05
Apr
09

Tala I Le Mafua’aga Ua Aliita’i Ai Faleata I Le Suafa Faumuina: Fonoti Le Tupu.

O LE 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).

(“e ufiufi a le tama’imoa i le tanoa, ae ioio lava..”)


03
Apr
09

Fonoti: Seutatia: Nofoa-tolu: TuiAtua: Maota o Mulinu’u I Lufilufi o Tumua Atua.

GAFA O FONOTI LE TUPU TAFA’IFA O SAMOA LE AIGA PAIA O SA-LEVALASI I LOTOFAGA ATUA, MA LE AIGA SA-TUALA MA SALA

Mafua’aga O Le Suafa: Fonoti

Na malaga Manalelei mai Leulumoega i lona aiga i Lotofaga e totoma, e mana’o Tuia’ana Tuiatua Faumuina i se I’e (toga) e alu ai lana malaga e a’ami lona uso taufeagai o Tupuivao. E malaga Manalelei e totoma o mamafa i lona ma’itaga. Ona to’ai lea o Manalelei ia Tupuola i Tanumaleu. Ua taunu’u Manalelei ona fai ai lea o lo la ava ma Tupuola, o le ava o le feiloaiga. Ua uma lo la ava, ona fono lea ile ti. Ua uma ona fa’amatala lea e le tamaita’i ia Tupuola le auga o lana malaga, ona e fia malaga lona ali’i o Faumuina e a’ami Tupuivao o fa’asala i Tutuila, ae leai se toga e ave ai le malaga a lona ali’i. Ua toe pau lava ia o mea o lo’o ia Faumuina ua sau ma ia, ole mutia ma le ma’a. Ona soisoi loa lea o le ali’i o Tupuola ma fa’apea atu, a! matua leo malie lau tala. O le’a fo’i le malaga a le tamaita’i o Manalelei, ona fai ai lea o a la upu ma Tupuola. Ona fa’apea atu lea o Tupuola ile tamaita’i, sauia o lea tu’u lou igoa o Manalelei, ae o le’a e igoa ia “Talaleomalie” ona ole “malie o lau tala” i mea na’e sau ma oe. O I’e ia e lua, ole I’e e ave ai le malaga a lou ali’i i Tutuila. Ole tasi I’e, ole I’e o le nofo a lou alo. A alo oe le tamaita’i ona fa’aigoa lea ia “Fonoti”, e manatua ai lo ta’ua ava na “Fono nei ile ti”. Ua uma lo la ava taumavae ua fono fo’i ile ti.

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 o Togialelei (maliu, e le’i usu gafa), ma Tuiavi’i (tama: fa’avae a gafa o Tuifa’asisina, Tauaaletoa ma Unisialetoa)
8. Usuia Taufaito’a e le #2 Tui-Toga (viii), fa’aee le gafa o Tui-Toga Puipuifatu (tama).
9. Usu Tui-Toga Puipuifatu ia Pulu-mata-moana le alo o Hulu-a-talala o Toga, fa’aee le gafa o Tui-Toga Manaia (tama: na usu ia Nafanua), ma Tui-Toga Faisautele (tama).
TUI-MANU’A LE TUPU ANAMUA O MANU’A:
10. Usu Tui-Toga Faisautele ia Painu’ulasi le alo o Tui-Manu’a Ali’atama le Tupu o Manu’a, fa’aee le gafa: o Vaetoefaga (teine), ma Ulualofaiga (tama).
TUI-A’ANA TAMALELAGI: FA’AVAE LE AIGA SA-TUALA; MA LE AIGA SA-LEVALASI ATUA:
11. Usuia Vaetoefaga le alo o Tui-Toga Faisautele e Tuia’ana Tamalelagi le atali’i o Tuia’ana Tagaloa Selaginato ma Vaetamasoali’i, fa’aee le gafa o Salamasina (teine).
[: Ole Ulua’i Tupu Tafa’ifa o Samoa, na e’e iai Papa e fa ole Tuia’ana, Tuiatua, Vaetamasoalii, ma le Gatoaitele mai ia Nafanua, male tamafai a So’oaemalelagi Levalasi le fa’avae ole Aiga Salevalasi, e uso o la tina ma Tuia’ana Tamalelagi na usu muamua ia Namoaitele maua le tamaulumatua o Tuala, Ole Alii o Aiga, ma le fa’avae ole Aiga Sa-Tuala. O Aiga nei e lua o Samoa. Na mavae ai le ulua’i Tupu Tafa’ifa o Salamasina ia Aiga ma Tumua i lona fa’atafa i Lotofaga: O Aiga e lua, ua Pa’ia ole Aiga Sa-Levalasi ma le Aiga Sa-Tuala e tausi i Papa ma Aiga, ma latou toga ua pa’ia ole Pulu ma le Leuleu].
SALAMASINA LE ULUA’I TUPU TAFA’IFA O SAMOA: LE AIGA PAIA O SA-LEVALASI ATUA:
12. Usuia Salamasina le ulua’i Tupu Tafa’ifa o Samoa e Tonumaipe’a Tapumanaia le alo o Tonumaipe’a Saumaipe’a o Auala i Savai’i, fa’aee le gafa: o Fofoaivaoese [teine: Na fa’asolo iai Pa’ia ma Papa ole Tupu], ma Tapumanaia (ii) [tama: Na e’e iai le Ao o le Satele i Falealili: Tapuolesatele].
13. Usuia Tuia’ana Tuiatua Fofoaivaoese e Tauatamaniula’aita le alo o Valasi-I-Ologa le Aiga Tonumaipe’a i Satupa’itea Savai’i, fa’aee le gafa: o Taufau (teine: Na tafea lana Utu), Sina (teine: Na au lana Utu), ma Asomua Lemalama (tama).
14. Usuia Tuia’ana Tuiatua Sina e Tito’iaivao o Faleatiu i A’ana, fa’aee le gafa: o Faumuina Le Tupufia (tama ulumatua ‘Ole Alii o aiga’) [: E fa’alupe Ole “Tupufia” au’a e fia Tupu uma lana fanau].
15. Usu #1 Tuia’ana Tuiatua Faumuina le Tupufia ia Manalelei po’o Talaleomalie le alo o Vaovasa i Gataivai Savai’i, fa’aee le gafa: o Fonoti (tama ulumatua ‘Ole Ali’i o Aiga’).
[: Ole Tupu Tafa’ifa o Samoa, ole Tuia’ana, Tuiatua, Vaetamasoalii, ma le Gatoaitele. Ole taua mo Papa e fa, e ta’ua ole “taua ole Paegauo ale Tupufia” o Fonoti ma ona uso taufeagai o Va’afusuaga Tole’afoa ma le teine o Samala’ulu po’o ai a Tupu o Samoa. Na manumalo Fonoti ona o le tulaga fulisia o Samoa sa lagolago ia te ia. Ole Mavaega a Fonoti le Tupu Tafa’ifa ma lona uso; “O Papa e fa, ole a ia te a’u ma la’u fanau, a ole Ao o Tonumaipe’a ia oe Tole’afoa ma lau Fanau”].
16. Toe usu #2 Tuia’ana Tuiatua Faumuina le Tupufia ia Tu’umaleulua’iali’i le afafine o Manu’aifua i Afega, fa’aee le gafa: o Samala’ulu (teine)
[: Na ia tofiga Alipia, Ole matua na togi. A’o tofiga ia Tanuvasa, Ole itu lua iai o A’ana].
17. Toe usu #3 Tuia’ana Tuiatua Faumuina le Tupufia ia Atamulau le afafine o Segi i Amoa, Fa’asaleleaga i Savai’i, fa’aee le gafa: o Va’afusuaga Tole’afoa (tama)
[: Ole Ao le Tonumaipe’a, mai tofiga a le Tupu o Fonoti. Ma le fa’avae ole Aiga Taulagi].
FONOTI LE TUPU TAFA’IFA O SAMOA: LE AIGA PAIA O SA-LEVALASI I LOTOFAGA ATUA:
18. Usu #1 Fonoti le Tupu Tafa’ifa ia Fuatino le alo o To’alepaiali’i i Satapuala Aiga Satuala, fa’aee le gafa: o Muagututi’a (tama ulumatua ‘O le Alii o aiga’).
[: Tofiga o Muagututi’a, Na ioe Tumua ile malelega a le Tupu o Fonoti e fa’apea; Muagututi’a, O le a e alu ma lou Muagututi’a, lou Fuatino, lou Faumuina ma lou Melegalenu’u. E te nofo i Mulifusi. E te tua ia Sa-Tuala, Ae tausi oe e Leulumoega].
19. Toe usu #2 Fonoti le Tupu Tafa’ifa ia Taeleasa’asa le afafine o Tautaiolefoe o Lealatele i Savai’i Aiga Satuala, fa’aee le gafa: o Falegaoti (teine: E ta’ua Ole “Ma’opu o Tuala ma Sala”).
USUGA A MUAGUTUTI’A E FA (4) LE ATALII O LE TUPU TAFA’IFA O FONOTI:
20. Usu #1 Muagututi’a ia Poto le alo Amituana’i Manaia o Si’ufaitoto’a i Faleata, fa’aee le gafa: o Seutatia (teine ulumatua ‘Feagaiga ale Aiga’).
[: Ole Mavaega a Muagututi’a, Ole teine ulumatua “feagaiga a le aiga” o Seutatia na tofia e ala’ala ile Maota o Mulinu’u Lalogafu’afu’a ma Sepolata’emo i Luiflufi o Tumua Atua. O lo’o iai le suafa ma le Maota o Seutatia i Mulinu’u Lufilufi e o’o mai ile aso].
21. 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).
22. 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: E tau le gafa ia Mata’afa Fa’asuamaleaui i Amaile).
23. Toe usu #4 Muagututi’a ia Fenunuivao le afafine o Iuli i Falefa, fa’aee le gafa: e le fanau, Fuiava’iliili (tama fai).
[: Ole atali’i o Fuimaono ma Oilau i Falealili. Sa tali iai Satuala, “Ia Ifo Tonu Le Fuiniu I Le Lapalapa”. Na Saesae Laufa’i ai Tumua, ma e’e iai le ulua’i suafa “Tupua” ma le ulua’i “Tama-a-aiga” ia Fuiavailili, au’a e tele aiga ole tama: fa’avae Aiga Sa-Tupua].
FONOTI TUPU TAFA’IFA LE AIGA SA-FONOTI I LOTOFAGA ATUA: LUFILUFI O TUMUA:
24. Usuia Seutatia o Mulinu’u i Lufilufi e Lilomaiava Nailevai’iliili o Palauli i Savai’i, fa’aee le gafa: o Nofoa-tolu Lilomaiava Vae-ole-nofoa-fia (tama: Suafa Nofoatolu o Lufilufi).
[: Ole ulua’i suafa “Nofoatolu” o Lufilufi lea na fa’aee ile Maota o Mulinu’u Lalogafu’afu’a ma Sepolata’emo i Lufilufi o Tumua Atua. E fa’amanatu ai le usuga lea a Seutatia ma Lilomaiva Nailevaiiliili Vaeolenofofia – Satuimalufilufi. Ole uiga o le Nofoa-tolu po’o le Vae-ole-nofoa-fia e fa’amanatu ai ia suafa ole Lilomaiava i afioaga nei e tolu fa’apea (1.) Ole suafa Lilomaiava i Palauli i Vai’iliili, (2.) Ole suafa Lilomaiava i Sagafili po’o Satuimalufilufi, (3.) Ole suafa Lilomaiava i Finao i Safotu i Savai’i].
25. Usu Nofoatolu Lilomaiava Vaeolenofoafia ia Sinaivaiana le alo o Va’afusuaga o Faga i Savai’i, fa’aee le gafa: o Fonoti Nofoatolu Laufeti’iti’i (tama: Fonoti o Lotofaga Atua).
[: Fonoti o Lotofaga Atua. O le toe nofoia mai o le suafa o Fonoti le Tupu Tafa’ifa o Samoa ile Maota o Mulinu’u Lalogafu’afu’a ma Sepolata’emo i Lufilufi o Tumua Atua.].
FONOTI, VA’ASA: FIAME SA’OFAAPITO LE AIGA PA’IA O SA-LEVALASI I LOTOFAGA ATUA:
26. Usu Fonoti Nofoatolu Laufeti’iti’i o Mulinu’u i Lufilufi ia Va’asa le alo o Fiame Muagututi’a le Sa’ofaapito ma le Aiga Pa’ia o Salevalasi i Lotofaga Atua, fa’aee le gafa: o Fonoti Oliovaigafa (tama ulumatua ‘O le Alii o aiga’), Nofoatolu Ti’auliva’a (i), ma Lagouta (teine) – [Sa-Fonoti i Lotofaga Atua].

O LE FA’ALUPEGA O SAMOA: Samoa Atoa.
Tulouna oe Pule
Tulouna a Tumua
Tulouna Alataua ma Itu’au
Tulouna Aiga i le tai
Tulouna le Va’a o Fonoti

O LE FA’ALUPEGA O LOTOFAGA: Mata’tufu, Lotofaga, Vavau.
Tulouna pa’ia o le Aiga Salevalasi ma la latou tama
Lau afioga a le sa’o fa’apito Fiame ma lou faleagafulu
Maliu mai ali’imau o faleupolu
Susu mai le va’a taumualasi
Ma le Aiga Sa-Sitagata
Alaalata’i le mamalu o le Faleatua

GAFA O LILOMAIAVA VAE-OLE-NOFOA-FIA: PALAULI: SATUIMALUFILUFI: SAFOTU

Mafua’aga O Le Suafa: Lilomaiava

Na alu e galue ia Tiumalumatua. Ona alu ifo lea i tai o ta’atia le atu. Ona fesili lea; Se atu lea mai fea? Ona tali atu lea o lo latou aiga; o le atu na sau ma le toeaina o Lilo mai ava (old man Lilo brought it from the reef channel). Ona fa’apea lea o le alii; Ua lelei, ua maua le igoa o sio’u atalii o Tiumalumalilomaiava.

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 Tuiavi’i ia Siaposuisui le afafine o Pei i Sagafili, faaee le gafa: o Tuifa’asisina.
10. Toe usu ia Tuiavi’i ia Letele Talaeia le afafine o Mata’afa i Ululoloa Faleata, fa’aee le gafa o Taua’aletoa (tama: tala le gafa ia Mata’afa Amaile), ma Unisialetoa (teine: tala le gafa ia Manalelei Talaleomalie, le tina ole Tupu o Fonoti).
LILOMAIAVA: VAE-OLE-NOFOA-FIA: PALAULI, SAGAFILI/SATUIMALUFILUFI, SAFOTU:
11. Usu Tuifa’asisina ia Ta’atiaifaleolo le afafine o Taito i Satapuala, faaee le gafa: o Tiumalumatua.
12. Usu Tiumalumatua ia Maseimaava le afafine o Ugapo i Falealupo, faaee le gafa: o Tuimalumalilomaiava.
13. Usu Tiumalumalilomaiava ia Fuataifa’aula le afafine o Silofau i Papa, faaee le gafa: o Lilomaiava Nailevaiiliili, ma Tumailagi.
14. Toe usu Tiumalumalilomaiava ia Tusanilefaiaao le afafine o manu’alesa i Safata, faaee le gafa: o Toeolesulusulu.
USUGA A LILOMAIAVA NAILEVAIILIILI VAE-OLE-NOFOA-FIA: OLE VA’A-NOFOA-TOLU:
15. Usu Lilomaiava Nailevaiiliili i le alo o Mata’afa i Palauli, faaee le gafa: o Salu.
16. Toe usu Lilomaiava Nailevaiiliili ia Lamagautuloa le alo o Masoe i Asau, faaee le gafa: o Leilua, Faliuga, Tauavamea, ma Lomialagi (teine).
17. Toe usu Lilomaiava Nailevaiiliili ia Talaepa mai Siumu, faaee le gafa: o Tilafono, Fa’avaoga, ma Ufagapiu (teine).
18. Toe usu Lilomaiava Nailevaiiliili ia Tunupu’e le alo o Valomua i Satupaitea, faaee le gafa: o Seve, ma Tilimafana.
19. Toe usuia e Lilomaiava Nailevaiiliili ia Leofao(uso o Tunupu’e) le isi alo o Valomua i Satupaitea, faaee le gafa: o Aiolupotea Nonumea, ma Aigagalefili (teine).
20. Toe usu Lilomaiava Nailevaiiliili ia Sinagautaala le afafine o Tuitele i Leone, faaee le gafa: o Momo, ma I’aulualo.
21. Toe usu Lilomaiava Nailevaiiliili ia Samala’ulu le afafine o Faumuina i Faleata, faaee le gafa: o Le-tama-a-le-aitu-ma-le-tagata.
NOFOA-TOLU VAE-OLE-NOFOA-FIA SEUTATIA LE MAOTA O MULINUU I LUFILUFI ATUA:
O le ulua’i suafa Nofoa-tolu lea i Lufilufi. O le uiga o le suafa Vae-ole-nofoa-fia po o le Va’a-nofoa-tolu e fa’amanatu ai ia suafa o le Lilomaiava i afioaga nei e tolu fa’apea:
1. O le suafa Lilomaiava i Palauli i Vai’iliili.
2. O le suafa Lilomaiava i Sagafili po’o Satuimalufilufi.
3. O le suafa Lilomaiava i Finao i Safotu i Savaii.
FONOTI TUPU TAFA’IFA LE AIGA SA-FONOTI I LOTOFAGA ATUA: LUFILUFI O TUMUA:
22. Usu Lilomaiava Nailevaiiliili o Palauli ia Seutatia o Mulinu’u i Lufilufi (le afafine ulumatua ‘feagaiga ale aiga’ o Muagututi’a le atalii o le Tupu o Fonoti, ia Poto le afafine o Amituana’i Manaia o Si’ufaitoto’a o Faleata), faaee le gafa: o Nofoa-tolu Lilomaiava Vae-ole-nofoa-fia (tama: Suafa Nofoatolu o Lufilufi)
[: Ole ulua’i suafa “Nofoatolu” o Lufilufi lea na fa’aee ile Maota o Mulinu’u Lalogafu’afu’a ma Sepolata’emo i Lufilufi o Tumua Atua. E fa’amanatu ai le usuga lea a Seutatia ma Lilomaiva Nailevaiiliili Vaeolenofofia – Satuimalufilufi].
23. Usu Nofoatolu Lilomaiava Vaeolenofoafia ia Sinaivaiana le afaine o Va’afusuaga o Faga i Savaii, faaee le gafa: o Fonoti Nofoatolu Laufeti’iti’i (tama: Fonoti o Lotofaga Atua)
[: Fonoti o Lotofaga Atua. O le toe nofoia mai o le suafa o Fonoti le Tupu Tafa’ifa o Samoa ile Maota o Mulinu’u Lalogafu’afu’a ma Sepolata’emo i Lufilufi o Tumua Atua.].
FONOTI, VA’ASA: FIAME SA’OFAAPITO LE AIGA PA’IA O SA-LEVALASI I LOTOFAGA ATUA:
24. Usu Fonoti Nofoatolu Laufeti’iti’i o Mulinu’u i Lufilufi ia Va’asa le afafine o Fiame Muagututi’a le Sa’ofa’apito ma le Aiga Pa’ia o Sa-Levalasi i Lotofaga Atua, fa’aee le gafa: o Fonoti Oliovaigafa (tama: ulumatua ‘O le Alii o aiga’), Nofoatolu Ti’auliva’a (i), ma Lagouta (teine) – [Sa-Fonoti o Lotofaga Atua].

AOAO TETELE FA’ALUPEGA LUFILUFI:
Susu mai oe le Tapa’aulefano, o lau susuga Lufilufi ma lau Saofa’iga,
Susu mai le Vainalelepa ma le Mulita’i, ole Fetalaiga i lo outou To’aono,
Susu mai le Tuiatua ma ou Tu’itu’i,
Susu mai lau susuga a le Nofoa sa,
Susu mai le Togia’i ole Tuiatua Aveaumalaga,
Alala mai Leausa na e Ituau ai, ma e Alataua a’i,
Afio maia le Tapa’au Fa’asisina lau Afioga a le Tama’ita’i Seutatia na e alala ile Mulinu’u.

O LE FA’ALUPEGA O SAGAFILI: Sagafili, Palauli ma Safotu; e ta’ua o le Nofoafia. O itumalo ia e tolu o le aiga SaLilomaiava e latou te e’e ina fa’atasi le suafa: Lilomaiava.
Tulouna oe Satuimalufilufi
Tulouna oe le itu’au tasi
Tulouna oe le malu Ma’auga
Tulouna a lau fetalaiga a Pei
Susu mai lou tapa’au ‘o Tuifa’asisina
Susu mai Nofoafia (Sagafili, Palauli ma Safotu).

TOFIGA OLE MALO A LE TUPU TAFA’IFA O SAMOA O FONOTI

FA’ALUPEGA AOAOA O SAMOA: Tumua ma Pule, Itu’au ma Alataua, Aiga ile tai ma le Va’a o Fonoti.
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.
TUMUA O ASIATA; Ole a Falefa Tumua ia te oe. (Sa’iliga Malo o Asiata ia Fonoti)
OLE VA’A 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.

MAVAEGA A FONOTI LE TUPU MA LONA USO O TOLE’AFOA

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.

Ona agiagi atu ai lea o le Tupu 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 ma Sepolata’emo i Lufilufi Atua, a le Tupu o Fonoti ma lona uso o Va’afusu’aga Tole’afoa. O lo’o tausi iai Samoa i lenei mavaega e o’o mai i lea so.

O Tofiga ole Tupu o Fonoti i lana fanau o Muagututi’a male teine o Falenaoti:
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.
Ole teine o FALENAOTI: Ole MA’OPU O TUALA ma SALA.

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. Tai nane fo’i ma tofiga uma mai lona Malo ma le tele o isi ua le maitaulia, o lea lava e o’o mai i lea 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. Fai mai le Tupu o Fonoti, “E lelepa ia te a’u le vai.” E le toe faia nisi tofiga ma nisi mavaega ua gata ai ia te ia. “O Samoa ua uma ona tofi”.

FA’ALUPEGA O LE VA’A O FONOTI:
Afio o Ulualofaiga ma le matua o Talamaivao
Le pa’ia i le to’afa ma e na ta’ita’i ma Atua Lefauono
Le afio o le Gafa, ma le Aiga pa’ia o Salevalasi
Lo la to’alua o Laumea ma Olaaiga ma Puleifia.

FA’ALUPEGA O FAGALOA: Taelefaga
Tulouna Aiga pa’ia o Salevalasi
Afio le Tui-Atua ma le Atigaga
Tulouna Oe le Va’a o Fonoti.

FONOTI, VA’ASA: FIAME SA’OFAAPITO LE AIGA PA’IA O SA-LEVALASI I LOTOFAGA ATUA:
26. Usu Fonoti Nofoatolu Laufeti’iti’i o Mulinu’u i Lufilufi ia Va’asa le alo o Fiame Muagututi’a le Sa’ofaapito ma le Aiga Pa’ia o Salevalasi i Lotofaga Atua, fa’aee le gafa: o Fonoti Oliovaigafa (tama ulumatua ‘O le Alii o aiga’), Nofoatolu Ti’auliva’a (i), ma Lagouta (teine) – [Sa-Fonoti i Lotofaga Atua].
[: O Va’asa o le alo o Fiame Muagututiá, ole tasi ole to’afa o lo’o fa’alupe nei i Lotofaga Atua o “Alo-tau-tino ole Sa’ofa’apito ua Fiame”. Ole to’afa lenei e filifili po’o ai so latou suli e nofoia le suafa Fiame, pe’a avanoa. Na usu Fiame Muagututi’a ia Masu le alo o Sitagata Timalesa o Lotofaga fotuai mai o Leaegalesolo (tama), Fuiava’iliili (tama), Va’asa (teine), ma Va’aloa (teine)].
27. [: O Fonoti Oliovaigafa na ai ali’i mai iai Molio’o ma le Ailaoa e fai ma o latou Ali’i e iai le ulua’i Suafa Fonoti sa ala’ala i lona Maota o ‘Vainiu’ i Faleapuna. Na maliu ai lava le Ali’i ma sa lagomau ai lava. E pa, e leai sona suli].
28. Usu Nofoatolu Ti’auliva’a (i) ia Tamasailau le afafine o Lualemana o Asu i Tutuila, fa’aee le gafa: o Nofoatolu Ti’auliva’a (ii).
29. Usu #1 Nofoatolu Ti’auliva’a (ii) ia Sologaliua le afafine o Sialega o Nu’uuli i Tutuila, fa’aee le gafa: o Fonoti Nofoatolu Fata (tama ulumatua ‘O le Alii o Aiga’), ma Taelimu.
30. Toe usu #2 Nofoatolu Ti’auliva’a (ii) ia Timaima le afafine o Lolo Salulu o Salani i Falealili, fa’aee le gafa: o Nofoatolu Tamasipani (tama), ma Fualeva (teine).
31. Toe usu #3 Nofoatolu Ti’auliva’a (ii) ia Sina le afafine o Gaugau i Sapapali’i, fa’aee le gafa: o Nofoatolu Salatielu (tama), ma Nofoatolu Fata (tama).
32. Usu Fonoti Nofoatolu Fata ia Teoteo Taufagalupe le afafine o Seinafolava i Lotofaga Atua, fa’aee le gafa: o Fonoti Teoteo Tuipu’avai (tama).
33. Usu Fonoti Teoteo Tuipu’avai ia Saumaloto le alo o Tuala Tamalelagi o Safa’atoa i Lefaga, fa’aee le gafa: o Muiamana (teine ulumatua ‘Feagaiga ale Aiga’), Fonoti Tuala Sola (tama), Gauifaiva Samuela (tama), Poto (teine), ma Fipe (teine).
34. Usuia Muiamana e Teleso o Si’umu, fa’aee le gafa: o Fonoti Pua’a (tama), Lasela (teine), ma Leota Tafilipepe Ioane (tama).
35. Toe usuia Muiamana e Tafea Elise le alo o Lupe Tafea Tuai’ipuniu ma Fonoti LeTaupe Tuipalepale o Matatufu Lotofaga Atua, fa’aee le gafa: o Tafea Lomano Maioa (tama).
36. Usu Tafea Lomano Maioa ia Anne Vaelua Brown le afafine o Tuimanu’a Alexander Brown o Ti’avea Aleipata, fa’aee le gafa: Ola Mika Brown (tama), Fonoti Mata’utia Ioane Brown (tama), Tasala Brown (tama), Bella Brown (teine), ma Fiava’ai Brown (teine).
[: Ua toe fetaia’i i I’u o Gafa o Aiga e Lua ia Sa-Levalasi ma Sa-Tuala].
37. Usu Hon Fonoti Mata’utia Ioane Brown ole Aiga Pa’ia o Salevalasi i Lotofaga Atua ia Luisa ole Aiga Satuala ma le alo o L.M.S. Pastor Rev. Ieremia Manulesa FS Mata’utia Tuala o Sataua, Lealatele, Leauva’a ma Amoa i Savai’i ma Upolu, fa’aee le gafa e to’a sefulu ma le lua le fanau: o Uatogitau Alosio Fonoti Brown (tama), Fonoti Letaupe Ioane Jr Brown [tama: Fonoti Letaupe o Matatufu 1953], 38. Fonoti Inu Saufo’i Brown [tama: na soso’o ile Fonoti o Lotofaga Atua 1975], Hon Teoteo Asiasi’au Tiatia Sauso’o Fonoti Brown [tama: Faipule ole Malo 1973/1984], 39. Fonoti Tuala Le Sa’oalii Kamilo Brown [tama: Ole Sa’oalii o Satuala 1963, ma le Fonoti o Lotofaga Atua 2003 o’o mai ile aso], Falesefuluotualamasala Judith Fonoti Brown (teine), Lili’i Sae Benedict Fonoti Brown (tama), Lemalu Galusina Lalogafau Lui Paulo Asalemo Fonoti Brown (tama), Sailivao Peter Fonoti Brown (tama), Feiloa’ivao Paulo Fonoti Brown (tama), Tagaloamamana Inu Tulo Fonoti Brown (tama), ma Samala’ulu Otila Fonoti Brown (teine).

Tupu Tafa’ifa o Salamasina ma Fonoti o lo’o lagomau i le Aiga Pa’ia o Sa-Levalasi i Mulifusi ma Tanumaleu, po’o le Malae o Papa i Lotofaga, Atua.

AIGA E LUA O SAMOA: Na fa’avae mai ile Tuia’ana Tamaalelagi ma lona falesefulu. Ole 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. Na mavae ai fo’i le ulua’i Tupu Tafa’ifa o Salamasina ia Tumua ma Aiga mai i lona fa’atafa i Lotofaga, ua pa’ia o aiga e lua ole Aiga Paia o Sa-Levalasi male Aiga Sa-Tuala e tausi i Papa ma Aiga, ma latou toga ua pa’ia ole Pulu male Leuleu.

The Current Successor: Ole tofa le Afioga o Fonoti Tuala Le Sa’oalii Kamilo Brown o Lotofaga le Aiga Pa’ia o SaLevalasi i Lotofaga Atua, ma le Aiga SaTuala ma Sala.

(”e ufiufi a le tama’imoa i le tanoa, ae ioio lava..”)

MAOTA O SEUTATIA I MULINU’U LALOGAFU’AFU’A MA SEPOLATA’EMO I LUFILUFI O TUMUA ATUA

Maota o Seutatia i Mulinu'u Lalogafu'afu'a ma Sepolata'emo i Lufilufi o Tumua Atua———————————————————————————-

30
Mar
09

Hon J.B. Fonoti A Major Global Recognition For World Peace and Freedom 1945. By Regents Professor Paul Gordon Lauren.

Paul Gordon Lauren, Ph.D. Biography

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. He has published many articles, chapters, and eleven books, all or portions of which have been translated into seven different languages, including the widely-read Force and Statecraft, the highly-acclaimed The Evolution of International Human Rights: Visions Seen nominated for a Pulitzer Prize, and the award-winning Power and Prejudice: The Politics and Diplomacy of Racial Discrimination. Professor Lauren has received the Distinguished Scholar Award, Outstanding Advisor to Students Award, the Most Inspirational Teacher Award, the Robert Pantzer Award, and the Award for Distinguished Service to International Education at The University of Montana as well as the CASE Professor of the Year Award and the Governor’s Humanities Award. He served as the founding director of the Maureen and Mike Mansfield Center and as the Mansfield Professor of Ethics and Public Affairs. In addition, he has been a Senior Fulbright Scholar, a Senior Fulbright Specialist, a Woodrow Wilson Fellow, a Peace Fellow, a Rockefeller Foundation Humanities Fellow, and a Distinguished Lecturer for the U.S. Department of State. Professor Lauren has presented many lectures throughout the United States and around the world to a wide variety of audiences, including students and professors, the general public, activists, analysts, attorneys and judges, professional diplomats, legislators, and policy makers. He also has delivered invited addresses before the Smithsonian Institution, the Nobel Peace Institute, and the United Nations.

Leader Hon Fonoti of Western Samoa rated at the same level as Gandhi of India and three others for World Peace and Freedom.HON FONOTI MATA'UTIA IOANE BROWN OF LOTOFAGA ATUA.

From Book: The Evolution of International Human Rights; visions seen; by Paul Gordon Lauren. Edition 2. (Page 176: Chapter 6)

Peace and a Charter with Human Rights

Peace, in their mind, thus required that “all human beings, irrespective of race, creed, or sex, have the right to persue both their material well-being and their spiritual development in conditions of freedom and dignity, of economic security, and equal opportunity.

Many also began to define peace as more clearly entailing the protection of civil and political rights for all people. After their own recent history, they will no longer willing to accept the old proposition that how a government treated its own people remained an exclusive and simple matter of “domestic jurisdiction.” The crushing of all opposition, the denial of freedom of speech and assembly, the elimination of due process, and the expansion of the power of the state over the lives of individuals and groups by Hitler, Mussolini, and the militarists in Japan – all behind the protective shield of national sovereignty – convinced them that the abuse of rights at home could all too quickly spill over national borders and lead to war and even genocide. “As basic human rights are protected in each country, the prevention of war is made easier,” declared the Commission to Study the Organisation of Peace. The reason for this, they believed, could be stated directly and in light of recent experience:

Now, 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 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: 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.

They adamantly rejected the plan by South Africa to annex South-West Africa and passed two important resolutions. One of these sought to take reports about the conditions within the trust territories and place them in the hands of the General Assembly as a whole where they could be discussed by determined and vocal advocates of decolonization. A second resolution called on those members who administered trust territories to convene special conferences of representatives of the peoples living in these lands in order that they might articulate their wishes and aspirations for self-government. Such action, they declared, would help to give practical effect to both the letter and the spirit of the human rights provisions within the Charter itself.

Book Intro: The Evolution of International Human Rights; visions seen; by Paul Gordon Lauren. Edition 2.

This widely acclaimed and highly regarded book, embraced by students, scholars, policymakers, and activists, now appears in a new edition. Using the theme of visions seen by those who dreamed of what might be, Lauren explores the dramatic transformation of a world patterned by centuries of traditional structures of authority, gender abuse, racial prejudice, class divisions and slavery, colonial empires, and claims of national sovereignty into a global community that now boldly proclaims that the way governments treat their own people is a matter of international concern–and sets the goal of human rights “for all peoples and all nations.”

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.Regents Professor Mr. Paul Gordon Lauren.

More details
The evolution of international human rights: visions seen
By Paul Gordon Lauren
Edition: 2, illustrated
Published by University of Pennsylvania Press, 2003
ISBN 081221854X, 9780812218541
397 pages – (Copy Page 176 from book below)



HUMAN RIGHTS: BY REGENTS PROFESSOR PAUL GORDAN LAUREN

HUMAN RIGHTS: BY REGENTS PROFESSOR PAUL GORDON LAUREN

Click on link to view the book on google: TheEvolutionHumnaRights

25
Mar
09

Mafua’aga O Le Maua E Nafanua O Papa E Fa O Tumua.

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.

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

The Tuia’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 Tuiatua 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 feau 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 The Four Titles, And To 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.

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

The Tuia’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 Tuiatua 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 Gatoaitele. 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 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 Given The Titles To Her Adopted Daughter Queen Salamasina:
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)

ABOUT TUPU TAFA’IFA OF SAMOA

Queen Salamasina the first person to posses all four titles: Tui-A’ana, Tui-Atua, Gatoaitele, and Vaetamasoalii, up to our days this is called ‘Tafa’ifa’. Each title chiefs namely has two supporters who on festive occasions sit to the right and left of the Tupu Tafa’ifa. These supporters are called tafa’i or tu’itu’i. As with all other offices in Samoa, these too are privileges of certain families and are associated with bearers of that family name. For the Tui-A’ana title they are the chiefs Umaga and Pasese; for the Tui-Atua title, Tupa’i and Ta’inau; for the title Gatoaitele, the two paramount orators Fata and Maulolo; and for the title Vaetamasoalii lastly the two orators Fuga and Mauava of Safata. At the Tafa’ifa all four seats of government distribute themselves alongside the King; in general Leulumoega and Lufilufi sit to the left, Afega and Safata to the right.

This symbol of the real Samoan Kingdom has been retained until today since the days of its establishment by warrior Goddess Nafanua and Tupa’i Vaililigi of Tonumaipe’a line, which may have been taken place around 1500. Usually A’ana led out in the conferring of his title, followed by Atua, then Afega and Safata. Queen Salamasina the first Tupu Tafa’ifa, was succeeded in a direct line of descent by a series of Tui-A’ana, then each bearing four titles, deserve special mentioned of King Fonoti Tupu Tafa’ifa, the total recognition of his Kingship was preceded by winning a violent battle amongst his kin Samala’ulu and Va’afusuaga Tole’afoa (the three children of Tui-A’ana Faumuina le Tupufia by different mothers) that involved the whole of Samoa which furnished King Fonoti Tupu Tafa’ifa as sat upon his throne, opportunities to bestow marks of distinction. Thus King Fonoti Tupu Tafa’ifa conferred upon chiefs and the village communities Faleapuna and Fagaloa the right to call themselves “Va’a o Fonoti” (Fonoti’s ship: as stated in All Samoa Fa’alupega) since they had fought for him very courageously in the battle for sovereignty, a distinction which has been retained to this day. It was the mark of distinction of his real Kingdom that King Fonoti Tupu Tafa’ifa was able to issue such decrees and appointments (tofigas) which were looked upon as dogmas.

The Following 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 Vaililigi 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).

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11
Mar
09

The Constitution And The Fa’alupega Of All Samoa: By Dr Kramer: 1897 to 1901.

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 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).

Queen Salamasina’s line of succession to the High Titles: Tui-A’ana – Aiga o Salevalasi.
Tui-A’ana Tamalelagi was married to Vaetoefaga the daughter of the Tui-Toga, they begot Salamasina (Girl: adopted by her untie Levalasi, the founder of Aiga o Salevalasi).
1. Queen Salamasina (The first Tupu Tafa’ifa of Samoa to held all Four Titles: Tui-Atua, Tui-A’ana, Vaetamasoalii, and Gatoaitele) was married to Tapumanaia Tonumaipe’a, they begot Fofoaivaoese (girl: eldest “Feagaiga a le Aiga” and line of succession), and Tapumanaia Tapulesatele (boy).
2. Tuia’ana Tuiatua Fofoaivaoese was married to Tauatamaniula’aita, they begot Taufau (girl: eldest “Feagaiga a le Aiga” – wished for her line succession terminated), Sina (girl: second eldest – bestowed line of succession), and Asomua Lemalama (boy).
3. Tuia’ana Tuiatua Sina was married to Tito’iaivao, they begot Faumuina (boy: eldest “Alii o Aiga” Greeted as “Le Tupufia”).
4. Tuia’ana Tuiatua Faumuina le Tupufia was first married to Manalelei or Talaleomalie, they begot Fonoti (boy: eldest “Alii o Aiga” the second Tupu Tafa’ifa of Samoa – Won the War within his kin for the Four Title Kingship of Samoa).
4. Tuia’ana Tuiatua Faumuina le Tupufia was married again to Tu’umaleulua’ialii, they begot Samala’ulu (girl).
4. Tuia’ana Tuiatua Faumuina le Tupufia was married again to Atamulau, they begot Va’afusuaga Tole’afoa (boy: founder of family “Aiga Taulagi”).
5. King Fonoti (The second Tupu Tafa’ifa of Samoa to held all Four Titles: Tui-Atua, Tui-A’ana, Vaetamasoalii, and Gatoaitele) was first married to Fuatino of Satuala family, they begot Muagututi’a (boy: eldest “Alii o Aiga”).
5. King Fonoti (The Tupu Tafa’ifa of Samoa) was married again to Taeleasa’asa of Satuala family, they begot Falegaoti (girl: Greeted as “Ma’opu o Tuala ma Sala”).

King Fonoti Tupu Tafa’ifa of Samoa of his wish “Mavaega” with his younger brother Va’afusuaga Tole’afoa at the Palace of Mulinu’u Lalogafu’afu’a and Sepolata’emo at Lufilufi the Tumua Atua: So Tole’afoa came and sat down by the in-between posts at the rear of the Palace of Mulinu’u at Lufilufi Atua. 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: “The Four High Titles be for me and my children, while the Title Tonumaipe’a be for you and your children.” 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.

6. Muagututi’a was first married to Poto, they begot Seutatia (Girl: eldest “Feagaiga a le Aiga” appointed to stay at the Palace of Mulinu’u Lalogafu’afu’a and Sepolata’emo at Lufilufi the Tumua in Atua – King Fonoti line and Title succession).
6. Muagututi’a was married again to Agaitafili, they begot Mata’utia (Boy), Fualau (Boy), and Talopatina (Girl).
6. Muagututi’a was married again to Taumata, they begot Fepulea’i (Boy), and Lagi (Girl).
6. Muagututi’a was married again to Fenunuivao, they had no children and adopted Fuiavailiili (Boy: son of Fuimaono and Oilau at Falealili. Bestowed the first “Tupua” Title and “Tama’aaiga” – Safenunuivao in Falefa).
7. Seutatia was married to Lilomaiava Nailevai’iliili, they begot Nofoatolu Vaeolenofoafia (Boy: eldest “Alii o Aiga” the first “Nofoatolu” Title bestowed at the Palace of Mulinu’u Lalogafu’afu’a and Sepolata’emo in Lufilufi Atua).
8. Nofoatolu Vaeolenofoafia was married to Sinavaiana, they begot Laufeti’iti’i (Boy: eldest “Alii o Aiga” bestowed “King Fonoti” Title and “Nofoatolu” Title at the Palace of Mulinu’u Lalogafu’afu’a and Sepolata’emo in Lufilufi Atua).
9. Fonoti Nofoatolu Laufeti’iti’i was married to Va’asa the daughter of Fiame le Sa’o Fa’apito Muagututi’a at the Sacred Family of Salevalasi in Lotofaga Atua, they begot Oliovaigafa (Boy: eldest “Alii o Aiga” bestowed King Fonoti Title. He passed away with no children), Ti’auliva’a (Boy: bestowed Nofoatolu Title), and Lagouta (girl) – [King Fonoti line and Title of Lotofaga Atua – At the Sacred family of Salevalasi].

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.

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 “Sons of Families”: 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.

05
Mar
09

O le Ulua’i Tui-Manu’a ma le Ulua’i Tui-Atua. Taisamasama Le Tui-Manu’a.

O 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.

O LE TALA I LE ULUGALII O PAPA MA ELE’ELE I MANU’A: TUI-MANU’A MOA

O se tasi nei o mau pu’upu’u e uiga ia Manu’a i le mafua’aga o lona igoa. O le ulugalii o Papa ma Eleele na fanau le tama e iai manu’a i lona tino. O le ala lea na fa’aigoa ai lenei vaega o Samoa o “Manu’a”.

O le tasi fo’i lenei o mau e uiga i le ulugalii lava lenei o Papa le tamaloa ma Eleele le fafine i Manu’a i anamua. Na mamafa(to) Eleele i lona ma’itaga. Na silasila ifo ia Tagaloalagi i le manava o Eleele e gaoioi pea lona moa pe a ta’oto e malolo. Ona fa’apea atu lea o Tagaloalagi i le ulugalii “Eleele, a ola o se tama ona fa’aigoa lea ia “Moa” e fa’amanatu ai le moa o lou manava e gaoioi pe’a e malolo. Sa o’o loa ina ola Eleele o le tama, ona alu lea iai o Salevao o le Aitu ua fai atu i le ulugalii ia fa’aigoa la’ia o le tama ia “Moa” e tusa ai o le finagalo o Tagaloalagi. Sa fa’apea loa ona fai ua fa’aigoa le tama ia Moa. O le taimi lava lea sa latou fa’alogoina ai le vivini a le manu i le valuapo. Ona fa’apea lea o Salevao “Ia fa’aigoa fo’i lea o le ulugalii ia manu na vivini mai o moa”. Ona fa’apea lea o Salevao “Ua uma ona ou foa’ina i le papa o le vai e fa’ataele ai le tama” O lea o maia tatou o e fa’ataele le tama i le vai. Sa o loa i le vaveao le ulugalii ma Salevao ua fa’ataele le tama i le vai. Ona fa’apea lea o Salevao “O le vai lenei ia sa ia Moa” O lea na fa’aigoa ai le vai ia “Saiamoa”, a fa’apu’upu’u o le “Samoa”. Na o’o ina ua matua le tama o Moa ma usu gafa na maua ai le “Tuimanu’a”. O le Tuimanu’a lea i Manu’a. Ona amata loa lea ona fa’asa i Manu’a ona toe ta’u le manulele o le moa. Ona sa suafa ai lo latou Tuimanu’a muamua o “Tuimanu’a Moa”. O le ala lea o le ta’u o moa i Manu’a o le manu, ae o le moa. E o’o mai i le taimi nei.

Sa malaga mai Tuimanu’a Moa e asiasi i le motu tele o Savaii i aso anamua. Na taunu’u i Fa’asaleleaga i Savaii i le vaega i Sisifo e lauoneone manaia. Sa fa’asaga loa lena itu e tali le malaga a le Tuimanu’a i se tulaga maoa’e, ae maise le alofisa sa faia o le “avafa’atali” i le afio atu o le Tuimanu’a Moa. Na o’o lea ina fa’amavae le malaga ma le itu lea o Fa’asaleleaga. Ona saunoa lea o Tuimanu’a Moa ua fa’apea atu “Fa’afetai i la outou tali Malo maualuga i la’u malaga. O lo outou matupalapala lenei o le a ta’u lo outou itu “O le Alofi o Tuimanu’a Moa”. O le a ou fo’i i Manu’a, afai toute silasila ise aso lagilelei ua ta’oto se asuasu folau. Ona outou silafia lea, o le ua lena ua afua mai Manu’a. O o’u loimata e maligi i le fiafia ona o la outou teu Malo ma le fa’aaloalo. O le mafua’aga lenei alaga’upu fa’asamoa “O le ua na afua mai i Manu’a”. Na fo’i le malaga a Tuimanu’a Moa i le afiafi ae va’aia loa e le itu lea o le Fa’asaleleaga le asuasu folau o le fa’alava ane i luga o lo latou ulufanua. Ona fa’apea loa lea o Amoa; Talofae, o le ua na afua mai Manu’a, ae asuasu folau lea ua ta’oto mai lo tatou lau fanua. O le pogai lena o le igoa o “Samoa”, lea ua fa’aigoaina ai le atu motu o Samoa, au’a o le Aiga o Tuimanu’a Moa.

OLE TUIMANU’A LEMAMANA LE MAFUA’AGA O ULUA’I PULE E LUA

Sa logologoa le tala o Alo o Amoa ma Metotagivale ia Samoa atoa. Ona afio lea o le Tuimanu’a Lemamana i Amoa ma Pu’apu’a Savai’i e matamata ile tai o Alo, le laulelei o Amoa,ma le fale na tagi ai Meto ia Alo, ole fale nai Amoa e lau i ula ae pou i toa, ua lauiloa ia samoa.Ona talia loa lea e le to’oto’o o Fuifatu, ma le to’oto’o o Vaitu’utu’u le faigamalaga a le La’au na amo tasi. Ina ua ma’ea nai aso sa tafao ai le Tuimanu’a Lemamana, ona fai lea ole fa’amavaega a le Tuimanu’a Lemamana e fa’apea; “Ole a tatou feiloa’i ile tafatafa’i lagi totototo ole alofi o Amoa”, ” O la’u fa’atui (Tufele), ole a alofi o Amoa”, ” Ua malie Pule e lua i Salafai”. Ona maua ai lea o Pule e lua i Salafai. A’o aso nei ua Pule ono i Salafai, ona ole sailiga Malo a Aiga, nu’u, ma itu Malo ua mafua ai ona Pule ono i Salafai. Pule Malaefono (1) Safotulafai-Fuifatu, (2) Saleaula-Vaitu’utu’u, (3) Safotu-Finao, (4) Asau-Mati’amati’aituau, (5) Itu Salega Satupa’itea-Faletoi, (6) Palauli-Vailoa.

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.

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 lea ou Tuiatua-fa’asavali. O lo’o fa’alupe nei pea Tafua ma Fuataga ole Tuiatua-fa’anofonofo.

O Falepuavave e sau mai le gafa o Tuiatua Polailevao. Ona aumai ai lea o Togia’i o Fagaloa ua e’e iai le Tuiatua i Mulifusi Lotofaga. Ole fata maia fa’asavali ole Tuiatua Togia’i mai Fagaloa ua fia inu ona a’e ai lea o Leota i le niu, maua ai lona matupalapala a fonoa Atua e inu muamua le niu e Leota ona fa’ato’a amata lea ole fono. Ona ala’ala ai lea o Tuiatua Togia’i i Lotofaga ma lona tuafafine o Sefa’atauemaga. Ma fai ai ma sa’o tama’ita’i i le Tuiatua. Ona usu mai lea o Lalovimama le alo o Sanalala Le Manu’a ia Sefa’atauemaga, faaee le gafa o Tuiatua Mata’utia Fa’atulou. Ina ua maliu fa’afuase’i o Tuiatua Mata’utia Fa’atulou, na tau fai suafa ai lea ile Papa ole Tuiatua o Tuiatua Fogaolo’ula o Lufilufi ma Tuiatua Foganiutea o Fagaloa tai. Ona tau ai lea o le taua, faiaina Tuiatua Foganiutea. Ona tagi lea o Tuiatua Foganiutea ia Nafanua i Savai’i 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(Vaililigi). Ua taunu’u le autau a Nafanua ma tau loa le taua ma sa faiaina ai ia Tuiatua Fogaolo’ula. Ona fai atu lea o Tupa’i(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.

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20
Jan
09

MT VAEA BAND ‘MAMA’ A SPECIAL DEDICATION ALBUM & MUSIC VIDEOS

This was a special dedication album of Mt Vaea Band ‘Mama’ produced by Christian Brown as a tribute to his parents the late Hon Teoteo Asiasi’au Tiatia Sauso’o Fonoti Brown and Etevise Strickland-Brown, and in memory of his brother Fata Oliula Aukusitino Brown and sister Veronica Brown-Keil who have also passed on to the next life.

Love always, your son and brother Christian Brown and the J.B. Fonoti Family Le Aiga Sa-Fonoti o Lotofaga ma Lalovaea, ma le Aiga Pa’ia o Sa-Levalasi i Lotofaga Atua.

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The Mt Vaea band album ‘mama’ was recognised commercially and become a multiple award winning album in 2006. Won ‘the Best Polynesian Album Award’ at the Hawaii Music Awards 2006, the ‘Best Pacific Group Award’ at the Pacific Music Awards 2006, and ‘Best Pacific Album Award’ at the NZ TUI Music Awards 2006. And 4 tracks of the album features in the movie ‘Sione’s Wedding’.

MT VAEA BAND AT THE PACIFIC MUSIC AWARDS 2006

MT VAEA BAND LIVE ON COAST TV SONG ‘OE MA A’U/YOU AND I’

MT VAEA BAND LIVE INTERVIEW ON COAST TV 2006

MT VAEA BAND LIVE ON COAST TV SONG ‘TA’ALOGA SAMOA

MT VAEA BAND LIVE INTERVIEW ON PACIFIC BEAT STREET TVNZ 2006

MT VAEA BAND THE OFFICIAL FAN CLUB SITE CLICK ON LINK : MTVAEABAND

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mt-vaea-cdbooklet-40

Roma 14, Fuaiupu 7-12: Afai e tatou te ola, tatou te ola mo le Ali’i, pe a fai e oti, e oti mo le Ali’i.

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 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.

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 in Lotofaga Samoa.

(Beloved father of the webmaster: Christian Teoteo Fonoti Brown)

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SONG: THE WONDER OF YOU – BY ELVIS PRESLEY THE KING OF ROCK & ROLL




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