O LE MAFUA’AGA O LE TUFUGA FAUFALE MA LE FA’ATUFUGAGA

O LE AIGA SA-TAGALOA, O le Mafua’aga o so’o se Fa’atufugaga. Na muamua lava fa’atino e le Aiga Sa-Tagaloa. O TAGALOA MATUA po’o TAGALOALAGI, O LE ULUA’I TAGATA LEA O SAMOA.

O le taunu’u mai o Tagaloalagi i Samoa sa va’aia ai le gaogao o le lauele’ele, e leai se tagata na nofoia. Peitai! Na Malaga mai Tagaloa ma tama’ita’i. Ina ua usu gafa Tagaloalagi i tama’ita’i ia na latou o mai ona iai lea O LE AIGA SA-TAGALOA. O le Aiga la lea na fa’avae i le atu Fagaloa, lea na aumau ai Tagaloalagi ma lona au-aiga i luga o maupuepue ma fa’aigoaina o LAGI. O le LAGIMUA se’ia o’o i le LAGI SEFULU e afio ai le TAGALOALAGI. A’o le LAGI IVA sa nonofo ai lana au-tau-nonofo. O le LAGI VALU e ta’oto ai lana Fa’atufugaga. Sa Tupu ma ola le Aiga Sa-Tagaloa, peitai! Na momo’o le Tagaloalagi i tama’ita’i o le lalolagi, lea na usu gafa ai Tagaloa ma maua ai Aiga o Samoa. O le o’o mai o le Fa’atufugaga i lalo nei, ina ua fai le fale tautu o le Aiga Sa-Tagaloa i le ava a Funefe’ai. O le mafua’aga lea na maua ai e Fa’atufugaga lona fa’alupega ua iai nei, ae maise o le fauina o ulua’i fale ia Samoa.

O SINA’ALAUA o le ava a FUNEFE’AI, na mana’o iai Tagaloalagi ona o le lalelei tele; peitai! Sa fiu i tau-anau le to’alua o Funefe’ai, ae le mafai. Vagana ua foa’i lona Suafa “TAGALOA”. Na foa’i e Tagaloalagi lona suafa e mailei ai le loto o Fune. Ona toe momoli lea o le mana’o o Funefe’ai ina ia ave ifo uma lana Fa’atufugaga ma tu’itu’i e tauina le launiu e fa’amalumalu i le suafa Tagaloa. O le finagalo o Tagaloalagi ia maua ane lava Sina’alaua. Lea na foa’i ai lona suafa Tagaloa, ma lana Fa’atufugaga. Ona ave ai lea o Sina’alaua ua fai ma ana ava. Ae ua NOFO TUPU FUNEFE’AI I LE SUAFA TAGALOA FUNEFE’AI. Ona tu ai lea o le Malo o le suafa Tagaloa i Salafai. Sa mo’omo’o iai isi Suafa maualuluga, po’o Ao o Salafai, ina ia fa’ato’ilaloina Tagaloa Funefe’ai ma lona Malo. Na fa’asolo pea le suafa Tagaloa Funefe’ai i lana fanau, sei’a o’o mai ia TAGALOA SEFA’AOFONU’U, o le taimi lea o lo’o vevesi i le tau fa’atuina o le MALO O NAFANUA. Lea na avea ai Tauili’ili ma Tupa’i ma tu’itu’i o Nafanua, a’o isi mau a le atunu’u o Tupa’i ma Auva’a. Na auina mai e Nafanua Tauili’ili ma Tupa’i e fa’ato’ilalo le Malo o Tagaloa. O le taimi lea o le nofoaina a Tagaloa Sefa’aofonu’u o lo’o tumau pea lona malosi. Ona taunu’u lea o Tupa’i ma Tauili’ili, ua tau le taua. Ua tau fai malolosi au-tau uma. O mea na tau ai le taua, o NIU-LA’AITA. Ona mole lea o le manava o Tupa’i, ua ta’atia i lalo. Ona tago ifo lea o Tuaili’ili, ua liligi iai le vai ia Tupa’i ua toe te’i ai. Ona maua ai lea o le fa’aumi o le Suafa Tupa’i o “TUPA’IVAILILIGI”.

Na tau pea le taua ma i’u ai ina gagase uma au-tau, lea NA FAI AI LOA LE MAVAEGA MA TOTOFI MEA INA NOFO FILEMU. O LE AO O LE TONUMAIPE’A MA LE TAGALOA. Sa taumafai loa Tauili’ili ina ia maua se ai o lenei taua. Ona mana’o lea o Tauili’ili ma Tupa’ivaililigi i le Fa’atufugaga, ma le igoa o le Malae na fai ai le taua. “LE MALAE O SAVELU” i Gautavai. Ona ave lea iai e Tagaloa Sefa’aofonu’u le igoa Savelu mo Tauili’ili, lea e o’o mai i le taimi nei, o lo’o fa’aigoa ai le Maota o Tauili’ili i Neiafu, peitai! o lo’o iai lava le igoa Maota o Savelu i Gautavai. A’o le Fa’atufugaga na ave e Tagaloa ia Tauili’ili ma Tupa’ivaililigi. O le vai taimi lea o lo’o ma’itaga le afafine o Tauili’ili, le tama’ita’i o VALASI-I-OLOGA. E taunu’u atu Tauili’ili i Satupaitea, ae ola loa le tama’ita’i o Valasi-i-ologa, ona tu’u lea iai e Nafanua le Fa’atufugaga i le tama a Valasi-i-ologa. Na fa’aigoa fo’i e Nafanua le tama ia TAUATAMAINIULA’AITA e fa’amanatu ai le taua na faia i NIU-LA’AITA.

Ua matua le tama o Tauatamainiula’aita. Ona ave lea iai o fa’amanuiaga, o ia o le AGAI-O-TUPU O SAMOA. Ua amata le fauga fale a Tauatamainiula’aita, ua o’o i Manu’a tala o le Fa’atufugaga. Ona sau ai lea o le tama’ita’i o LEMALAMA ma aumai lana fesoasoani i le ata o le fale. Ua fa’atusatusa i le Faleula o le Tui-Manu’a. Ona fau ai lea o le “FALEULU”, O LE ULUA’I MAOTA AFOLAU LEA O SAMOA.

Tauatamainiula’aita: Faleulu.
Tagaloa: Faleafa.
La’ulu: Faleniu.
Sina: Falefe’ausina.
Taufau: Fa’aolioli.

Na mafua ona maua le igoa FALEFE’AUSINA, ona ua Feau-Mai-Sina e alu atu i Leulumoega ma lana tama o Faumuina. Ona ua TAFEA LE UTU A TAUFAU. O FALE IA E FA! (4) na maua ai le igoa o le itumalo lea o lo’o nei Palauli le falefa: FALEULU, FALEAFA, FALENIU, ma le FALEFE’AUSINA.

O le itu o Palauli e susu ai AO E FA! (4): TAGALOA, LA’ULU, ULUPOAO, ma FA’ASUAIAU.

AIGA SA AMITUANA’I, AIGA SA-LEVALASI – FALEUPOLU E FA!: – SALEMULIAGA, SAFUNE ma TAULAUNIU, SA’ALUITOGA, ma SA-TUALA.

SAMOA THE BEGINNING OF TIME

O VA’A O LE TA I LE VAI MA LE TA I LE TAI

E iai TOA O SAMOA sa ta’uata’ua ma logologoa o latou va’a, ma le latou folauga i le atu Samoa, ma le vasalaloa. E iai le tala a le va’a a le Tui-Manu’a sa fau i le la’au o le pau ma le ifilele i Savai’i, e iai le va’a a le toa o Liava’a, e iai foi tala i le va’a a le Fiame ma lona sailiga Malo, e iai ma va’a e lua a Safune Savai’i, o le TA I LE VAI, ma le TA I LE TAI.

O le TAGALOALAGI FUNEFEAI, o ia lena ole toa ta’uta’ua i na ona po, ma le au tau a Safune, sa to’ilalo ai le tele o nu’u i Upolu ma Savai’i, ma sa iai lana va’a e igoa o le PUALELE. Fai mai sa usu le Tui-Atua Fepulea’i ia Utufaasili, le afafine o le Tagaloalagi Funefeai. Fai mai sa ma’ema’ea ma ita tele le Tagaloalagi Funefeai ona o le nunu sa fai ma le a’amu i le ie toga sa tatalaina e Safune, ma le Tui-Atua Fepulea’i sa le talafeagai ma le latou mafutaga, ma o le isi mea, ua le tatalaina le ato pona pona, po’o le ato pumo’omo’o a Taema ma Tilafaiga na ave i le Tui-Atua.

Ona sau lea o le Fuava’a a le Tagaloalagi Funefeai, ma le au tau a Safune. O Letogo i le Malae o Lalotea, sa tatanu ai au a le Tui-Atua Fepulea’i, ma fai ai fale va’ai o taua. Ona va’ai atu lea o le au atu a le Tui-Atua i le fuava’a ma le au tau a le Tagaloalagi Funefeai ma Safune, e mata’utia le fuava’a ma le to’atele o tagata totoa a le au tau a Safune. Ona tata lea o lali ma alu le tili i le Tui-Atua Fepulea’i, o le a oti uma i latou pe a fa’apea e tau ma Safune, e leai se isi e sao. Ona fa’atoga lea e le Tui-Atua Fepulea’i i lana masiofo o Utufa’asili, le afafine o le Tagaloalagi Funefeai e alu e tu i le matafaga. Ona se’ese’e atu lea o va’a a Safune, ma ua va’ai atu le Tagaloa Funefeai, o lo’o tu mai lana afafine i le tolotolo i le matafaga, ma ua ma’i to fo’i, ua ma’i tagata. Ona fa’apea lea o le Tagaloa Funefeai i lana au va’a ma le au tau a Safune, “taofi le taua, o lo’u afaine lena o lo’o tu mai i le matafaga”, ona fa’apea lea o le au tau a Safune, “le ali’i e, ua faigata, UA SE’E LE VA’A O SAFUNE”, ua fia tau le au tau a Safune. Ona fa’apea lea o le malelega a le Tagaloa Funefeai, ” E LEAI SE GAUMATAU, NA’O LE GAUALOFA”. Ona tolo ai lea o le taua, ma ua fa’aigoa ai le tama a Utufa’asili ia TOLOGATAU, ma maua ai le igoa o le aumaga a Safune o le TAMA O LE LUPE TUAEFUEFU (MAI LE TUI-ATUA), ma fa’aigoa ai le Malae i Lalotea, O LE FA’AUTUGATAGI A TUMUA; ma maua ai le igoa o le ie toga a Safune, o le FAILATUMATAFAGA.

VA'A O TOA O SAMOA!

LE ULUA’I TUI-MANU’A MA LE ULUA’I TUI-ATUA

O le fanau a le TAGALOALAGI o Tui-Aitu (tama), ma Tui-Tagata (tama). Usu Tui-Aitu ia Asoa le afafine o TUI-FITI, faaee ai le gafa o MOA, LE ULUA’I TUI-MANU’A. Usu Tui-Tagata ia Sulu le afafine o TUI-RAROTOGA. Oso mai le la i tua o Tui-Tagata, ae fa’apea loa le tala a lona uso o Tui-Aitu, Tui-Tagata, o lou Atua lena ua oso mai i ou tua, ae fanau loa le tama, ma fa’aigoa ai loa ia TUI-MA-ATUA, LE ULUA’I TUI-ATUA.

O TUI-AITU na maua ai le FALE ULA TAU AITU, ma le FALE ULA TAU TAGATA na maua ia TUI-TAGATA. Ona fai loa lea o le taua a TINOIMALO, o to’oto’o, ma auapo, o tagata lautele. O Leutele i Falefa, e iai lana fanau o tama e to’alua o LEUTOGITUI, ma LEUTOGIAVEA, na omai i Manu’a a’o fai le taua, a ua vaivai le itu lea o  TINOIMALO, aua ua leai se mea’ai. Ona fai lea o tama ia o LEUTOGITUI ma LEUTOGIAVEA e mafai ona ‘ai le fua o le la’au lea o le LEIFI, aua sa tele naua, sa o ifo lea i tua, ma tolotolo i tua o le taua, ma fafana ai le au tau o TINOIMALO. Ona toe ola mai ai lea o le ‘AU TAU LEA O TINOIMALO, MA SA MANUMALO AI LEA I LE TAUA. Ona maua ai le o le matupalapala a  LEUTOGITUI ma LEUTOGIAVEA, o le sui o la igoa, o LEUTOGITUI ia LEIFI, ma LEUTOGIAVEA ia TAUTOLOITUA. Ona avea lea e LEIFI ma TAUTOLO le tama o TUI-MA-ATUA i Aleipata, e fai ma o la alii. Ona fa’asolo lea o le TUI-ATUA i le gafa o le tama lea, ae TUI-ATUA FA’ANOFONOFO ia FUATAGA ma TAFUA. Ona toe fo’i lea o tama i Upolu i Mata’utu, Aleipata, maua ai le alaga’upu, “E TASI MAI SAUA, AE FA’ALUA I MATA’UTU A’AI”. O le ulua’i TUI-MANU’A ma le ulua’i TUI-ATUA e uso o la tama. O le Tui-Manu’a Moa o le ulua’i Tui-Manu’a, a o isi Tui-Manu’a na soso ai, e ta’i lua o latou suafa, ma o le mafua’aga o suafa e lua, ona e ese le suafa e fata ai (tulou) i Fitiuta, ese le suafa e fata ai le TUI-MANU’A I TA’U.

TAISAMASAMA O LE TUI-MANU’A

There is a legend about a girl named Sina who was bathing at night, and was using sweet fragrances called lega (lagaali, moso’oi, moli, moemoe etc.) to sama (rub the lega all over the body), and when you sama, your body shines a glowing golden yellow. That is why the ancient samoan marriges where called TAUSAMAAGA, THE BOY SAMA WITH THE LEGA, AND THE GIRL SAMA WITH THE LEGA. Sina was bathing at night and sama herself, and then the moon came out and she was shame (ma) cause she was naked and she doved into the sea and the sea (at Ta’u, Manu’a), became yellow because of the sama. It is called the TAISAMASAMA OF THE TUI-MANU’A. And that is why the moon is called: MA-SINA.
NOTE: another statement;
This ocean is located in the most eastern part of Manu’a island. It is our navigation point. It is where we determine our location. Our ancestors used the sun as a compass. Sasa’e and Sisifo meaning Sunrise and Sunset. To map out our route we have to have a starting point or benchmark. Savai’i island gets the last sun. When the sun rises that part of the Manu’a ocean turns yellow. Hence the word TAI-SAMASAMA. In ancient time we didnt use compass to work out North instead we used the sun.

TUI-MANU'A ELISARA

Tui-Manu'a Elisara: Descendant of the Tui-Manu'a the King of Manu'a.

TALA OLE MAFUA’AGA OLE TUIATUA FA’ANOFONOFO

(Ole tasi nei o taofi)
Usu #29 Tuiatua Polailevao ia Momoeifuifatu le afafine o Pa’u i Safotulafai faaee le gafa o #30 Tuiatua Fotu’itama’i.
Ona tau loa lea o taua i le tuaoi o Atua, ua to’a fa Tuiatua: #31 Tuiatua Toeta, #32 Tuiatua Samo, #33 Tuiatua Leteleipesega #34 Tuiatua Vaiotui, o lea e iai alaga’upu e fa’apea isi: “O Atua Le Tonu”, ” O Atua Le Faiga”, “O Atua Le Auliuli”.

Sa autasi le Tuiatua ile paepae i mailei i Aleipata, ile pule a Leifi ma Tautolo. Ona o’o mai lea ile nofo a Tuiatua Fotu’itama’i, ona aumoe ai lea o Tuiatua Fotu’itama’i ile Ao ole Tuiatua, o tagata ma lauele’ele o Aleipata. I le fia fai’ava ile tama’ita’i o Leteleipesega le alo o Mata’afa Laululoloa i Faleata. Na Tuiatua uma alo o Mata’afa Laululoloa, ole tama’ita’i o Leteleipesega ma ona tuagane o Toeta, Samo ma Vaeotui. O Tuiatua ia e fa i Faleata i lea lava taimi. O TUIATUA TOETA na mana’o e fai lona FUSI i SATAOA i Safata. O Aleipata na o latou faia lea Fusi, e pei ona mana’o iai Tuiatua Toeta. O le pine lena e fa’amaonia ai le pule a Faleata ile Ao ole Tuiatua, o tagata ma lauele’ele o Aleipata. Ona mana’o mai fo’i lea o TUIATUA SAMO ia faia lona TI’A i LEFATU, e tu ai ma maimoa ile laulelei o Amoa. Ona o mai lea o tagata mai Aleipata ma la’u mai ma’a, e fai ai le Ti’a o Tuiatua Samo i Lefatu. O lo’o iai pea ma’a o lea ti’a ile tolotolo i Lefatu. O ma’a o Lenei Ti’a, e la’u atu i Aleipata. E tau amo mai i ua ma’a. Ona o’o mai lea ole amoga ma’a i gauta o Aufaga, ona isa ai lea ele lo’omatua Aufaga, Isa! E leai ni ga’au o nei mea. Ona lafo ai lea ole amoga ma’a a Aleipata, ona fa’aigoa ai lea o lena ele’ele i gauta o Aufaga o “LAFOGAMA’A”, o lo’o iai lava ma’a i lea ele’ele e o’o mai i aso nei. Ona toe fo’i lea o Leifi ma Tautolo ma Aleipata, i Aleipata. Ona taunu’u lea i Aleipata o Leifi ma Tautolo fono loa, o le a si’i le taua i Faleata. Ona maua lea ole finagalo o Leifi ma Tautolo, o le a logo uso. O upu o Atua o Leifi ma Tautolo o Ao ia o Atua, a’o Falefa o uso o Atua, o Falealili o i’u o Atua. O le mea lea na autasi ai Leifi ma Tautolo ma Aleipata, o le a logo uso, ma i’u o Atua ae si’i le taua i Faleata e toe fia maua mai le Ao ole Tuiatua. Ona Malaga lea o Leifi, Tautolo, ma Aleipata e logo uso. Ae te’ena e Falefa, ona toe Malaga ai lea e logo I’u, e te’ena fo’i e Falealili.

O lenei Malaga e alu ma usu la latou pese e fa’apea; Sia-sia-umue! Sia-sia-tu! Ua taunu’u atu i Sapo’e i Falealili le malaga o usu pea la latou pese, ona tali a’e lea ole tagata i Sapo’e, Sia-sia-tau! Ua tilotilo atu iai Aleipata ile fale o sau ai le vala’au, e leai se tagata oi iai. Ua nofo le tulafale Sapo’e o Letoga le igoa, ua avane le launiu ua fili fa’atasi ai ia ma le pou ole fale. O le mafua’aga lea o lo’o iai le upu e faia i lea tulafale “O LETOGA-LE-FAI-ALAGA” e o’o mai i aso nei. O na sau lava lea ole solo ua toe fo’i i Aleipata, ma usu mai la latou pese Sia-sia-umue, Sia-sia-tu se’ia o’o mai i VAIPALOA i Sasa’e o MATA’TUFU. O iai le tagata e igoa ia FALEPUAVAVE, o usu pea la latou pese, Sia-Sia-umue! Sia-Sia-tu! Ona tali atu lea o Falepuavave, Sia-sia-tau! Ona afe ai lea o Leifi ma Tautolo ma Aleipata, ile fale o Falepuavave. Ona sau ai lea ole tulafale o Letoga i Sapo’e ma lona ava e tuli loa mai Leifi ma Tautolo ma Aleipata, E taunu’u mai Letoga i Vaipaloa ua talia e Falepuavave le mana’o o Leifi ma Tautolo. Ona palasi ai lea o Letoga ma tu’itu’i lona ava, o lo’o igoa ai lenei ele’ele o “TU’IGA’AVA”. Ona fa’apea atu lea o Falepuavave ia Leifi ma Tautolo, O! ina fola lo lua fale ile paepae o mailei, ona lua fo’i mai lea, si’i le taua i Faleata. Ua lanoga e Falepuavave ua lalata mai au a Tuiatua Vaeotui. Ae ua le alu Leifi e fola lo laua fala ile paepae i mailei, e tusa ole fa’atonu atu a Falepuavave. Ua fa’apea atu Leifi ia Falepuavave, o ia ua ma’i mata. Ona fa’apea atu lea o Falepuavave ile aualuma e o ane, e fai lo latou poula ma Leifi. Ona sola loa lea o Falepuavave e fa’afetaia’i au a Faleata. Ona fetaia’i lea o Falepuavave ma au a Faleata ile VAITELE i gauta o LOTOFAGA ua igoa ai i aso nei. Ona tau ai lea o lo latou taua. Ua te’ega lava au a Faleata, se’ia la’asia le tasi vai. Ona iloa atu lea e Falepuavave ole fata, o tu ai iluga Tuiatua Vaeotui. Ona a’e lea iai o FALEPUAVAVE ma ua ia sala le Ao o TUIATUA VAEOTUI, ua alu ifo ma ia i lalo. E tu ifo loa Falepuavave ile ele’ele ae fa’alogoina loa le gasese ole vai, ose tagata o asa le vai. Ona iloa atu lea e Falepuavave o Leifi o asa’asa mai ile vai, ona igoa ai lea o lea vai o “VAIGASESE” e o’o mai i aso nei. ONA FA’APEA ATU LEA O FALEPUAVAVE IA LEIFI, SAU IA! UA E TUAI MAI, AE SAU INA ALU MA LOU TUIATUA-FA’ANOFONOFO, AE O LE A OU TUIATUA-FA’ASAVALI. O lo’o fa’alupe nei pea Tafua ma Fuataga ole Tuiatuafa’anofonofo. Ole suafa Mata’afa o le tama lena a Aiga Salevalasi.

MOVING OF NAFANUA’S HOUSE TO FILI-MA-PULETU’U

NAFANUA welcomed the Malaga from A’ana and said she would help them if they moved her house to FILI-MA-PULETU’U at Falealupo. Moving of the house is remembered in the names of important titles of Leulumoega:
LEPOU: named after the post in Nafanua’s house.
LEFAU: named after the roof arch.
LAUVAO, AGILAU and LE’ULI were mentioned in this occasion.
Nafanua fought a war in western Savai’i which is called A’EA I SASA’E MA LE A’EA I SISIFO (Conquest of the hills to the East and to the West). After Nafanua had conquered her enemies, she had control over all political authority in Samoa, and she gave the Malo (the authority of conquerors) to the district of A’ana and its allies. When Malietoa came from his village of Sapapali’i in Savai’i to ask her for a share of the Malo, Nafanua told him that he would have to wait for his turn, and that it would eventually come from heaven.

GAFA O NAFANUA: TONUMAIPE’A: LEVALASI SO’OAEMALELAGI

1. Usu Savea Si’uleo ia Pi’ilua (Tilafaiga), fa’aee le gafa: Suaolefanua (teine), ma Nafanua (teine).
2. Usuia NAFANUA e le Tui-Toga Manaia, fa’aee le gafa: o Latuvai (teine).
3. Usuia Latuvai e Mimisapu’a Faia’ai i Savaii, fa’aee le gafa: o Faletapa’au (teine), ma Taigalugalu (teine).
4. Usuia Taigalugalue e Lilomaiava Seve i Safotu, fa’aee le gafa: o Foalo (teine).
5. Usuia Foalo e Lologaapivao i Samata, fa’aee le gafa: o Maisina (teine).
6. Usuia Maisina e Fouafafa’asani i Tuamasaga, fa’aee le gafa: o Masu (teine), ma Leanui (teine).
7. Usuia Leanui e Leuluafi i Fogasavai’i, fa’aee le gafa: o Mo’oui (teine).
8. USUIA Mo’oui e Lafainatau i Palauli, fa’aee le gafa: o Tonumaipe’a Sauoaiga.
9. USU TONUMAIPE’A SAUOAIGA ia Leato Ugauga-a-tui-toga le afafine o Sanalala i Safata, fa’aee le gafa: o TAUILI’ILI, ma TUPA’IVAILILIGI, ma LEVALASI SO’OAEMALELAGI (teine).
10. Usu Tau’iliili ia Liutogitui le afafine o Tuifa’asisina i Satapuala, fa’aee le gafa: o Tonumaipe’a Saumaipe’a, ma Valasi i Ologa.
11. Usuia Valasi-I-Ologa e Fausiaitama’i, faaee le gafa o Tauatamaniulaita
12. Toe usu Tau’iliili ia So’oaemalelagi le afafine o Tuia’ana Vaema, fa’aee le gafa: o So’oaemalelagi (teine).
13. Toe usu Tau’ilili ia Moeleoi le afafine o Tuisamoa i Falealili, fa’aee le gafa: o Ali’imalemanu, ma Tu’uauato (teine).
14. USU le Tonumaipe’a Saumaipe’a ia Tuaetali le afafine o La’ulunofovaleane i Gataivai, fa’aee le gafa: o TONUMAIPE’A TAPUMANAIA.
15. Toe usu Tonumaipe’a Saumaipe’a ia Sivalavala le afafine o Anafili i Sala’ilua, fa’aee le gafa: o Uati (teine), ma Tagaloato.
16. USU TONUMAIPE’A TAPUMANAIA ia Queen SALAMASINA (Le Ulua’i Tupu Tafa’ifa), fa’aee le gafa: o FOFOAIVAOESE (teine), ma Tapumanaia (TAPUOLESATELE).
17. USUIA Fofoaivaoese e Tauatamaniulaita le alo o Valasi-I-Ologa, faaee le gafa: o Taufau, Sina, ma Asomua Lemalama (tama).
18. Usuia Sina e Tito’iaivao o Faleatiu i A’ana, fa’aee le gafa: o Tuia’ana Faumuina Le Tupufia.
19. Usu Tuia’ana Faumuina Le Tupufia ia Manalelei po’o Talaleomalie le afafine o Vaovasa o Gataivai i Savai’i, fa’aee le gafa: o Fonoti Le Tupu Tafa’ifa. (tama: the Fonoti title held by Hon Fonoti Mata’utia Ioane Brown of Lotofaga Atua).
17. USU Tapumanaia Tapuolesatele ia Papanofoa le alo o le tama’ita’i o Leauluga i Foga’avi’i i Sataua, fa’aee le gafa: o Mata’utia Si’ituaoi (tama: Mata’utia title held by Hon Fonoti Mata’utia Ioane Brown of Lotofaga Atua).
18. USU MATA’UTIA SI’ITUAOI ia A’aone le alo o Seve i Sataua, fa’aee le gafa: o Mata’utia Utufa’apae (tama), ma Moaselupe (i)-(tama).
19. Usu Mata’utia Utufa’apae ia Fuatino le alo o Salafaioti o Tafua i Savai’i, fa’aee le gafa: o Mata’utia Le’ipumalama (tama), ma Tagitagiu’amea (tama).
20. Usu Mata’utia Le’ipumalama ia Sina le alo o Suisala o Sataua, fa’aee le gafa: o  Mata’utia Moaselupe (ii)-(tama), ma Mata’utia Manulesa (tama).

STORY OF TAMALELAGI, SO’OAEMALELAGI, SALAMASINA AND NAFANUA’S VICTORY OF THE FOUR PAPA TITLES

The Tui-A’ana Title:
There were two Tuia’ana in Leulumoega. But what they used to do in those days in Leulumoega was to take good victuals to Saga’ate, meanwhile they brought bad ones to Tamalelagi. So Tamalelagi said to So’oaemalelagi: Go to Savai’i to Tausunu and Tauasotasi, say to Nafanua to feel pity for our distress; good food is taken only to Saga’ate, while they bring us two only bad things. So So’oa’emalelagi went to Savai’i. Nafanua answered: Come and go, and in five days will start a war. Do it! If the war ends well, establish the government, give me the title but let no Tupa’i live there, for you are the ruler.

And so Tamalelagi’s warrior troops came. The battle raged, Saga’ate was defeated and the rulership remained with Tamalelagi. And there was no one to deliberate about the calling out of the title other than Alipia and Suluga who make such decisions. However that title was removed by Nafanua, and Tamalelagi remained behind. He had no title, only his sovereignty as he went about in all of A’ana.

The Tui-Atua Title:
Then a message came also from Tuiatua Foganiutea. Would Tupa’i come; that war was raging between the two of them, him and Tuiatua Fogaolo’ula. Tupa’i again answered: I will first go and talk with Nafanua about Tuiatua Foganiutea’s complaints. So Nafanua spoke: Go and start a war. But if you win, set up the government in Pulema’ava, and Tupa’i is to stay there to make it the sanctified seat of the Tuiatua. Here also war broke out. Tuiatua Foganiutea was victorious while Tuiatua Fogaolo’ula was defeated. Here, too, the title Tuiatua was taken by Nafanua.

The Gatoaitele Title:
Then news came from Gatoaitele to bring support troops, that war was raging against Malie. But Tupa’i answered: I will not until i have heard Nafanua in Salafai. And so they went to Savaii, and Tupa’i spoke to Nafanua. Nafanua answered: Go, fight a war, I discussed the matter long ago with Gatoatele. If our side wins, set up the government in Tanumafili, and Tupa’i is to stay there to give answers to Tuisamau’s speeches. Let Tuisamau speak first in Malie, while no fono is to be opened by Auimatagi. And so the battle raged; Malietoa Falefatu and Auimatagi were defeated while Gatoaitele and Tuisamau were the victors. The title Gatoaitele was also taken to Savai’i by Nafanua, while only the victors paraded around in Tuamasaga.

The Vaetamasoali’i Title:
Then came the cry from Satunumafono to Tupa’i for him to bring help in the war between them and Alataua. Also here Tupa’i said: First i have to hear Nafanua if she wants this or not. So Tupa’i went to Savai’i and reported to Nafanua Satunumafono’s complaints and pain. Then Nafanua said: Go, let war rage; if you are victorious, set up the government in Niusuatialemanu, and Tupa’i is to stay there and watch over the government and see to it that Satunumafono conducts itself properly. And so the battle raged, Alataua was defeated while Satunumafono erected its government. Then they took the title Tamasoali’i to Nafanua in Savai’i and the victors of the Satunumafono went around in Alataua. To these victors went Imoa in order to maintain a counter balance for Alataua. That is why here the people spoke first of Imoa the pitolua o Satunumafono.

Nafanua Honours So’oaemalelagi Levalasi The Four Titles:
The Titles of the Tumua places were assembled in Fili and Puletu’u on Savai’i. One day Nafanua said to Tupa’i: Go and take the Titles to So’oaemalelagi in Leulumoega so that my word be fulfilled which I spoke to establish the government in Leulumoega by the name of I’u mai Papa (the return of the Titles) because the Titles went forth from it to Leulumoega. Tupa’i answered as follows: Good, I will visit the lady, what her will may be. And he put away in the house his gear used for hunting pigeons which he had just done in Safe’e.

Only then did he speak his words. And so Tupa’i went to visit So’oa’emalelagi in Leulumoega. And Tupa’i said to So’oaemalelagi: Take the girl (Salamasina) far away from you. Don’t let her get near you because we are about to sanctify you, as Nafanua commands. Then the lady spoke: Where shall I take my child? I am filled with a great love for my child. So Tupa’i returned to Savai’i. And so he went again to Safe’e to catch pigeons. Again the catching was brought to an end and the gear put away. And Tupa’i and Auva’a went with the titles to Leulumoega and to So’oa’emalelagi.

So’oaemalelagi Levalasi Honoured Her Adopted Daughter Salamasina The Four Titles:
The following spoke Tupa’i and Auva’a: Take the child, that crawls around on your back away; we want to sanctify you. But the following were So’oa’emalelagi’s words: Where shall I take my child? My soul feels a great love for my child. Then Tupa’i spoke: Do you wish that we bestow the great titles on your child? The woman answered: I wish this very much because my love for the child is very great. So then they gave the titles to Leulumoega to take them down to Salamasina. And so Salamasina received four titles and became the first Queen Tupu Tafa’ifa of Samoa.

Malietoa Looking For A Share Of Nafanua’s Government:
When Malietoa arrived at Falealupo to ask for a share of the government, Nafanua apologised that the “Head” of the government had been given to Leulumoega and only a “Tail” was left. Nafanua urged Malietoa Fitisemanu apparently to accept it and “to wait for a Head to come from the heavens”. Malietoa accepted it. (Malietoa Tanumafili (ii) was the Head of State of Western Samoa, and this is also believed by some that was to fulfil Nafanua’s prophecy)

DESCENDANT OF THE ANCIENT TUI-FITI KING OF FIJI.

O LE MAFUA’AGA O LE MAUA E NAFANUA O PAPA E FA O TUMUA. TAMALELAGI, SO’OAEMALELAGI MA SALAMASINA

The Tui-A’ana Title:
Ua tau fai fa’aee le Papa o le Tuia’ana ia Tuia’ana Saga’ate ma Tuia’ana Tamaalelagi. Sa le fiafia Tuia’ana Tamaalelagi ma lana itu i le ave pea o mea lelei aemaise o mea taumafa ia Tuia’ana Saga’ate ae le avatua ia te ia. Ona latou manatu ai lea i se fofo o le a fa’aletonu, se’ia vagana o se taua e faia ai. O le na tago’au ai loa Tuia’ana Tamaalelagi ia Nafanua mo lana fesoasoani. Ona si’i mai fo’i lea o le auva’a tau o le Malo o Nafanua ma lo latou ta’ita’iau o Tupa’i le Vaililigi. Na latou taunu’u i A’ana ona tau loa lea o le taua ma sa malo ai Tuia’ana Tamaalelagi. Sa fa’apea atu loa Tupa’i le Vaililigi ia Tuia’ana Tamaalelagi, o le poloa’iga a Nafanua, afai e malo i tatou, aua ne’i sunu’ia ina le alafale i Leulumoega, au’a o lo’o afio ai le tatou gafa o ‘Levalasi’ o Faletoi, o So’oaemalelagi lava lea, a ia avatu le Papa o le Tuia’ana ia te ia. Sa fa’apea loa ona fai, Na le sunu’i ina le Tupa’i i Leulumoega ona o lo’o afio ai So’oaemalelagi, ae ave Papa o le Tuia’ana ia Nafanua.

The Tui-Atua Title:
Sa tau fai suafa ia Tuiatua Foganiu’ula ma Tuiatua Foganiutea i Papa o le Tuiatua. Ona tau ai lea o le taua, faiaina Tuiatua Foganiutea. Ona tagi lea o Tuiatua Foganiutea ia Nafanua i Savaii mo se fesoasoani mo lana itu taua faiaina. Ona si’i mai loa lea o le au tau o le Malo o Nafanua, o le auva’a tau lea ma lona ta’ita’iau o Tupa’i le Vaililigi. Ua taunu’u le autau a Nafanua ma tau loa le taua ma sa faiaina ai ia Tuiatua Foganiu’ula. Ona fai atu lea o Tupa’i le Vaililigi, o le poloa’iga a Nafanua, a fai e malo i tatou i le gasegase o Malo, ona sunu’i lea o le alafale i Lufilufi o le Tupa’i lena, ae avatu le Papa o le Tuiatua ia te ia e pule ai. Ona fa’apea lea ona fai. Ua sunu’i loa le Tupa’i i Lufilufi e fai ma pine o le galuega tau ae ave le Papa o le Tuiatua ia Nafanua.

The Gatoaitele Title:
Ona alu lea o le fe’au a Gatoaitele e au mai ni au, e taua le taua i Malie. Ona fai mai lea o le tali a Tupa’i le Vaililigi; Out e le alu atu, se’i muamua ona logo o Nafanua i Salafai. Ona o ai lea i Savai’i. Ona fai atu lea o Tupa’i le Vaililigi ia Nafanua. Tali Nafanua: O, in’a tau le taua, o upu ua uma na faia ma Gatoaitele. Ae a fai e malo la tatou itutaua, tutu’i le alafale i Tanumafili e nofo ai Tupa’i e talia le tanoa a Tuisamau. Ae tuvaofono Tuisamau i Malie, ae aua ne’i tuvao se fono e Auimatagi. Ona tau lea o le taua; ua to’ilalo Malietoa Falefatu ma Auimatagi, ae malo Gatoaitele ma Tuisamau. Ua avea fo’i le Gatoaitele e nafanua i Savai’i, a ua na o lona malo o savali i le Tuamasaga.

The Vaetamasoali’i Title:
Sa finau fo’i le Alataua ma Sa-Tunumafono i Safata ona o le Papa o le Vaetamasoali’i. Sa tau le taua ma manu malo ai le Alataua. Ona tagi ai lea o Satunumafono ia Nafanua mo sana fesoasoani i lana itu taua faiaina. O lena na si’i mai ai fo’i le auva’a tau a Nafanua ma le ta’ita’iau o Tupa’i le Vaililigi. Sa sunu’i i Safata i le tau loa o le taua ma manu malo ai Satunumafono. Na fa’apea atu lea o Tupa’i le Vaililigi ia Satunumafono, o le poloa’iga a Nafanua, afai e malo i tatou ona sunu’i lea o le alafale o le Tupa’i lea i “Si’ulepa ma Togamau” e fai ma pine o le galuega, ae avatu le Papa o le Vaetamasoali’i ia Nafanua. Sa fa’apea fo’i lava ona fai.

E tasi lava le vaitaimi na tutupu ai nei taua e fa e ta’u o taua o Papa. E tasi fo’i le fa’aiuga mo Papa e fa e ave uma e pule ai Nafanua. O le ala lea na avea ai Papa e fa o Tumua, Tuiatua, Tuia’ana, Gatoaitele, Vaetamasoali’i ma measina a Nafanua. O manatu sa fa’aalia e fa’apea, e leai se taua na faia i Safata au’a o le nu’u lea o Tupa’i le Vaililigi ma lona tuafafine o Levalasi po’o So’oaemalelagi le i Leulumoega.

Nafanua Honours So’oaemalelagi Levalasi The Four Titles, Then Salamasina:
Sa afio le So’oaemalelagi Levalasi i Leulumoega ina o tu le Malo ia Tuia’ana Tamaalelagi au’a e aiga, e uso o la tina. Na pa’u le susuga a Nafanua i le Falefa o le Tapuaiga i Falealupo e fa’apea, “O mai ina Malaga e fa’aee Papa e fa ia So’oaemalelagi o lo’o afio i Leulumoega le afioaga o Tuia’ana Tamaalelagi”. Sa taunu’u le Falefa o le Tapuaiga i Leulumoega ma fa’aalia loa ia So’oaemalelagi le finagalo o Nafanua. Ona fa’apea lea o le aioi a So’oaemalelagi, “fa’afetai i le susuga pa’u mai le fofoga a Nafanua”. Ae fa’apenei, ia outou alolofa ina ia fa’aee ia Papa e fa ua outou aumaia mo a’u, i la’u tama fai pele o le Salamasina, o le alo o le Tuia’ana Tamaalelagi, ae tu’u ai pea a’u ua ou matua. Ona fa’apea loa lea ona fai e le Falefa o le Tapuaiga. O le Ulua’i Tupu Tafa’ifa lea o Samoa i na ona po.

Su’ega Malo A Le Malietoa Ia Nafanua:
Ona Malaga loa lea o le Malietoa i Falealupo e su’e malo ia Nafanua. Sa taunu’u le Malietoa i Falealupo a ua te’a mai Leulumoega ma A’ana ma le Ao o Malo. Ua la feiloa’i ma Nafanua, ona fa’apea lea o le tama’ita’i, ‘Malietoa e, ua e afio mai ua te’a atu le Ao o le Malo ia Tumua, o Leulumoega lea, ua toe lava o le i’u o Malo lenei e totoe’. O lea ia e tofa mamao ma ave mo lau afioga le i’u o malo, ae “tatali i lagi se Ao o lou Malo”. E le gata i lea, o lau Susuga lenei Malietoa, o le a to’ina atu, e fai ma pine o le ta mavaega. Ona fo’i mai loa lea o le Malietoa ma le ‘Susuga’ mai ia Nafanua, lea o lo’o fa’alagi ai Malietoa e o’o mai i le taimi nei.

TU’UMALO O TUIATUA MATA’UTIA FA’ATULOU

Na fiafia tele So’oaemalelagi i le manaia o Aleipata ma le alofa i lona to’alua fou, ua olioli tele ai ma manuia lona olaga ina pe ana le seinoa le amio faitogafiti a Leifi ma Tauloto.Ua aliali nei le a’ano o mea na tauanau ai Mata’utia e fa’aipoipo mo So’oaemalelagi,o le fia aumai lea o Papa e fa! o lo’o ia Nafanua mo Atua. La te le’i o iai i le tama’ita’i ma lo la manatu fa’apito, a ua fa’aui ane i lana tane, aua ua la iloa e malosi ai le la pule I mea tau suafa ma mea tau faletua. Ae na te’ena vave e Mata’utia lo la manatu. Ua uma ona iloa e Mata’utia e le mafia e A’ana ona tu’u mai o lena Papa se’iloga ua fao fa’amalosi, ma o le uiga la o se taua fo’i. A’o Mata’utia e mana’o tele I le filemu ma le fealofani. Ua le malilie o Leifi ma Tauloto o le te’ena o lo la taofi e le ali’i, ua o i aiga ma saga mafaufau atili. Ua mavae ni aso, ona toe o ane fo’i lea i le ali’i e tauanau pea. A ua atili ai ona mau o le finagalo o Mata’utia, ma ua totama’i tele ai le ali’i i tulafale, aua ua aliali mai lo la loto fa’amaualuga e fia pule aoao i Upolu ma Savai’i.

Ua o’o i le tasi aso, ua fa’alogoina e tulafale o Papa e fa! Ua folafola ia So’oaemalelagi i lana Malaga na alu i Falealupo. Na manatu loa e sili ona foa’i tonu i le tama’ita’i. E le taumate o le a avea lona alofa i lana tane ma mea nate talia ai ona fa’ae’e uma papa e fa ia Mata’utia. E le o fea, na te’ena mamao i la’ua e le faletua. E tasi lava le loto o So’oaemalelagi ia toe fo’i atu Papa i le nu’u moni o e latou ia Papa, ae na o le Tuiatua ua tatau lea mo lana tane. Ua atili ai ona le malilie mana’o fa’aalualu o Leifi ma Tauloto.

Ua mavae ni isi masina, ua fa’ateleina pea le fiafia ma le fealofani o le ulugali’i a Mata’utia ma So’oaemalelagi. O le tasi aso a’o la tofafa, na fa’alogo a’e ai So’oaemalelagi ua savali le tagata i lo la fale. Na ia nofo a’e i luga, ae ua iloa se tasi, a’o lo’o tofa pea Mata’utia i ona tafatafa. Na liliu le ali’i ma fa’afuase’i ona e’e ma le tiga tele. Na tago atu So’oaemalelagi po o le a, ae te’i ina ua va’aia le foto na tuia ai lona itu. O le fasioti e le taumate, au’a e le o le foto ea ua masani ona fasiotia ai ali’i? Talofa e, ua oso mai le isi auauna toga a So’oaemalelagi ua taumafai ona tipi ese le foto ona o le fia lavea’iina o le soifua o le ali’i. Ae paga, ua ulu le ona o le foto ua tigaina tele le ali’i ma ua vave lava ona maliu ai. O le puapuaga tele le mea ua o’o ia So’oaemalelagi. Na ia masalomia tagata na faia le galuega leaga ma ua teu i lona loto nate le’i tautala ai. Ua fa’anoanoa Atua uma i le maliu fa’afuase’i o le latou ali’i pele. Oi talofa i le tagata na ia fasiotia pe ana iloa.

Ua mavae ni nai aso ina ua uma le lagi o Mata’utia, ma le mafatia tele o So’oaemalelagi i le maliu o lona to’alua pele, e le taumate o le mea lea na fafano ai le ma’itaga o le tama’ita’i ua fanau mai o le alualu-toto. O le alualu-toto la lea na maua ai le tama o lo’o ta’ua i le gafa o;”Tuimavave” lona igoa.

MAVAEGA A SO’OAEMALELAGI LEVALASI

Na fa’apotopoto e So’oaemalelagi ona aiga uma, ma ua fai atu i ai. Ua fa’ato’a maua nei se isi alo o Tamaalelagi, ma ua poloa’i mai oute fo’i i Leulumoega. O le a ou sa’uni Malaga iai taeao. A’o outou uma nei, o o’u aiga uma lava outou, au’a o outou o uso ma tuafafine o la’u tane ua fa’amatauaina. O nu’u uma toute i ai, o Fagaloa po’o Amaile, lepa po’o Lotofaga, o o’u aiga lava outou ma o le a ta’ua o Sa-Levalasi.

O Sa-Levalasi o Salevalasi le ulua’i aiga i Atua, o outou lava toute puipui ma fa’amamalu le Tuiatua, ona o togafiti vale a nei mea o Faleupolu. O le toe mana’o lava o Tuiatua Mata’utia ia la soso’o ma le tama lea sa i lo’u manava. A ona ua feagai ma nei aso puapuaga ua tupu ai le fa’alavelave, ua fafano la’u tama. A’o lenei o le a ou alu e vavae le tama a Vaetoifaga ma Tamaalelagi (Salamasina) e fai ma sui o Tuimavave. A ia outou nonofo ma fa’aputu ia tele ni ie-toga, ua tele le mamalu. O la’u auauna fa’amaoni lea o Lesi, o le a fai ma tupu’aga o Salelesi. E nofo ia i Saluafata, o ia ma ni ana fanau ia fai ma ‘Agai’ o le Tuiatua. O la’u mavaega lena ua ou tu’u atu i o outou luma, i le o’u alu ai, Levalasi po’o So’oaemalelagi.

Lesi, o le a lau mea na fai ia Tuimavave? O fea oi i ai? Na tali atu Lesi, Na ou tausia lava fa’alelei. O alualu-toto, o lo’o ta’atia i lalo o le ma’a-tele, va’ava’ai e le ‘Uga’. Ona fai atu lea o So’oaemalelagi i lona leo mamalu, ‘ua lelei, ia e tupu ma si a’u tama, ia e malosi, ‘ia e ola pea i le Uga’ ma ia e maua tagata na fasiotia lo’u tama lelei, ma ia e matu’a taui i ai. Na fa’alogologo tagata uma, ma ua latou iloa, o le ‘Uga’ o le Aitu faa-le-aiga lea tama’ita’i, e le taumate o le a vave fa’ao’o mai ai le malaia i’e na mafua ai ona fasiotia Mata’utia.

O LE GAOIMAIGA O TUI-A’ANA TAMALELAGI

O le ali’i lenei o Tamalelagi, o le tama a le teine o Vaetamasoali’i ia Tuia’ana Tagaloa Selaginato. Na fanau i Safata, ona malaga atu lea o le auso lenei sa’ilimalo o A’ana ua teu fa’alo’omatutua tama nei a’o tausami le failele, a’o leleo ai isi fafine i le pepe. Ona susu’e atu lea o le pola e tama nei o Tutuila ma Ape, ma o la faufautu pei lava o ni fafine, ona fa’apea atu lea o nei tama, aumaia se’i o ma tausi ae o oulua e fai sa oulua fa’amalosiga.

Ona tu’u mai loa lea iai o le pepe i tama ae o fafine e a’ai, ona sosola mai loa lea o tama ma le pepe. Ua alu ane Vaetamasoali’i ua uma ona tausami ua leai se tamaititi, ona fesili lea o le teine po’o fea o iai lana tama, ona vevesi ai lea ma ua sau le tuliloaga ma fai ai le taua i gauta o Lefaga ma Leulumoega.

Na taunu’u atu fo’i Liolevave ma fesoasoani i le taua ona solomuli lea o Safata, ae malolo le malaga a tama ma tafu le latou afi i ga’uta o Lefaga. Ona tanu ai lea o le pute o le tama i Malala, o lo’o igoa ai lenei ele’ele o TANUMALALA. Ua taunu’u i Sagamea-uta ona tu’u ai lea o le tama ae alu Ape i Fasito’o-uta alu Tutuila i Fasito’o-tai. Ae usu mai i le ava o le taeao e tuai mai Tutuila ona maua lea o le alagaupu fa’apea; E MOE MANATUNATU APE AE MOE GASE TUTUILA.

Ona toe tu’utu’u atu lea o le tama i lalo o le Malae o le Vavau, suia ai le igoa o le ele’ele na tu’u muamua o Tutuila ma Ape o NOFOALI’I. Ona usu ane lea o Alipia talanoa ma Tutuila ma Ape ona fai lea iai e tu’u lo la ali’i e tausi e le Tumua. Ona o ai lea o Togitogi ma ona tei ua tapena mai le ulumoega o le ali’i o Tamaalelagi, o fala ma siapo ma ona fala lauie. Ona suia ai lea o le suafa o le Malae o le Vavau o LEULUMOEGA. Ona matua lea o le tama ona o ane lea o Alipia ma Suluga ua alaga Papa o le Tuia’ana ia Tamaalelagi, a’o le taimi fo’i lea o iai Tuia’ana Sagate. Ona nofolua lea o nei tupu se’ia o’o lava ina tau lo la taua lea na fa’ato’a iloa ai Nafanua i Tumua nei ma sunu’i ai alafale a le tama’ita’i o lo’o alala ai le suafa Tupa’i.

O LE MAFUA’AGA O LE SUAFA TALAMAIVAO/ULUALOFAIGA

Ina ua agaleagaina le tina o Salamasina o Vaetoefaga e Leulumoega, ona ave ai lea o le feau a Salamasina i Fagaloa i le tuagane o Vaetoefaga, o Ulualofaiga. Ua agaleagaina lona tuafafine e Tuia’ana Tamalelagi ma Leulumoega. E taunu’u atu le tala oi le vao Ulualofaiga, ona maua ai lea o le suafa o Ulualofaiga o le “Talamaivao”. Ona e taunu’u atu le savali a Salamasina ma le tala, oi le vao Ulualofaiga.

Ona malaga ai lea o Ulualofaiga i Leulumoega ma tagata Fagaloa e to’alua. O Pa’ila ma Aiofaiva, o tautai e tautuaina Vaetoefaga ina ua agaleagaina e Tamalelagi ma Leulumoega. E iai ona iai suafa ia e lua i Nofoalii, e o’o mai ilea so.

Ona toe alu fo’i lea o le savali a Salamasina ia Peseta i Safune o Savai’i . Ona aumai ai lea e Peseta o tagata e to’alua, o Tauti ma Mala’itai e tautuaina Vaetoefaga. Ina ua tu’umalo Vaetoefaga, ona manatu lea o Mala’itai o le’a toe fo’i mo Safune. Ona toe fo’i lea o Mala’itai i Safune, ae o lo’o iai pea Tauti i Nofoalii e o’o mai ilea so.

(Tulafale: Pa’ila ma Ai’ofaiva. Tapa’au: Tauti ma Mala’itai.)

TUI-A’ANA TAMALELAGI MA LANA FALESEFULU

1. Usu Tuia’ana Tamalelagi ia Namoaitele le afafine o Folasaitu in Faleata, fa’aee le gafa: – o Tuala (tama ulumatua: O Le Alii o Aiga: o le fa’avae ‘Le Aiga Sa-Tuala’)
2. Usu Tuia’ana Tamalelagi ia Gese le afafine o Malufau in Lauli’i, fa’aee le gafa:- Malufau (tama)
3. Usu Tuia’ana Tamalelagi ia Umalau le afafine o Lilomaiava Seve of Safotu, fa’aee le gafa:- o Peseta (tama: fa’avae o le aiga Sa-Peseta i Savaii)
4. Usu Tuia’ana Tamalelagi ia Seiomana le afafine o Vaovasa in Faleasi’u, fa’aee le gafa:- o Tuitama.
5. Usu Tuia’ana Tamalelagi ia Fulisiailagitele le afafine o Tu’uma’ai in Safotulafai, fa’aee le gafa:- o Tuioti (boy), ma Taualofa’e.
6. Usu Tuia’ana Tamalelagi ia Ufalefu le afafine o Talima i Faleatiu, fa’aee le gafa:- o Feiloa’ivao or Feiloa’iivao.
7. Usu Tuia’ana Tamalelagi ia Seanatoe le afafine o La’ululolopo i Gaga’emalae, fa’aee le gafa:- o Tuitogamatoe (teine)
8. Usu Tuia’ana Tamalelagi ia Siotafasi le afafine o Puni i Samatau, fa’aee le gafa:- o Tilivea.
9. Toe usuia e Tuia’ana Tamalelagi ia Siotamea o le isi afafine o Puni i Samatau, fa’aee le gafa:- o Lea’ana.
10. Usu Tuia’ana Tamalelagi ia Vaetoefaga le afafine o le Tui-Toga, fa’aee le gafa:- o Salamasina (teine: le ulua’i tupu tafa’ifa o Samoa: ma le tama fai a So’oaemalelagi po’o ‘Salevalasi Le Aiga Pa’ia o Salevalasi’ i Lotofaga Atua)

GAFA O LE AIGA SA-TUALA IA TAUTAIOLEFUE

(Usuga muamua a Tuia’ana Tamalelagi mai lana falesefulu)
1. Usuga #1, Tuia’ana Tamalelagi ia Namoaitele le afafine o Folasaitu i Faleata, fa’aee le gafa o Tuala (tama ulumatua: o le Alii o aiga, ma’Le Fa’avae O Le Aiga Sa-Tuala’).
2. Usu Tuala ia Sautialeu le afafine o le Malietoa, faaee le gafa o Peo (tama), ma Matagitau.
3. Usu Peo ia Momonogoto le afafine o Filivailatetele i Nofoalii, faaee le gafa o Malufaitoaga (Amoa), Taualelei (Amoa), ma Tauimalie.
4. Usu Malufaitoaga ia Avegatoloa le afafine o Samaila (Salilo) i Falease’ela, faaee le gafa o Fenunuti (tama).
5. Usu Fenunuti ia Uituafanua le afafine o Tailua i Falealili, faaee le gafa o Sinamulivanuiana-Seuitiamanu’a (teine).
6. Usuia Sinamulivanuiana-Seuitiamanu’a e To’alepaialii mai Satapuala, faaee le gafa o Su’afaiga (tama), Laumatalelei, Fuatino, ma Melegalenu’u.
7. Usuia Fuatino e le Tuia’ana Fonoti tupu tafa’ifa, faaee le gafa o Muagututi’a (tama).
5. Toe usu Fenunuti ia Tinovao le afafine o Luatuanuu i Tufulele, faaee le gafa o Tautaiolefue (tama), ma Mauailegalu (teine).
5. Toe usu Fenunuti ia Fitiotagia le afafine o Ausalilo i Falease’ela, faaee le gafa o Leatuavao (tama).
8. Usu Tautaiolefue ia Totuvao le afafine o Lauofo i Luatuanuu, faaee le gafa o Tuala Le Sa’oalii, Vui, Matafeo, Vaiouga, ma Taeleasa’asa (teine).
8. Toe usu Tautaiolefue ia Moelagona le afafine o Letu’uga i Mata’utu, faaee le gafa o Leulua’iatumaua (teine).
8. Toe usu Tautaiolefue ia Fausagafou le afafine o Levao i Saleaula, faaee le gafa o Sala Le Sa’ofetalai, Aualiitia, ma Fa’i (teine).
9. Usuia Taeleasa’asa e le Tuia’ana Fonoti le tupu tafa’ifa, faaee le gafa o Falenaoti (teine: O le ma’opu o Tuala ma Sala)
10. Toe usuia Taeleasa’asa e Va’afusuaga Tole’afoa (le uso o le Tuia’ana Fonoti), faaee le gafa o Tofa.

SIVA AILAO TOA O SAMOA!

GAFA TAU TUPU O SALAMASINA LE ULUA’I TUPU TAFA’IFA O SAMOA

Usuia Paenu’ulasi le alo o le TUI-MANU’A e TUI-TOGA Faisautele, faaee ai le gafa o Ulualofaiga (tama), ma Vaetoefaga (teine). Usuia VAETOEFAGA le alo o le TUI-TOGA e TUI-A’ANA TAMAALELAGI le alo o TUI-A’ANA TAGALOA SELAGINATO ma VAETAMASOALII, faaee le gafa o SALAMASINA LE ULUA’I TUPU TAFA’IFA O SAMOA. O le mafua’aga fo’i lea na ave ai e So’oa’emalelagi Levalasi Papa e fa ma ia NAFANUA ia Salamasina, ona ua matua o ia, ma ua silafia lelei e So’oaemalelagi Levalasi le GAFA TAU TUPU o SALAMASINA e tau i le Tui-Manu’a, Tui-Atua, Tui-A’ana, Tagaloalagi, Tui-Fiti, Tui-Toga, Tui-Raratoga, Tonumaipe’a, Vaetamasoali’i ma Gatoaitele.

O Tumua o Leulumoega ma Lufilufi lea na maua ai le fa’apu’upu’uga o fa’alupega o Samoa e iai TUMUA MA PULE mai le faae’ega e Tupa’i Vaililigi o Papa e fa o le Tui-A’ana, Tui-Atua, Vaetamasoalii, ma le Gatoaitele ia Salamasina le Ulua’i Tupu Tafa’ifa o Samoa. Ae mulimuli ane le fa’aopo’opoga o le ITU’AU MA ALATAUA, AIGA I LE TAI, MA LE VA’A O FONOTI ina ua fa’alelei le taua a le Tupufia a Tui-A’ana Tui-Atua Faumuina, o Fonoti ma ona uso tau feagai o Va’afusuaga Tole’afoa ma le teine o Samala’ulu. Ma na manumalo Fonoti ona o le tulaga fulisia o Samoa sa lagolago ia te ia. Na faae’e lea o Papa e fa ia Fonoti o le Tui-Atua, Tui-A’ana, Vaetamasoalii, ma le Gatoaitele. FONOTI LE TUPU TAFA’IFA O SAMOA, le suli o le Ulua’i Tupu Tafa’ifa o Salamasina.

O LE FA’AVAE “AIGA E LUA” O SAMOA: O le usuga muamua #1 a Tuia’ana Tamalelagi ia Nomoaitele le alo o Folasaitu i Faleata, fotuai mai o Tuala le tama ulumatua “O le Ali’i o Aiga” ma le “Fa’avae o le Aiga Sa-Tuala”. O lona sefulu o usuga a Tuia’ana Tamalelagi ia Vaetoefaga le alo o le Tui-Toga, fotuai mai le teine o Salamasina le Ulua’i Tupu Tafa’ifa o Samoa. Ma le tei ma tama fai o So’oaemalelagi Levalasi le “Fa’avae o le Aiga o Salevalasi”. E uso o la tina ma Tuia’ana Tamalelagi le tama o Salamasina.

1. Usu Sanalala Le Manu’a o Safata ia Gatoaitele ma Gasoloai, fa’aee le gafa: o Vaetamasoali’i, Atogauga-A-Tuitoga, ma Lalovi’imama (tama).
2. Usuia Vaetamasoali’i e Tuia’ana Tagaloa Selaginato le atali’i o Tagaloa Fa’aofonu’u, fa’aee le gafa: o Tuia’ana Tamalelagi (tama: ma lana falesefulu).
3. Usu #10 Tuia’ana Tamalelagi ia Vaetoefaga le alo o Tui-Toga Faisautele, faaee le gafa o Salamasina (teine: O le Ulua’i Tupu Tafa’ifa o Samoa).
4. Usuia Atogauga-A-Tuitoga e Tonumaipe’a Sauoaiga o Savai’i, fa’aee le gafa: o Tau’ilili, Tupa’i (Vaililigi), ma So’oaemalelagi Levalasi (teine).
5. Usu Lalovi’imama le atali’i o Sanalala Le Manu’a o Safata ia Sefa’atauemana le Sa’otama’ita’i o le Tuiatua, fa’aee le gafa: o Tuiatua Mata’utia Fa’atulou.
6. Toe usuia e Tuiatua Mata’utia Fa’atulou ia So’oaemalelagi Levalasi, fa’aee le gafa: o Tuimavave (tama: alualu toto), ma Salamasina le Ulua’i Tupu Tafa’ifa o Samoa (O le tei teine ma le tama fai o So’oaemalelalgi Levalasi le “Fa’avae o le Aiga Salevalasi”. E uso o la tina ma Tuia’ana Tamalelagi).

O LE MAVAEGA A SALAMASINA LE ULUA’I TUPU TAFA’IFA O SAMOA

Sa ta’oto gasegase le Ulua’i Tupu Tafa’ifa o Samoa o Salamasina i Lotofaga Atua. Ua vaivai o le tupu, ua potopoto Tumua ma Aiga. Ona fai lea o le Mavaega a Salamasina ia Aiga ma Tumua. O Papa e tu’u atu e tausi aiga e iai ua Pa’ia o le Aiga o Sa-Levalasi ma le Aiga Sa-Tuala, ma latou toga ua Pa’ia i le igoa o le Pulu ma le Leuleu; ma ua sa fai mai le Mavaega, a fai e iai se tasi ua manuia i le finagalo a Leulumoega ma Lufilufi ona faao’o ina lea o toga i Mulinu’u i le Maota o le Tuiatua i Lufilufi ma Nu’uausala i Leulumoega i le Maota o le Tuia’ana.

Salamasina na fanaua Fofoaivaoese, o lana fanau o Taufau ma Sina. Usuia Sina e Tito’iaivao, fa’aee le gafa o Faumuina le Tupufia. Usu Faumuina le Tupufia ia Manalelei Talaleomalie, fa’aee le gafa o Fonoti. Ua o’o ia Fonoti ona faato’a taunu’u o le Mavaega a Salamasina, au’a ua tofia Fonoti ia Leulumoega ma Lufilufi ma fa’aee i ai o Papa ia Fonoti, ona faao’o ina lea o le Mavaega a Salamasina i Maota o Mulinu’u ma Nu’uausala. Ina ua mae’a ona faae’e uma ia Fonoti o Papa e fa o le Tuia’ana, Tuiatua, Gatoaitele, ma le Vaetamasoali’i. Ua Tupu Tafa’ifa o Samoa nei Fonoti.

OLE TALA IA TALO-OLE-MA’AGAO MA TOFU-AE-OFO’IA

Na Malaga Veletaloola ma Tafaimalo e ave le sua ia Salamasina i Malie. Ona tatala lea ole ta’isi ole sua, ua silasila atu Salamasina i talo ole ta’isi e fe’ilafi. Ona fa’apea atu lea o Salamasina, a! Se o talo nei e fe’ilafi? Ona tali atu lea o Tafaímalo, o nai talo ole ma’agao. Ona fa’apea atu lea ole tama’ita’í. A! Tu’u la lou igoa o Tafaímalo, ae igoa ia Talo-ole-ma’agao. Ona alu lea ole ta’elega a Talo-ole-ma’agao ma Veletaloola male tama’ita’í ile vai e igoa o Agaua ile va o Afega ma Malie, ona oso lea o Veletaloóla ile vai ma tofu ai. E ea a’e i luga e leai se lau’ulu e gau pe ve’uve’ua, ona ofo ai lea ole tama’ita’í. Ona fa’apea atu lea o Salamasina ia Veletalo’ola, A! Ua maua lou igoa, tu’u lou igoa o Veletaloola ae igoa ia Tofuaeofoia. O lenei tagata o Veletaloola, ose tagata lalelei ma enaena lona lau’ulu se’ea.

OLE TALA IA SALAMASINA LE ULUA’I TUPU TAFA’IFA MA TALO MA OFOIA

Ona ta’oto lea ole gasegase o Salamasina i Mulifusi i Lotofaga. Ona la o lea iai e asi le gasegase ole Tupu tafa’ífa. Ona fa’apea atu lea o Salamasina ia Talo ma Ofoia, ia outou fo’i atu i la’u tama o lo’o i Falealili o Satele, lua te aai ai e mamao mai inei. Ona fo’I lea o Talo ma Ofoia o saofa’i le alofi o Satele ma ona faleupolu i Sapunaoa. O io latou luma taumafa ole alofi. Ona afe lea iai o Talo ma Ofoia. Ona fa’apea atu lea o Satele ia i la’ua. Ua oulua fo’i mai, ua aumai oulua e Salamasina ia te a’u, O maia ina oulua fa’asaga e pule mea e ai tatou te taumafa ai. Ona fa’asaga lea iai o Talo ma Ofoia, pule taumafa ole alofi. Ole aso lava lea na amata ai le pule a Talo ma Ofoia male Aiga Satalo, se’ia o’o mai i ona po nei.

FA’ATOLOTOLOGA TAMA TAUSALA

Usu Muliagasoifanua ia Ifi le afafine o Luatua i Saleimoa, fa’aee le gafa: o La’ulunofovaleane, ma La’ululefano. Usu La’ulunofovaleane ia Pouliotaua le afafine o Tu’u i Safune, fa’aee le gafa: o Maupenei (teine). Usuia Maupenei e le Tui-Toga, fa’aee le gafa: o Aumoana. Usu Le Aumoana ia Fuiailelagi le afafine o Salima i Papa-Fagalii, fa’aee le gafa: o Tau’iliili i Papa (tama).

O Le Tau’iliili i Papa lea sa tu lona Malo i le Papa i Galagala ma lona Ituau malosi ma le faiga lea sana faia ia Malietoa, ina ua fo’i mai le malaga a Malietoa mai le motu, ona alu lea o le toa o le Malo o Tau’iliili i Papa ua pupuni le alava’a ina ia to’a ai le va’a o Malietoa. Na maua ai le igoa o le malae o Tau’iliili i Papa o “Niniva ma Punialava’a”. O Tau’iliili i Papa lenei sa fai lana Autaunonofo. O Tau’iliili i Papa fo’i lenei sa fai lana Fa’atotologa Tama. O Tau’iliili i Papa fo’i lenei na maua ai le “Mulivai o Tausala”. E fa ana usuga i tama’ita’i nei: Usuga #1. Taufau, #2. Fotuiloa, #3. Ga’uimamaia, #4. Sualupe.

Sa nonofo Tau’iliili i Papa ma lana autaunonofo lenei i Vailele ma Fagalii i le itumalo o Vaimauga i Sasa’e. O tama o le Fa’atotologa Tama: Tupuivao, o le tama lea a Taufau. Vaovasamanaia, o le tama lea a Ga’uimamaia. Toilolo, o le tama lea a Sualupe. Na sau fo’i lea i ai ma Sina le uso o Taufau ma lana tama o Faumuina i le fa’atotologa tama lenei. O le Mulivai i le va o Vailele ma Fagalii sa fai ai lenei fa’atotologa tama. O lo’o i ai le vaitafe sa fa’atafe ai tamaiti ma e ta’ua fo’i “O le Vai o Tausala” po’o le “Mulivai o le fa’atotologa tama Tausala”.

O le Mulivai lea sa feviiai ai tama a Tausala. Ona fa’apea atu lea o Sina: Va’ai outou i le totolo o la’u tama, e folifoli tupu. Ae fa’apea ane tama’ita’i, e te iloa i se a? Tali Sina: e iloa i lana totolo. O le tama la lea o Tuia’ana Faumuina e ana le Tupufia. Sa fa’apea atu fo’i Taufau: Se ai lava se malosi o si a’u tama pe a ola a’e. Tali atu fo’i tama’ita’i, e te iloa i se a? Ae tali Taufau: E iloa i lana pupula, e toa ma lona tino e malosi. O le tama la lea o Tupuivao, na tafea ai le utu a lona tina o Taufau sa Tuia’ana; ae tu le utu a Sina i lana tama o Faumuina, na avea ma Tuia’ana ina ua tu’umalo Tuia’ana Taufau. Ae fa’apea mai le tama’ita’i o Sualupe: Va’ai outou i si a’u tama, ai lava se loto maulalo. Ona fa’apea ane lea o tama’ita’i, e te iloa i se a? Tali Sualupe: Oute iloa i lana pupula ma lana amio filemu, e fai uso fo’i. O le tama la lea o Toilolo. Sa fai ane fo’i le tama’ita’i o Ga’uimamaia: Va’ai outou isi a’u tama, ai lava se mau ava. Ona fesili fo’i lea o tama’ita’i, e te iloa i se a? Tali Ga’uimamaia: E iloa i ona foliga, lona lalelei ma lona tino e manaia. O le tama la lea o Vaovasamanaia. “Na taunu’u uma lava sa’afiafiaga a tama’ita’i nei ia latou tama”.

TALA I LE TAFEA O LE UTU O TAUFAU, AE AU LE UTU O SINA

Na gasegase Taufau. Ona fai atu lea: Ia potopoto mai lo tatou aiga ma faleupolu, alu se tili i la’u tama, ia vave mai nei ma te feiloa’i, ua ou vaivai. Ona alu ai lea o le tili i le tama o ta’aseu i gauta o Falealili ma Safata. Ona fai mai lea o Tupuivao: E le sau, e le tusa le ma’i o Taufau ma lo’u mana’o fiaseu.

Ona sau lea o le tama, ua ta’u mai i le tamaita’i e le sau Tupuivao. Ona toe fa’apea fo’i lea o Taufau: Toe alu se isi i sia’u tama e tili mai nei i le feiloa’i, e fai iai o sio’u ma’i e le fa’atauva’a. Ona alu fo’i lea o le tili, ona fai atu fo’i lea iai: Na ou sau, ua vaivai le ma’i o Taufau, fai mai ta te o atu. Tali Tupuivao: Alu ia oe, ae se’i o’u talia lupe ua pupula.

Ona alu fo’i lea o le tama, ta’u atu ia Taufau: Ua le sau Tupuivao. Toe fai atu le tamaita’i: Toe alu, fai i ai e vave mai, o le a ou oti. Ona toe alu fo’i lea o le tili, ua fai atu le tama ia Tupuivao: Sau ia ta o, ua vaivai le ma’i o le tupu. Tali Tupuivao: Ou te le alu atu, se’i o’u talia lupe o maunu.

Ona toe alu atu fo’i lea, fai atu ia Taufau: “Ua le sau, fai mai se’i nofo, se’i ona talia lupe o maunu”. Ona fai atu lea o Taufau le tupu: Potopoto maia lo tatou aiga ma Tumua; fa’afogafoga mai i la’u upu o le a pa’u atu, “O le a Tafea La’u Utu, ae Au Le Utu a sio’u uso o Sina”. A’o oe Faumuina; aua ne’i e fefe pe’a sau le tamaloa fa’afia saua, au’a e au aiga ia te oe, e au fo’i ia oe faleupolu. A finagalo Tumua e te tupu, e te tupu lava. A o a’u nei, ‘Ua Tafea La’u Utu’.

Story Of Taufau’s Terminated Line Of Succession, And Bestowed Her Younger Sister Sina.

Taufau was sick. She said: Let our family and faleupolu gather and have a messenger go to my son, have him come quickly to see me once more, for i am weak. The messenger went to the son who was catching pigeons inland of Falealili and Safata. And so Tupuivao said: “I am not coming, Taufau’s sickness is not as great as my desire to catch”. So the man went again and reported to Taufau: Tupuivao is not coming. So the woman said again: Go once more, tell him to come quickly, I am about to die. And the messenger hurried once more to him and said to Tupuivao: Come, let us go, the Queen is very weak. Tupuivao answered: “I will not go until i have caught the pigeons after the full moon”.

So the messenger returned again and said to Taufau: “He is not coming; he said he would stay until he had caught the pigeons after the full moon”. Then Queen Taufau spoke: “Let our family and the Tumua gather; heed my word; as i am growing weak, my own descendants and their line are to be terminated and my sister Sina’s line is to take it’s place”.

You Faumuina (Sina’s son), have no fear when that fellow comes and wants to make trouble, for the family stands behind you and the faleupolu will follow you. If the Tumua want you to be king, you alone will be king, for I have cut off my own descendants. As Taufau suspected, Tupuivao did not take this lightly but started a war. But he was defeated by Faumuina and exiled to Tutuila, like Va’afusuaga and others.

MAFUA’AGA OLE SUIA O IGOA A ALO O SINA: O LE’ULI, MA LE’EFU; IA TO’OMALATAI, MA SEUMANUTAFA

Usuia Popoai ma Taufaito’a e Tui-Toga (VIII) fotuai mai o Togialelei, ma Tuiavi’i (ia Popoai) ma Puipuifatu (Taufaito’a) – (Maliu Togialele ile fuatau mai Savai’i, e le’i usu gafa)

Ona te’a lea o Togialelei ma Tuiavi’i i Fiti, ae nofo Puipuifatu ole Tui-Toga. Ua mavae aso e tele ona te’a mai lea o Togialelei mai Fiti, ua faoa le Tui-Toga mai ia Puipuifatu na tofia e lo latou tama. Ona filifili ai lea o Popoai ma Taufaito’a po’o ai so laua e maliu i Toga, ona maliu ai lea o Taufaito’a ma le fuatau i Toga. Ua lalata i fanua o Toga le fuatau, ona fa’asaga lea o le fana a Tofele ile lagi. Ua fana le u ma ua pa’u tonu ifo ile tumua’i o Togialelei ma maliu ai. Ona te’a mai lea o Tuiavi’i mai Fiti ua maliu lona uso o Togialelei ile fuatau mai Samoa. Ua sauna foi Tuiavi’i e malaga mai i Samoa, e sa’ili lona aiga i Atua. Ae fa’apea atu le Pipili aua ete alu. O lou uso lena e tanu ile oneone ole matafaga, ua oti ile fuatau mai Samoa. Ona eli lea i luga e Tuiavi’i lona uso, ua ave i uta ma tanu lelei ai. Ona a’au mai ai lea i Samoa e sa’ili lona aiga i Atua.

E taunu’u mai le ausaga a Tuiavi’i i gatai o Apia, o to’o atu le va’a a alo o Sina. Ona fesili lea iai o Tuiavi’i po’o fea a to’o iai lo la va’a? Ae tali mai Le’uli ma Le’efu o la’ua e o e seu. Ona fai atu lea o Tuiavi’i ea pe’a tu’u o la igoa o Le’uli ma Le’efu, ae suafa le tasi ia To’omalatai, a’o le tasi ia Seumanutafa e manatua ai lenei taeao ua o tatou feiloa’i ai ona ua tauesea mai le ausaga. Ona fa’aigoa ai lea o lea ele’ele oi Apia o “Tauesea”. Tauese le ausaga a Tuiavi’i. O lo’o ta’ua fo’i ole Foifale o Salevalasi. O lo’o ala’ala ai Tamaseu ma Faualo.

FONO O TOA O SAMOA!

THE KINGDOM OF SAMOA KING FONOTI TUPU TAFA’IFA BY SAMOAN CUSTOMS

THE SUCCESSION LINE OF THE ROYAL FAMILY OF SAMOA; One of the early kings was Tuia’ana Tuiatua Faumuina Le Tupufia. He had three children. The sons were named Fonoti and Va’afusuaga Tole’afoa, and the daughter was named Samala’ulu. They are Known commonly in traditions of Samoa as ‘The Three of Faumuina‘. Each child was by a different mother, but Tuia’ana Tuiatua Faumuina before he died, he did not declare a decree for a successor to rule on the throne. And intimately, this is why his three children, Fonoti, Samala’ulu and Va’afusuaga Tole’afoa entered into war to fight it.. the dispute was also taken up by their maternal relations that became so intense that war was raged to who will be King. And began the arise of famous family clans of Samoa such as Sa-Tuala, Sa-Levalasi, Sa-Asomua, Sa-Tago, Sa-Amituana’i, Sa-Tunumafono and others. This is also why their father, or the title Faumuina is greeted as ‘Le Tupufia‘. Tupufia, means or referred to of his children that they all wanted to be King! in the 1600’s

Va’afusuaga Tole’afoa and sister Samala’ulu had joined up to opnose the claim of there brother Fonoti to the Tafa’ifa Kingship. When Fonoti found out that his brother and sister had gained many followers, he went to Leulumoega where the dispute was being fought and sought the assistance of the High Chiefs and leading orators of other districts. This was the war that Mano’o of Samatau said before the war: if Fonoti runs into the sea, we will dry up the sea, if he runs into heaven, we will rip it open to catch him. As a result he was pursued with great zeal; Chief Veletaloola of Faleata defeated Mano’o. Fonoti then waged war against his kin ‘The Paegauo War’ for the four Papa titles to proclaim the Tafa’ifa Kingship, and was successful and he was ultimately proclaimed King Fonoti Tupu Tafa’ifa of Samoa. Bestowed on him and helder of the four high titles: Tuia’ana, Tuiatua, Vaetamasoalii, and Gatoaitele. In our traditions this war is known as ‘the war between Samala’ulu and Fonoti’. ‘The Paegauo War’ or ‘The War of the Tupufia!’ King Fonoti Tupu Tafa’ifa conferred many honours upon those chiefs and Districts that had fought for him and such honours and privileges are honoured by the “Tumua and Pule” down to the present time.

The Distribution In The War Was About As Follows: With Fonoti: Fagaloa, Faleapuna, Falefa, Saluafata, Solosolo, Vaimauga, Faleata, Safata, Falealili, Fasitoouta, Falelatai, Manono, half of Lufilufi and of Leulumoega; – On The Side Of Va’afusuaga Tole’afoa and Samalaulu Were: Aleipata, Luatuanuu, Lepa, Lotofaga, Siumu, Faleula, Sagana, Sale’imoa, Faleasi’u and Samatau, also all of Savai’i island through Va’afusuaga Tole’afoa’s influence.

Itu Malo o le Vaa-o-fonoti with a district of its own was one of the rewards conferred upon Faleapuna, Safanua and Fagaloa, for the part they had played in the dispute and for contending with Manono, Sapapali’i and Saleaumua in the fighting that took part on the sea. King Fonoti also conferred honours on Tofaeono, Aiono, Misa and the privilege of receiving food on Faleata. King Fonoti also granted Ulualofaiga complete power over Fagaloa District and in addition he gave Ulualofaiga the village of Amanave in Tutuila. This village is controlled in this manner right down to the present day and the authority as recognised by the American Government. The title Vaa-o-Fonoti was also given to Ulualofaiga by King Fonoti as a name for his war canoe and this title distinguishes the District down to the present day. There were also many other rewards conferred too numerous to mention. King Fonoti Tupu Tafa’ifa of Samoa was the only and the last Tafa’ifa king since Queen Salamasina. ‘And there was no other war ever since or even recorded in history that by anyone raised against King Fonoti Tupu Tafa’ifa to claim the four Papa titles, nor through Fonoti Kingly lineage “the Sa-Fonoti” right to this present time. The following is King Fonoti Tupu Tafa’ifa of Samoa’s words in his wish: “THE FOUR HIGH TITLES BE FOR ME AND MY CHILDREN”.

VA’A O FONOTI TERRITORY: consist of places of Faleapuna, Fagaloa areas, became the naval war fleet in Fonoti’s war of succession. “THE VESSEL OF FONOTI”. King Fonoti le Tupu Tafa’ifa (King of all Samoa) had rewarded the village districts of Faleapuna and Fagaloa in Atua for fighting bravely for him in his struggle for power by conferring as Va’a o Fonoti was the fleet of the Fonoti the King that was named the “LE LAULUALOFAIGA”. One of the two main well known fleets in the history of Samoa as : Fuatau a Tagaloa Funefe’ai: Ta i le Vai, ma Fonoti le Tupu, Va’a o Fonoti. (The battle fleets of Tagaloa Funefe’ai: Ta i le Vai, and the King Fonoti: Va’a o Fonoti).

FALEFA DISTRICT rewarded as King Fonoti’s city: Tulouna a oe faleatua (greeted you the house of Atua; the chiefs, Saluafata, Luatuanu’u. ‘Crown Council’), Tulouna a oe le a’ai o Fonoti (greeted King Fonoti’s city; symbol of honour for Falefa for bravery in Fonoti’s war; just as Faleapuna and Fagaloa are called King Fonoti’s ship). Other shortened version of the fa’alupega of Falefa involve the mention of the two titles: Iuli and Moe’ono, alternative ways of referring to the body of orators, who could be called: le a’ai o Fonoti le Tupu, or THE PEOPLE OF FONOTI. …And may you never have to leave your fly whisk, or your precious stick oh Matua of our village.. and also may the leaves be always strong on your trees, people of (the King) Fonoti. The person of Fonoti refers to “FULUMU’A”, being part of his ceremonial greeting. This image refers to Gods power to end anyone’s life at any time and implies the recognition of God’s love to the assembly for fleeting to King Fonoti.

Thus King Fonoti Tupu Tafa’ifa conferred upon the chiefs and the village communities Faleapuna and Fagaloa the right to call themselves “VA’A O FONOTI” (Fonoti’s ship: as stated also in All Samoa Fa’alupega). It was the mark of distinction of a real Kingdom that King Fonoti Tupu Tafa’ifa was able to issue such decrees and appointments (tofigas) which were looked upon as dogmas.

KING FONOTI TUPU TAFA’IFA OF SAMOA HIS WISH WITH TOLE’AFOA

The end result of this war was that Samalaulu and Toleafoa were defeated while Fonoti was the victor. And so Toleafoa was taken to the island of Tutuila. The orator who was in exile with Toleafoa was Alipia Tausi mavaega. He lived on the island with the chief.

Then Alapapa the part demon man of Safata sang as follows:

Down the paths we went, upward we climbed, looking for the paths,
We sat down until dawn, till the song of the first birds,
till the morning when it gets light,
As the tumua gather around your (Fonoti) sickbed.
I am like the hen that is beaten in her nest,
Is It Mulinu ‘u or Nu’uausala
Where Tuiaana Iies sick?
I should like to recite to him my plea.

Greeted your sickness,
Greeted the royal house,
Greeted your becoming as one with your mat,
When you die, aigana will be homeless.

Why did you bring this news,
Why did you let this news reach me?
A bone got stuck in my throat,
It is rough when a fly gets into one’s mouth.
I get the gall because of that boy.
Leulumoega and the various places of Aana,
Great is my fright and my fear,
Cold am I like a man coming out of the bath,
Broken to bits is Manu’a’s roof, and free are the woods in Fagalele.

Alapapa, Alapapa,
or Fuga and Mau’ava,
Heed not the shouts from the road,
Nor the splitting of the toa and the kava,
For the sapatu will snap off the hook,
And that will mean our destruction.
I stood on the Togamau and was sad.
Greeted you wind, may you not blow,
Greeted you wave of the sea, may you not break,
Greeted you wild fishes, may you not attack.
Let Toleafoa, who is on the island,
Be brought here in safety, since you are sick.

And then the Satunumafono people came to get Toleafoa and Alipia in Tutuila. So the ship arrived in Aleipata; Fonoti, who sojourned in Mulinu’u in Lufilufi, heard that the Satunumafono people were bringing their son Toleafoa. Then the king wanted to see to it that his throne might not be overthrown again. So Fonoti said. to Atamaioali’i: Friend, come and climb across to Aleipata, tell Toleafoa to come quickly, otherwise we will perhaps not see each other again, for I am weak in my sickness..

Atamaioali’i went and said to Toleafoa: I came so that you might go to the king’s sickness, he is very weak. Then said Toleafoa: I cannot; go back quickly, I am not going. Then Atamaioali’i returned and said to the king: Toleafoa is not coming, he is angry. Meanwhile Toleafoa and Satunumafono went to Falealili. And Fonoti spoke once more to Atamaioali’i: Come, go again, tell Toleafoa to come, for I am very weak in my sickness. If he does not come, we will never see each other again.

And so Atamaioali’i went again and said to Toleafoa: I am here again by order of the king. Would you come to his sickbed, he is weak. If you do not come, you two will not see each other again. Then Talo in Falealili spoke as follows: Toleafoa, come, go to the sickbed of the king, so that you two will see each other once more. And so Toleafoa crossed the mountain range because Talo and Satunumafono wished that Toleafoa went so that he might see the king once more on his sickbed.

Then Toleafoa went and arrived at Lufilufi in Atua where the Palace of Mulinu’u Lalogafu’afu’a and Sepolata’emo the royal seat of Lufilufi the Tumua – the principal place. He sat down beneath the breadfruit trees and did not enter the house. So the king spoke: Be welcomed in the house so that we can confer well with each other. So Toleafoa said: Your pigeon flight and gentle winds descend upon me. I shall not enter your house except for the tumua. So Fonoti and the Tumua said: Welcome here in the house, let us confer with the king.

King Fonoti Tupu Tafa’ifa of Samoa His Wish: Mavaega:
So Toleafoa came and sat down by the in-between posts at the rear. Again the king spoke: Come, that I may determine our affairs so that your children and mine will fare well. THE FOLLOWING WERE THE WORDS OF KING FONOTI TUPU TAFA’IFA: The four high titles be for me and my children, while the title Tonumaipe’a be for you and your children, so that you will lead the ‘aumaga. Therefore the’ aumaga shall be known to be sanctified. And because you have the title Tonumaipe’a, you shall sit on a mat, and only you alone shall sit outside on a mat, and the others of the ‘aumaga shall be forbidden to sit down on a mat. When the kava chewing is over, all shall stand up with their kava bits and put them in the kava bowl; but for your kava bit someone else shall rise and take it there. Then let the kava bowl be brought and placed before you. If no king is announced by the tumua, you are to be Tuiaana ave’au malaga and the words of the aualuma are to point to you. Your aualuma is to be cared for by Leulumoega, and Fasito’otai and Fasito’outa are to protect them.

However, if you ever again reach for my things, you and your children shall be the prey of the creepers (in the grave) and water shall flow below you; if on the other hand I should reach for your things then I and my children shall be seized by the creepers and water shall flow under me.

TUMUA MA PULE, ITU’AU MA ALATAUA, AIGA I LE TAI, MA LE VA’A O FONOTI

O TOFIGA LE MALO O LE TUPU O FONOTI MA LANA MAVAEGA: KING FONOTI GOVERNMENT OF APPOINTMENTS OF HIS WISH FOR SAMOA:

TE’O; ‘O oe o le Anava o Taua, ‘Ma lou Manu Samoa!

FIA’AITAGATA; ‘O au Suafa ia o Fatialofa, ma Auelua. ‘O le a fai i la’ua ma Tulauniu o Atua, ‘Punefu o Atua, ‘To’oto’o o le Tuiatua!

MATA’UTIA; ‘O le Va’a o Fonoti, ‘O le Malu o Ma’auga – Leulumoega, ma Lalogafu’afu’a, Lufilufi. ‘Fea, o le Va’a o Fonoti, ‘O fea fo’i e Fa’aopea ia Atua le Fauono!

MOLIO’O; ‘O oe o le Va’a o Fonoti, ‘O oe o le To’o o le Fua!

LEUTELE (Falefa); ‘O oe o le A’ai o le Tupu o Fonoti! ‘Falefa (District), Sanone, Gagaemalae, Saleapaga, Sagapolu, Falevao, Sauago, Saletele, Uafato.

TOFAEONO; ‘E Ono Pou o Lufilufi, Fitu ia te oe. ‘E Iva Pou o Leulumoega, Sefulu ia te oe. ‘E Fitu Pou o le Malietoa, Valu ia te oe. ‘E Tolu Pou o Satunumafono, Fa ia te oe!

LE AVA A FALEATA E FEVALA’AUA’I; ‘O Faleata, ‘O le Itu Autasi ia Lufilufi ma Leulumoega ma Tuisamau! Additional honours given by King Fonoti. – Faleata, already under Atiogie called ‘Faleo’o O Faiga Malo’. Na fa’apea ai fo’i se fuaitau; “O le sola a Faleata e sola ae vave mai”.

ONA O LE SU’EGA MALO A ASIATA ia Tuiatua Tuia’ana Gatoaitele Vaetamasoali’i Fonoti, O le Tupu Tafa’ifa o Samoa, lea ua tofiaina Asiata; ‘O Le A Falefa Tumua Ia Te Oe! – already three Tumua in Upolu, Lealali in Leulumoega and Malietoa Savea with Fata and Maulolo as Tuisamau. Now Four Tumua to Asiata with King Fonoti Tupu Tafa’ifa of Samoa’s consent.

CHIEF AIONO; Na tofia e Fonoti le Tupu Tafa’ifa e tali ona lafo (toga) i so’o se mea fai a Samoa, O le La’aufausia, ma lana Igoaipu o le Laveisela po o le Matamatamuliulu; the chief Aiono of Fasito’o-uta may accept mats from public ceremonies as he is entitled to do so by ancient authority of the King Fonoti Tupu Tafa’ifa of Samoa.

CHIEF TAI: O Taimalie o le Utu a Sa-Tuala, ma lana Igoaipu o le Tuitama’ioletupu. O le mauaina e Tai ma Aiono o  Mano’o ma le mea na tupu iai, o le mafua’aga lea ma le fuaiupu e fa’apea;” O le tolotolo i Vaialua” Nofoalii.

O LE AGAGA FIAFIA TELE O LE TUPU O FONOTI; ‘Ua avea ai ma tulaga ese i le nofo i le fa’afeagaiga ma le to’aiva. O lea sa ia manatua ai le fa’aeaea a Fenunuti ma Leatuavao le aiga a lona masiofo, e pei o le fetalaiga ‘E Manatua Pule Ae Le Manatua Fa’alaeo’. O le pogai lea na liliu a’e loa ai le Tofa Mamao i Lana Afioga le Tupu, ma pa’u ai lana malelega i lona AIGA-SATUALA a’o potopoto i lona maota i Nu’uausala e fa’apea; ‘Fa’afetai Fenunuti ma Leatuavao i lo Oulua Fa’aeaea, ‘O Lea Ia Amata Atu I Le Aso Nei, ‘Na Avea Oulua Ma MATUA MAVAE O Le AIGA SA-TUALA!

ATAMAIOALI’I; ‘Personal Servant of Tuia’ana Appointed by King Fonoti. It is said the first Atamaioali’i came from Manuleg’a, a former inland village near Palauli. Since he served well and skillfully, King Fonoti said, “you can eat my things because you served me well”. King Fonoti’s food was tabu for others.

A’O TAPUA’I TUMUA I LE FA’ATAFA A LE TUPU O FONOTI; ‘Ua Sa le Sami, ‘Sa le Vao, ‘Sa le Vanimonimo, ‘Ua Pa’ia le Ele’ele. ‘E Sa se isi ona pisa! Na ioe Tumua i le malelega a le Tupu o Fonoti e fa’apea;

MUAGUTUTI’A; ‘O le a e alu ma lou Muagututi’a, ‘Ma lou Fuatino, ‘Ma lou Faumuina, ‘Ma lou Melegalenu’u. ‘E te nofo i Mulifusi. ‘E te tua ia Sa-Tuala, ‘Ae tausi oe e Leulumoega!

APUTIPUTIATOLOULA; ‘O le a e fo’i oe, ‘Ma lou Muagututi’a ma lou Fuatino, ‘Ma lou Melegalenu’u ma lou Faumuina, ‘Ma lau igoaipu o le Fetaia’imauso! e fa’amanatu ai le aso lenei fa’ato’a fetaia’i ai oulua le uso. I se taimi mulimuli ane na fesuia’i ai igoaipu a Tau’iliili ma lona atali’i. ‘O le ala lea o le taumafa o Tau’iliili i le igoaipu o le Fetaia’imauso, au’a o le igoaipu na aumai i le Tupu ua mana’o iai.

LE MAVAEGA A FONOTI LE TUPU; ‘Ona agiagi atu ai lea o Fonoti e fa’apea.. “Tole’afoa e, afio mai o le a totofi a ta mea, au’a le nofo lelei ai o lau fanau ma la’u fanau i le lumana’i. ‘0 le Ao o le Tonumaipe’a, ‘O le a ia te oe ma lau fanau. ‘O le a saofia le Aumaga, o le mea lea e ta’ua ai le aumaga e pa’ia. ‘E te afio i le fala, ‘Na’o oe lava e te nofo i le fala i fafo, ‘E sa seisi o le aumaga e nofo ise fala. ‘A uma ona mama o le ava, e tu lava le tagata i luga ma lana maga’ava ma tu’u i le tanoa, ‘A’o lau maga e tu mai se tasi na te avatua, ona aumai lea o le tanoa tu i ou luma. ‘A leai se Tupu e alagaina e Tumua, ‘O le a e Tuia’ana Ave’aumalaga! ‘0 le a fa’asino fo’i ia te oe upu o le aualuma. ‘O lou aualuma o le a tausi e Leulumoega ma e na ta’i Fasito’otai ma Fasito’outa!”

O PAPA..! O LE A IA TE A’U MA LA’U FANAU! ‘A e toe tago mai i a’u mea, sauaina oe i le aufuefue ma soloa i le vailalo ma lau fanau. ‘A ou tago atu i au mea ia fa’apea fo’i ona soloa a’u i le aufuefue ma tafea i le vailalo ma la’u fanau.

O LE MAVAEGA lea nai i Mulinu’u ma Sepolataemo i Lufilufi Atua, a Fonoti le Tupu ma lona uso o Va’afusu’aga Tole’afoa, fa’apea fo’i ma le tele o tofiga ma isi ua le mai taulia sa faia mai i le Tupu o Fonoti e le mafai ona suia, ‘MA O LO’O TAUSI IAI SAMOA MA ANA MAMALU E O’O MAI I LE ASO!

O LE VAA O FONOTI

Samamea – Maasina – Lona – Taelefaga – Salimu Ma Maauga – Musumusu – Falefa – Sanone – Gagaemalae – Saleapaga – Sagapolu – Falevao – Sauago – Saletele – Uafato – Lalomauga – Manunu – Faleapuna – Lufilufi – Saluafata – Fusi – Salelesi – Safanua – Fagaloa – Solosolo – Luatuanu’u.

LE AUMAGA TOA O SAMOA!

MAFUA’AGA O LE AVA FA’ATUPU O SAMOA

O LE FA’AVAE, PO O LE AFUAGA MA LE MAFUA’AGA O LE AVA FA’ATUPU I LE AGANU’U MA LE AGAIFANUA A SAMOA, E PEI ONA MAVAEINA E FONOTI LE TUPU IA TOLE’AFOA.

O le Ava Fa’atupu I le Fa’asamoa, ma fa’apea fo’i I se Fa’apotopotoga A Samoa Atoa.

“MOTO O LE AVA, PO’O LE MOTO O LE A’LU.“

O le Moto iai le Ava Fa’atupu, po’o le Agatonu iai o le Ava Fa’atupu: O le ipu mulimuli lea e moto lea i le Tupu o Fonoti. (O le Tagata lea e Autu ai, po’o le Fa’apitoa, o le mamalu o le Ava Fa’atupu.)

IGOAIPU ole suafa Fonoti le Tupu: “Ua Moko lo oukou Agakogu, ua papa’u le laulau a Kumua, ae fa’asavali oga alu ae kauke Fonoti le kupu”.

IGOAIPU ole Matupalapala suafa Fonoti: “Faleupolu usu mai”.

Folafola Ava: Tagata lea e folafola (alagaina) le ava.

La’uga a le folafola ava e fa’apea: Ia ua papa’u le laulau o Tumua, Ae o le a fa’asavali ona a’lu, ae taute Fonoti le Tupu! Pe fa’apea fo’i: O le a ta’i ona a’lu, ae taute Fonoti le Tupu!

A fai la e le’o afio le Tupu e alagaina e Tumua iai le alofi’sa, ona moto lea o le ava ia Tole’afoa o le mafua’aga na tofia ai Tole’afoa e Fonoti le Tupu e moto iai le ava e pei ona ta’ua i le mavaega a le Tupu o Fonoti e fa’apea: “A leai se Tupu e alagaina e Tumua, O le a e Tuia’ana Ave’aumalaga! 0 le a fa’asino fo’i ia te oe upu o le aualuma. O lou aualuma o le a tausi e Leulumoega ma e na ta’i Fasito’otai ma Fasito’outa.”

Ma Ni Isi O Tala Fa’aopopo:

O Le Ma’tafaioi A Le Tupu: E na’o o le Fa’amaepaepa ma le Le Gaoia. Aua o lo’o iai ana Faleupolu e fofogaina sona finagalo, pe a finagaloina.

Eldest Son, Le Tama Ulumatua: O Le Ali’i O Aiga.

Eldest Girl, Le Teine Ulumatua: Feagaiga A Le Aiga. (e mafai na taumafa fa’atasi ma le matai o le aiga)

Younger, O le fanau uma La’iti ifo i le Teine ulumatua: E tautua i le teine matua nei po o le “Feagaiga A Le Aiga.”

O le Tama’ita’i Matua o Seutatia: o Le “Feagaiga A Le Aiga” a Muagututi’a (le atali’i o le Tupu o Fonoti) mai i lona Masiofo Muamua lava o Poto. E tautua uma iai le isi to’atele o le fanau a Muagututi’a.

O le Tama’ita’i o Falegaoti: E ta’ua o le “Ma’opu O Tuala Ma Sa’la.”

MAVAEGA A FONOTI LE TUPU TAFA’IFA O SAMOA MA TOLE’AFOA

SOURCE:
Molimauina ma tusia e Hon Leota Leuluai’ali’i Ituau Ale.

O LE NOFOAIGA A FONOTI LE TUPU PO O LE TAUSAGA E 1690 A.D. “Ia manatua Fa’atoa ta’ua lava le tagata O LE TUPU, pe afai UA UMA ONA MAE’A NA E’E IAI PAPA E FA! – Tuiatua, Tuia’ana, Gato’aitele, ma le Vaetamasoa’alii.” Na gata ia Salamasina le ulu’ai Tafa’ifa, pe o le tausaga e 1570.

1570: Salamasina (Tupu Tafa’ifa.)
1600: Fofoaivao’ese, ma Tapulesatele.
1630: Taufau, Sina, ma Asomua Lemalama.
1660: Faumuina, Fonoti, Va’afusu’aga Tole’afoa, ma Samala’ulu.
1690: Fonoti Le Tupu (Tupu Tafa’ifa.)
1720: Muagututi’a.
1750: Tupua Fuiava’iliili (Tama-A-Aiga.)

Atonu e le atoatoa ona sa’o, ae peita’i ua matu’a lalata iai le sa’o e tau fa’amalamalama ai le fa’atulagaga ma le fa’asologa o auganofo o e sa fa’a’Ao iai Faigamalo anamua a Atua ma A’ana. Tanoa ia le Tuamasaga ia, UA MANINO LAVA LE FA’ASOLO O NOFO I LE SUAFA MALIETOA, o lo’o fa’asolo lava ma fulisia i suli soso’o. Silasila fo’i i le fa’ata’ita’iga sili lea ona vave malamalama ai i lea itu taua tele:- Malietoa Vai’inupo Tavita, Malietoa Moli, Malietoa Laupepa, Malietoa Tanumafili, Malietoa Tanumafili (ii).

O le isi itu taua lava e ao ona aua ne’i galo, e fa’apea nisi o le mafua’aga o le taua o le Paegauo a Fonoti ma lona tuafafine o Samala’ulu, ma le atalii o lona uso, ona o le I’etoga a lo latou tama o Faumuina. Faimai le mau a isi e mana’o Tole’afoa Va’afusu’aga e ave le I’e o le Pepeve’a ia Samala’ulu nate teuina, ae musu Fonoti. O ia e matua e tatau ona ia te ia le I’e a lo latou tama.

A’o la’u mau ma la’u saili’iliga oute taofi fa’apenei…

0 le a fa’apefea lava ona masa’a le toto o Samoa i lenei taua ona o le I’etoga? E ioe le manatu o le “Measina” o le Pepeve’a mae matua ta’ua tele i finagalo o tagata Samoa. Ae oute taofi malosi o le pogai o le TAUA O LE PAEGAUO, O LE TAUA LAVA PO’O AI O LE A E’E IAI PAPA! Ioe, o le vevesiga ma le a’afia uma ai o Upolu ma Savai’i, ona po’o ai o le a TUPU..!? Ia ua malamalama ma ioeina i lenei fa-selau (400) tausaga taluai, tele pe ititi, O LE TAUA O LE PAEGAUO, O LE TAUA O PAPA! Ma na manumalo Fonoti ona o le tulaga fulisia o Samoa sa lagolago ia teia. E oso vave mai i le mafaufau Faleata, le Polatai’a o Tofaeono ma le lagolago a le Vaimauga, le au mai o Asiata, ma le vaevae ina o A’ana au’a e le’i tasi i se tagata. “E ui lava la ina to’ilalo Tole’afoa ma Samala’ulu, ae na maua lava tofi ma fa’amanuiaga O A’ana! “Ae, o laua na Fausia?”

Ae a fa’apefea le nofonofovaleane a Aiono? Silasila la i le tele o mea na tutupu i le taua o le Paegauo i A’ana!

Na i’u lava ina fe’ausi Satunumafono e fautuaina le latou tama o Tole’afoa e afio mai se’i talatala ma Fonoti ona ua ali’i matua, ma ua gasegase le Tupu. Ua fia faia lava le leleiga i lo la va, AE LE’I GASOLOSOLO AO MA TA’APE PAPA i le TUPU O FONOTI I MULINUU MA SEPOLATAEMO I LUFILUFI ATUA.

Na iloa atu e tumua ua afio atu Tole’afoa, ona faiatu lea, afio mai i le Maota e te lua talatala ma le Tupu. Tali Tole’afoa, leai oute ava i tumua, ua lava a’u i lalo o le ulu lea. Ae sa augani atu lona aiga ma Tumua, afio ane ia i le maota. Na faofale loa Tole’afoa ma sa faa’alia lava lona fa’aaloalo ia Fonoti, ua fa’ae’e o ia i le pou pepe o leisi tala o le maota i Mulinuu ma Sepolataemo.

O le solo po’o le lalafu’a lenei a Alapapa, o le aitu tagata mai Safata na fai ia Tole’afoa ao fa’afofoga Fonoti, Aiga ma Tumua;

Ifo’ifo i se ala, a’ea’e i se ala,
O lo ua nofoa’i mai ata, valovalo manumuaga, le taeao o le a malama,
O le a potopoto Tumua i lou lagi fa’atafa.

O a’u e tusa i se manu, po ia i le ofaga!
Po’o Mulinu’u ea, po’o Nu’uausala,
O fa’atafa ai Tuia’ana?
O le a fou atu nei sa’u talosaga.

Tulouga lou fa’atafa,
Tulouga a le Maotaga,
Tulouga a le taulia o le fala,
A oe solotua i le taunu’u aigana.

Pe na ua aumai ea lea tala,
Na fa’apa’i mai ea lea tala?
Ua se ivi e fa’alava,
Ua talatala fa’alagoleia, le pa’i au e o tama.

Leulumoega e le sa ese’ese,
Ua tele lota mata’u ma lota fefe,
Ma’alili fa’atagata na ta’ele,
Ua peia le taualuga o Manu’a i le oia ma le vao i Fagalele.

Alapapa e, Alapapa!
Po’o Fuga ea ma Mau’ava,
Ne’i lua tu’u i le mao a le ala,
I le tina-toa ma le tina-ava,
Ma le Sapatu na motu pa,
0 le a tatou fano-i-ala.

Na’u tu i Togamau ma’u sa’afiafi.
Tulouga le matagi ne’i agi,
Tulouga le peau o le sami ne’i fati,
Tulouga a i’a fe’ai ne’i fa’asaga ane,
Ae se’i sao mai Tole’afoa,
O i le motu, i lou gasegase.

ONA AGIAGI ATU AI LEA O FONOTI E FA’APEA.. “Tole’afoa e, afio mai o le a totofi a ta mea, au’a le nofo lelei ai o lau fanau ma la’u fanau i le lumana’i. O le Ao o le Tonumaipe’a, o le a ia te oe ma lau fanau. O le a e saofia le Aumaga, o le mea lea e ta’ua ai le aumaga e pa’ia. Ona ole Ao o Tonumaipe’a ua i ai. E te afio i le fala, Na’o oe lava e te nofo i le fala i fafo, E sa seisi o le aumaga e nofo ise fala. A uma ona mama o le ava, e tu lava le tagata i luga ma lana maga’ava ma tu’u i le tanoa, a’o lau maga e tu mai se tasi na te avatua, ona aumai lea o le tanoa tu i ou luma. A leai se Tupu e alagaina e Tumua, O le a e Tuia’ana Ave’aumalaga! 0 le a fa’asino fo’i ia te oe upu o le aualuma. O lou aualuma o le a tausi e Leulumoega ma e na ta i Fasito’otai ma Fasito’outa.”

“O PAPA E FA, O LE A IA TE A’U MA LA’U FANAU!” A e toe tago mai i a’u mea, sauaina oe i le aufuefue ma soloa i le vailalo ma lau fanau. A ou tago atu i au mea ia fa’apea fo’i ona soloa a’u i le aufuefue ma tafea i le vailalo ma la’u fanau.

O le mavaega lea nai i Mulinu’u Lalogafu’afu’a ma Sepolata’emo i Lufilufi Atua, a Fonoti le Tupu ma lona uso o Va’afusu’aga Tole’afoa. O LO’O TAUSI IAI SAMOA I LENEI MAVAEGA E O’O MAI ILE ASO!

KING FONOTI TUPU TAFA’IFA OF SAMOA LINE HEADQUARTER TITLE HELDERS LOTOFAGA ATUA:

King Fonoti Tupu Tafa’ifa – Fonoti Nofoatolu Laufeti’iti’i – Fonoti Oliovaigafa – Fonoti Nofoatolu Fata – Fonoti Teoteo Tuipu’avai – Fonoti Fa’aai – Fonoti Falefetafa’i – Fonoti Tuala Sola – Fonoti Lei’o Atanoa – Fonoti Pua’a – Fonoti Fatu – Fonoti Mata’utia Ioane Brown – Fonoti Inu Saufo’i Brown – Fonoti Tuala Le Sa’oali’i Kamilo Brown.

MAFUA’AGA O FENUNUTI MA LEATUAVAO MA MATUA MAVAE O SA-TUALA

Ona usu lea o Fonoti Tupu Tafa’ifa ia Fuatino le alo o To’alepai o Satapuala, faaee le gafa o le Alii o Muagututi’a. Toe usu Fonoti Tupu Tafa’ifa ia Taele’asa’asa le alo o Tautaiolefue o Lealatele i Savaii, faaee le gafa o le teine o Falegaoti. O nei lava gafa e tau uma i le Tui-A’ana; e iai le muagagana e fa’apea: “O le gafa o Tui-A’ana ua so’o.”

Mafua’aga Ua Avea Ai Fenunuti Ma Leatuavao o Falese’ela ma Matua Mavae o Le Aiga Sa-Tuala. O le matupalapala po’o le mavaega a le Tupu o Fonoti ile fa’aeaea a Fenunuti ma Leatuavao.

E tele oloa ma mea taua a le Malo o Samoa, a’o le oloa sili na taua, e le ma fa’ataulia, o I’e o le Malo la ia. O le Malo o Samoa i anamua, e na’o le ono lava I’e o le Malo sa iai. O le tasi o nei I’e o le Malo e igoa o le “Gogotagi”. O lenei I’e sa lalagaina e Pu’aloa le alofafine o Tusa le tulafale lauiloa o Lufilufi. O lenei galuega fita sa faia lea i le ulufanua e igoa ia Va’aua i gauta o Lufilufi. E tele ni tausaga sa lalagaina ai lenei I’e ae sa fa’ai’u ina lava ma le manuia, ma sa matagofie tele lea I’e. O le aoauli o le tasi aso na fa’ai’u ai lenei galuega, o le taimi tonu lava na fa’auma ai le matalalaga mulimuli, na fa’alogo ina ai le tagi leo tele o le manulele o le Gogo i luga o le fale sa fai ai lea galuega. Sa tele le fiafia o le teine i le iloilo va’ai o le fa’aumaina o lana I’e, o lea sa ia fa’apea atu ai, ua maua le igoa o la’u I’e, o le “Gogotagi”.

Usuia Pu’aloa e le alii o Samaila mai Falese’ela, faaee le gafa o Samaila Ia Futi (tama), ma Avegatoloa (teine).
Usuia Avegatoloa e Malufaitoaga o le Aiga Sa-Tuala, faaee le gafa o Fenunuti (tama).
Usu Fenunuti ia Uituafanua le alo o Tailau, faaee le gafa o Sinamulivanuiana (teine).
Toe usu Fenunuti ia Tinovao le alo o Lotuanu’u, faaee le gafa o Tautaiolefue (tama), ma Mauailegalu (teine).
Toe usu Fenunuti ia Fitiotagia le alo o Ausalilo, faaee le gafa o Leatuavao (tama)
Usuia Sinamulivanuiana-Seutuimanu’a e To’alepaialii mai Satapuala, faaee le gafa o Su’afaiga (tama), Laumatalelei (teine), Fuatino (teine), ma Melegalenuu (teine).
Usuia Fuatino e le Tupu Tafa’ifa o Fonoti, faaee le gafa o Muagututi’a (tama).

Ina ua uma ona faae’e e Leulumoega Papa o le Tuia’ana ia Fonoti, na avea le alii ma tupu; na faae’e fo’i ia te ia le Tuiatua, Gatoaitele ma le Vaetamasoalii, ua Tupu Tafa’ifa nei Fonoti. Ona fai lea o le aotelega o I’e o le Papa a le aiga Satuala e tali atu ai I’e o le Papa ia Leulumoega e tusa ai ma Papa o le Tuia’ana na e’e i le latou tama. Sa tele ni I’e lelei o le aotelega, a’o le I’e na silisili le matagofie, o le I’e lea o le tama o le tina o Fuatino ma le tuagane o le tina o Fuatino, o Fenunuti ma Leatuavao. O le I’e lea na fai a’i o le papa na tali atu ia Leulumoega mo le Papa o le Tuia’ana. Sa tele le fiafia a le To’aiva (Leulumoega) i le matagofie o le I’e na fai a’i I’e. O le agaga fiafia lea sa va’aia i le tupu o Fonoti, ma ua avea ai ma tulaga ese i le nofo i le fa’afeagaiga ma le to’aiva. O lea sa ia manatua ai le fa’aeaea a Fenunuti ma Leatuavao le aiga a lona masiofo, e pei o le tasi fetalaiga ‘E Manatua Pule Ae Le Manatua Fa’alaeo’. O le pogai lea na liliu a’e loa ai le Tofa Mamao i Lana Afioga le Tupu, ma pa’u ai lana malelega i lona aiga Satuala a’o potopoto i lona maota i Nu’uausala e fa’apea; ‘Fa’afetai Fenunuti ma Leatuavao i lo Oulua Fa’aeaea, ‘O Lea Ia Amata Atu I Le Aso Nei, ‘Na Avea Oulua Ma Matua Mavae O Le Aiga Satuala.

AIGA E LUA O SAMOA: The Two Main Families of Samoa: ‘Le Aiga Pa’ia O Sa-Levalasi, ma le ‘Aiga Fa’alagilagi Le Aiga Sa-Tuala. O Aiga fa’avae ma le faitaulia a ia e lua o lo’o ta’oto ai gafa Tautupu ma gafa Tautamali’i o Samoa.

This mavaega had already been pronounced by Queen Tupu Tafa’ifa Salamasina of the two families, Le Aiga Sa-Levalasi and Le Aiga Sa-Tuala, and their royal mats are called ‘Pulu’ and ‘Leuleu’.

The Current Successor of The Family: Le Afioga o ‘Fonoti Tuala Le Sa’oalii Kamilo Brown’ o  Lotofaga le Aiga Pa’ia o Sa-Levalasi i Atua, ma le Aiga Sa-Tuala ma Sala.

TALA O LE VAVAU E TA’AALO TAMA A O SE USO

Ina ua gasegase le Tupu Tafa’ifa o Fonoti i Mulinu’u Lalogafu’afu’a ma Sepolataemo, sa malaga atu le tama o Aputiputiatoloula ma lona tina o Melegalenu’u e asi le fa’atafa o Fonoti le Tupu, ma sa fa’apea lava fo’i le tele o le atunu’u sa gasolo i ai i le taimi lea. Fai mai sa potopoto ai Tumua e lipoi le gasegase o le Tupu. Na i ai fo’i Fuatino le masiofo a le Tupu fa’atasi ai ma lana tama o Muagututi’a le atali’i o Fonoti.

Ua Sa le Sami, Sa le Vao, Sa le Vanimonimo, Ua Pa’ia le Ele’ele. E Sa se isi ona pisa. O tama la nei o Muagututi’a ma Aputiputiatoloula, ua tusa ua ta’i iva o la tausaga le matutua, Ua o i fafo o le maota ma ta’aalo ai ma pisa e pei ona masani ai tamaiti. Sa le lelei i le fa’alogo a Tumua le pisapisao o tamaiti, ona isa lea e Tumua pe ua taofi fo’i. “Sole, aua le pisa o oulua gutu. E te lua iloa lea e fa’atafa le Tupu. Va’ai e leai se isi e toe pisa o la e tapua’i Tumua”. E maua ifo i le fa’afofoga a le Tupu le sai lea a Tumua, ona ia fesili lea: O ai ea na tamaiti e pisa? Ona tali lea o Tumua: O le ali’i lava lea o Muagututi’a ma Aputiputiatoloula, o fanau a Fuatino ma Melegalenu’u. Ona malele mai lea o le Tupu e fa’apea: Tumua, malie lo outou finagalo, aua le ta’ofia tamaiti ua fa’ato’a feiloa’i le uso. E ta’aalo tama a’o se uso.

NA IOE TUMUA I LE MALELEGA A LE TUPU O FONOTI E FA’APEA: MUAGUTUTI’A, O le a e alu ma lou Muagututi’a, ma lou Fuatino, ma lou Faumuina ma lou Melegalenu’u. E te nofo i Mulifusi. E te tua ia Sa-Tuala, ae tausi oe e Leulumoega. APUTIPUTATOlOULA, O le a e fo’i oe ma lou Muagututi’a ma lou Fuatino, ma lou Melegalenu’u ma lou Faumuina, ma lau igoaipu o le Fetaia’imauso, e fa’amanatu ai le aso lenei fa’ato’a fetaia’i ai oulua le uso.

E ta’aalo fo’i tama a o le uso. E tele isi mea ta’ua na maua mai e tagata i le na aso mai tofiga a le Tupu ina o le a maliu. O lea lava e o’o mai i le a’so ana tulaga mamalu. E le mafai ona suia ma o lo’o aga’i pea iai fa’aupuga a Samoa i ana mea e fai.

Ua fo’i nei Muagututi’a ma Aputiputiatoloula ma a la mea ua avatu i le Tupu, ma le agaga ua fa’atumulia i le fiafia. Manatua fo’i, na usu To’alepaiali’i ia Sinamulivanuiana Seuituimanu’a, le alo o Fenunuti ma Uituafanua lona faletua i Falese’ela; faaee le gafa:- o Fuatino, Melegalenu’u, Su’afaiga ma Laumatalelei. Usuia Melegalenu’u e Tau’iliili, fa’aee le gafa: – o Aputiputiatoloula.

Ua sau Aputiputiatoloula ma ana mea mai i le Tupu ona afe lea i lona tama o Tau’iliili. Ona fa’apea atu lea o Tau’iliili i lona atalii: Malo le Malaga. Ona fa’apea mai fo’i lea o le tama: ia malo fo’i le tapua’i ia oe le tama. Ona fai mai lea o Tau’iliili: O le a sau mea na e sau ma oe na maua mai i le Tupu na lua o iai ma lou tina i le aiga? Ona tali lea o Aputiputiatoloula; E i ai mea o lo’o ou sau ma a’u o mea fa’a-tupu mai le Tupu o Fonoti; O lo’u Muagututi’a, o lo’u Faumuina, o lo’u Fuatino, o lo’u Melegalenu’u, ma la’u igoaipu o le Fetaia’imauso, e fa’amanatu ai le fa’ato’a ma fetaia’i lea ma lo’u uso. Ona o le gasegase o le Tupu i Mulinu’u ma Sepolataemo na faia ai le mavaega lenei. Na fa’apea atu ai le tama i lona tama: E i ai se mea e te mana’o ai i a’u mea nei na ou sau ma a’u mai le Tupu? Ona tali lea o Tau’iliili; e pau lava le mea ou te mana’o ai, aumai lau igoaipu ma a’u, oute mana’o iai a’ua o lau igoaipu mai le Tupu. Fai mai le tama: Ua lelei.. E i ai ma se isi mea e te finagalo iai? Tali Tau’iliili: Aumai lau igoaipu o le Fetaia’imauso ma a’u, ae avatu la’u igoa-ipu o le Fonofili ma oe. ”O le ala lea o le taumafa o Tau’iliili i le igoaipu o le Fetaia’imauso, aua o le igoaipu na aumai i le Tupu“.

TALA I LE MAFUA’AGA UA ALI’ITA’I AI FALEATA I LE SUAFA FAUMUINA

Ua maliu Tuia’ana Faumuina le Tupufia ona tau ai lea o le taua ina ua fia tupu uma le fanau a Faumuina, e iai Fonoti, o le teine o Samala’ulu, ma Va’afusuaga Tole’afoa; “Tupufia o le Faumuina”.

Ona papae ai lea o lo latou taua i Leulumoega. Ua uma le taua ua manumalo Fonoti ma avea ma Tupu Tafa’ifa o Samoa. Ona finagalo ai lea o le tupu e fia asia le itumalo o Faleata. Ona o le tasi lenei o itumalo na tau malosi i le itutaua a le Tupu o Fonoti. O Fonoti o lona tina Manalelei po’o Talaleomalie, o Manalelei Talaleomalie o lona tina Aloalonei, o Aloalonei o lona tina Unusialetoa, o Unusialetoa o lona tina Letele-o-Talaia le alo o Mata’afa o Ululoloa i Faleata, o le fai’a lea a Fonoti le Tupu ma Faleata i lena vaitau o le soifuaga.

Na malaga ai lea o le Tupu o Fonoti i Faleata. O iai i Vaimoso le tagata malosi ma le toa lenei e igoa ia Tiufea. Ona alu ane ai lea o Tiufea ia Fonoti ma lana manulele. Ua fa’alele manu nei le Tupu o Fonoti ma Tiufea. Ua fa’alele e le Tupu o Fonoti le manulele a Tiufea, ua lele aluga ma ifo mai ma tu i le a’ao o le Tupu. Ona fa’alele lea e Tiufea o lana manulele, ua na ona apata e fia lele ma pa’u mai ua tu i le ua o Tiufea. Ua fa’apea lava ona faia e le manulele le apata e fia lele, ma pa’u mai ma tu i le ua o Tiufea.

Ona malele lea o le Tupu o FONOTI ia TIUFEA ma Faleata a’o potopoto iai ma le Tupu. “Tiufea! Tu’u lou igoa o Tiufea, ae o le a e igoa ia ‘MANULELEUA’ e manatua ai pea e Faleata lenei lava aso.” O lona tau, O le’a ou ‘UNE’ lou Ao o le ‘MATA’AFA i ATUA’. Ae aumai le suafa o lo’u tama o ‘FAUMUINA ete Aliita’i iai (FALEATA)’. O to’oto’o fo’i ia o i Faleata Sasa’e ua fa iai to’oto’o o Faleata e o’o mai i aso nei. “Puni loa le Mata’afa, ae puni matatogo Faleata”.

GAFA O MANALELEI TALALEOMALIE LE TINA O LE TUPU O FONOTI:
TUI-FITI LE TUPU ANAMUA O FITI:
1. Usu Tui-Fiti ia Si’uuilasisifo le alo o Tui-Atua Puluitua faae’e le gafa o Fata po’o Fata-igoatele (tama). [: Suafa “Fata” o Lotofaga le Aiga Salevalasi]
2. Usu #2 Fata po’o Fataigoatele ia Sinasinavaiao le alo o Tuiatua Fogalepulu o Etemuli faae’e le gafa, o Fata (ii), po’o Fata-levave (tama).
3. Usu Fata (ii), po’o Fatalevave ile tama’ita’i o Fulu’ula-ale-matoto o le ilamutu o Tui-Fiti i Lotofaga, fa’aee le gafa: o Leu (teine).
4. Usuia Leu e Matasepu o Lepa, fa’aee le gafa: o Tau’iliili (tama), ma Talalaufala (teine).
TUI-ATUA LE TUPU O ATUA:
5. Usu mai le Tuiatua Fa’asoutele o Ti’avea ia Talalaufala, fa’aee le gafa: o Fililesalue (teine).
6. Usuia Fililesalue e Leali’ifanovalevale i Palauli, fa’aee le gafa: o Popoai (teine), Taufaito’a (teine).
TUI-TOGA LE TUPU O TONGA:
7. Usuia Popoai e le #1 Tui-Toga (viii), faaee le gafa: o Togialelei (maliu, e le’i usu gafa), ma Tuiavi’i (tama).
8. Usuia Taufaito’a e le #2 Tui-Toga (viii), fa’aee le gafa o Tui-Toga Puipuifatu (tama: Fanaua Tui-Toga Manaia na usu ia Nafanua, Tui-Toga Faisautele na usu ia Painuulasi)
9. Usu #1 Tuiavi’i ia Siaposuisui le afafine o Pei i Sagafili, faaee le gafa: o Tuifa’asisina (tama: fa’avae gafa o Lilomaiava)
10. Toe usu #2 Tuiavi’i ia Letele Talaeia le afafine o Mata’afa i Ululoloa Faleata, fa’aee le gafa o Taua’aletoa (tama), ma Unisialetoa (teine).
11. Usuia Unisialetoa e Malietoa Sa o Mulifanua, fa’aee le gafa o Togia, Ifopo, ma Aloalonei (teine).
12. Usuia Aloalonei e Vaovasa o Gataivai i Savaii, fa’aee le gafa o Manalelei Talaleomalie (teine).
13. Usuia Manalelei po’o Talaleomalie e Tuia’ana Tuiatua Faumuina Le Tupufia, fa’aee le gafa o Fonoti (tama ulumatua “Ole Alii o Aiga”, ma le Tupu Tafa’ifa o Samoa).

THE SEVEN LA’AUNAFAUSIA: THE WOODEN STICKS A GOVERNMENT IS BUILT.
Afamasga, Aiono, Misa, Tanuvasa, Vaili, Luatuanu’u, Finau.

FA’ALUPEGA O FASITO’OTAI:
Tulouna a oe Tutuila (the faleupolu, tulafale Tutuila), Tulouna a oe le falefitu (Seven Orator Chiefs, who govern the affairs, namely: Tuiatua, Taua’i, Mo’a, So’ona’ai, Aigaga, Niumanumanu and Inu. In contrast to them is The House of The Chiefs, called Aiga La’aufausia, consisting of: Afamasaga, Aiono, Misa, Tanuvasa, Vaili, Luatuanu’u and Finau who deliberate about war – Aiga Taulagi), Tulouna oulua na ta’i (Fasito’outa and Fasito’otai: na ta’i i alataua o Leulumoega), Tulouna a le aiga Taulagi (Aiga TuiA’ana), Tulouna le matua Va’afusuaga ma Tole’afoa (i Satui), ma le matua usoali’i Afamasaga (oldest fraternal ‘brotherly’ chief Afamasaga), Tulouna lau afioga Tuigamala o le ma’upu o Tuia’ana, (Tuia’ana’s high house lives in Vailu’utai), Afio mai Lealaisalanoa (i Falefa).

Fiame Mata'afa Faumuina Mulinuu (ii)

MATA’AFA TITLE FROM ULULOLOA FALEATA TO SA-LEVALASI LOTOFAGA ATUA

Usu Tui-Fiti ia Si’uuilasisifo le alo o Tui-Atua Puluitua faae’e le gafa o Fata, po’o Fata-igoatele (Suafa “Fata” o Lotofaga le Aiga Salevalasi).
Usu #1 Fata po’o Fatai-goatele ia Maugaoal’i ile Vaimauga ole Mafa, faaee le gafa o Puatau.
Toe usu #2 Fata po’o Fataigoatele ia Sinasinavaiao le alo o Tuiatua Fogalepulu o Etemuli faae’e le gafa, o Fata (ii), po’o Fata-levave.
Usu Fata (ii) po’o Fata-levave ile tama’ita’i o Fulu’ula-ale-matoto o le ilamutu o Tui-fiti i Lotofaga, fa’aee le gafa: o Leu (teine).
Usuia Leu e Mulisepu, fa’aee le gafa: o Tau’iliili, ma Talalaufala (teine). – (Ona tofia lea o Tauili’ili e lona tama, e alu i Amaile e tapega le a’ai e taunu’u iai le Ali’i o Aiga).
Usuia Talalaufala e le Tuiatua Fa’asoutele i Ti’avea, fa’aee le gafa: o Fililesalue (teine).
Usuia Fililesalue e Leali’ifanovalevale i Palauli, fa’aee le gafa: o Popoai (teine), Taufaito’a (teine).
USUIA Popoai e le Tui-Toga, faaee le gafa o Togialelei, ma TUIAVI’I.
Usuia Taufaito’a le uso o Popoai e le Tui-Toga, faaee le gafa o Puipuifatu.
Usu Tui-Toga Puipuifatu ia Pulu-mata-moana le alo o Hulu-a-talala o Toga, faaaee le gafa o Manaia (tama), ma Faisautele (tama).
Usu Tui-Toga Manaia ia Nafanua le alo o Savea Si’uleo, fa’aee le gafa: o Latuvai (teine).
Usu Tui-Toga Faisautele ia Si’ueatausilinu’u, po’o Painu’ulasi le alo ole Tui-Manu’a, faaee le gafa o Vaetoefaga, ma Ulualofaiga (tama).
USU #1 Tuiavi’i ia Siaposuisui le afafine o Pei i Sagafili, fa’aee le gafa: Tuifa’asisina (tama: founder of Lilomaiava line: Tuifa’asisina + Ta’atiaifaleolo = Tiumalumatua + Maseima’ava = Tuimalumalilomaiava + Fuataifa’aula = Lilomaiava Nailevai’iliili.)
TOE USU #2 TUIAVI’I ia Letele Talaeia le afafine o Mata’afa i Ululoloa Faleata, fa’aee le gafa: o TAUA’ALETOA (tama), ma UNISIALETOA (teine).
(Unisialetoa + Malietoa Sa = Aloalonei + Vaovasa = Manalelei + Faumuina = King Fonoti.)
USU #1 Taua’aletoa ia Manunutumate le afafine o Leago Tusi i Safata, fa’aee le gafa: o Mata’utia Le toa (tama).
Toe usu #2 Taua’aletoa ia Palolo le afafine o Lolofie i Lepa, fa’aee le gafa: o Tuilimu (tama).
Toe usu #3 Taua’aletoa ia Suluaso le afafine o Les’a i Satitoa, fa’aee le gafa: o Faliuila.
TOE USU #4 Taua’aletoa ia Falenaoti Fufe’ai le afafine o Tau’iliili i Amaile, fa’aee le gafa: o Tupuola, Tago, ma Pafuti (teine).
USU Tago ia Momoemai’asa le afafine o Tau’iliili i Amaile, fa’aee le gafa: o Suluo’o (teine), Leilua, Fatialofa, Fa’aautatanu (teine).
USUIA Suluo’o e Togafau (lineage of Taufau Tuia’ana), fa’aee le gafa: o ILimatogafau (tama).
USU #1 ILimatogafau ia Letele Taneolevao le afafine o Letele i Faleata, fa’aee le gafa: Tuimavave (tama: Amaile).
Toe usu #2 ILimatogafau ia Tautu’uitumu le afafine o Leatigaga i Salelologa, fa’aee le gafa: o Luamanuvae (tama).
USU #1 Tuimavave ia Salaina’aloa le afafine o Luafalemana (le uso o Galumalemana), fa’aee le gafa: o Fa’asuamaleaui (tama: eldest ‘O Le Alii O Aiga).
Toe usu #2 Tuimavave ia To’oa le afafine o Malietoa Tuilaepa, fa’aee le gafa: o Tuitogamatoe (teine), ma Tau,iliili (tama).
TOE USU #3 Tuimavave ia Letelesa le afafine o Faumuina i Faleata, fa’aee le gafa: o Silupevailei (tama: youngest from third spouse)
*USU Mata’afa Fa’asuamaleaui ia Leativaosalafai le afafine o Lealamanu’a, fa’aee le gafa: o Mata’afa Filisounu’u (tama: Amaile).

2. LAGI MUAGUTUTI’A LINE – LEATIVAOSALAFAI + FA’ASUAMALEAUI MATA’AFA:
Usu #1 Muagututi’a le atalii o Fonoti le Tupu ia Poto le afafine o Amituana’amanaia o Si’ufaitoto’a i Faleata, fa’aee le gafa: o Seutatia (teine: ulumatua ‘Feagaiga A Le Aiga’).
Toe usu #2 Muagututi’a ia Agaitafili le afafine o Lilo Seve o Salega i Savai’i, fa’aee le gafa: o Mata’utia (tama), Fualau (tama), ma Talopatina (teine).
TOE USU #3 Muagututi’a ia Taumata le afafine o Toa’ali’i i Saluafata, fa’aee le gafa: o Fepulea’i (tama), ma Lagi (teine).
Toe usu #4 Muagututi’a ia Fenunuivao le afafine o Leutele i Falefa, fa’aee le gafa: e le fanau, Tupua Fuiava’iliili (tama fai: atalii o Fuimaono ma Oilau o Falealili)).
USUIA Lagi Muagututi’a e Aumoemalogo le atalii o Leotatoga ia Oilau le afafine o Fanene i falealili, fa’aee le gafa: o Lealamanu’a (tama).
Usu Lealamanu’a ia Sina le afafine o Anae i Falelatai, fa’aee le gafa: o Loavaenono (tama).
TOE USU Lealamanu’a ia Va’afusumataala le afafine o Tagaloa i Tufutafoe i Savaii, fa’aee le gafa: o Leativaosalafai (teine).
*USUIA Leativaosalafai e Mata’afa Fa’asuamaleaui i Amaile le atalii o Tuimavave ia Salaina’aloa, fa’aee le gafa: o Mata’afa Filisounu’u (tama: Amaile).

3. FA’ASUAMALEAUI’S DESENDANTS CONFERRED THE MATA’AFA TITLE ON HON FONOTI MATA’UTIA IOANE BROWN IN 1939: Refer to to book ‘Tama a Aiga’ by M. Tuimalealiifano

– Fa’asuamaleaui is the eldest (O le Alii O Aiga) son of Tuimavave from his first spouse Salaina’aloa. As Silupevailei younger from Tuimavave third spouse Letelesa.
– Fa’asuamaleaui Mata’afa + Leativaosalafai – Lagi Muagututi’a line.
– Fonoti Lotofaga line – Lagi Muagututi’a – Leativaosalafai + Mata’afa Fa’asuamaleaui in Amaile.
– Mata’afa Amaile title was always held by Fa’asuamaleaui line until in 1939 that Fa’asuamaleaui’s desendants conferred the Mata’afa title to Hon Fonoti Mata’utia Ioane Brown, and Silupevailei line for the first time lodged a claim in court for the title by installing Fiame Faumuina Mulinu’u (i). The court decision ruled in favor Silupevailei line to have rights for the first time to the Mata’afa title and conferred it to Fiame Faumuina Mata’afa Mulinu’u (i) of Silupevailei line.
– Why was the title allowed to moved from one line to one that had never held it before? The answer may lie in Mulinu’u’s connections.
– Fiame Faumuina Mata’afa Mulinu’u (i) died in 1949 and the two family line Fa’asuamaleaui and Silupevailei in court. Silupevailei line argued and asked the court to give them another turn on the title as they only held it for 10 years. So the court in 1949 accepted the argument, and awarded the title to the deceased titleholders son Fiame Mata’afa Faumuina Mulinu’u (ii), and Fa’asuamaleaui line to have the next turn to the title Mata’afa.
– In 1977 Fiame Faumuina Mata’afa Mulinu’u (ii) died and the two family line Fa’asuamaleaui and Silupevailei in court. The decision was made back in 1949 by the court for Fa’asuamaleaui line for there turn to the title, and the title Mata’afa was conferred to Fa’asuamaleaui Pu’ela of Vaiala in 1977. NOTE: The court in 1977 did not made any decision on which of the two family line to have the next turn to the title.
– Fa’asuamaleaui Pu’ela died and the title Mata’afa is vacant to this day..
– Fa’asuamaleaui line desendants conferred the Mata’afa title on Hon Fonoti Mata’utia Ioane Brown back in 1939 still stands..

4. FONOTI OF LOTOFAGA WITH FIAME LE SA’OFA’APITO AND LE AIGA PAIA O SA-LEVALASI IN LOTOFAGA ATUA: Fonoti of Lotofaga is the true heir of Va’asa, the daughter of Fiame Le Sa’ofa’apito Muagututi’a and Le Aiga Pa’ia o Sa-Levalasi in Lotofaga Atua. If the family wants to decide on someone to be bestowed with the title Fiame Le Sa’ofa’apito when the high chief (Sa’o) dies, Fonoti of Lotofaga is the one to face the Aiga Sa-Fiame and the Sa’ofa’apito. The title Fonoti of Lotofaga is also the true heir of Taufagalupe, the daughter of Seinafolava at Lotofaga, the first Teoteo title who is mostly respected by Le Aiga Pa’ia o Sa-Levalasi. The title Teoteo is an ‘igagato’, a title name given from afioga Leota To’omata of Falelimu Solosolo to Taufagalupe. Sumuane’s sister who was the wife of the Alii is the cause of the relationship between Sa-Levalasi and Leota To’omata. That pule ends with the title Fonoti of Lotofaga the Sa-Fonoti Va’asa’s true heirs.

5. GAFA O FIAME LE SA’OFAAPITO MA LE AIGA PA’IA O SA-LEVALASI I LOTOFAGA ATUA:
1. Usu #2 Tuiavi’i ia Leteleotalaia le afafine o Mata’afa i Ululoloa faaee le gafa o Taua’aletoa (tama), ma Unusialetoa (teine).
2. Usu#4 Taua’aletoa ia Falenaoti le afafine o Tauilili i Amaile faaee le gafa o Tago (tama) ,Tupuola (tama), ma Pafuti (teine).
3. Usu Tupuola le atalii o Tauiliili i Amaile ia Lifuti le afafine o Loai i Lotofaga faaee le gafa o Seigafolava (tama).
4. Usu Seigafolava ia Taufagalupe le afafine o Leilua i Sagone faaee le gafa o Samataua Siuolosega (tama).
5. USU Samatau’a Siolosega ia Sivaenae le alo o Po’elaga i Lepa, fa’aee le gafa: o Fiame Ufi’avaopupu (tama: OLE ULUA’I FIAME O LOTOFAGA), ma Taufau (teine).
6. USU Fiame Ufi’avaopupu ia Levalasi le alo o Tapu o Letaupe i Mata’tufu, fa’aee le gafa: o Tuiatua (tama matua: Ole Ali’i o Aiga), ma Muagututi’a (tama: o MUAGUTUI’A NA SUAFA IA FIAME O LOTOFAGA ATUA, na soso’o mai i lona tama o Fiame Ufi’avaopupu. Ole Malae o Lotofaga fa’ato’a maua ia Fiame Muagututi’á na si’í e Matatufu i lalo i Matafagatele, o le ala lea ua ali’i ta’i ai ia Fiame ma sa’ofa’apito iai).
7. USU Fiame Muagututi’a le Sa’ofaapito ia Masu le alo o Sitagata Timalesa i Lotofaga, fa’aee le gafa: o Leaegalesolo (tama), Fuiava’iliili (tama), Va’asa (teine), ma Va’aloa (teine) – (Ole fanau to’afa lenei o lo’o fa’alupe nei i Lotofaga o “ALO-TAU-TINO OLE SA’OFAAPITO UA FIAME”. Ole to’afa lenei e filifili po’o ai so latou suli e nofoia le suafa Fiame, pe’a avanoa.).
8. USUIA Va’asa e Fonoti Nofoatolu Laufeti’iti’i mai Mulinu’u i Lufilufi, fa’aee le gafa: o Fonoti Oliovaigafa (tama), Nofoatolu Ti’auliva’a (tama), ma Lagouta (teine) – [Fonoti of Lotofaga Atua].
9. Usuia Va’aloa e Luafalemana mai Falefa, faaee le gafa: o Naimanuoletuavao (teine), ma Samugapua’a (tama).
10. Usuia Naimanuoletuavao e Lesiolagi Falatugatuga mai Salani, faaee le gafa: o Taufagalupe (teine).
11. Usuia Taufagalupe e Sagapolutele mai Muatele i Aleipata, faaee le gafa: o Faulalo (tama), ma Tuafuamamao (teine).
12. Usu Faulalo ia Tualauie, faaee le gafa: o Fiame Fa’atala Sipaia (tama).
13. Toe usu Faulalo i le afafine o Puni i Samatau, faaee le gafa: o Tinifu.
14. Toe usu Faulalo ia Talalaupola le afafine o Tupuola i Ma’asina i Fagaloa, faaee le gafa: o Aigatupu (teine).
15. Usuia Tuafuamamao e Leiataua mai Manono, faaee le gafa: o Mulinu’u (tama).
16. Usu Mulinu’u ia Tina le afafine o Tuitama i Faleasi’u, faaee le gafa: o Salaevalu (teine).
17. USUIA Salaevalu e Faumuina Tafamanu Misimoa mai Lepea i Faleata, faaee le gafa: o Fiame Mata’afa Faumuina Mulinuu (i).

O le Mavaega a Fiame Muagututi’a Le Sa’ofa’apito o le Aiga Pa’ia o Sa-Levalasi i Lotofaga Atua; E na’o i la’ua teine o Va’asa: Fonoti, ma Va’aloa: Fiame na tofia e alaala (Maota) i gatai’ala i Mala’e i Mulifusi ma Tanumaleu, po’o le Malae o Papa o le Aiga Pa’ia o Sa-Levalasi i Lotofaga Atua.  Link to DOC’s: TitleCourtDocuments

Tupua Tamasese Vaimoso

O LE FA’ANOFO I LE ULUA’I SUAFA TAMA-A-AIGA MA LE ULUA’I SUAFA TUPUA A FUIAVA’ILIILI

USUGA muamua a Muagututi’a (le atalii o Fonoti Tupu Tafa’ifa) ia Poto le afafine o Amituana’amanaia i Faleata, fa’aee le gafa: o Seutatia (teine Matua: “Feagaiga A Le Aiga”). Toe usu Muagututi’a ia Agaitafili le afafine o Lilo Seve i Salega Savaii, fa’aee le gafa: o Mata’utia, Fualau, ma Talopatina (teine). Toe usu Muagututi’a ia Taumata le afafine o Toa’alii i Saluafata, fa’aee le gafa: o Fepulea’i, ma Lagi (teine). Usuga mulimuli a Muagututi’a ia Fenunuivao le afafine o Leutele i Falefa, fa’aee le gafa: e leai se la fanau. Ona aumai ai lea o Fuiava’iliili le atalii o Fuimaono ma Oilau o Salani i Falealili e fai ma atalii fai o Muagututia.

O TOFIGA A MUAGUTUTI’A LE ATALII O LE TUPU O FONOTI: Na ioe Tumua i le malelega a le Tupu o Fonoti e fa’apea: MUAGUTUTI’A, O le a e alu ma lou Muagututi’a, Ma lou Fuatino, Ma lou Faumuina, Ma lou Melegalenu’u. E te nofo i Mulifusi. E te tua ia Sa-Tuala, Ae tausi oe e Leulumoega.

NA MALAGA TAIMALIEUTU e ave le savali a Muagututi’a i Savaii i le Aiga Sa-Tuala e logo i le fanau a Tautaiolefue le nofo a Fuiava’iliili i le Tupua, na taunu’u i Talalupe i le Maota o Vui ma fofoga i ai ia Tuala ma Sala ma le ta’auso le finagalo o Muagututi’a, peitai na te’ena e le Aiga Sa-Tuala le finagalo o Muagututi’a, ma le fa’aupuga e fa’apea; ‘IA IFO TONU LE FUINIU I LE LAPALAPA’. Na fo’i Taimalieutu ma fofoga ia Muagututi’a, peitai na fa’ateia Tuala ma ona uso ina ua afio atu Muagututi’a i Savaii.

Ua o’o ina ua malilie Sa-Tuala i Savaii i le finagalo o Muagututi’a o le ali’i o Fuiava’iliili o le a fa’amamalu lona Tupua.

Na potopoto uma Tumua ma ua avatu le fa’aletonu ua o’o ia Sa-Tuala talu ai le tama o Fuiava’iliili, ma o le mafua’aga lea na ‘SAESAE LAUFA’I AI TUMUA‘, o lona uiga ua talatala le afa a le tama ua su’e pe i ai ni ona aiga, ma na mae’a lena, ona fa’amalieina loa lea o itu uma o Sa-Tuala.

Na o’o ina ua e’e ia Fuiava’iliili i le ULUA’I SUAFA O LE ‘TAMA-A-AIGA’, ona masi’i mai lea o Tuala ma Sala ma le I’e o le Natunatu ma le Nafinafi e fai ai toga, lea na masaesae ai le lagi ua pulafia ai e Tumua ao o le lagi, ina ua tatala le I’e sa au afa e Tuala.

Na mae’a le nofo a le ULUA’I ‘TUPUA’ a Fuiava’iliili ma avea o le ‘TAMA-A-AIGA’, ona mavae lea o Muagututi’a e fa’apea; “Tupua ia e manatua le alofa o lo’u aiga, afai o le a maua ni au usuga, ia tautuana ma oe lo’u aiga e fa’amanatu ai”. Peita’i ua fa’agaloina, a’o lea na fa’amanatu e lona atali’i o Galumalemana i lana usuga ia Teuaililo mai Saluafata ona fa’aee lea o le gafa: o le tama o Tualamasala, o lona uiga ua tu’u fa’atasia le suafa o Tuala ma Sala e fa’amanatu ai le agalelei o le Aiga Sa-Tuala mai Savaii.

Tofiga a Muagututi’a ma isi e pei ona ta’ua i Fa’alupega ia o Nofoali’i i A’ana:

FA’ALUPEGA FA’ALENU’U O NOFOALI’I:
Tulouna Sagameauta o susu ai sa Tanuvasa
TULOUNA Lupese’e o afio ai Taimalieutu ma le falefa o Satuala – Tulouna le nofo a itu aiga ia te oe le Falea’ana
TULOUNA Mulifusi o afifio ai aloali’i (Tama a aiga) – Tulouna a sa Faiumuataata
Tulouna sa Filivai – Tulouna sa Taumateine
Tulouna a le itu Falea’ana i Gaga’e ma oulua tapa’au o Tauti ma Malaitai.

FA’ALUPEGA O NOFOALI’I:
Tulouna oe le faleaana – Tulouna oe le ta’ele o le va’a
Tulouna le foe ma le matuafoe
Tulouna a lau fetalaiga a Tanuvasamanaia, ma itu lua i A’ana
Tulouna le aiga Satuala
TULOUNA a lau afioga Taimalieutu, o le fofoga o le taufa
TULOUNA a lau afioga a Muagututi’a, o lautou tama Satuala

MAOTA: Lupese’e (Satuala) ma Mulifusi (Samuagututi’a)

O LE MAVAEGA A TAMASESE

O Tamasese na fa’atafa fo’i, sa faia o lona mavaega i Mulinuu i Lufilufi. Ua fai atu o lona afioga, ia potopoto Aloalii ma Tumua ma lona atalii o le Alofi. Ona potopoto mai lea.

Na fai atu ai lea o lona afioga ia Aloalii ma Tumua, ma le Alofi lona atalii; fa’alogo mai ia; le feagaiga lenei sa au faia i le va a le Malotetele Siamani ma Tumua, ia e outou alofa, ia outou tausi lelei i ai. Ia outou alofa i le Malo Siamani pei o lona alofa mai ia te a’u. Aua ne’i outou savali i se isi ala. Ia outou savali tonu le ala na’u fa’asino atu, ona fa’amamalu mai o lona afioga o le Kaisa Siamani ia te a’u.

Ia tu mau pea o le fealofani i le va a outou, Tumua ma Aloalii, ma le Malo Siamani. Ia tu mau e outou usiusita’i lelei i le finagalo le Kaisa Siamani ia o’o lava i outou fanau. Ia faapea fo’i e outou aiga, aiga Savaii, aiga Upolu ia outou fa’alogo lelei fo’i i le feagaiga ua osia. Ua lalata aso, ona iai i vaivai. Ia outou faia pei sa au faia. Le Alofi, Tamasese lea.

Tamasese ua fa’afeagai ma Tumua ma Aloalii. Ia tausi lelei fo’i o le feagaiga ma Siamani. Ia usiusita’i i ai, o’o i ai se mea finagalo i ai o le Malo Siamani, o’o i se faigata, fa’apea fo’i i se mea faigofie, ia e outou tali o lena mea uma. Ia outou fealofani pei ona po nei.

Tumua e ma Aloalii! Afai ua agaleaga Malietoa i Tumua, ia agaleagaina iai fo’i fa’atasi ma Aloalii. Aua ne’i sese se tasi. Ia outou liliu fa’atasi! Faitalia e le Atua, pe alofagia e outou i le Malotetele Siamani.

SAESAEGA LAUFA’I O TUMUA NI AIGA O TUPUA FUIAVAILIILI

1. Usu Muagututi’a le atalii o Fonoti le Tupu ia Poto le afafine o Amituana’amanaia o Si’ufaitoto’a i Faleata, fa’aee le gafa: o Seutatia (teine: ulumatua ‘Feagaiga A Le Aiga’).
2. Toe usu Muagututi’a ia Agaitafili le afafine o Lilo Seve o Salega i Savai’i, fa’aee le gafa: o Mata’utia (tama), Fualau (tama), ma Talopatina (teine).
3. Toe usu Muagututi’a ia Taumata le afafine o Toa’ali’i i Saluafata, fa’aee le gafa: o Fepulea’i (tama), ma Lagi (teine).
4. Toe usu Muagututi’a ia Fenunuivao le afafine o Leutele i Falefa, fa’aee le gafa: e le fanau, Tupua Fuiava’iliili (tama fai: atalii o Fuimaono ma Oilau o Falealili).
O le mavaega a Muagututia e fa’apea, O le a alu lo’u atalii o Fepuleai i Mulifusi e moto iai le ava a le aiga SA TUALA; A O FUIAVAILILI, O LE A FA’AEE LE ULUA’I SUAFA TUPUA IA OE, MA O LE A E ULUA’I TAMA-A-AIGA. O le tupua lena a Muagututia, na maua ai le ulua’i suafa o TUPUA, au’a fai mai nisi o le atalii mo’i o Muagututia ia Fuiavailili. Ona ita lea o TUMUA ma fesili; O AI LEA TAMA? O I FEA E SAU AI? O AI ONA AIGA? A O IFEA SONA NU’U? Ona fai lea o le SAESAEGALAUFA’I A TUMUA, MA LE FETUATUANAIGA I MALAE. ONA TALA LEA O LE GAFA A LE TAMA O FUIAVAILIILI. E TUA MULINU’U I FALENU’UTUPU, TATALA LE LAFO O MANUO. E TUA VAINIU I ALEIPATALEMELE, TATALA LE LAFO O MOLIO’O. E TUA VAIE’E I NOFOPULE, TATALA LE LAFO O IULI. E TUA VAILIILI I LALOAOA, TATALA LE LAFO O MOEONO’ONO. TOE TUA VAILIILI I SALANI MA OLOFESULA, TATALA LE LAFO O TOFUA’IOFOIA. TUA O SALANI MA OLOFESULA I FALEFASA, TATALA LE LAFO O TALOLEMA’AGAO. TOE TUA O FALEFASA I FALENIU MA FALETOI I SALUAFATA, TATALA LE LAFO O FA’AUTAGIA. ONA FA’APEA LEA O TUMUA, FA’AEE LE ULUA’I SUAFA TAMA-A-AIGA, AUA O LE TAMA E TELE ONA AIGA. MAUA AI LE FA’ALAGIGA; TAMA A AIGA, MA LE ULUA’I TUPUA, AUA O LE TUPUA LENA A MUAGUTUTIA E LE’I MATEINA E TAGATA.

LAUAKI NAMULAU'ULU MAMOE: TOA O SAMOA!

THE KINGDOM OF THE THREE POWERS AND THEIR ASSOCIATES IN SAMOA

BY THE LATE 1880’S it had become clear to the Samoans that whichever party was to be recognized as the Malo must control the succession to the throne. The Papa titles of the Tafa’ifa could be claimed as a prize in war, but national recognition of the titular supremacy signified by the tafa’ifa required all four titles to be bestowed by the Fale-Upolu (Group of tulafale, in this case Tumua and Alataua) of Atua, A’ana and Tuamasaga with a high degree of consensus and common interest. The Samoan conception of a supreme ruler or King. (O le Tupu) referred to the head of a victorious party which ruled by conquest. Such a leadership required the maintenance of control by force, an impossible goal in Samoa since the 1860’s, when European gun boats had given the settlers a balance of power they could exercise to bring down any Samoan Malo.

THE MASSIVE LAND CLAIMS BEING MADE BY THE SETTLERS might have united the Samoans had demands been made by a single foreign group, but the problem was that resolution of conflicting land claims would satisfy one interest group, but not another. The same was true of the Samoans – any resolution of claims in favour of a particular foreign interest group would mean that some Samoans would lose great amounts of land while others would have their land rights upheld. Therefore the individual interests of each nu’u and sub-district, and of individual matai in many cases, became linked to the support of particular settler factions.

Having won the latest war and seen their German allies deport Malietoa, Tamasese’s supporters declared him tupu and tafa’ifa (ALTHOUGH HE HELD ONLY ONE OF THE PAPAS, TUIA’ANA). The declaration was interpreted by Samoans and settlers alike as a declaration of German supremacy in Samoa, and opposition to it coalesced around Tuiatua Mata’afa Iosefo. In the absence of Malietoa Laupepa, some of the branches of the Sa-Malietoa had conferred the Malietoa title upon Mata’afa; thus his network of family connections covered most districts in Samoa. Mata’afa’s one political liability was that he was Roman Catholic in a predominantly Protestant land. However, as a focus for anti-German feeling, he received supporters. Once again the elaborate political negotiation to raise any army began.

WAR BROKE OUT 1888 but unlike previous wars, settlers and their property were targets on both sides. The consuls sent for naval reinforcements and in 1889 seven warships were anchored off Apia. Their involvement was cut short by a hurricane which sent six of the ships, three Americans and three German, to the bottom of the sea with a loss of 155 foreign lives. Mata’afa’s side won the war but, ironically, at the very time he was being hailed as tupu by most of Samoa, the three powers declared Malietoa Laupepa to be King by the terms of the Berlin Act to which all three were signatories. The decision was foolish because it took no account of the realities of the situation in Samoa. The Germans would not accept Mata’afa because he had brought about the defeat of their supporters. The British and Americans took the view that Tamasese was a German puppet. Malietoa was a compromise choice for the three powers but not for the Samoans. When he was brought back to Samoa in 1889, he at first recognized the Mata’afa victory and his right to be tupu. The condominium established by the Berlin Act had not been put into effect but Malietoa was soon persuaded to accept the office that the foreign powers offered him by their recognition on paper. The problem was to obtain Samoan acknowledgment of his right to be King. Accordingly Malietoa’s supporters began to raise any army so as to make his government legitimate by defeating Mata’afa in war.

The Case For Malietoa Asserted That He Held The Four Papa Titles and Was Tafa’ifa, Lauaki Namalau’ulu Mamoe of Safotulafai in Savaii, asserted that Malietoa had no such recognition. He claimed that Malietoa held none of the titles, not even that of Malietoa, SINCE NONE HAD BEEN BESTOWED BY SAMOAN CUSTOMS. In this contention Lauaki was supported by the Orators of Malie and Manono.

Then Another Tradition Says that from 1810 the most powerful chief was Tamafaiga of Manono who gave himself the title as ‘TUPU O SALAFAI’. According to this tradition the only person to hold the Tafa’ifa since Salamasina was Fonoti who was known as FONOTI THE KING!

ALL SAMOA FA’ALUPEGA CHANGED IN 1912

IN 1912, ONE OF THE CHANGES, the German administration had apparently achieved its long-term objectives of understanding the traditional forces in Samoa politics, while maintaining a semblance of local participation in government. THERE WAS NO MORE TUPU, nor EVEN ALI’I SILI, but the TWO FAUTUA WERE APPOINTED. Tumua and Pule were for a time silenced, all decisions on matters affecting LANDS and TITLES were under the control of the GOVERNOR. To complete the process, the Fa’alupega for all Samoa was revised. The Fa’alupega which had been nationally accepted from at least the late 19th century (and probably for much longer than that) was as follows:

“Tulouna a Tumua ma Pule,
Tulouna a Itu’au ma Alataua,
Tulouna a Aiga-i-le-Tai,
Ma le Va’a-o-Fonoti,
(exclude the new addition below as at current)
Tulouna a Tama ma a latou aiga
Po’o aiga ma a latou tama.”

This Fa’alupega firstly recognized the authority and identity of principal districts of Samoa through their spokesmen –Tumua ma Pule, Itu’au ma Alataua, Aiga I le Tai, ma le Va’a o Fonoti – and the highest titles which were bestowed by these groups. It concludes with the recognition of the great maximal descent groups of Samoa and their ’sons’ who had been chosen to hold the highest titles.

The new Fa’alupega of German Samoa apparently required for Malietoa Tanunafili and Tupua Tamasese to BE SWORN on oath and TO CHANGE this Samoa’s historical Fa’alupega to the new fa’alupega as follows:

“Tulouna a lana Maiesitete le Kaisa o le tupu mamalu o lo tatou malo kasialika aoao.
Tulouna a lana afioga le kovana kasialika o le sui o le kaisa I Samoa nei.
Susu mai Malietoa, Afio mai Tupua
Ua fa’amanatuiana ai aiga e lua I o oulua tofiga Kasialika o le Fautua.
Tulouna a le vasega a Faipule Kasialika o e lagolago malosi I le Malo.
Afifio mai le nofo a vasega o tofiga Kasialika o e usu fita I le tautua I le malo.”

“AIGA E LUA” referring here to the two fautuas Malietoa and Tupua is a classic example of the changes to the original Samoa that got carried through by New Zealand period of ruling Samoa right down to this present time.

The Correct “AIGA E LUA”: ‘Le Aiga Pa’ia O Sa-Levalasi, and ‘Aiga Fa’alagilagi Le Aiga Sa-Tuala. ‘Aiga fa’avae ma le faitaulia a ia e lua o lo’o ta’oto ai gafa Tautupu ma gafa Tautamali’i o Samoa.

On March 1, 1900, Dr. Wilhelm Heinrich Solf, newly appointed as Imperial Governor of German Samoa (called “Deutsch Samoa” or simply “Samoa” by the Germans), raised the flag at Mulinuu, Apia “in the presence of a great audience. The Kaiser’s proclamation, read at the ceremony, stated: ‘We hereby, in the name of the Empire, take these islands under our Imperial protection.’ The Governor declared the islands to be German territory, and hoisted the Imperial flag of the Consulate to the strains of ‘Heil Kaiser, Dir,’ [‘Hail to you, Emperor’] and a national salute from H.I.G.M.S. [His Imperial German Majesty’s Ship] Cormoran and the U.S.S. Abarenda, Commander B.F. Tilley, United States Navy, Commanding. Governor Solf visited Abarenda the next day and was saluted with 13 guns.” (1d. Bryan 1927: 43; 1a. Field 1984: 26)

On March 9, 1900, Mata’afa Iosefo thanked the German Emperor (Kaiser Wilhelm II) for taking possession of the western Samoan islands, and expressed his wish that the German colonial laws would be made “in conformity to the rules and customs of the Samoans.” (1a. Hempenstall 1978: 33)

On September 16, 1901, Dr. Wilhelm Heinrich Solf, Governor of German Samoa, issued a proclamation which forbade the Samoan custom of fa’atafea (banishment of wrong doers). The proclamation closed with this statement: “This is my word; everyone must obey it.” (1b. Theroux 1983b: 55)

On February 18, 1903, German Samoa’s Governor, Dr. Wilhelm Heinrich Solf, proclaimed the establishment of a Land and Titles Commission. (1a. Davidson 1967: 81)

On June 21, 1913, Following the decree from the German Emperor that the Governor may select one member of the Tupua family and one member of the Malietoa family to be his trusted friends and advisers, Tupua Tamasese and Malietoa Tanumafili (i) were sworn in as Fautua. Their remuneration was 2000 Deutschmark per year. (Tom Overhoff: 2009)

IT IS OBVIOUS THAT THIS WILL BE WHERE THE CHANGES MADE TO THE ORIGINAL SAMOA FOR THERE OWN BENEFIT OF THE GERMAN GOVERNOR AND THE TWO FAUTUAS! AND ONE THING GOT CHANGED BACK TO ITS ORIGINAL WAS THE ‘ALL OF SAMOA FA’ALUPEGA’, BUT THE REST MAY LIES IN WHAT HAS BEEN WRITTEN AND GIVEN AS SAMOA’S HISTORY TO WHAT IT IS THERE TODAY. WOULD BE THE REASON ALSO WHY THERE ARE MANY CASES ON DIFFERENT VERSIONS TO AN EVENT FROM THE HISTORY OF SAMOA.

COLONIZED SAMOA BY THE SETTLERS

TUIMANU’A ALEXANDER BROWN OF TI’AVEA ALEIPATA

Alexander Brown was born on the 28th July 1810 in Scotland, Great Britain. His father was Mr. David Brown a Scotishman and his mother was Ann Bayne. Mr David Brown a Soldier and Blacksmith in his rank of profession was resided at Leith South, Scotland in Great Britain. Alexander Brown, was known in Samoa as ‘Tuimanu’a’ the holder of the high ranking title, a Paramount chief in the 18th century bestowed to him by the King Tui-Manu`a of Manu`a island at Tau where abouts the palace of the King or Queen Tui-Manu`a in the eastern side of Western Samoa (apparently by Tui-Manu’a Kamalita). Tuimanu`a Alexander Brown was a Captain of his trading cargo ship a widow and a rank in profession of Trading at the age of 67 years. Tuimanu`a Alexander Brown was legally married to Miss. Ainoama on the 21st day of April 1877. Alexander was 67 years of age and Miss Ainoama was 22 years old. (Miss Ainoama was a daughter of high-talking Chief: Su`a of Samusu village in Aleipata, Upolu in Western Samoa.) And they have four children namely: Phobe Malia Brown, Anne Vaelua Brown, Emma Brown, and William Vili Brown. Alexander Brown was also accompanied by his eldest daughter name Miss Jane (Sieni) Brown from his former spouse back in Scotland. He also had six Hawaiian crewmen picked up from Hawaii on the way to the Manu’a island for his four sails cargo ship.

Miss Jane Brown was married to high chief Tupuola Auvale of Lona Fagaloa in Upolu Samoa. Tuimanu`a Alexander Brown has great grand daughters through the marriage of his daughter Miss Jane Brown, that one was named ‘Afugalooletuimanu’a’, the name means ‘The Forgotten or Lost or Spent Strength (sweat)’ of Tuimanu`a Alexander Brown in Fagaloa. Another granddaughter was named ‘Afulilooletuimanu’a’, the name means the ‘Tuimanua’s Strength (afu)’ buried in Fagaloa. There is a lake there in the village of Fagaloa called ‘AFULILO’ was named after Tuimanu`a Alexander John Brown. The other granddaughter was also named ‘Fa`amalumalugaoletuimanu’a’, the name was to remind the bestowing of the highest Title Tuimanu`a to Alexander Brown of Scotland by King Tui-Manu`a of Manu’a island. Apparently it was not a paramount chief title as usual but a King`s Title of a small island of Manu`a and its true. You would prove that if refer to history between the King Tui-Toga of Tonga and King Tui-Manu`a of Manu’a in those days that we still follow up.

Tuimanu’a Alexander Brown also his grandson through the marriage of his daughter Anne Vaelua Brown to Tafea Lomano Maioa of the ‘King Fonoti Tupu Tafa’ifa of Samoa’ family lineage. The late ‘Hon Fonoti Mata’utia John Brown of Lotofaga and Lalovaea’ he was the first Samoan successful businessman to distinguish himself in this field and a very successful Politician. Hon Fonoti Mata’utia John Brown was the Leader of ‘The Fono of Faipule’ of Samoa from 1939 to 1947. And was also a ‘Member of the Legislative Assembly’ from 1948 to 1952 and 1955 to 1957. And in 1954 he was a member of the ‘Working Committee of the Constitutional Convention of the Government of Samoa while Samoa was under the British Emperor and the New Zealand Government. And was the leader of the MAU for Atua also from 1935 to 1942. When New Zealand Governor-General Sir. Cyril Newall and New Zealand Prime Minister Mr. Peter Fraser visited Samoa in 1944, leader John Brown Fonoti presented directly a Petition for “Self Government in Samoa” with a list of remits included in particular: ‘A scholarship scheme for the ablest Samoan children for further education in New Zealand. ‘Appointment of Samoans in Government departments and promotions in to senior posts, and many more.. The Trusteeship Agreement for Western Samoa was submitted and approved by the General Assembly of The United Nations Organisation on the 13th of December in 1946! It’s details belong to the history of Self-Government in Samoa. “Samoa’s freedom from New Zealand was issued and confirmed!” Hon Fonoti Mata’utia John Brown of Lotofaga and Lalovaea is a desendant of King Fonoti Tupu Tafa’ifa of Samoa.

Tuimanu’a Alexander Brown of Ti’avea at Aleipata died at the age of 86 on the 10th of August 1896, And was buried in Ti’avea village at his last permanent residence as officiated by Rev. Opapo of Mormon church. More Info

“TI’AVEA UFA MEA (VALELEA), FAGA LE POVI LE LAVEA…” An old saying by Tuimanu’a Alexander Brown that was well known by the people of Ti’avea in Aleipata back in the days. Tuimanu’a Alexander Brown had a cattle farm, and when someone needed cattle, Tuimanu’a Alexander Brown he sometimes lend them his shotgun that when they missed a shot and wasted a bullet, Tuimanu’a Alexander Brown will say “Ti’avea Ufa Mea, Faga le Povi le Lavea”. The phrase became very popular with the people of Ti’avea back then and in memory of Tuimanu’a Alexander Brown of Ti’avea in Aleipata, Samoa. The Brown family was known and called by the people of Atua back then as “Le Au Tui-Manu’a!”. Understanding is there are Brown families of Tui-Manu’a Alexander Brown in the Manu’a island, Tutuila and Upolu Samoa.

Back left: Tofaeono, Tualaulelei Mauri, Tu'u, Afamasaga Kalapu. Front Left: Hon Fonoti Mata'utia Ioane Brown and Mr Fred Betham. Govt trip to NZ to bring the Mace for the Parliament House of Samoa In 1955. Mace: symbol of the United Kingdom of British partnership of the Queen in Parliament House of Samoa.

Back left: Tofaeono, Tualaulelei Mauri, Tu'u, Afamasaga Kalapu. Front Left: Hon Fonoti Mata'utia Ioane Brown and Mr Fred Betham. Govt trip to NZ to bring the Mace for the Parliament House of Samoa In 1955. Mace: Symbol of the United Kingdom of British partnership of the Queen in Parliament House of Samoa.

On March 3, 1930, the leaders of the Mau met with Western Samoa’s Administrator, Colonel Stephen Shepard Allen, New Zealand’s Defense Minister, Mr. John Cobbe, and other officials in the guest house of Tupua Tamasese Mea’ole in Vaimoso. Also in attendance were Malietoa Tanumafili I, Mata’afa Faumuina Fiame Mulinu’u I and Tuimaleali’ifano Siu (whose sons would play prominent roles in Western Samoa’s future). The meeting was lengthy; nothing was accomplished, and tensions increased. (1a. Field 1984: 183-185)

On March 4, 1930, a second meeting of Mau leaders with New Zealand’s Defense Minister John Cobbe and Western Samoa’s Administrator, Colonel Stephen Allen, ended in failure. (1a. Field 1984: 184-186)

On March 7, 1930, the final meeting between Western Samoa’s Administrator, Colonel Stephen Allen, New Zealand’s Defense Minister, Mr. John Cobbe and Mau leaders Malietoa Tanumafili I, Tupua Tamasese Mea’ole, Mata’afa Faumuina Fiame Mulinu’u I and Tuimaleali’ifano Siu was held in Vaimoso. The Mau leaders presented a letter which contained a list of questions regarding the status of their petition to the League of Nations, and their dissatisfaction with Judge Luxford’s verdict regarding the murder of Paramount Chief Tupua Tamasese Lealofi III on “Black Saturday” (December 29, 1929). (1a. Field 1984: 188-189)

On March 3, 1933, Western Samoa’s Chief Judge, John Luxford, found Mau leader O.F. Nelson guilty of sedition, and sentenced him to eight months in jail and ten years in exile. He was immediately taken to Vaimea Jail. (1a. Field 1984: 210)

On January 9, 1939, At Mandates Commission of the League of Nations, when considering the annual report of the NZ Government on Samoa, some very pertinent questions were asked such as: “Is it true that the anti-MAU movement called the Malo was as strong in numbers and influence as the organization dominated by Mr. Nelson and his son-in-law Tamasese?” and “Would it be fair to say that the MAU could be identified with the Nelson family, and the anti-MAU with the family of Malietoa?” (Tom Overhoff: 2009)

HON FONOTI MATA’UTIA IOANE BROWN OF LOTOFAGA ATUA

He Was Hon Fonoti Mata’utia Ioane Brown of Lotofaga and Lalovaea. Born 17 Feb 1901 and died 9 Oct 1974. He was educated at Marist Brothers School from 1908 to 1913. He worked with Westbrook and Burns Philip as a Salesman, and he became an entrepreneur himself and was the first Samoan successful businessman to distinguish himself in this field. He owned many successful companies, and was also became the most successful planters and cattlemen.

He owned a Bakery in Matatufu, A trading vessel called ‘Star Of The Sea’ and was engaged in Agricultural Development in Lotofaga. (In time he became The Most Successful of Planters and Cattlemen). He Established the First Primary School at Lotofaga which taught Agricultural Subjects. J.B. Fonoti Set up: The Samoa Traders Ltd.; The Mulifanua Trading Ltd.; and JB Fonoti Ltd. He also opened a Supermarket including a Bakery with delivery for Aleipata district and Lotofaga district Atua from his property in Lotofaga. He also operates a petrol station on that premises as well.

THE PETITION FOR SELF-GOVERNMENT IN SAMOA BY LEADER FONO OF FAIPULE HON J.B. FONOTI PRESENTED DIRECTLY TO NEW ZEALAND GOVERNOR-GENERAL SIR. CYRAL NEWALL AND THE PRIME MINISTER THE RT. HON MR PETER FRASER IN 1944. AND THE UNITED NATIONS APPROVAL ON 13TH DECEMBER 1946. THE NEWLY SAMOAN FLAG WAS RAISED ON 1st JUNE 1948: SAMOA’S FREEDOM!

The Petition for Self-Government in 1944 by the Fono of Faipule leader Hon Fonoti that presented directly to New Zealand Governor-General Sir Cyral Newall in June, and much more directly to the Prime Minister Rt. Hon Peter Fraser on the 20-26th of December the same year.

While engaged to all his successful Business Activities, Hon J.B. Fonoti was also a Successful Politician. He was the leader of ‘The Fono a Faipule’ of Samoa from 1939 to 1947. And was also a ‘Member of the Legislative Assembly’ from 1948 to 1952 and 1955 to 1957. And from 1954 he was also a member of the ‘Working Committee of the Constitutional Convention of the Government of Samoa. And was the leader of the MAU for Atua also from 1935 to Vaimoso in 1942. The founder and leader of Samoa Democratic Party in 1953. When the New Zealand Governor-General Sir. Cyril Newall in June and New Zealand Prime Minister Rt. Hon Mr. Peter Fraser visited Samoa on a special fono in December the same year 1944. Leader Faipule Hon J.B. Fonoti presented directly to both a Petition for Self-Government in Samoa. While welcoming, leader Hon J.B. Fonoti and on behalf of the Fono of Faipule, expressed solid criticism of New Zealand policy.

There was, then, in Western Samoa from 1942 onwards a growing and audible demand for Self-Government, a demand by no means silenced by New Zealand Paternalism.

In 1944 that which had long been familiar to experts was made explicit. In June of that year the Governor-General, Sir Cyril Newall, paid his third visit to the territory, and Samoan spokesman leader Faipule Hon J.B. Fonoti, while welcoming him on behalf of the Fono of Faipule, expressed solid criticism of New Zealand policy. “The Samoans, said leader Faipule Hon J.B. Fonoti, had been denied even that element of self-government which had been established in Tonga and Fiji and in Eastern Samoa. The terms of the mandate have imposed on New Zealand the solemn duty of educating the Samoans to self-government and the terms of the Atlantic Charter express the same aim for the small nations of the world. Thirty years have passed since New Zealand took over Western Samoa and we are appreciably no nearer this goal. We wish to assure your Excellency that the Samoan people are loyal to the Union Jack, His Majesty the King and the British Empire, but after thirty years of New Zealand administration during which our justified aspirations were ignored and our requests for improvements were rejected, we have lost confidence in the trusteeship of New Zealand which has shown a lack of interest in the territory and treated its people as stepchildren. In the Governor’s phrase, – a nettle is appearing”.

In the month that followed, political activity continued, and the leader Faipule Hon J.B. Fonoti formed a standing committee to keep in touch with the workings of the administration: move with sinister precedents. In the view of an experienced observer; “it was not far removed from the formation of another Mau”. By this time, however, it was known that the Prime Minister himself was about to visit the mandated territory. He was known to have a keen personal interest in its administration, of which since 1940 he had been the ministerial head; but the tremendous pressure of war issues during the ensuing years had kept his main attention elsewhere. In 1944, as the war situation eased and as politics in Western Samoa grew more tense, he carried out a long-deferred intention to discuss the matter on the spot with those most concerned. This Visit of the Prime Minister Peter Fraser to Western Samoa And His Discussions With A Special ‘Fono’ in December – “Proved A Crucial Event in New Zealand’s Relations With The Samoans And In The Evolution of New Zealand’s Conception of Trusteeship.”

In the first place, the Samoans formulated their political demands for themselves, as well as for the New Zealand Government, with unmistakable clarity. The leader Faipule Hon J.B. Fonoti presented to the Prime Minister a list of remits, most of which were detailed and aimed at progressive displacement of Europeans by Samoans in administration, but which was headed by a firm request for self-government after the war. “The Samoan spokesman leader Faipule Hon J.B. Fonoti, told Mr. Fraser frankly that he was “quite convinced that the Samoans are able to have their own government at the present time’. The only obstacle that we think is in the way is the communication with other countries. We are quite able to run our own affairs in Samoa; but obstacles had always been put in the way of such overseas contacts. ‘As regards the government of the people and preservation of the peace, many years ago the Samoans had their own forms of government before the Europeans set up government in this country, he said. These governments functioned very successfully, except when Europeans interfered’. Moreover, at that time the Samoans had no education whatever, nowadays they have a fair amount of education, they have a very good understanding of affairs and they are quite able to control their own government.”

Demands were made in direct by leader Faipule Hon J.B. Fonoti with a firm request for Self-Government in Samoa, included: 1. The association with the administration of Samoa representatives to deliberate with Hon Fonoti on ‘All Government Matters, 2. The appointment of Samoans as head of the Native Affairs Department, 3. For a Department of Agriculture to be established, 4. Promotions of Samoans through out the Public Service to more senior posts, 5. For the training overseas of the Ablest Samoan Youths for further Education, 6. And For Limiting the Term of Expatriates to Three Years and No more than Six years etc.

Several important, though uncomplicated, decisions were made by New Zealand straight away. In particular: 1. A Scholarship Scheme to inaugurated to enable some of the Ablest Samoa Children to go to New Zealand for further Education, 2. A new appointment was made to the Office Of Administration. “This was not an easy position for the New Zealand Government to fill”.

NOTE: The Trusteeship Agreement for Western Samoa was Submitted and Approved by the General Assembly of the United Nations Organisation on the 13 December 1946!” Its details belong to the history of self-government in Samoa.

“SAMOA’S FREEDOM FROM NEW ZEALAND APPROVED AND CONFIRMED!”

At the beginning of June TWO MAJOR EVENTS gave further evidence of the growing reality of the new political era. ON 1ST OF JUNE 1948 the newly authorized flags of Samoa-the SAMOAN FLAG (which had just been adopted) and the New Zealand flag, flown conjointly, were raised ceremonially for the first time. An official anthem, ‘The Banner of Freedom’, had been composed for the occasion. In the wave of sympathetic emotion which the occasion generated the country gained a national flag, a national anthem and a national day, all of which established a hold on the people’s minds and survived as part of the ceremonial superstructure of the nation state that they were engaged in creating. THE NEXT DAY the HIGH COMMISSIONER opened the first session of the Legislative Assembly.

Immediately after the general election of 1951, Hon Fonoti had taken the novel step of calling a public meeting of Samoans to consider the formation of a political party. Out of this action the SAMOAN DEMOCRATIC PARTY emerged. Men as varied in their outlook as Hon Fonoti himself, the practical businessman, in Hon Fonoti’s case, to retain Political Office. During its first year the party claimed a membership of about three hundred and the support of a substantial proportion of the untitled people; after that it gradually declined. But the election of Hon Fonoti to the Fono of Faipule late in 1951 and his return to the Legislative Assembly in 1954 GAVE IT A PLACE IN THE FORMAL POLITICAL LIFE OF THE COUNTRY; and others who were associated with it have since served in Public Office. Though it was never able to function effectively as a pressure group, it’s more important policy proposals were brought clearly before the public; even thou the Party died, its Ideals have lived on in the form of demand for Universal Surfrage with Matai Candidacy, the replacement of The Fono a Faipule and The Legislative Assembly by One Body, and Personal Tax Services.

Hon Fonoti Mata'utia Ioane Brown 1954-1957.

NZTEC Text: REPORTS:
1. Twenty-second Report of the Administration of the Mandated Territory of Western Samoa, Wellington, N.Z., 1945.
2. Report to the Trusteeship Council by the United Nations Mission to Western Samoa, 1947.

NZTEC Text: CONCLUSION TO CONSTITUTIONAL CHANGES:
Constitutional changes of great importance have taken place in Western Samoa since the introduction went through the press early in 1947, and it is now necessary to add something to what was stated in the latter part of that chapter in order to record the more significant developments that have succeeded the Mandate.

The draft Trusteeship Agreement for Western Samoa submitted to the United Nations by the New Zealand Government was placed before the General Assembly of that body for consideration and approval in October, 1946. Approval accorded on 13th December, 1946, brought Western Samoa under the International Trusteeship system.

In the meantime, however, the Samoan people, consulted regarding the terms of the draft agreement, had submitted a petition praying for immediate self-government under the protection of New Zealand. This the New Zealand Government duly forwarded to the Trusteeship Council with a request that a United Nations Mission should visit Western Samoa to investigate the petition. The Mission arrived on 4th July and left on 28th August, 1947, its complete report being released in October of the same year.

The Government’s proposals relating to constitutional changes in Western Samoa were outlined in the House of Representatives by the Acting Prime Minister on 27th August, 1947, and were later found to differ in very few particulars from the recommendations set out in the report of the Mission.

An Act of the General Assembly of New Zealand giving affect to the Government’s proposals was passed in November, 1947, and brought into force on the 10th March, 1948, by Governor-General’s Proclamation.

The significant provisions of that Act are as follows:
(1) The Administrator is in future to be known as the High Commissioner.
(2) A Council of State is established consisting of the High Commissioner and the Samoan leaders for the time being holding office as Fautua. The High Commissioner is to consult the Council of State on all proposals for legislation, matters closely relating to Samoan custom and any other matters affecting the welfare of Western Samoa which he considers it proper to refer to the Council of State.
(3) The old Legislative Council is abolished and a new legislature termed the Legislative Assembly, over which the High Commissioner or his nominee presides, is constituted consisting of:
(a) The Samoan members for the time being of the Council of State:
(b) Eleven Samoan members nominated by the Fono of Faipule:
(c) Not more than five European elected members:
(d) Not more than six official members, of whom three are nominated by the Governor- General and three by the High Commissioner.

There is thus an effective Samoan majority in the new legislature, whose powers are wide, but do not extend to the making of laws relating to defence (except in regard to the taking of land for defence purposes), external affairs, or affecting the title to Crown lands. The Assembly is not competent to make any Ordinance repugnant to the provisions of any enactments declared in or pursuant to the Samoa Amendment Act, 1947, to be reserved.

On Tuesday, 1st June, 1948, in the course of celebrations that lasted the entire week, the new Samoan Flag and the New Zealand Ensign were raised together on the historic Malae at Mulinu’u, and the next morning the Legislative Assembly was formally opened by the High Commissioner. The Council of State has functioned regularly since its inception.

The establishment of the United Nations Organisation has furnished the occasion for the development of a legal substitute for the Mandates system and in terms of the Trusteeship Agreement the New Zealand Government assumes direct responsibility for the administration of the trust Territory. In relation to successive modern political stages and the derivation of New Zealand’s authority in Western Samoa, must therefore be read in conjunction with the note of constitutional changes was set out thus closes with the commencement of a new political era in the lives of the people of Western Samoa.

It has been shown that Samoan society, although tenacious of its own culture in the past, is then subject to stresses that may possibly lead to sweeping social reforms within a comparatively short period. Ignorance can be a country’s greatest enemy, and there are many Samoans who recognize that their progress to ultimate self-government is inevitably bound up with education, particularly that of the younger generation. Progress and education will bring changes in their train, but that moment there is much of beauty and dignity in Samoan custom that links the present with the past.

The aspirations of an intelligent people for self-government may properly command respect and earnest assistance. Although a period of preparation is inevitable, it has been stated on behalf of the New Zealand Government that the steps taken recently are only the first in a process that will not end until the people of Western Samoa are able to assume full responsibility for the control of their own affairs. Link To NZETC: ConclusionConstitutionalChanges1947

INFO ON HON J.B. FONOTI IN SOME SAMOA HISTORY BOOKS AND PUBLIC FORUMS

Leader Hon Fonoti of Western Samoa Global Recognition an rated the same level as Gandhi of India and three others for Intermational World Peace and Freedom in 1945.

FROM BOOK: The Evolution of International Human Rights; visions seen; by Regents Professor Paul Gordon Lauren. Edition 2. (Page 176: Chapter 6)

BOOK INTRO: Paul Gordon Lauren is the first person to be named as a Regents Professor at The University of Montana. He is an internationally-recognized teacher and scholar on diplomacy, international relations, and human rights. Paul Lauren makes clear the truly universal nature of this movement by drawing into his discussion people and cultures in every part of the globe. In this regard, the book offers particularly remarkable revelations and insights when analyzing the impact of wars and revolutions, non-Western nations, struggles against sexism and racism, liberation movements and decolonization, nongovernmental organizations, and the courage and determination of countless numbers of common men and women who have contributed to the evolution of international human rights. This new edition incorporates the most recent developments of the International Criminal Court, the arrest of Augusto Pinochet and the trial of Slobodan Milosevic, technology and the Internet, the impact of NGOs like Amnesty International and Human Rights Watch, globalization, terrorism, and the aftermath of the September 11 terrorist attacks.

PEACE AND A CHARTER WITH HUMAN RIGHTS: (Page 176)
As a result of the Second World War, it has become clear that a regime of violence and oppression within any nation of the civilized world is a matter of concern for all the rest. It is a disease in the body politic which is contagious because the government that rest upon violence will, by its very nature, be even more ready to do violence to foreigners than to its own fellow citizens, especially if it can thus escape the consequences of its acts at home. The foreign policy of despots is inherently one which carries with it a constant risk to the peace and security of others. In short, if aggression is the key-note of domestic policy, it will also be the clue to foreign relations.

The ordeal of this particular war similarly contributed to the concept that any lasting peace would require an implementation of the right of self-determination. Part of this, of course, resulted from the many promises made by the Allies to distance themselves from their adversaries and to solicit support for the larger crusade. They promoted the idea at every opportunity that the right of all people to choose the form of government under which they would live remained one of the most essential ingredients of any peace settlement. Thus, the Atlantic Charter, the Declaration of the United Nations, the many speeches by Allied leaders, and even the Declaration on Liberated Europe emerging as late as February 1945 from the Yalta Conference between the United States, Britain, and the Soviet Union all fostered this belief. But there was something more as well. The war produced millions of new European victims of aggression at the hands of the Axis powers. As a result, their own first-hand experience made them much more sympathetic than ever to the sufferings of others forced to live under conquest and subjugation, including those indigenous people within their colonial empires, who vowed that there could never be lasting peace as long as they were denied their freedom. THUS, many victims in the west began to join with many others like GANDHI OF INDIA, Ho Chi Minh of Indochina, Nkrumah and Kenyatta of Africa, Carlos Romulo of the Philippines, and FONOTI OF WESTERN SAMOA in regarding the right of self-determination as absolutely necessary FOR INTERNATIONAL PEACE.

THE UNIVERSAL DECLARATION OF HUMAN RIGHTS: (on Page 207)
Simultaneous with these intense debates on the new human rights agenda were those that raged over the right of self-determination. World War II had released powerful psychological and political forces in Africa, Asia, the Caribbean, Middle East, and the Pacific demanding rights for indigenous peoples and an end to colonial empires. These clashed directly and often violently with the resistance of the imperial powers to surrender control over their possessions.

Considerable pressure had been bought to bear by the majority of states to write provisions into the Charter concerning the Declaration Regarding Non-Self-Governing Territories, recognizing the principle that the interests of the inhabitants of these lands were paramount and pledging to work toward self-government and to authorize the creation of an International Trusteeship system within the United Nations. But this represented only a tenuous compromise. The majority within the General Assembly, who themselves had once been victims of imperialism, still were not satisfied, and decided to push further. Instead of having only imperial powers serve on the Trusteeship Council, for example, they elected such well-known vocal opponents of colonialism as China, Iraq, Mexico, and the Soviet Union. They battled over the text of each and every trusteeship agreement, trying to drive the specific conditions toward a greater emphasis on the rights of the peoples of these territories. In this regard, they strongly criticized a number of the early draft proposals from the colonial powers, BUT praised the commitment from the New Zealand that its agreement with WESTERN SAMOA would be “IN EFFECT A SELF-CONTAINED BILL OF RIGHTS FOR THE INHABITANTS”.

1. Colonialists came & bumped up certain titles whose holders were puppets who advanced colonialists interests. Fonoti, descendant of King Fonoti, was more interested in self-determination by Samoans. Davidson & some of earlier posts refer to a leader who has yet to be acknowledged. He fought for the scholarships scheme which enabled our abled Samoans to study overseas & who in turn returned to now lead our country. Do I see any relatives of Fonoti seeking prominence? No! But I owe my tertiary education to his vision! He is a descendant of the last Tafaifa of Samoa. Yet Fonoti did not let his paramouncy got the better of him. He did not grease up to colonialists. He used his wealth & prominence to pressure NZ colonialists in providing opportunities for higher learning for Samoans. So how about these so called higher title holders doing something similar for Samoans?

2. Fonoti, stood before Tate, publicly accused him of “overbearing rule” and said Samoa wanted to be no part of New Zealand. When the administration increased import duties on goods, it was the Samoans who had to pay the higher prices. This led to a sa. On traders throughout ‘Upolu in an attempt to cut back on the revenues the administration would collect. A deputation of Faipules visited Tate to protest at the duty, but when they asked him what he was going to do about it, he replied that New Zealand had many small islands: a reference to Lauaki’s fate.

3. The greatest opposition to approaching independence came from classificatory Europeans who feared a weakening of the economy, a reduction of their personal status, and diminished opportunities to settle in New Zealand. But ‘afakasi’ were by no means united on the issue and indeed, because of the class differences among them, did not join forces politically when the first elections were held for the Legislative Assembly. Under the Samoan Amendment Act of march 1948, the European community was entitled to elect five representatives. Two local European parties, the Labour Party, and the United Citizens party, each put put up five candidates in the first election. Labour took one seat and the United Citizens took four. One of the principal disagreements between them was over the question of self-government. Labour was in favor but asked for the situation of the poor local Europeans of Apia to be a major consideration in government policy. Their leader, Amando Stowers, was of this class himself. The United Citizens espoused a cautious and gradualist approach. Among their leaders was A.G. Smyth, who had considerably modified his position from the days in which he was one of the leading white activists in the MAU. On the Samoan side of the Assembly, Tofa Tomasi (Thomas George Nauer) and Fonoti Ioane (John Brown) and other former local Europeans were in favour of early self-government.

Hon J.B. Fonoti was always fought for the rights of modern Samoans for their right to dissent and to hold peaceful rallies. Of him, Professor Davidson describes him in his book ‘Samoa mo Samoa’, “Hes a man of drive and considerable shrewdness”. In 1935, Hon J. B. Fonoti became the representative leader for the ‘MAU’ for Lotofaga district, Lepa and Falealili. Until he was made the representative leader of Lotofaga district for the ‘MAU Committee’ of Vaimoso, Faleata in 1942. J.B. Fonoti was one of the ‘first directors’ of the ‘Bank of Samoa’ from year 1959 to 1962. Hon J.B. Fonoti was also one of the foundation members of ‘The Copra Board’. Three times Hon J.B. Fonoti was a member of Parliamentary delegations to New Zealand. Hon J.B. Fonoti started a scholarship fund raising and donated funds of his own towards it for sending The First Group of Samoan Scholarship Students to New Zealand. Prime Minister Mr. Fraser recognized it and Fraser then with approval to profits made from ‘The New Zealand Reparation Estates in Samoa’ to be used and funded also on other things for improvement like, the local hospitals, roads etc.

HON FONOTI MATA'UTIA IOANE BROWN

THE INDEPENDENCE STATE OF SAMOA

THE LEADER OF SAMOA: O TOFIGA O LE MALO MA LE MAVAEGA O HON FONOTI MATA’UTIA IOANE BROWN: HON FONOTI MATA’UTIA JOHN BROWN GOVERNMENT APPOINTMENTS OF HIS WISH FOR THE OFFICIAL CONSTITUTIONAL GOVERNMENT OF SAMOA IN 1954-57

HON FONOTI: Hon Acting Chairmen and the dignity of the Convention.

SAMOA, I would say that even though this Convention has been somewhat long, it is now seven weeks since it started, but it is not a thing that we should be downhearted about, and from what I have heard of the expression of options I am convinced that the majority of us here are very keen indeed to secure Self Government – SAMOA INDEPENDENCE!

I AGREE that this Constitutional Convention is something like religious conference because we have very often mentioned the Name of God, whereas this Convention is the Constitutional Convention of the Government of Samoa. I feel that the reason why perhaps we are mentioning the name of God so very often is because we are anxious that A Government of Samoa be Founded in God, AND I WISH TO SAY THEREFORE TO YOU SAMOA WELL DONE INDEED.

I AM CONVINCED THAT SAMOA is very anxious to take over the reins of her Own Government and Regain her rights to take charge of her own affairs. I would appeal to you Samoa, do not worry. Why should we worry? We are present here, we are all Samoans and this is Samoa which is holding this Convention. I would drew your attention Samoa to the fact that we are a Christian Country and this week we will again commemorate the Birth of Christ, the King of Peace on Earth. Peace and Goodwill onto men. Therefore, I would say let us not worry. I am Convinced that our people of Samoa are Christians, and where there is right according to the Will of God, there will be success. I would say therefore, to you to bear in mind that Samoa are Christian people and as Christians we should certainly exercise, Faith, Hope and Love.

By Faith I mean we should believe there is a God; by Hope I would say that we should meet the temptations of the devil with hope in God; and by Love I mean that we should have that love whereby we will reject all that is bad and all that is not right that we may do, as good Christian people to love God and love our people and do that which is right. Samoa, let us be bound together in that love which should bring us together and do what is right for the benefit of our country in future.

Now I will express my opinion on this question of HEAD OF STATE. Before I actually state what I have in mind I should first like to remind this Convention that I am one of the members of the Working Committee, and our recommendation of course is before you now; but Since listening to the expressions which have been made in this Convention since the time we started I have come to some conclusions and formed my own opinion which I now wish to express before you.

FIRST, I would say that the present Council of State be retained and that its name be changed to Fono of Ta’imua – Council of Leaders.

SECOND, That the four royal sons of Samoa be in that Council.

THIRD, that the Hon Tupua Tamasese and Hon Malietoa, as they are at present, the Head of State, But for the future that there be only ONE Head of State and that the Head of the State be selected from within that fono of Ta’imua, And that the four nominates the Head of the State. If they are unable to do that then the matter should be referred to the Legislature for final action.

THOSE ARE MY WISHES to this question of Head of the State and I would say if we should do that and carry hope, faith and charity in our hearts, and trust in our Lord, and trust in our own people, I am sure we will succeed and be bound together in Unity and Friendship. And I would say not only for the present, but also for the future, so that the very words written in our flag which is flying above us now “GOD IS THE FOUNDATION OF SAMOA” may be always in our hearts. I have many other points which I would have liked to speak about but time is short.

Sir, I move that the Steering Committee comprising 5 Samoans and 2 Europeans namely:
Hon Leutele Te’o,
Hon Tualaulelei,
Hon Gatoloai Peseta,
Hon To’omata and Va’ai Kolone,
Hon H.W. Moors and Hon A.M. Gurau, BE CONFIRMED.
Hon Fiame Mata’afa Faumuina Mulinuu (ii) as for the first Prime Minister of the Government of Samoa – (Hon Fonoti called a meeting and confirmed this OFFER with his district and family of Sa-Levalasi at Lotofaga Atua).

POLITICAL REFERENCE: Hon Fonoti Mata’utia Ioane Brown of Lalovaea and Lotofaga Atua. Born: 1901, Died: 1974. He is a direct descendant of King Fonoti Tupu Tafa’ifa of Samoa. – INFO

The First Samoan Successful Businessman, And a Very Successful Politician:
1. The Leader of ‘The Fono of Faipule’ of Samoa from 1939 to 1947.
2. The Leader of the MAU in Atua from 1935 to his last year for the MAU at Vaimoso in 1942.
3. The Chairman for the Public Works Committee from 1948.
4. A Member of the ‘Legislative Assembly’ from 1948 to 1952 and 1955 to 1957.
5. A Member of the ‘Working Committee of the Constitutional Convention of the Government of Samoa 1954 to 1957.
6. The Founder and Leader of The Samoa Democratic Party established in 1951/1953.
7. He was the first appointed joint Directors of the Bank of Western Samoa 1962/1963.
8. A Member of the Copra Board of the Government of Samoa from 1957 to 1972.
9. The Petition for Self-Government in 1944 by Hon Fonoti leader of Fono of Faipule that he presented directly to New Zealand Governor-General Sir Cyral Newall in June, and much more directly to the Prime Minister the Rt. Hon Peter Fraser on the 20-26th of December the same year 1944. The United Nations approval on the 13st December 1946. The newly Samoan flag was raised on the 1st June 1948. Samoa’s Freedom confirmed!
10. A Major Global Recognition of Fonoti of Western Samoa, hes rated at the same level as Gandhi in India and three others for World Peace and Freedom 1945.
FROM BOOK: The Evolution of International Human Rights; Visions Seen: Edition2: by Regents Professor Paul Gordon Lauren.
: Peace and a Charter with Human Rights: (chapter 6: Page 176)
Thus, many victims in the west began to join with many others like Gandhi in India, Ho Chi Minh of Indochina, Nkrumah and Kenyatta of Africa, Carlos Romulo of the Philippines, and Fonoti of Western Samoa in regarding the right of self-determination as absolutely necessary for International Peace.
: The Universal Declaration of Human Rights: (Page 207)
The well-known vocal opponents of colonialism as China, Iraq, Mexico, and the Soviet Union. They battled over the text of each and every trusteeship agreement, trying to drive the specific conditions toward a greater emphasis on the rights of the peoples of these territories. In this regard, they strongly criticized a number of the early draft proposals from the colonial powers, but praised the commitment from the New Zealand that its agreement with Western Samoa would be “In effect a Self-contained Bill of Rights for the Inhabitants. – Link to DOC’s: FonotiDocuments

Hon Fonoti Ioane Brown

Hon J.B. Fonoti achieved many goals in his lifetime. Believed to be the most generous and respectful person in Samoa in his days. J.B. Fonoti was very generous in every way in numerous of things for his District of Lotofaga, the community, the church, the Government, and his country of Samoa. The helder to the Paramount Title Fonoti of Lotofaga Atua, a privately owner of his 8,000 acres land called “Oliula” in Lotofaga. J.B. Fonoti was married to Luisa the daughter of Ieremia Manulesa Mata’utia Tuala in 1923 and have 12 Children. Hon J.B. Fonoti died on the 9th October1974. The funeral mass was held at the Catholic Church Mulivai in Apia by His Eminence Cardinal Bishop Pio. Fonoti was laid to rest and buried at his land of “Oliula” in Lotofaga Atua. Hon J.B. Fonoti is a descendant of King Fonoti Tupu Tafa’ifa of Samoa.

FONOTI TUALA LE SA’OALII KAMILO BROWN OF LOTOFAGA ATUA

Usu Tuia’ana Tamalelagi ia Namoaitele (daughter of Folasaitu in Faleata) fa’aee le gafa: o Tuala. (boy: eldest – “O Le Alii o Aiga” and founder of family “Sa-Tuala”)

Tuala Titles Bestowed at Leauva’a:

Fifteen new holders of the TUALA Titles were created at Leauva’a on the 04/10/2008. And the SALA Titles to be bestowed also the following week..

THE PARAMOUNT CHIEF OF THE FAMILY, le Afioga FONOTI TUALA LE SA’OALII KAMILO BROWN (son of the late Hon Fonoti Mata’utia Ioane Brown) who is now in Australia, gave permission for the bestowments to take place. The bestowments were held at Tava Tele’s residence, and those who were bestowed the Tuala title on Saturday were descendants of Tuala Tulo, Sarai Tuaitaoa, Tu’ugatiti and Sala Senio.

A member of the family, Tuala Muliagatele Akenese, said that the new roles given to the new Tuala title holders would contribute a lot in helping out the extended family, village and especially the church. Tevaga Uili was the village’s representative who extended blessings to the new title holders.

The new Tuala titleholders are: Tuala Sita Tevaga Lausului Tuala Tulo Mavaega, Tuala Nia Maualaiavao Ah Him, Tuala Piki Tuala, Tuala Iakopo Teufilo, Tuala Lole Stowers, Tuala Lemalu Kasipale, Tuala Iosefo, Tuala Isitolo Mika, Tuala Tevaga Lanisi Tuala, Tuala Lemalu Pio, Tuala Mauola Fonoti, Tuala Aleki Li’ili’i, Tuala Tevaga Vaifou Peseta, Tuala Muagututia Sio and Tuala Francis Westerlund.

O TOFIGA A LE ALI’I O TAUTAIOLEFUE

Ina ua afio Tautaiolefue i Malaeola i Lealatele, ona fai loa lea o ana tofiga i lana fanau e faapea; ‘O oe TUALA o le ulumatua ma ‘O le Ali’i o Aiga’, O LE A E SA’OALII, E TE AFIO MA PA’IA O LE AIGA FA’ALAGILAGI MA LOU FALESEFULU. A’o oe SALA, E TE AFIO MA LOU FALEVALU, au’a o oe o le tama a le ele’ele. A’o si o’u afafine e toatasi o Leuluaitumauga, ‘O le a e alu ma lo ta suafa o le Tautaiolefue i le aiga o lou tina i Safai, e te nofo ma oe. O outou Vui, Matafeo ma Vaiouga ma lo outou tuafafine o Taeleasa’asa, ‘O le a outou nonofo i Amoa”.

E manatua fo’i o Taeleasa’asa le afafine o Tautaiolefue na usu mai i ai Fonoti le Tupu Tafa’ifa o Samoa ona maua lea o le teine o Falenaoti, ae o Fonoti fo’i lea na usu muamua ia Fuatino le alo o To’alepai i Satapuala ona maua lea o le tama o Muagututit’a. O Fonoti e suli mai ia Salamasina o Tupu Tafa’ifa ia e lua a Samoa o le aiga pa’ia o Sa-Levalasi Lotofaga i Atua, ae o Tautaiolefue e suli mai ia Tuala Tamaalelagi Le Sa’oalii o le aiga fa’alagilagi a Samoa le aiga Sa-Tuala.

Ina ua uma tofiga a Tautaiolefue, ona fa’agaulemalie ai lea o Sala ma ua alu i le aiga o lona tina i Saleaula ma logo i ai tofiga a lo latou tama, ma o i’na na toe si’i mai ai Saleaula, na toe momoli mai ai Sala e afio i Tauloa, au’a o le ulua’i maota fa’avae lena o Sala. Ona fa’apea lea o Saleaula. “SALA o le a tatou toe foi e momoli oe, afai ua Sa’oalii Tuala i tofiga a lo outou tama, O OE LA O LE SA’OFETALAI, afai o le a fonoa le malaefono o Saleaula, o Vaituutuu i Aiga ma le itumalo, na o oe Sala e tu lou tootoo i Vaituutuu e tuafono ai le Aiga Sa-Tuala i le Manino ma le A’ava, afai fo’i se ava a Aiga ma tootoo o Vaituutuu e mua lau ipu Sala, o le a e alu ma le igoa ipu fa’apea o Tui ma Sauiuta amia Olomaga, ma o le igoa lena o le ipu tauava, o Tui ma Sauiuta o igoa na o tulafale a e fia taumafa ona o lea e a’ami le Olomaga.

TUI-A’ANA TAMALELAGI MA LANA FALESEFULU

1. Usu Tuia’ana Tamalelagi ia Namoaitele le afafine o Folasaitu in Faleata, fa’aee le gafa: – o Tuala (tama ulumatua: O Le Alii o Aiga: o le ‘fa’avae Le Aiga Sa-Tuala’)
2. Usu Tuia’ana Tamalelagi ia Gese le afafine o Malufau in Lauli’i, fa’aee le gafa:- Malufau (tama)
3. Usu Tuia’ana Tamalelagi ia Umalau le afafine o Lilomaiava Seve of Safotu, fa’aee le gafa:- o Peseta (tama: fa’avae o le aiga Sa-Peseta i Savaii)
4. Usu Tuia’ana Tamalelagi ia Seiomana le afafine o Vaovasa in Faleasi’u, fa’aee le gafa:- o Tuitama.
5. Usu Tuia’ana Tamalelagi ia Fulisiailagitele le afafine o Tu’uma’ai in Safotulafai, fa’aee le gafa:- o Tuioti (boy), ma Taualofa’e.
6. Usu Tuia’ana Tamalelagi ia Ufalefu le afafine o Talima i Faleatiu, fa’aee le gafa:- o Feiloa’ivao or Feiloa’iivao.
7. Usu Tuia’ana Tamalelagi ia Seanatoe le afafine o La’ululolopo i Gaga’emalae, fa’aee le gafa:- o Tuitogamatoe (teine)
8. Usu Tuia’ana Tamalelagi ia Siotafasi le afafine o Puni i Samatau, fa’aee le gafa:- o Tilivea.
9. Toe usuia e Tuia’ana Tamalelagi ia Siotamea o le isi afafine o Puni i Samatau, fa’aee le gafa:- o Lea’ana.
10. Usu Tuia’ana Tamalelagi ia Vaetoefaga le afafine o le Tui-Toga, fa’aee le gafa:- o Salamasina (teine: le ulua’i tupu tafa’ifa o Samoa: ma le tama fai a So’oaemalelagi po’o Salevalasi ‘Le Aiga Pa’ia o Sa-Levalasi’ i Lotofaga Atua)

GAFA O LE AIGA SA-TUALA IA TAUTAIOLEFUE

(Usuga muamua a Tuia’ana Tamalelagi mai lana falesefulu)
1. Usuga #1, Tuia’ana Tamalelagi ia Namoaitele le afafine o Folasaitu i Faleata, fa’aee le gafa o Tuala (tama ulumatua: o le Alii o aiga, ma ‘Le Fa’avae O Le Aiga Sa-Tuala’).
2. Usu Tuala ia Sautialeu le afafine o le Malietoa, faaee le gafa o Peo (tama), ma Matagitau.
3. Usu Peo ia Momonogoto le afafine o Filivailatetele i Nofoalii, faaee le gafa o Malufaitoaga (Amoa), Taualelei (Amoa), ma Tauimalie.
4. Usu Malufaitoaga ia Avegatoloa le afafine o Samaila (Salilo) i Falease’ela, faaee le gafa o Fenunuti (tama).
5. Usu Fenunuti ia Uituafanua le afafine o Tailua i Falealili, faaee le gafa o Sinamulivanuiana-Seuitiamanu’a (teine).
6. Usuia Sinamulivanuiana-Seuitiamanu’a e To’alepaialii mai Satapuala, faaee le gafa o Su’afaiga (tama), Laumatalelei, Fuatino, ma Melegalenu’u.
7. Usuia Fuatino e le Tuia’ana Fonoti tupu tafa’ifa, faaee le gafa o Muagututi’a (tama).
5. Toe usu Fenunuti ia Tinovao le afafine o Luatuanuu i Tufulele, faaee le gafa o Tautaiolefue (tama), ma Mauailegalu (teine).
5. Toe usu Fenunuti ia Fitiotagia le afafine o Ausalilo i Falease’ela, faaee le gafa o Leatuavao (tama).
8. Usu Tautaiolefue ia Totuvao le afafine o Lauofo i Luatuanuu, faaee le gafa o Tuala Le Sa’oalii, Vui, Matafeo, Vaiouga, ma Taeleasa’asa (teine).
8. Toe usu Tautaiolefue ia Moelagona le afafine o Letu’uga i Mata’utu, faaee le gafa o Leulua’iatumaua (teine).
8. Toe usu Tautaiolefue ia Fausagafou le afafine o Levao i Saleaula, faaee le gafa o Sala Le Sa’ofetalai, Aualiitia, ma Fa’i (teine).
9. Usuia Taeleasa’asa e le Tuia’ana Fonoti le tupu tafa’ifa, faaee le gafa o Falenaoti (teine: O le ma’opu o Tuala ma Sala)
10. Toe usuia Taeleasa’asa e Va’afusuaga Tole’afoa (le uso o le Tuia’ana Fonoti), faaee le gafa o Tofa.

O LE MAVAEGA A LE ULUA’I TUPU TAFA’IFA O SALAMASINA

Sa ta’oto gasegase o Salamasina i Lotofaga. Ua vaivai o le tupu, ua potopoto Tumua ma aiga. Ona fai lea o mavaega a Salamasina ia aiga ma Tumua. O Papa tuu atu e tausi aiga e iai ua ‘Paia o Le Aiga o Sa-Levalasi’, ma ‘Le Aiga Sa-Tuala’ (Aiga Fa’avae E Lua A Nei O Samoa) ma latou toga ua paia i le igoa o le ‘Pulu’ ma le ‘Leuleu’; ma ua sa fai mai le mavaega, a fai e iai se tasi ua manuia i le finagalo a Leulumoega ma Lufilufi ona faao’o ina lea o toga i Mulinuu i le Maota o le Tui-Atua i Lufilufi ma Nu’uausala i Leulumoega i le Maota o le Tui-A’ana.

Salamasina na fanaua Fofoaivaoese, o lana fanau o Taufau ma Sina. Usuia Sina e Tito’iaivao, fa’aee le gafa o Faumuina. Usu Faumuina ia Talaleomalie, fa’aee le gafa o Fonoti. Ua o’o ia Fonoti, ona faato’a taunu’u o le mavaega a Salamasina, au’a ua tofia Fonoti ia Leulumoega ma Lufilufi ma fa’aee i ai o Papa e fa ia Fonoti; ona fa’aooina lea o le mavaega a Salamasina i Mulinu’u ma Nu’uausala Papa e fa o le Tuia’ana, le Tuiatua, Vaetamasoali’i, ma le Gatoaitele lenei.

MAFUA’AGA O FENUNUTI MA LEATUAVAO MA MATUA MAVAE O SATUALA

O le Matupalapala Po’o le Mavaega a Fonoti le Tupu i le Fa’aeaea a Fenunuti ma Leatuavao:
E tele oloa ma mea taua a le Malo o Samoa, a’o le oloa sili na taua, e le ma fa’ataulia, o I’e o le Malo la ia. O le Malo o Samoa i anamua, e na’o le ono lava I’e o le Malo sa iai. O le tasi o nei I’e o le Malo e igoa o le “Gogotagi”. O lenei I’e sa lalagaina e Pu’aloa le alofafine o Tusa le tulafale lauiloa o Lufilufi. O lenei galuega fita sa faia lea i le ulufanua e igoa ia Va’aua i gauta o Lufilufi. E tele ni tausaga sa lalagaina ai lenei I’e ae sa fa’ai’u ina lava ma le manuia, ma sa matagofie tele lea I’e. O le aoauli o le tasi aso na fa’ai’u ai lenei galuega, o le taimi tonu lava na fa’auma ai le matalalaga mulimuli, na fa’alogo ina ai le tagi leo tele o le manulele o le Gogo i luga o le fale sa fai ai lea galuega. Sa tele le fiafia o le teine i le iloilo va’ai o le fa’aumaina o lana I’e, o lea sa ia fa’apea atu ai, ua maua le igoa o la’u I’e, o le “Gogotagi”.

Ina ua uma ona faae’e e Leulumoega Papa o le Tuia’ana ia Fonoti, na avea le alii ma tupu; na faae’e fo’i ia te ia le Tuiatua, Gatoaitele ma le Vaetamasoalii, ua Tupu Tafa’ifa nei Fonoti. Ona fai lea o le aotelega o I’e o le Papa a le aiga Satuala e tali atu ai I’e o le Papa ia Leulumoega e tusa ai ma Papa o le Tuia’ana na e’e i le latou tama. Sa tele ni I’e lelei o le aotelega, a’o le I’e na silisili le matagofie, o le I’e lea o le tama o le tina o Fuatino ma le tuagane o le tina o Fuatino, o Fenunuti ma Leatuavao. O le I’e lea na fai a’i o le papa na tali atu ia Leulumoega mo le Papa o le Tuia’ana. Sa tele le fiafia a le To’aiva (Leulumoega) i le matagofie o le I’e na fai a’i I’e. O le agaga fiafia lea sa va’aia i le tupu o Fonoti, ma ua avea ai ma tulaga ese i le nofo i le fa’afeagaiga ma le to’aiva. O lea sa ia manatua ai le fa’aeaea a Fenunuti ma Leatuavao le aiga a lona masiofo, e pei o le tasi fetalaiga ‘E Manatua Pule Ae Le Manatua Fa’alaeo’. O le pogai lea na liliu a’e loa ai le Tofa Mamao i Lana Afioga le Tupu, ma pa’u ai lana malelega i lona aiga Satuala a’o potopoto i lona maota i Nu’uausala e fa’apea; ‘Fa’afetai Fenunuti ma Leatuavao i lo Oulua Fa’aeaea, ‘O Lea Ia Amata Atu I Le Aso Nei, ‘Na Avea Oulua Ma Matua Mavae O Le Aiga Satuala.

AIGA E LUA O SAMOA: The Two Main Families of Samoa: ‘Le Aiga Pa’ia O Sa-Levalasi, ma le ‘Aiga Fa’alagilagi Le Aiga Sa-Tuala. O Aiga fa’avae ma le faitaulia a ia e lua o lo’o ta’oto ai gafa Tautupu ma gafa Tautamali’i o Samoa.

This mavaega had already been pronounced by Queen Tupu Tafa’ifa Salamasina of the two families, Le Aiga Sa-Levalasi and Le Aiga Sa-Tuala, and their royal mats are called ‘Pulu’ and ‘Leuleu’.

The Current Successor of The Family: Le Afioga o ‘Fonoti Tuala Le Sa’oalii Kamilo Brown’ o Lotofaga o le Aiga Pa’ia o Sa-Levalasi i Atua, ma le Aiga Sa-Tuala ma Sala.

hon-tofaeono-taulima-hon-teoteo-fonoti-brown

HON TEOTEO ASIASI’AU TIATIA SAUSO’O FONOTI BROWN

He was Hon Teoteo Asiasi`au Tiatia Henry Sauso`o Fonoti Brown. Fourth Child and a Son of the Late Hon Fonoti Mata’utia Ioane Brown and Luisa Tuala Brown of Lotofaga Atua and Lalovaea. He was Born on the 20th November 1929 in Samoa and was Educated at Marist Brothers School in Mulivai Apia, and St. Patricks in Auckland New Zealand. He was the Founder and Owner of the famous Mt Vaea Club in Samoa, Plantation and a Cattle Farm at JB Fonoti family land Oliula in Lotofaga Atua.

Hon Teoteo Asiasi`au Tiatia Sauso`o Fonoti Brown was a three times Former Member of Parliament for the Government of Samoa. He Represented the District of Avao in Savai`i island 2 times from the early 1970’s under his Title “Tiatia”. And for Matatufu and Lotofaga district in Upolu island the Third time under his Title “Asiasi`au”. He also holds the Title: “Teoteo” of Lotofaga. Hon Teoteo Asiasi`au Tiatia Sauso`o Fonoti Brown was married to Etevise Strickland of Lepea in Faleata, and they have Nine Children. Hon Teoteo Asiasi`au Tiatia Sauso`o Fonoti Brown died on the 5th of September 2003, And was buried at the JB Fonoti Family Land Oliula at Lotofaga Atua Samoa.

O Lau Aganu’u O Lou Tofi Mai Le Atua:

O LE AlGA O TUPU, AIGA O PAPA, AIGA NA TAFA’IFA, AIGA TAULAGI O SAMOA

O le usuga a Tuia’ana Tama’alelagi ia Vaetoeifaga le alo o Tui-toga Faisautele ona maua lea o le teine o Salamasina, le ulua’i Tupu Tafa’ifa o Samoa lea na e’e iai le Tuiatua, Tuia’ana, Gato’aitele, ma le Vaetamasoali’i i le finagalo a Levalasi So’oaemalelagi mai le susuga pa’u mai le fofoga a Nafanua i le Falefa o le Tapuaiga e fa’aee Papa e fa ia So’oaemalelagi. Ona usu mai lea o Tapumanaia le alo o le Tonumaipe’a Saumaipe’a ia Salamasina, ona maua lea o le teine o Fofoaivao’ese ma le tama o Tapumanaia (ii), lea na ave i Falealili e Elipo ma Tauanu’u e fai ma o la ali’i, ona fa’ae’e lea iai o lo la Ao o le Satele. O Satele Tapumanaia (ii), na soso’o ia Fofoaivao’ese ma lona tina o Salamasina i le Tupu. Ona usu ane lea o le ali’i o Tauatamainiula’aita ia Fofoaivao’ese ona fa’ae’e lea o le gafa:- O teine e to’alua o Taufau ma Sina ma lo la tuagane o Asomua Lemalama.

Ona soso’o foi lea o Taufau ma lona tina o Fofoaivao’ese i le Tupu. Ona usu lea iai o Tauili’ili Papa ia Taufau fa’ae’e le gafa:- O le ali’i o Tupuivao. O le tala i le ali’i lenei o Tupuivao e fiafia tele i le faiva o le seu lupe. Ua o’o ina vaivai le gasegase o lona tina le Tupu o Taufau, ona alu lea o le savali ia Tupuivao e sau ua vaivai le gasegase o lona tina le Tupu, ae le sau lava, ma lana upu e fa’apea “E le mafia ona ou alu atu se’i o’u talia lupe o maunu”. Ona to’atama’i ai lea o lona tina, o Taufau. Ua fai atu ia Tumua ma Aiga, “Ua agaleaga la’u tama ia te a’u, ae ia outou fa’alogo mai i la’u upu. 0 le a tafea la’u utu, ae o le a au le utu a lo’u uso o Sina.”

O le mafua’aga lena o le alagaupu “Ua tafea le Utu a Taufau.” O le uso lea o Taufau, le teine o Sina na usu iai Tito’iaivao o Faleatiu, ona fa’ae’e lea o le gafa:- O le ali’i o Faumuina, ma o le ali’i lenei e ana le TUPUFIA, O ia fo’i lea na soso’o ma Taufau i le Tupu, e pei ona mavaeina e Taufau ina ua le usita’ia e Tupuivao le fanoga o lona tina o Taufau. Ona usu lea o Tuia’ana Faumuina ia Manalelei le alo o Vaovasa fa’ae’e le gafa:- O le ali’i o Fonoti, toe usu Faumuina ia Tu’uamaleulua’iali’i le alo o Manu’aifua o Afega fa’ae’e le gafa:- O le teine o Samala’ulu, toe usu Faumuina ia Atamulau le alo o Segi i Amoa fa’ae’e le gafa:- O le alii o Va’afusu’aga Tole’afoa.

0 le tina o Fonoti le tamaita’i o Manalelei na Malaga i Tanumaleu i LOTOFAGA i lona aiga ia Tupuola e totoma ai, i se Ie-toga e alu ai le Malaga a Tuia’ana Faumuina i Tutuila e a’ami lona uso o Tupuivao o aunu’ua ai. Ona alu lea o Manalelei ma ave le Mutia ma le Ma’a, o Papa o le Tuia’ana ua leai seisi lava mea o totoe i le Tuia’ana. A’o fai le alofisa o Tupuola, Seigafolava ma le tamaita’i o Manalelei, ona fa’amatala atu lea e Manalelei lona aveina atu o Papa o totoe i le Tuia’ana, ae o lo’o fa’afofoga iai Tupuola, ona fa’apea atu lea o Tupuola ia Manalelei, ua malie tele lau tala ma siou leo malu. O lou suafa lena e manatua ai le Alofisa i Tanumaleu nei “Talaleomalie” O le mafua’aga lea o le suia o le igoa o le Tamaita’i ia Talaleomalie.

O le fai’a a Tupuola ma Manalelei, Na usu Tuiavi’i ia Letele-o-Talaia le alo o Mata’afa i Ululoloa Faleata fa’ae’e le gafa:- O Taua’aletoa, ma le teine o Unusialetoa. Usuia Unusialetoa e Malietoa Sa o Mulifanua fa’ae’e le gafa:- O Togia, Ifopo, ma le teine o Aloalonei. Usuia Aloalonei e Vaovasa o Gataivai Savai’i fa’ae’e le gafa:- O Manalelei. Taua’aletoa na usu ia Falenaoti Lelasiu’uila (Fufeai) le alo o Tauili’ili o Amaile Aleipata fa’ae’e le gafa:- O Tupuola, Tago, ma Pafuti le teine.

MAFUA’AGA O LE SUAFA “FONOTI”
Ua sauni le tamaitai o Talaleomalie Manalelei mo Leulumoega, ona fai loa fo’i lea o lo la ava taumavae ma Tupuola, ua uma lo la ava ua fono nei i le ti. Sa masani Samoa anamua ona fai umu ti, e eli le lua ona lau mai lea o le ti-vao ua lafo iai pei lava ose fa’avevela lona fa’atinoina. O le tasi fo’i lea aganu’u a Samoa anamua o lo’o o’o mai lava i nei ona po, a alu le usu e ave ai fo’i ma le fono o le ava pe’a uma. Ona fai lea o a la upu taumavae a Tupuola, ma Talaleomalie Manalelei. Ua fa’apea atu Tupuola i le tama’ita’i, Sauia o le a e fo’i i lou Ali’i ma I’e ia e lua. O le tasi I’e e Malaga ai Tuia’ana Faumuina e a’ami lona uso taufeagai. AE A ALO OE LE TAMA’ITA’I ONA FA’AIGOA LEA O LOU ALO IA FONO-TI, E FA’AMANATU AI LO TA AVA NA FONO NEI I LE TI. O le tasi o I’e, o le I’e o le nofo a lou alo i le Tuia’ana. Ua taunu’u Talaleomalie Manalelei i Leulumoega i lona ali’i, ua fola atu I’e o lana toma’aga ma fa’amatala a la upu taumavae ma Tupuola. Ua soisoi nei Tuia’ana Faumuina Le Tupufia ma lona leo maofa e fa’apea, A! o Pepeve’a I’e na. Ua Malaga Tuia’ana Faumuina ma Le Tupufia i Tutuila ma le tasi, ae ua tu’u le isi I’e e pei ona mavae ai ma Tupuola.

Sa nonofo le fanau lenei a Tuia’ana Faumuina, ae peita’i! Na iloa e Fonoti ua foua e Va’afusu’aga Tole’afoa le nofoa’iga a lo latou tama. Ona tupu ai loa lea o le taua, o le taua lenei o le TAUA O LE TUPUFIA. Ua mae’a le taua ua fa’atoilaloina Va’afusu’aga Tole’afoa e Fonoti, ona avea loa lea o Fonoti ma Tupu o Samoa. Sa nofo pea Va’afusu’aga Tole’afoa ma mafaufau, e tatau lava ona laga lona to’ilalo. Sa ia taupulepule loa o le a si’i le taua ia Fonoti. Na o’o ilea aso na atofaina e si’i ai le taua, ae peita’i! E le’i fa’ataunu’uina. Toe o’o fo’i i le taimi ua tatau ai ona si’i le taua, ae te’i fo’i ua toe tu’u. E iai ona mafua O ia o le TAULAGI O AIGA, PO’O AIGA TAULAGI. E mafua mai le Taulagi i le taua e na ole taulagi ae le o’o. E mafua ai fo’i ma le Ie-toga a le Aiga Taulagi o le SI-I-MA-TU’U. Ona mavaeina lea e Tuia’ana Faumuina Le Tupufia le I’etoga o le Pepeve’a ia Fonoti, ae le malie ai Va’afusua’ga Tole’afoa i le mavaega a le latou tama o Faumuina, faimai e tatau ona ave le I’etoga i lo la tuafafine o Samala’ulu, peitai! E le mafia Fonoti.

O le mafua’aga fo’i lea o le taua sa faia a Fonoti ma Va’afusua’ga Tole’afoa ma lo la tuafafine o Samala’ulu. E tau’a fo’i o le taua o le Paegauo po o le taua o Papa e Fa! Ua au fa’atasi Va’afusua’ga ma Samala’ulu ae to’atasi Fonoti. Ua tau le taua ona sulufa’i lea o Samala’ulu i le maota o le ali’i o Tofaeono, ae tuliloa atu e Fonoti. E ulufale atu Fonoti i le maota o Tofaeono o apo’apo mai le tao a Tofaeono, e fa’atalitali mai nisi e tuliloa atu ia Samala’ulu. E va’ai mai Tofaeono o Fonoti, ona fa’apea lea o Tofaeono. Fa’apea lava ita po’o ai, ae o oulua lava e tasi lo lua tama. 0 lea Fonoti o le a e “aufata i tao, ae aufata i toga oe Samala’ulu” UA TUPU TAFA’IFA NEI FONOTI, ae ua fa’atafea nei Va’afusu’aga Tole’afoa i Tutuila i le motu o Salai’a .

ONA USU lea O FONOTI LE TUPU ia FUATINO le alo o To’alepai o Satapuala fa’ae’e le gafa:- O le ali’i O MUAGUTUTI’A, toe usu FONOTI LE TUPU ia TA’ELE’ASA’ASA le alo o Tautaiolefue o Lealatele i Savai’i fa’ae’e le gafa:- O le teine O FALEGAOTI. O nei lava gafa e tau uma i le Tuia’ana, O iai le muagagana e fa’apea: “O Le Gafa O Tuia’ana Ua So’o.”

AlGA TAULAGI, UPOLU: Fasito’otai, ma Falese’ela.
AlGA TAULAGI, SAVAI’I: Faga, ma Sa’asa’ai.
AlGA SATUALA, UPOLU: Fasito’outa, Nafoali’i, Satapuala,Lefaga, Faleasi’u, ma Falese’ela.
AlGA SATUALA, SAVAI’I: Amoa i Sisifo (Lano ma Pu’apu’a), Lealatele (Samala’ulu ma Mauga, e aofia ai ma Leauva’a i Upolu).

THE TWO CAPITALS TUMUA: LEULUMOEGA AND LUFILUFI

NU’UAUSALA: the royal seat of LEULUMOEGA (Tumua – the principal place), the land of the Tui-A’ana, where now the English mission stands. Nu’uausala “the extraordinary place” similar to Tui-Manua’s Fale’ula no longer exists in Leulumoega since the English missionaries settled on it. Malae o Vavau; the name of the old inland Malae of Leulumoega, today is called Ma’auga.

MULINU’U: the royal seat of LUFILUFI (Tumua – the principal place), the land of the Tui-Atua. Falenu’utupu Area and Manuo’s Malae. The fine mats which are heaped up in the Orator Chief’s House and are there distributed.

THE CONSTITUTION AND THE FA’ALUPEGA OF ALL SAMOA

By Dr. Augustin Kramer: Translated by Dr. Theodore Verhaaren: Researched in Samoa from 1897 to 1901.

According to the history of the constitution presented above, it and the fa’alupega resulting from it, assume the following form: We find that the Kingdom of Samoa is linked to the possession of certain titles (four) which are conferred by the places of government of A’ana, Atua and Tuamasaga; and there in fact only certain families of orator chiefs have the right to confer these titles. The king, ruling at a given time, designates his successor (in most cases one of his sons), taking into consideration not only the latter’s personal qualities but also in particular his mother’s distinguished blood line, because he knows that in view of the wealth of his maternal family, the tumua (Leulumoega and Lufilufi) look with special favour upon such designation. If the successor has extensive family connections, being a tamaaiga “son of families”, he is certain to be chosen. If a paramount chief possesses the four titles Tui-A’ana, Tui-Atua, Gatoaitele and Tamasoali’i, he is called tafa’ifa and King of Samoa (tupu o Samoa). The title Malietoa has nothing to do with kingship, just as little as f.i. the title Mata’afa. Here the statements in Stuebel p.104 are not correct. By Samoa in this connection is meant Upolu including Manono and Apolima, Savai’i, and Tutuila including Aunu’u, while Manu’a does not participate in matters concerning western kings. Since moreover Atua’s administration of Tutuila is only rather loose and divided, the new regulations of the political situation (the assumption of a protectorate regime over Tutuila and Manu’a by the United States) will represent no significant changes in the matter of kingships as such. The king had nothing to do with the inner affairs of his kingdom. Each district governs itself, the orator chiefs thus authorised calling a meeting of the whole district at the place of government, as may be so reviewed in the fa ‘alupega of the principal places of Upolu. Each district is divided into a certain number of communities (village communities), which govern themselves in like manner. Even if the whole kingdom has need to establish a policy, the tumua calls a general fono, which in most cases takes place in Leulumoega. Since even in ancient times only Upolu and Savai’i were involved, the composition of this fono was and remains the same, as may be observed in the following fa’alupega, the greeting with which the first orator chief of Leulumoega named Alipia opens the great fono at Leulumoega, his place of government.

FA’ALUPEGA OF ALL SAMOA: THE GREAT HONOURS OF ALL SAMOA.

TULOUNA A TUMUA (Greeted the Tumua. Leulumoega and Lufilufi, and a mark of respect here also applied to Afega, the place of government of the Tuamasaga district; otherwise normally Laumua in differentiation from the Tumua),
TULOUNA OE PULE (Greeted you Pule. This designation refers to Safotulafai, the mightiest of the six places of government of Savaii and thus also to all of Savai’i),
TULOUNA ITU’AU MA ALATAUA (Greeted Itu’au and Alataua. Refers to Safata and Faleata in Tuamasaga),
TULOUNA A AIGA I LE TAI (Greeted the family of the sea. Honouring designation for the little island of Manono),
TULOUNA A LE VA’A O FONOTI (Greeted the ship of Fonoti. Honouring designation for all the districts, villages and chiefs by King Fonoti).

NOTE: This All Samoa Fa’alupega from Two Occasions: (1.) TUMUA MA PULE; from the four wars by warrior Goddess Nafanua for the titles, and Tupa’i to bestowed the four titles to Salamasina. (2.) AIGA I LE TAI, VA’A O FONOTI, and ITU’AU MA ALATAUA; from the war for the four titles of Tui-A’ana Faumuina’s Tupufia his three children; Fonoti, Samala’ulu and Va’afusuaga Tole’afoa. All of Samoa involved in this war, Fonoti won and was bestowed the four titles; by Samoan Customs. (the four titles: Tui-Atua, Tui-A’ana, Gatoaitele, and Vaetamasoali’i; as Tupu Tafa’ifa of Samoa).

APIA HARBOUR SAMOA

TUMUA MA PULE, ITU’AU MA ALATAUA, AIGA I LE TAI, MA LE VA’A O FONOTI, TAMA MA A LATOU AIGA PO’O AIGA MA A LATOU TAMA.

(“Tama Ma a Latou Aiga po’o Aiga Ma a Latou Tama”; Tama-A-Aiga: an addition to as the current fa’alupega of All Samoa after the Colonial period.)

ABOUT EACH ISLAND OF SAMOA

The TUI-MANU’A was the King of Manu’a. UPOLU is called the MOTU O PAPA, because they have The Four Papa Titles, TAFA’IFA which are: TUI-ATUA, TUI-A’ANA, GATOAITELE, VAETAMASOALI’I. SAVAI’I is called MOTU O AO, because they have the Ao Titles which are, TAGALOALAGI (Safune), TONUMAIPE’A (Alataua), LAULUSA (Salemuliaga), ULUPOAO (Puleia), FA’ASUA’IAU (Palauli- Papa), FETAFUNE (Samauga-Mata’utu), LILOMAIAVA (Palauli) and the PULE ONO I SALAFAI, (1) Safotulafai-Fuifatu. (2) Saleaula-Vaitu’utu’u. (3) Safotu-Finao. (4) Asau-Matiamatia’ituau. (5) Satupaitea-Faletoi. (6) Palauli-Vailoa. TUTUILA is called MOTU O TAEMA, because Taema has family there, and it was also called MOTU O SALAI’A, because Taema gave the island of Tutuila to SALAI’A, the daughter of Malietoa Fuaoleto’elau.

O TOA O LE LOTOIFALE O SAMOA UA LAUILOA IA LATOU TAUA

O le tama’ita’i o Nafanua e pei ona silafia i le taua o le a’ea i Sisifo ma le a’ea i Sasa’e o lo’o ta’oto ai Lagisoifua e pei o le Malaeolema i Fai’a’ai o le ele’ele o Fesilia’i i Falelima ma le Ulimasao, atoa ai ma le taua o Papa e 4 i Tumua na manumalo uma ai lenei tama’ita’i toa. O le Lagisoifua o le suafa Tupa’i i afio’aga o iai ma le ulua’i Tafa’ifa o Samoa ina ua maua uma e lenei toa Papa o le Tuiatua, Tuia’ana, Natoaitele ma le Vaetamasoali’i.

O isi toa o Tauili’ili ma Tupa’i le fanau a Tonumaipe’a Sauoaiga lea na auina mai ai e Nafanua e fa’ato’ilalo le Malo o Tagaloa Sefa’aofonu’u. Lea na avea ai Tauili’ili ma Tupa’i ma tu’itu’i o Nafanua. Ona taunu’u lea o Tupa’i ma Tauili’ili ua tau le taua. O mea na tau ai le taua o Niu-La’aita. Ua mole le manava o Tupa’i, ua ta’atia i lalo. Ona tago ifo lea o Tuaili’ili ua liligi iai le vai ia Tupa’i ua toe te’i ai. Ona maua ai lea o le fa’aumi o le suafa o Tupa’i: o “Tupa’ivaililigi”. Na tau pea le taua ma i’u ai ina gagase uma au-tau, lea na fai ai loa le mavaega ma totofi mea ina nofo filemu. O le Ao o le Tonumaipe’a, ma le Tagaloa.

O le isi Toa i totonu o laufanua o Samoa i aso anamua o le ali’i o Manusamoa na ia toe fasiotia le tane a lona tuafafine, tulou lava Samoa, na mafua ai ona malele le Malietoa e fa’apea, “Se ua ta fia Falealili fua Manusamoa i lau mea ua fai.

O nisi o Lagisoifua o le mavaega o le teine ma lona tuagane e fa’apea, o manu na ta feiloa’i ai o manu foi ta te toe mavae ai- Ma le isi o fuaitau na fa’apea ai Tautiapagofie, “E ui i so’u alofa i la’u tane ae maua tane ae le maua ni tuagane.”

O le isi toa i tala fa’asolopito o Samoa, o le afioga ia Te’o Sa’olele i le nu’u o Satalo na ia suia le tuaoi o le Itumalo o Atua ma Tuamasaga i Saute o Safata lena.

O Lagisoifua o lena taua o le suafa Te’o i Vaie’e ma le suafa Sa’olele, o le suafa Tu’uamaletao i Lotofaga, Te’o i Tafitoala, suafa Patea ma Tu’uga i le Itumalo o Safata.

O isi Toa i taua a tupu o Samoa o ali’i o Aiono ma Taimalie na au ma Fonoti i le taua ma Va’afusuaga ma Samalaulu. Le tulituliloa ma le mauaina o Mano’o, o’le sa faifai upu i le Tupu o Fonoti.

O le a le ta’ua mea na fa’atino ia Mano’o i le taimi o le taua ae na’o nai tofiga; o Aiono o le La’aufausia, o lona igoaipu o le Laveisela po’o le Matamata Muliulu. Na tofia fo’i e le Tupu Tafa’ifa o Fonoti Aiono e tali ona lafo (ie toga) i so’o se mea fai o Samoa.  O Taimalie o le Utu a Sa-Tuala, o lona igoaipu o Tuitamai o le tupu. O le taua foi lenei na ta’uta’ua ai Faleata ona sa ‘au fo’i ma Fonoti ma Tofaeono i le Vaimauga. Na fa’apea ai se fuaitau; “O le sola a Faleata e sola ae vave mai”.

O le isi toa o le atunu’u i ana foi taua o le ali’i o Lilolevave i Faleatiu, o ia lea na tali ia Malietoa i le aufa’i na fa’asavali i Samoa po’o ai na te fa’i se fa’i. O ia lena e o ma Malietoa i Tutuila i le taua ma Mageafaiga- Ona o ai lea ma taulele’a e to’alua o To’otai ma To’outa ua manuia le fa’amoemoe.

O le Lagisoifua o lenei taua o le suafa Ape ma le suafa Tutuila. O le isi ali’i toa i Samoa o le ali’i Lotofaga o Falepuavave, ana leai lenei toa e le toe maua Papa o le Tuiatua na aumoe ai Fotutama’i i le teine o Letele-i-pesega ona suafa ai lea o tuagane o le teine i le Tuiatua- O le toe o nei ali’i na fasiotia e Falepuavave ma toe foi mai ai Papa. O le Lagisoifua o lenei taua o le Vaigasese i gauta o Lotofaga na masoe ai le ali’i o Tuiatua Vaotui.

O le isi toa o Tau’iliili i Papa lea sa tu lona Malo i le Papa i Galagala ma lona Ituau malosi ma le faiga lea sana faia ia Malietoa, ina ua fo’i mai le malaga a Malietoa mai le motu, ona alu lea o le toa o le Malo o Tau’iliili i Papa ua pupuni le alava’a ina ia to’a ai le va’a o Malietoa. Na maua ai le igoa o le Malae o Tau’iliili i Papa o “Niniva ma Punialava’a”. O Tau’iliili i Papa lenei sa fai lana Autaunonofo. O Tau’iliili i Papa fo’i lenei sa fai lana Fa’atotologa Tama. O Tau’iliili i Papa fo’i lenei na maua ai le “Mulivai o Tausala”. E fa ana usuga i tama’ita’i nei: Taufau, Fotuiloa,  Ga’uimamaia,  Sualupe.

O nisi foi o Toa i totonu lava o Samoa o Leifi ma Tautolo i Aleipata o tama nei na la tauina foi nisi o taua, o tama foi nei na la ulua’i maua Tumua ma le Tuimanu’a a’o le’i malepe le Falealii o le Malietoa. O tama foi nei na la fa’aoso le ali’i o Mata’utia e toe alu ia Valasi le tama a le tuafafine o le tama o Mata’u, e mafua ai se alagaupu e fa’apea, so’o se mea e ala ai e pei o le fetalaiga ia Leifi ma Tautolo.

O le isi ali’i toa sa fai fo’i ana au i taua a Fonoti le tupu o le ali’i Lepa o le Tulafale o Fia’aitagata e tele fo’i taua sa auai lenei toa ma lana ‘au. O le taua fo’i lea na maua ai tofiga a Fia’aitagata mai e le tupu o Fonoti e fa’apea; O au Suafa ia o Fatialofa, ma Auelua. ‘O le a fai i la’ua ma Tulauniu o Atua, ‘Punefu o Atua, ‘To’oto’o o le Tuiatua.

O le isi toa foi i taua o le toa o Safata le ali’i o Amaamalele o se tagata toa e tele foi ana taua na fai na o’o lava foi i Aleipata sa tau ai ‘au a lenei alii toa o le toa foi o Amaamalele na mafai ai ona tuta i Taga le va’a o Satunumafono ma le Alataua.

O le isi o toa o le ali’i o Liava’a lea sa tu’utu’ulima lona vai- Na ia auina mai ana auauna e fa’ataunu’u nisi o fuafuaga faigata ma maua ai nisi o suafa taua tele i Manono.

O le isi ali’i toa foi i Samoa o le ali’i o Siali’itu le tama a Taema na fa’atu lona malo i Vaipu’a na mafua ai ona taofi le taua e Nafanua i le pa i Fualaga.

O ona uiga fa’ato’a foi na i’u ina maua ai nisi o suafa taua tele e i Falefa le isi a’o lo’o i Sala’ilua se isi ma nisi foi o nu’u o lo’o iai lenei suafa taua. O le isi foi ali’i e sili foi ona ta’uta’ua o Poleuligaga le atali’i o le Malietoa na ifo ai le aso maua ai le pitonu’u o Fatitu i Saleimoa, suia foi lona igoa ia Luatuaivaiula ona oi le Atua o le Vaiula na fasimate e Poleuligaga ma lua ai Atua- Luatuaivaiula.

O le isi foi ali’i toa o Nene i Falealili na ia tuli le auva’a o le Nifoloa mai Fiti ona Liuma’a ai lea o va’a ae sola Nifoloa nofo i Falelima. O le isi foi tagata toa i Samoa o le ali’i Manono o Tamafaiga lea na ulua’i tu ai le Malo i Manono. Ia ma le toeaina lenei o Pili na lona upega na toe sasa’a i le tai. O lana fanau na iai Itumalo e 4 i Upolu, o Atua, A’ana, Tuamasaga ma Aiga i le Tai.

Toe va’ai ia Samoa anamua, e le tu’ua lava sou finagalo Samoa ae na ona toe fa’amanatu i toa nei  ma o latou sao ia Samoa ma ona talatu’u. Link to: Continue

The Sa-Fonoti family of Lalovaea and Lotofaga Atua. The Webmaster: Christian Teoteo Fonoti Brown. The Advisors are the family chiefs: Tagaloamamana Inu Tulo Fonoti Brown, and Fonoti Iaseko T.S. Brown.

TOA O SAMOA!