE, (5). Ma’ia’i, P. S. 2010. Tusi ‘upu Sāmoa. Aukland: Little Island. Mayer, J. F. 2001. “Code-switching in Samoan: T-style and K-style.” PhD thesis, University of Hawai’i. Milner, G. 1966. Samoan Dictionary. New Zealand: Polynesian Press. Milner, G. B. 1961. “The Samoan vocabulary of respect.” Journal of the Royal Anthropological Institute, 91. Mosel, Ulrike. 2012. “Advances in the accountability of grammatical analysis and description by using regular expressions.” Pp. 235–250 in Language documentation and Conservation Special Publication, ed. S. Nordhoff. No. 4: Electronic Gramamticography. Pages 235-250. htp://nflrc.hawaii.edu/ldc , http://hdl.handle.net/10125/4537, http://nflrc.hawaii.edu/ldc/sp04 Mosel, U. and Hovdhaugen, E. 1992. “Samoan Reference Grammar.” Instituttet for sammenlignende kulturforskning 85. Oslo: Scandinavian University Press. Mosel, U. and So’o, A. 1997. “Say it in Samoan.” Pacific Linguistics volume 88: Series D. Research School of Pacific and Asian Studies, Australian National University, Canberra. Mosel, U. 1991. “Transitivity and reflexivity in Samoan.” Australian Journal of Linguistics 11: 175–194. Ochs, E. 1982. “Ergativity and word order in Samoan child language.” Language, 58. Ochs, E. 1988. Culture and language development: Language acquisition and language socialization in a Samoan village. Cambridge: Cambridge university press. Ochs, E. 1986. “Variation and error: a sociolinguistic study of language acquisition in samoa.” In The Cross-linguistic study of language acquisition, ed. Slobin and Erlbaum. Pawley, A. 1981. “Melanesian diversity and polynesian homogeneity - a unified explanation for language.” In Studies in Pacific Languages & Cultures in honour of Bruce Biggs, eds. J. Hollyman and A. Pawley. Auckland: Linguistic Society of New Zealand. Pawley, A. 2002. The History of Research on the Samoan Language: A Short Survey. National University of Samoa. Pawley, A. 2007. “Why do Polynesian island groups have one language and Melanesian island groups have many? Patterns of interaction and diversification in the Austronesian colonisation in Remote Oceania.” In Workshop on Migration. France: Ile de Porquerolles. Pratt, G. 1911. Pratt’s grammar and dictionary of the Samoan language (4th edition, revised and enlarged by the Revd. J. E. Newell, reprinted 1977, 1984). Apia: Malua, Western Samoa. Shore, B. 1980. Speech styles and social context: a Samoan case study. Galveston, Texas: Association for Social Anthropology Oceania.

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Appendices

Appendix A: Suggestions for variables to compare across invidiuals in a corpus of casual Samoan. This list has been compiled based on the works of Mayer (1976, 2001), Mosel and Hovdhaugen (1992), Jonsson (1998), Hunkin (1988, 2001), Mosel & So'o (1997), Ochs (1988), Duranti (1981), Otsuka (2005) and discussions with Vaifou Seiuli Temese and Ainslie Chu- Ling So'o. The list contains possible variables that can be investigated, but regrettably not all can be carried out within the scope of my project. DOMAIN VARIABLE DESCRIPTION EXAMPLE PHONOLOGY Phonological t- and k- How often are the phonemes of the manava → magava style in indigenous two respective styles realized in words indigenous words? [t, n] vs [k, ŋ]1 PHONOLOGY Phonological t- and k- How often are the phonemes of the Keriso → Keliso style in loan words two respective styles realized in loan words? [r, h] vs [l, Ɂ] PHONOLOGY speed Is there a considerable difference between individuals and groups in terms of speed (that is not dependent on other factors)? PHONOLOGY [f] - [p] Is the phoneme [f] sometimes fa'apea → pa'apea realized as [p] or the other way around (c.f. Grimm's law)? PHONOLOGY [t] - [tj] - [tʃ] Is the phoneme [t] sometimes tau → “ciao” realized as either [tʲ] or [tʃ]?

PHONOLOGY [s] – [t] Is the phoneme [s] sometimes fasa → fata realized as [t] or a significantly shorter duration of the fricative? PHONOLOGY Voicing of [t] Is the phoneme [t] sometimes [t] → [d] realized as [d]? Timena → Dimena PHONOLOGY Change of How often is segmentation or au-ali'i → aua-li'i segmentation/stress stress of a word changed? PHONOLOGY Loss or reduction of How often are loanword [h] Heti → 'Eti consonants realized as [Ɂ] or word initial [Ɂ] deleted? Is dropping of word- 'i → i initial [Ɂ] correlated with speed? PHONOLOGY Vowel centralization How often are vowels in colloquial [a] → [ɐ] speech produced more centrally? [e] → [ə]

[u] → [o/ω/ʊ] PHONOLOGY Vowel reduction How often are vowels deleted, mālōlō → mālōlo shortened (when underlyingly long) or devoiced when they're in Neiafu → Neiaf ͧ

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word-final or sentence-final position? Metotisi → Metotisͥ PHONOLOGY Shortening of third-last How often are the third to last mālōlō → malōlō vowel vowel, when underlying long, shortened? PHONOLOGY How often are two vowels ali'i → alī separated by a glottal stop replaced with a long vowel? PHONOLOGY Vowel lenghtening How often are vowels lenghtened? 'auali'i → 'auāli'i PHONOLOGY Shortening of fa'a How often is fa'a shortened to fa or fa'a → fā? fā/fa PHONOLOGY Diphthongs to separate How often are diphthongs ͡[ai] → [ai] vowels produced as two separate vowels? fa'afetai → fa'afeta-i PHONOLOGY Aspiration How often are consonants p → pͪ aspirated? PHONOLOGY/ TA-marker reduction How often are the shorter version 'O lelā e 'ai → lāe 'ai MORPHOSYNTAX of tense-aspect markers used and do they combine with deictic markers? PHONOLOGY/ Other deletion Are there other types of deletion or matua'i → tua'i → ta'i MORPHOSYNTAX reduction? How frequent are they? MORPHOSYNTAX iā vs iāte In some contexts both iā and iāte iā vs iāte seem to be possible, when is which one used? LEXICON vocab Several people often mention there none so far (please submit!) being certain words that are local to one region or village. LEXICON Taboo language Are there times when a word is moa → manu replaced by another because of taboo restrictions? For example, talo → fuāuli because of names of tulafale or ali'i? MORPHOSYNTAX Agents as possessors How often is the semantic role of Ua uma lau fa'atau? agent expressed as the possessor? Is your shopping finished? SYNTAX Order of Subject, Verb What are the different orders of and Object subject, object and verb in the corpora and is there any interesting correlation with any other variables or type of discourse? MORPHOLOGY -Cia -suffix How often does the suffix -Cia tīgāina, fa'asāina appear and in which form (-ina, -ia or -a)? MORPHOLOGY Loss of verbal How often is there a loss of mātou te savavali → mātou te reduplication reduplication in the verb to savali indicate the number of the subject argument or the iterative aspect or pluractionality of the verb?

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MORPHOLOGY Loss of possessive How often are the possessive 'o la mātou ta'avale → markers markers a and o deleted, in 'o le mātou ta'avale particular in construction like in the example? MORPHOSYNTAX Loss of ergative marker How often is the construction with 'Ole'ā sasa 'oe e le tama → e ergative case preposition e used Sau le tama sasa 'oe when there is a semantically ergative subject? Or are other constructions used where ergative agents are not overly marked with e? MORPHOSYNTAX Frequency of How often are verbs/adjectives Ōla → ōlaga nominalisations nominalized? 'ese'ese → 'ese'esega MORPHOLOGY Insertion of fa'a Are there any unusual appearances sauni → fa'asauni of the prefix fa'a? PHONOLOGY/ Analogous change How often are words changed to fa'apea → fa'apēlea MORPHOSYNTAX be more in line with other words in the language? SYNTAX Quantifier movement English word order, floating So'o se mea lava → So'o lava quantifier se mea SYNTAX Other types of syntactic TAM NOT again hide DEF night E le: o toe po se lilo → E le: change o toe lilo se po

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Appendix B: Initial informant questionnaire

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279 Appendix C: Further open questions used in recordings • Are there any differences in speech between people? • What do you think it means to practice fa’asāmoa? • ‘O leā sou manatu ‘o leā le uiga ‘o le fa’ata’ita’i ‘ona fa’asāmoa? • Is there anyone you think personifies fa’asāmoa locally? • ‘E iai se isi ‘e te manatu na te fa’atinoina lelei le fa’asāmoa ‘i lou lōtoifale? • What is the most important thing for Neiafu village now and in future? • What would you do if you were the prime minister? • What are the rules of fa’asamoa? • What are the rules for being a good Samoan girl and boy? • What are the differences between palagi people and Samoan people? • Do you know any non-Christian Samoan stories that you can tell?

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Appendix D: List of words and sentences for elicitation of minimal pairs ‘O le special wordlist a Heti  ‘O se tāne lelei e fa’aāloālo i le āvā tāne tāne tāne

 ‘O fea le manu na ‘ou va’ai ai ananafi? manu manu manu

 ‘O namu e pepesi ai fa’ama’i namu namu namu

 E manaia le ‘ula pe’a fai i le moso’oi ‘ula ‘ula ‘ula

 Sa ‘ou moe i ‘ole i le faleo’o i i i

 E leai se pasi i le mātou nu’u pasi pasi pasi

 Ua tīgā lo’u vae vae vae vae

 Ua lafoia ata o lā’au ata ata ata

 ‘O lo’u to’alua ‘o lau pele lea pele pele pele

 Ua mafo’e lo’u pa’u i le lā pa’u pa’u pa’u

 Ua ou ‘īvā i le tele o gāluega ‘īvā ‘īvā ‘īvā

 Ua tele vai i Neiafu vai vai vai

 Ua lēiloa le ‘oso i le ma’umaga ‘oso ‘oso ‘oso

 Ua ula mai teine i lo’u ulu ula ula ula

 E manaia pe’a Sāmoa moni pe’a pe’a pe’a

 Ua ‘ou fia mālōlō mai a’u gāluega mālōlō mālōlō mālōlō

 Ua uma na vaevae fanua a lo’u tamā vaevae vaevae vaevae

 Ua ‘ata le tama ina ‘ua ou pa’ū pa’ū pa’ū pa’ū

 Ua pāsi la’u su’ega pāsi pāsi pāsi

 Ua pā le pa’u o la’u ta’avale pa’u pa’u pa’u

 Ua oso fiafia le tinā ina ‘uo ‘au le pua’a oso oso oso

 Ua ī lo’u manava ‘ou te le’i ‘ai anapō ī ī ī

 Ua nāmu leaga le kalone nāmu nāmu nāmu

 Ua uma le tane vai tane tane tane

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 Sa fai le ma pelē ma la’u uo pelē pelē pelē

 Sau ta o mānu e le’i pō mānu mānu mānu

 ‘O le mālolo e fefe vale pe’a ō iai tagata mālolo mālolo mālolo

 Ua pa’ū le mānu Samoa pa’ū pa’ū pa’ū

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Appendix E: Part of the Frog Story Here are 4 pages from the children’s book “Frog, where are you?” by Mercer Mayer from 2003.

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284 PROMOTING LEARNING FOR PERSONS WITH DISABILITIES THROUGH THE USE OF INCLUSIVE TECHNOLOGIES

Sasae Walter

Abstract

The UN Convention on the Rights of Persons with Disabilities Article 9: Accessibility, entails that people with disabilities have the right to access all aspects of society on an equal basis with others including …. Information and Communications, and other facilities and services provided to the public. In January 2015, UNESCOi and UNICEF together with national partners launched the first Policy meeting for the implementation of a joint project on the use of inclusive technology for persons with disabilities. The project is funded from the UN Partnership to Promote the Rights of Persons with Disabilities funding framework. The major objective of the project is to strengthen the policy environment and build institutional capacities through Inclusive Technology to ensure Inclusive Education and Access to Information. The adoption of Inclusive technologies can extend to all educational opportunities to marginalized groups; increase education quality; and reduce inequalities based on gender, class, race, age and disabilities. This paper will focus on Samoan young learners who are disabled. It contains only those on the autism spectrum, including some who are dyslexia and others who have Asperger’s syndrome. The first part of this paper will look at the current learning environment for the selected disabled learners. The second part will focus on the enhanced digital and computerized environment, and the impact it generates and produces to learning and performance of the learners. As part of the study, we will investigate the performance of the learner when given access to technology on both a controlled environment and one which is accessible at any time. As been proven by Sir Timothy John Berners-Lee, “The power of the Web is in its universality. That is access by everyone regardless of disability is an essential aspect.” Key Words: Persons with disabilities, inclusive technologies, enhanced digital environment.

Introduction My research uses an approach to the definition of Persons with Disability which is set out in the Convention on the CRPDii and accepted in UNICEFiii documents: UNICEF uses the term “disability” which is in line with the definition provided in the UN Convention on the Rights of Persons with Disabilities: “Persons with disabilities include those who have long‐term physical, mental, intellectual, or sensory impairments which in interaction with various barriers may hinder their full and effective participation in society on an equal basis with others.” (Article 1) My focus here is on inclusive technologies and the barriers posed to persons with impairments by their environment rather than their bodily impairment. Therefore based on this definition, inclusion is not about inserting persons with disabilities into existing structures; it is about transforming systems to be inclusive of everyone. Inclusive communities put into place measures to support all children at home, at school and in their communities. Where barriers exist, inclusive communities transform the way they are organized to meet the needs of all children. So for this research whole purpose, the drive to promote learning for persons with disabilities through the use of inclusive technologies is to be encouraged. The Samoa Compulsory Education Act 2009 in Division 2 ensures the monitoring and ensuring of enrolment and attendance of compulsory school-aged children. This was followed by the insertion of provisions of schooling of CWDiv in the Samoa National Policy & Plan of Action for Persons with Disability. This is also mirrored by the IEAv whose aim is to encourage the inclusion of all children with disabilities in schools and to provide equal opportunities for all children regardless of their abilities.

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There is also the SIEDPvi which is a 5 year project (2009 – 2014) with funding from the Government of Australia. The project provided an enabling environment for inclusive education with the aim to reach those children and young people currently not in education. This includes students with disabilities, and those from families’ living in disadvantaged circumstances who have not been able to ensure their children’s participation in education. The programme focuses not only on facilitating access to mainstream schools for children with a disability, but also ensuring that the institutions are equipped to take on the children’s needs to retain them and provide a quality education.

Inclusion and inclusive technologies The case of Oberti vs. Board of Education of the Borough of Clementon School District 1993 whereby the federal judge ruled for Raphael Oberti, a down syndrome child. The judge stated, that "Inclusion is a right, not a special privilege for a select few." This judgment, he said, was based on his interpretation of the federal Individuals with Disabilities Education Act (IDEA)vii Public Law No. 94-142, which calls for serving children with disabilities in the least restrictive environment, and on Section 504 of the Rehabilitation Act, which guarantees disabled people access to services provided by any entity that receives federal funding. Inclusive technologies are any item, equipment, education systems, whether acquired commercially off the shelf, modified, or customized, a changing positive environment that is used to increase, maintain, or improve functional capabilities of individuals with disabilities. They can also be described as those technologies, whether software or hardware, that helps students learn strategies to bypass, work around or compensate for their difficulties. Such devices can lessen the learner’s isolation and allow them to become part of regular subject area classrooms. Inclusive technology then becomes a tool that provides a method for a learner who is experiencing a disability or other issues to still participate and contribute in a classroom.

Practical accommodations for learners with disabilities Practical accommodations were made to tasks such as the test papers, the environment such as the learners individual classrooms and the way things are usually done that enable the selected learner with disabilities to have an equal opportunity to participate in an academic program. The selected disabled learners ages 8-14 were given the same tasks, test questions, a best friend pair, available inclusive technologies such as virtual manipulative technologies (VMT) and were provided with a friendlier environment in their own classrooms. All learners had neurological conditions affecting both learning and behavior. They result from chronic disturbances in the areas of the brain that regulate attention, impulse control, and the executive functions which control cognitive tasks, motor activity, and social interactions.

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Learners Description of Assistance given in Characteristics of Learner Classroom setting

Learner No 1:  Extended time on exams  Easily distracted and difficult to stay in Autism  Enlarged copies of handouts and exam classroom questions  Poor time management skills  Access to computers for exams  Reading comprehension difficulties  Quiet, distraction-free environment  Can now count 1-10  Oral versions of test  Can listen for only short periods  Use of VMT  Can’t write  Sat the test by himself  Can follow only simple instructions  Use of handouts and visual aids  Uttering out answers  Teacher  Prefer to use own lap top and e book  Best friend pair  Preferred own teacher aide to give them the test

Learner No 2:  Extended time on test  Inability to stay on task Down  Enlarged copies of handouts and test  Poor time management skills syndrome questions  Difficulty in being prepared for class, keeping  Access to laptop for test appointments, and getting to class on time  Quiet, distraction-free environment  Reading comprehension difficulties  Use of calculator  Difficulty with math problems requiring changes  Use of VMT in action, operation and order  Use of handouts and visual aids  Lack of organization in work, especially written  Teacher work and essay questions  Best friend pair  Difficulty following directions, listening and concentrating  Preferred own teacher aide to give them the test

Learner No 3:  Extended time on test  Inability to stay on task ADD  Enlarged copies of handouts and test  Easily distracted questions  Poor time management skills  Access to laptop for test  Difficulty in being prepared for class, keeping  Use of VMT appointments, and getting to class on time  Quiet, distraction-free environment  Reading comprehension difficulties  Special seating in the classroom  Difficulty with math problems requiring changes  Use of calculator in action, operation and order  Use of handouts and visual aids  Inability to listen selectively during lectures,  Teacher resulting in problems with note taking  Best friend pair  Lack of organization in work, especially written work and essay questions  Difficulty following directions, listening and concentrating  Blurting out answers  Preferred own teacher aide to give them the test

Learner No 4:  Extended time on test  Perfect and stayed on task Asperger’s  Enlarged copies of handouts and test  Extremely focused Syndrome questions  Rushed every question during test times  Access to laptop for test  Well prepared for class,  Quiet, distraction-free environment  Reading comprehension difficulties  Special seating in the classroom  Difficulty with math problems requiring  Use of VMT changes in action, operation and order  Taped test  Able to listen selectively during lectures,  Use of handouts and visual aids  Following simple directions, can listening and  Teacher concentrate on stories being told on laptop  Best friend pair  Preferred own teacher aide to give them the test

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Process variables The core variable selected for my research was the Test Process. In researching and analyzing this variable, four sub variables were selected, to further explain and analyze the depth of the benefits of revisiting and developing the process of adopting Inclusive technologies in all educational opportunities to marginalized groups; increase education quality; and reduce inequalities based on gender, class, race, age and disabilities.

The sub variables were;

i. Best Friend Pairing ii. Identifying Questions iii. Virtual manipulative technologies iv. Extending learning time

I. Best friend pairing The learners at the beginning of their test were placed in their usual groups in the classroom. A learner’s best friend or someone he or she has been working with in class activities can be selected to be a test pair for the learner. The main focus here is “informal”, it’s a familiar and casual environment to the learners thus making the test they will be receiving seems like a normal activity. The idea was to make the test as ordinary as possible. The components of the test environment were that there were no texts but the classroom displays can still show notes and clues. There is absolutely no expectation of stress which is the normal anticipation in these situations. The suspense and doubt of sitting a test no

288 longer exists in these surroundings. The only allowance was the timing. Extra time was permitted for all the learners during their tests. Grouping the learners according to their usual group settings for different subjects seemed easy and manageable. That is, for Maths, the learners were paired with their favourite Maths best friend in class. This student helped the teacher with prompting the learner with possible strategies so the learner will understand the question. All the different learners, when paired with a familiar friend in class, recorded an increase in response level and increase in correct responses as compared when the test was conducted by the teacher. The best friend had a slight advantage over the teacher aide, the fact that during prompting and giving cues, the best friend scored better and was able to draw attention of the learner in remembering certain words and recognizing familiar actions of the best friend. The question of the sustainability of this best friend pairing variable is worthy of another whole research on its own. But there’s one certain element to be considered here, is that during the tests, the learners were paired with different friends. So the perspective of best friends is different here, in that it can be either someone who can best relay the cues, or someone they can work comfortably with, or someone they can remember working with in this particular activity, or someone who is kind and loving and they can share favourite plays and can warm up to. Furthermore, there was no significant difficulty in the disable child changing best friends.

Disability Virtual Manipulative Technologies Teacher/Aide Best Friend (VMT) Pairing Pairing Learner No 1 Autism i. Musical Mix-up Average 50% Average 56% ii. Magic Triangle Number Puzzles iii. Sum Points and Sum Links iv. Addition Blocks Learner No 2 Down i. Finite Moves Average 50% Average 57% syndrome ii. Multiplication Blocks iii. Equivalent Fractions iv. Product Blocks v. Word Problems

Learner No 3 Attention i. Sliding Block Geometry Average 50% Average 60% Deficit ii. Addition Blocks Disorder iii. Number Bonds iv. Making Change from Mall Learner No 4 Asperger’s i. Finite Moves Average 66% Average 76% Syndrome ii. Multiplication Blocks iii. Sliding Block Geometry iv. Equivalent Fractions v. Product Blocks vi. Word Problems

ii. Identifying questions

All learners were given a choice of the use of a computer or laptop, eBook, calculator, tablet and set of Coloured pens for their tests. Using all these available technologies such as the laptop or computer can alleviate that frustration and freeing the learner to easily identify

289 the questions in their tests, to render notes or answers by entering some of their responses on the keyboard. All learners were provided a test paper. For the autistic learners who cannot read, the teacher and best friend pair were given strict instructions on reading the test questions to learner with possible cues and prompts so he will be able to understand the instruction and to provide an answer. The same principle was applied to his Maths test. A hand-held calculator was provided to the Down syndrome learner who has difficulty writing numbers in the proper sequence. Another learner was provided color-code columns and rows of data, to help him and to support him in distinguishing numbers in different orders. All tests on Microsoft Word were printed in 14 type fonts, these fonts tend to have more space between letters that is its non-condensed and easier to read. iii. Virtual manipulative technologies

All learners had difficulties in processing information that were given in their tests so we opted to use some virtual manipulative tools which are currently available on all learners’ tablets. Its relatively new technology but the principles and templates have been around for years on print and other students have been using them for their own self learning and learning activities in classrooms. Learners were asked to indicate on touch screens their responses and all virtual tests were immediately given results after each session.

Disability Virtual Manipulative Technologies Test Results Test Results (VMT) Prior to VMT after VMT Learner No Autism v. Musical Mix-up Average 4% Average 56% 1: vi. Magic Triangle Number Puzzles vii. Sum Points and Sum Links viii. Addition Blocks

Learner No Down vi. Finite Moves Average 23% Average 57% 2: syndrome vii. Multiplication Blocks viii. Equivalent Fractions ix. Product Blocks x. Word Problems

Learner No Attention v. Sliding Block Geometry Average 20% Average 60% 3: Deficit Disorder vi. Addition Blocks vii. Number Bonds viii. Making Change from Mall

Learner No Asperger’s vii. Finite Moves Average 34% Average 76% 4: Syndrome viii. Multiplication Blocks ix. Sliding Block Geometry x. Equivalent Fractions xi. Product Blocks xii. Word Problems

290 iv. Extending the test time

This was an issue that raised concerns and it was controversial because of some assumptions that there was leeway towards the child with a disability on tests. It was important that time limits for all students were set to allow for optimal performance without unfairly advantaging one group over the other (Geisinger 1994; Zuriff 2000). However, our argument was supported on the rationale that the provision of extended time for students with learning disabilities is that they characteristically take more time to complete a variety of timed tasks than students without disabilities because of lower processing speeds (Zuriff 2000). For example, students with learning disabilities score significantly lower than students without disabilities under timed conditions on reading a set of instructions. (Runyan 1991a). The time extensions were allowed only during the explanations of test instructions, and time allowed for learners to touch the screen for their responses. Allowances were also provided for certain relevant distractions such as a tablet malfunction, pen drive did not work (learner decides to change to touch screen), teacher aide conducted a ‘roll the ball activity for autistic child to engage in virtual technology counting activity on sum points and sum links.

Disability Virtual Manipulative Technologies Test Results Test Results (VMT) No Time after VMT Extension Time Extension allowed Learner No 1 Autism ix. Musical Mix-up Average 3% Average 68% x. Magic Triangle Number Puzzles xi. Sum Points and Sum Links xii. Addition Blocks

Learner No 2 Down xi. Finite Moves Average 13% Average 67% syndrome xii. Multiplication Blocks xiii. Equivalent Fractions xiv. Product Blocks xv. Word Problems

Learner No 3 Attention ix. Sliding Block Geometry Average 20% Average 68% Deficit x. Addition Blocks Disorder xi. Number Bonds xii. Making Change from Mall

Learner No 4 Asperger’s xiii. Finite Moves Average 22% Average 86% Syndrome xiv. Multiplication Blocks xv. Sliding Block Geometry xvi. Equivalent Fractions xvii. Product Blocks xviii. Word Problems

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Conclusion

The selected learners with a disabilities can and do benefit from technologies that are currently available in their classroom. It’s been proven that integrating and incorporating technology increases students’ motivation to learn and participate in class activities including tests. We also noted that the selected learners often have better technology skills than their teachers and were drawn to computers and the e lessons they were used to in classroom, therefore using them in the classroom makes perfect sense. For children with physical disabilities, technology can give access to learning opportunities previously closed to them. Personalizing lessons to a student’s individual needs, and having a best friend as a pair during test periods was proven very successful and it’s an avenue to be researched further for improvements of this engagement. On the achievement and success of this project, we can now make assumptions that even the students with the most severe and profound disabilities can use inclusive technologies like VMT to join a classroom of typical students, sit a test like everybody else in the classroom and their potential can be reached in ways we didn’t have before. Schools are important places for children to develop friendships and learn social skills. The best friend pair strategy worked and this unique friendship can help the learner with disability learn all kinds of skills and abilities. After all, children are fantastic teachers of other children. As teachers, we believe that child development, teaching, and learning share a reciprocal relationship.(Denise Johnson). When the learner with disability was paired with another friend, the marks were better and the reciting and recollection of events were almost instant. The Learner with disability can hear and see how the BFP ‘use their words’ to say what the instruction was meant to be when they’re together. With the students sitting their tests in their own comfort zones, it was clear that children with and without disabilities learn with and from each other in inclusive classes. In the settings we drew conclusions that in inclusive classrooms, children with and without disabilities are expected to learn to read, write and do math together. In today’s very higher expectations, sound and constructive instructions given to children with disabilities will enhance their learning of academic skills. The philosophy of inclusive education is aimed at helping all children learn, everyone in the class benefits. Children learn at their own pace and style within a nurturing learning environment. The major objective of this project is to strengthen the policy environment and build institutional capacities through Inclusive Technology to ensure Inclusive Education and Access to Information. The adoption of VMTs can be extended to all educational opportunities to marginalized groups; and in this case the young learners with disabilities. By holding tests at the child’s current learning environment was proven successful in terms of marks attained. The focus on the enhanced digital and computerized teaching materials, and the impact it generates and produces to learning and performance of the disable learners. As technical capacity expands, so too does the burden on society to provide this capacity to all children in need. The challenge to practitioners now and policy makers is the link between technical innovation and equitable provision in standards and education structures, without which technological innovation will likely expand disparities in child

292 outcomes rather than reduce them. While transforming human capability and disability, technical innovation also constantly reshapes our collective commitment to equality and social justice, and, in so doing, to the aspirations and promise of childhood (Paul H. Wise). As been proven by Sir Timothy John Berners-Lee, “The power of the Web is in its universality. That is access by everyone regardless of disability is an essential aspect.” It’s in line with the UN Convention on the Rights of Persons with Disabilities Article 9: which confirms that accessibility allows people with disabilities the right to access all aspects of society on an equal basis with others including information and communications, and other facilities and services provided to the public. In this research, the Buddy Friend has proven a tool that that will enhance the learning of persons with disabilities through the use of inclusive technologies such as the VMNs.

Endnotes i United Nations Educational, Scientific and Cultural Organization ii Rights of Persons with Disabilities iii United Nations Children's Fund iv children with disabilities v Inclusive Education in Action vi Samoa Inclusive Education Demonstration Programme vii The Individuals with Disabilities Education Act (IDEA) is a four-part (A-D) piece of American legislation that ensures students with a disability are provided with Free Appropriate Public Education (FAPE) that is tailored to their individual needs. IDEA was previously known as the Education for All Handicapped Children Act (EHA) from 1975 to 1990. In 1990, the United States Congress reauthorized EHA and changed the title to IDEA (Public Law No. 94-142). Overall, the goal of IDEA is to provide children with disabilities the same opportunity for education as those students who do not have a disability.

Bibliography

Ahmad, F. K. 2011. Use of Assistive Technology in Inclusive Education: Making Room for Diverse Learning Needs. Humboldt University of Berlin. Ahmad, F. K. 2014. "Assistive Provisions for the Education of Students with Learning Disabilities in Delhi Schools." International Journal of Fundamental and Applied Research, vol.2, 9: 9–16. Ahmad, F. K. 2015a. "Challenging Exclusion: Issues and Concerns in Inclusive Education in India." Researchpaedia, vol.2, no.1: 15–32. Johnson, C. D. 2003. “The Role of Child Development and Social Interaction.” In the Selection of Children's Literature to Promote Literacy Acquisition, vol. 5, no. 2. College of William and Mary. Quennevill, J. 2012. Tech Tools for Students with Learning Disabilities: Infusion into Inclusive Classrooms. Simpson, J. 2009. “Inclusive Information and Communication Technologies for People with Disabilities Disability Studies.” Quarterly Winter 2, vol 29, No.1. Wise, P.H. 1996. Emerging Technologies and Their Impact on Disability.

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Contributors Professor Fui Le’apai Tu’ua ‘Ilaoa Asofou Soo is the Vice Chancellor and President of the National University of Samoa.

Fa’amausili Solonaima Brown is a retired Vice-President of the Sāmoan Lands and Titles Court.

Fuimapoao Leuluaiali’i Naeaiulumanua Falepoulima Beth Taliilagi Onesemo- Tuilaepa is the Chief Executive Officer for the Ministry of Women, Community and Social Development.

Leugamata Faletolu Lofipo was an Assistant Chief Executive Officer for the Ministry of Justice. He has now migrated with his family to New Zealand.

Galumalemana Afereti Hunkin is a Sāmoan Language Specialist who is based in Samoa.

Tuia Logoiai Pu’a Letoa is a former member of Parliament for the Safata District and currently works as a Land and Titles consultant providing advice and drafting submissions for Land and Title Court litigants.

Lafaitele Fualuga Taupi is the Dean for the Faculty of Arts at the National University of Samoa.

Dr. Tuiloma Susana Tauaa is the Head of Department and Senior Lecturer for the Department of Social Science, Faculty of Arts at the National University of Samoa.

Dr. Morgan Tuimalealiifano is an Associate Professor in the School of Social Sciences at the University of the South Pacific, Fiji.

Telea U’uga Kamu Tapuai Taveuveu Potogi is the Principal Officer for Rural Development with Internal Affairs at the Ministry of Women, Community and Social Development.

Seiuli Vaifou Aloalii Temese is the Head of Department for Samoan Studies at the Centre for Samoan Studies, National University of Samoa.

Dr Safua Akeli is a Senior Lecturer for Development Studies with the Centre for Samoan Studies, National University of Samoa.

Matiu Matavai Tautunu Aumua is a lecturer for Samoan Studies at the Centre for Samoan Studies, National University of Samoa.

Epifania Suafoa-Tauai is a lecturer for Archaeology and Cultural Heritage at the Centre for Samoan Studies, National University of Samoa.

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Monalisa Saveaalii Malietoa is a lecturer for Samoan at the Centre for Samoan Studies, National University of Samoa.

Dr. Muliagatele Potoae Roberts Aiafi is currently working as Samoa Country Representative on the Regional Pacific Leadership Programme, which is a Department of Foreign Affairs and Trade programme.

Dr. Lupematasila Misatauveve Melani Anae is Senior lecturer and Postgraduate Adviser for Pacific Studies in Te Wānanga o Waipapa and Marsden Project Team Leader at the University of Auckland.

Dr. Seulupe Falaniko Tominiko is Marsden Project Research Fellow at the University of Auckland.

Dr Malepeai Ieti Lima is Marsden Project Research Fellow, Cultural Adviser at the University of Auckland.

Muliagatele Vavao Fetui is Marsden Project Researcher, Samoan Language Specialist at the University of Auckland.

Felila Saufoi Amituanai Semel is lecturer in the Department of Education, Faculty of Education, National University of Samoa.

Hedvig Skirgård is a PhD Candidate at the School of Culture, History and Language, Australian National University.

Sasae Walters is the Coordinator for the Pacific Island Law Office Network at the Attorney General’s Office.

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National University of Samoa

Title : Measina a Samoa, 2016 volume 7

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