Posts Tagged ‘Fonoti Ioane Brown

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..”)


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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

27
Dec
08

ORIGINAL COPIES OF MINUTES FOR PETITION ON SELF-GOVERNMENT IN 1944 BY HON FONOTI WAS DIRECTLY PRESENTED TO NZ PM RT. HON P. FRASER, ETC.

HON FONOTI MATA’UTIA IOANE BROWN was a successful Samoan businessman and also a successful politition. 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. He was also the leader for the MAU of Atua from 1935 to Vaimoso as last in 1942. The founder and leader of Samoa Democratic Party in 1953.

THE PETITION FOR SELF-GOVERNMENT IN SAMOA BY LEADER FAIPULE HON FONOTI IN 1944, AND THE UNITED NATIONS APPROVAL ON THE 13th DECEMBER 1946. THE NEWLY SAMOAN FLAG WAS RAISED ON 1st JUNE 1948: SAMOA’S FREEDOM! HON FONOTI GOVERNMENT APPOINTED OF HIS WISH IN 1954-57.

THE PETITION FOR SELF-GOVERNMENT IN SAMOA BY HON FONOTI MATA’UTIA IOANE BROWN THAT PRESENTED DIRECTLY TO NEW ZEALAND GOVERNOR-GENERAL SIR. CYRAL NEWALL IN JUNE 1944, AND MUCH MORE DIRECTLY TO NEW ZEALAND PRIME MINISTER THE RT. HON MR PETER FRASER IN DECEMBER 1944: ORIGINAL COPIES OF MINUTES TAKEN ON DECEMBER 20TH to 26TH IN 1944.

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, while welcoming him on behalf of the Fono of Faipule, expressed solid criticism of New Zealand policy. “The Samoans, said leader Hon 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 Faipule leader Hon 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 Faipule leader Hon 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.

(Note: just for the first page 158 is from book Samoa mo Samoa by Professor J.W. Davidson)

SAMOA MO SAMOA BOOK BY PROFESSOR J.W. DAVIDSON P158COPIES MINUTES OF PETITON FOR SELF-GOVERNMENT BY HON FONOTI IN DECEMBER 1944

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THE LIST OF REMITS INCLUDED TO THE PETITION FOR SELF-GOVERNMENT IN SAMOA BY HON FONOTI MATA’UTIA IOANE BROWN TO NZ PM HON MR FRASER IN 1944

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COPIES OF THE UNITED NATIONS APPROVAL FOR SELF-GOVERNMENT IN SAMOA ON DECEMBER 13TH 1946: A RESULT FROM THE PETITION FOR SELF-GOVERNMENT BY HON FONOTI ON DECEMBER 20TH 1944.

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HON FONOTI OF WESTERN SAMOA RATED SAME LEVEL AMONGST SOME OF THE GREATEST PEOPLE IN THE WORLD LIKE GANDHI IN INDIA AND FOUR OTHERS FOR WORLD PEACE AND FREEDOM 1945

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.

Book Intro: 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. 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. 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. 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 Global Recognition For World Peace And Freedom 1945.

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. 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.

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.
More details on the book:
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

From Book: Samoa mo Samoa; by Professor J.W. Davidson.
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.  (This info stated from the two pages below P191 and P192 of the book: Samoa mo Samoa by professor J.W. Davidson)

SAMOA MO SAMOA BOOK BY PROFESSOR J.W. DAVIDSONSAMOA MO SAMOA BOOK BY PROFESSOR J.W. DAVIDSON P192

SOURCE: NZTEC; The New Zealand Electronic Text Centre. Digital library to significant New Zealand and Pacific Island texts and materials.Victoria University Of Wellington.
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: NZTEC

FOOTNOTES:
On August, 1947, the term ‘Native’ had been replaced by ‘Samoan’ in normal official usage after the New Zealand policy statement of Aug 1947. The Department of Native Affairs, for example, had been renamed Department of Samoan Affairs. But the term ‘Native’ remained in the text of many legal enactments, in the title of various offices, etc., till the Samoa Amendment Act, 1951, provided for its general replacement by ‘Samoan’. (Davidson Bk: Samoa mo Samoa)

During 1947-54, The growth in export earnings was paralleled by an increase in the participation of Samoan villagers in economic life. Samoan producers had contributed the figure was 1,999 tons of cocoa, or sixty-six per cent of the total exported. A rapidly growing banana trade was very largely reserved to Samoan growers. A great deal more money, this encouraged many Samoans in villages to begin trading on their own account. A return of June 1954 showed nearly seventy Samoans as the holders of business licences, nearly all as general storekeepers. One of these – Hon Fonoti Ioane Brown – who was an Apia merchant, had been the principal founder of the first predominantly Samoan-owned company, Samoa Traders Ltd. – was shown as operating fourteen stores, also became the most successful planters and cattlemen, his career had shown he was a man of drive and considerable shrewdness. His title belonged not to Lufilufi (the political centre of Atua, which he was to represent) but to Lotofaga Atua. (Davidson Bk: Samoa mo Samoa)

On March 10, 1948, the Samoa Amendment Act of 1947 became law. It changed the designation of Western Samoa’s principal executive officer from “Administrator” to “High Commissioner.” The “Administration of Western Samoa” became the “Government of Western Samoa.” (1a. Davidson 1967: 185)

On June 1, 1948, Western Samoa’s new flag was raised ceremonially for the first time, and was flown together with the New Zealand flag in Apia. (1a. Davidson 1967: 191)

On June 2, 1948, the High Commissioner opened the first session of the Legislative Assembly. (Davidson 1967: 190)

On March 1, 1949, Sir Guy Powles, Ph.D., was appointed as New Zealand’s High Commissioner for Western Samoa. (1a. Davidson 1967: 192)

On March 27, 1950, a Commission of Inquiry on Government Reform was appointed in Western Samoa. The members were: Tofa Tomasi, Tuala Tulo, Mata’ia Si’u, Tofilau Siaosi, Fa’amatuainu Tofilau and Namulau’ulu Siaosi. (1a. Davidson 1967: 265)

On April 1, 1950, Western Samoa’s Public Service Commission was created. (1a. Davidson 1960: 212)

HON FONOTI MATA’UTIA IOANE BROWN: THE FOUNDER AND LEADER OF THE SAMOA DEMOCRATIC PARTY 1951/1953

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.  (Text: Samoa mo Samoa Book) And Original Copies As Follows:

HON FONOTI FOUNDER OF SAMOA DEMOCRACTIC PARTY 1953HON FONOTI FOUNDER OF SAMOA DEMOCRACTIC PARTY 1953HON FONOTI FOUNDER OF SAMOA DEMOCRACTIC PARTY 1953

Hon Fonoti the founder and the leader of the Samoa Democratic Party 1951/1953

CONSTITUTIONAL CONVENTION OF WESTERN SAMOA, 1954:

Hon. Fonoti on pp. 290-291: “Hon. Chairmen and Members of this Convention.

Now is the time when all Christian people throughout the world are waiting to commemorate the birth of our Savious, Jesus Christ, and I should say therefore that Samoa should, together with the Angels in Heaven, at this time sing joyously ‘Goodwill to All Men’ and give praise unto the Lord. I say, therefore, Samoa be courageous and steadfast. This is the thing which was started by our parents who are now passed away, and therefore we should be steadfast and should support what our fathers started. The dignity of this Convention represents the dignity of the people of Samoa throughout the island and we should support and endeavour to carry out what our forefathers started. Samoa is a Christian nation and I do not think that any of us can find a non-Christian in Samoa. I say now before you that if we are not united and if we do not support and trust our leaders I do not think we shall secure what we are striving for. I am really happy indeed to see that we have realised what we have been striving for because who thought that we should come to see this day and to be in the position we are now in? I should therefore like to state before this convention how much I appreciate what our forefathers have done for us and I say ‘praise thee unto the Lord on high’ and pray that Samoa will remain peaceful.

Perhaps I have said enough and now I should like to say what I have in mind not because I’m a member of the Working Committee but because I should like to say that in as far as I am concerned I am wholeheartedly in agreement with all that has been put before us now and on the matter on which I would like to comment first is the question of Suffrage.

I would say to the Members of the Convention, please be calm; we are here to express our opinions and our views and what is good we should accept and what is bad we should reject. I have agreed because I realise the position that we are in and also the wishes of our people. I feel so anxious that we should establish our Self-Government firmly. Considering the progress of our people and in respect of our population and the progress of education in our country, I feel therefore duty-bound to say what is in my mind for the sake of our people and for the sake of our people and good of our future. Taking the position of the matai as it is now in our country today, the number of matai is as has been from the creases and the situation is that instead of the matai position growing it is not growing.

I feel if we realise the importance of Universal Suffrage as it is throughout the world then we shall give consideration to this point because if we allow all people to vote and have a say in the affairs of Government then I feel the position of the matai will be very secure indeed for the future. But if we do not accept such a procedure for the present then as time goes and as knowledge increases and as our children become educated and as our population increases I fear that I shall thoroughly regret that time when it comes.

CONSTITUTIONAL CONVENTION OF WESTERN SAMOA, 1954:

Hon. Fonoti on p. 369:

“Messrs. Chairmen, in order that the matter be fully clarified I should like to say that the other reason why the Committee arrived at this recommendation was that after the period of three powers there was created here the position of two Fautua. That position has been well kept up to the present and the Samoans have witnessed the peaceful relationship existing in the country. As explained by one member, any frequent changes made will lead to trouble in the country, and I suggest that the position of two Fautua should be quite sufficient in the meantime. Samoa under the two Fautua has been living under peaceful and harmonious conditions.”

LEGISLATIVE ASSEMBLY OF SAMOA, DEBATES, AUGUST SESSION 1954:

Hon. Fonoti, pp. 62-63: “Mr. President, Hon. Fautua and Hon. Members of the Assembly.

I was not going to speak on this matter, but since the matter has been discussed in detail and since it has become more serious in the minds of some Hon. Members I would like to contribute my opinion in connection with this matter. The relationship between this Legislative Assembly and the New Zealand Government, which is regarded as our trustee, is well understood in the minds of all Hon. Members of this Assembly and I think it is well understood also by all the people of the Territory. We have strived hard during the past and we are still striving towards that very goal which is dear to our hearts and that is a government to be governed by the people of this territory. We as representatives of the people should bear in mind that the opportunity given to us at this stage should be made use of, and, therefore it is up to us to work peacefully, harmoniously and in a friendly manner so as to enable us to achieve that very goal and we, that side of the House and this side of the House, are charged with the task of working together and co-operating together to reach that very goal. I regret, however, to say that ever since the opening day of this Assembly we have heard adverse comments by Members which to my mind is purely a non co-operative spirit. I would like to stress this point that there is nothing harmful to the progress of Samoa towards its goal.

I would like to refer to Standing Order 166 which is in itself self-explanatory. There is nothing here referring to any of the Executive Council members becoming Chairmen of any Standing Committee of this House. I, therefore, plead with you Hon. Members of the House on that side, the five elected members of the European Community, that I have a good understanding of the qualifications which you have in connection with matters concerning the welfare of our people and I ask you to be good enough and try and impart the knowledge you have so as to familiarise your brothers on this side in matters concerning the welfare of this country, and at the same time I pray that you will work together with us on this side towards that common aim.

Hon. Members of this House I again stress this point that it is no use saying that you have the interest of the Samoan people at heart when you are acting against it. Therefore, let us remember that if we are to row our boat to safety we must pull together and not as each rower pleases as nothing good can be gained by the Samoan government by so doing. I wish to repeat myself Sir, that I would like to see all members of representatives of the people who are present in this House working together for the common cause of our people.

I would like also to mention that we have before the House an amendment moved by one Hon. Member to the effect that ex-officio members of the Executive Council should not be allowed to vote or move any amendment in the various Standing Committees, and, if that is the attitude taken in this House as expressed by amendment moved by that Hon. Member we can never work ourselves in peace and in harmony.

In conclusion, I would say this that you and all of us here are representatives of the people and if we have the interest of our country at heart then we must try and work and pull together in order to gain what we hold dear in our hearts. The problem which we are facing now is, I think in the minds of one and all – the future self-governing State of Samoa.

FOOTNOTES:
On April 1, 1954, the “District and Village Government Board Ordinance” became law in Western Samoa. (1a. Davidson 1967: 312)

On December 22, 1954, Western Samoa’s Constitutional Convention concluded its proceedings. (1a. Davidson 1967: 324)

In 1954-1960, The Working Committee had been able to reach solutions on the most difficult problems of Samoan politics. In reaching decisions that were both clear and comprehensive on subjects such as the Head of State and domestic status, in its various aspects, the Working Committee Constitutional Convention had provided a firm foundation for the government of the future Samoan state. The drafting of the Constitution more important was the question of choosing a term to describe the new state. ‘Kingdom’ or ‘elective monarchy’, which would have accorded with Samoan sentiment, were inappropriate; and ‘republic’, which would have been accurate, were wholly unacceptable. Other terms that were thought of, such as ‘principality’, were rejected for one reason or another. The final decision, therefore, was in favour of the term ‘Independent State of Western Samoa’. (Davidson Bk: Samoa mo Samoa)

On October 28, 1960, Western Samoa’s Constitutional Convention completed its work. (1a. Davidson 1967: 400-401)

HON FONOTI MATA’UTIA IOANE BROWN: LEADER OF FONO OF FAIPULE OF SAMOA FROM 1939 TO 1947: MEMBER OF THE LEGISLATIVE ASSEMBLY FROM 1948 TO 1952 & 1955 TO 1957: MEMBER OF THE CONSTITUTIONAL CONVENTION GOVT. SAMOA IN 1954: LEADER OF THE MAU FOR ATUA FROM 1935 TO 1942.

fonoti-info-from-govt-samoa2HON FONOTI MATA’UTIA IOANE BROWN GOVERNMENT APPOINTMENTS OF HIS WISH FOR SAMOA IN 1954 – 1957: SAMOA INDEPENDENCE: ORIGINAL COPIES OF MINUTES TAKEN.

hon-fonoti-matautia-ioane-brown-govt2hon-fonoti-matautia-ioane-brown-govt3

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. I would say, therefore, that we should all rejoice and be happy and sing together the ancient hymn ‘Praise be to God on High, Peace and Goodwill unto Men’. Therefore, I would say let us not worry. I am convinced that our people of Samoan 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 is a 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 Hon Va’ai Kolone, Hon H.W. Moors and Hon A.M. Gurau, be Confirmed.
Hon Fiame Mata’afa Faumuina Mulinuu (ii) as the first Prime Minister of the Government of Samoa – Hon Fonoti Ioane Brown called a special meeting with his district and family of Aiga Pa’ia o Sa-Levalasi at Lotofaga Atua, to confirmed his retirement as a Politician at the end of 1957, and offer the opportunity to Fiame Mata’afa Faumuina Mulinu’u (ii).

Hon Fonoti Mata'utia Ioane Brown 1954-1957.

HON FONOTI MATA’UTIA IOANE BROWN ON SOME OF HIS GOVERNMENT TRIPS TO NEW ZEALAND IN THE 1940’s to 1950’s

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HON FONOTI MATA’UTIA IOANE BROWN HIGH COURT APPROVAL HE REQUESTED TO ABOLISHED  HIS PART EUROPEAN SIDE (BROWN FAMILY) TO BE LEGALLY A TRUE TOTAL SAMOAN.

fonoti-i-le-faamasinoga-sili-o-samoa-i-sisifo1HON FONOTI MATA’UTIA IOANE BROWN. PICTURED IN YEAR 1955

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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.

Click on the 3 url links below to view more original copies of Fono of Faipule proceedings on Hon J.B. Fonoti leadership and more confirmed from documents on lands and titles court final decision case in 1952 :

Link: FonoFaipule

Link: CourtDocuments1952

Link: ThreePowerKingdomVsSamoaCustomKingdomAndHonFonotiMavaegaTofigaMaloSamoa

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.

Stand left: Hon Tofaeono Fa'agi, Hon Tualaulelei Mauri, Hon Tu'umatavai, Hon Afamasaga Kalapu. Sitting Left: Hon Fonoti Mata'utia Ioane Brown, and Hon Mr Fred Betham. Govt trip to NZ to bring over the Mace the symbol of the British Emperor for the Parliament House of the Government of Samoa in 1955.

On January 1, 1962, Western Samoa became the first independent state in the tropical South Pacific, and also the world’s first independent “micro-state.” Malietoa Tanumafili (ii) and Tupua Tamasese Mea’ole were joint Heads of State for life. Mata’afa Faumuina Fiame Mulinuu (ii) was Western Samoa’s first Prime Minister. (1a. Davidson 1967: 408-411) Note: The Government of Samoa founded in God: Fa’avae i le Atua Samoa.
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In 2003, A Major Global Recognition for Fonoti of Western Samoa. The Book: The Evolution of International Human Rights; Visions seen; by Regents Professor Paul Gordon Lauren. Edition 2. (Chapter 6: P. 176) Peace and a Charter with Human Rights: “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”. (P. 207) The Universal Declaration of Human Rights: “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”. (Regents Professor Paul Gordon Lauren: World Peace and Freedom 1945: Nobel Peace Institute and the United Nations)

In March, 1952, Fonoti Ioane Brown Quote: “Ole Suafa Fonoti o Lotofaga Atua o le Tama a Salevalasi, Ole Fu’a maualuga e mamalu ai Salevalasi i fafo i Samoa”.

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

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24
Nov
08

LAND & TITLE COURT FINAL DECISION: FIAME MATA’AFA VS FONOTI IOANE BROWN 1952

NOTE: Click on each image to enlarge size:

FONOTI MATA’UTIA IOANE BROWN O LOTOFAGA ATUA ILE AIGA PA’IA O SA-LEVALASI, MA FIAME MATA’AFA FAUMUINA MULINUU (II) MA SALEVALASI. OLE FA’AIUGA ILE FA’AMASINOGA I MULINUU SAMOA LANDS & TITLE COURT 1952.

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

Ua maliu Tuia’ana Tuiatua 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; “le Tupufia o le Faumuina”.

Ona papae ai lea o lo latou taua i Leulumoega e ta’ua o le taua o le Paegauo, o le taua po’o ai o le a e’e iai Papa. O le vevesiga ma le a’afia uma ai o Samoa ona po’o ai o le a Tupu. Ua uma le taua ua manumalo Fonoti ona o le tulaga fulisia o Samoa sa lagolago ia te ia. Ona faae’e ai lea o Papa e fa o le Tuiatua, Tuia’ana, Vaetamasoali’i, ma le Gatoaitele ia Fonoti ma avea ai ma Tupu Tafa’ifa o Samoa. Ona finagalo lea o le Tupu e fia asia le Itumalo o Faleata. Ona o le tasi lenei o Itumalo na tau malosi i le itu taua a le Tupu o Fonoti ma ona tofiga ‘O Faleata, o le Itu Autasi ia Lufilufi ma Leulumoega ma Tuisamau. ‘O le ava a Faleata e fevala’aua’i. Na fa’apea ai fo’i se fuaitau; “O le sola a Faleata e sola ae vave mai”.

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 e fa’apea: “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 Ali’ita’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”.

O LE GAFA O MANALELEI TALALEOMALIE LE TINA O LE TUPU TAFA’IFA O FONOTI:
Usu #2 Tuiavi’i le alo o Tui-Toga (viii) ia Letele Talaeia le alo o Mata’afa i Ululoloa Faleata, fa’aee le gafa o Taua’aletoa (tama), ma Unisialetoa (teine).
Usuia Unisialetoa e Malietoa Sa o Mulifanua, fa’aee le gafa o Togia, Ifopo, ma Aloalonei (teine).
Usuia Aloalonei e Vaovasa o Gataivai i Savaii, fa’aee le gafa o Manalelei (teine: po’o Talaleomalie).
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).

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’).
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’, na tofia e ala’ala ile Maota o Mulinu’u Lalogafu’afu’a ma Sepolata’emo i Lufilufi o Tumua Atua).
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: Ulua’i suafa ‘Nofoatolu’ na e’e ile Maota o Mulinu’u Lalogafu’afu’a ma Sepolata’emo i Lufilufi o Tumua Atua)
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].
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 o Lotofaga Atua]
(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. Ae fa’asolo le Suafa ma le gafa o Fonoti le Tupu Tafa’ifa i Lotofaga Atua i suli o Nofoatolu Ti’auliva’a, ma le teine o Lagouta).
(“Fonoti o Lotofaga i Atua o suli tau toto ma le suafa o Fonoti le Tupu Tafa’ifa o Samoa”)

O Va’asa o le alo o Fiame Muagututi’a, o le tasi ole to’afa o lo’o fa’alupe nei i Lotofaga 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). 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.

O LE FIAME LE SA’OFA’APITO MA LE AIGA PA’IA O SALEVALASI I LE MALAE O LOTOFAGA I ATUA

Na ta’oto le fa’atafa o le Tupu Tafa’ifa o Salamasina ile Malae o Mulifusi i Matafagatele, ua ta’ua nei ole Malae o Lotofaga i Atua i aso nei. Na to’ai le toma’aga a Manalelei Talaleomalie ia Tupuola Folopapa i Tanumaleu, ole Malae ua ta’úa o Lotofaga i Atua i aso nei. Ona o’o mai lea ile taimi o Fiame Muagututi’a o ia lea na fa’ato’a sa’ofa’apito ole Malae ua ta’ua nei o Lotofaga i Atua, le Maota o Fiame le Sa’ofa’apito Muagututi’a o Lotofaga Atua. Ole Malae ole fa’autugatagi.

O le ulua’i Fiame o Ufui’avaopupu i Tanumaleu po’o le Malae o Lotofaga i Atua lea ua ta’ua ai nei, na usu ia Levalasi le alo o Tapu o Letaupe i Mata’tufu, fotuai mai o alii nei o Tuiatua, ma le alii o Muagututi’a lea na soso’o ma lona tama ile nofoia ole Fiame. O Fiame Muagututi’a na si’í e Mata’tufu i lalo i Matafagatele, o le ala lea ua ali’i ta’i ai ia Fiame ma sa’ofa’apito iai e o’o mai ile taimi nei ile Malae o Lotofaga i Atua. O ulua’i sa’o sa ala’ala i Tanumaleu lea ua ta’ua nei ole Malae o Lotofaga i Atua, o Tupuola ma Seinafolava. O lo la fa’alagina e fa’apea: Afio mai e na ulua’i sa’o Tupuola ma Seinafolava, Afio mai le fale agafulu o Fiame, Afio mai le falevalu o Seinafolava, Afio mai fa’aulu’ulu Teoteo ma Tumanuvao, Afio mai le ali’i ole ao le tupe na tago’esea Amituana’i, Maliu mai ali’imau o faleupolu Fa’atili ma Lemauga, Susu mai Sitagata ma le va’á na taumualasi ma le aiga Sasitagata, mamalu mai le faleatua.

TOFIGA O LE MALO A FONOTI LE TUPU TAFA’FA O SAMOA (Since: 1600AD)

FA’ALUPEGA AOAO 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.
O LE VA’A O FONOTI: Samamea, Ma’asina, Lona, Taelefaga, Salimu ma Ma’auga, Musumusu, Falefa, Sanone, Gagaemalae, Saleapaga, Sagapolu, Falevao, Sauago, Saletele, Uafato, Lalomauga, Manunu, Faleapuna, Lufilufi, Saluafata, Fusi, Salelesi Safanua, Fagaloa, Solosolo, Luatuanu’u.
TUMUA O ASIATA: Ole a Falefa Tumua ia te oe (Sa’iliga Malo o Asiata ia Fonoti).

O LE MAVAEGA A FONOTI LE TUPU TAFA’IFA MA LONA USO O VA’AFUSUAGA TOLE’AFOA

Na iloa atu e Tumua ua afio atu Tole’afoa, ona fai atu 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 faae’e o ia i le pou pepe o le isi tala o le Maota o Mulinu’u Lalogafu’afu’a ma Sepolata’emo i Lufilufi Atua.

Ona agiagi atu ai lea o Fonoti le Tupu Tafa’ifa e fa’apea: Tole’afoa e, afio mai o le a totofi ata mea, au’a le nofo lelei ai o lau fanau ma la’u fanau i le lumana’i. O Papa e fa, o le a ia te a’u ma la’u fanau. A’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 o le Ao o Tonumaipe’a ua iai. E te afio i le fala, Na’o oe lava e te nofo i le fala i fafo, E sa se isi 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’ava 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. O 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’o-tai ma Fasito’o-uta.

A e toe tago mai i a’u mea, e 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 Mulinu’u Lalogafu’afu’a ma Sepolata’emo i Lufilufi Atua a Fonoti le Tupu Tafa’ifa ma lona uso o Va’afusu’aga Tole’afoa, o lo’o tausi iai Samoa i lenei Mavaega e o’o mai i le aso. E tele isi mea ta’ua na maua mai e tagata i le na aso mai tofiga a le Tupu o Fonoti ina o le a maliu. O lea lava e o’o mai i le aso 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 Tafa’ifa 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”.

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

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16
Nov
08

Genealogy of Mata’afa Title in Ululoloa to Amaile: Aiga o Sa-Levalasi Atua.

.1. MATA’AFA TITLE FROM ULULOLOA FALEATA TO AMAILE: SA-LEVALASI 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), ma Taufaito’a (teine).
Usuia Popoai e le Tui-Toga, faaee le gafa o Togialelei, ma Tuiavi’i.
Toe 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, faaee 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.
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 Tufu i Gautavai/Sili Savaii, fa’aee le gafa: o Leativaosalafai (teine).
*Usuia Leativaosalafai e Fa’asuamaleaui Mata’afa 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 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. NOTE: TITLE FIAME LE SA’OFAAPITO OF LOTOFAGA: Only the Va’aloa and Va’asa line have made claim and successor to the title at this stage. They are the two daughters from the four children of Fiame Muagututi’a of Aiga Pa’ia o Sa-Levalasi at Lotofaga Atua. Hon Fonoti Mata’utia Ioane Brown is a direct desendant of Va’asa. Hon Fonoti Mata’utia Ioane Brown family the Sa-Fonoti of Va’asa line Lotofaga and Va’aloa line with Mata’afa Faumuina Mulinuu family are the successors to take turns on the title ‘Fiame Le Sa’ofaapito’ ma le Aiga Pa’ia o Sa-Levalasi i Lotofaga, Atua.

5. 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.

6. GAFA O FIAME LE SA’OFAAPITO MA LE AIGA PA’IA O SA-LEVALASI I LOTOFAGA ATUA:
Usu #2 Tuiavi’i ia Leteleotalaia le afafine o Mata’afa i Ululoloa faaee le gafa o Taua’aletoa (tama), ma Unusialetoa (teine).
Usu#4 Taua’aletoa ia Falenaoti le afafine o Tauilili i Amaile faaee le gafa o Tago (tama) ,Tupuola (tama), ma Pafuti (teine).
Usu Tupuola le atalii o Tauiliili i Amaile ia Lifuti le afafine o Loai i Lotofaga faaee le gafa o Seigafolava (tama).
Usu Seigafolava ia Taufagalupe le afafine o Leilua i Sagone faaee le gafa o Samataua Siuolosega (tama).
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).
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 Muagututi’a lea na suafa ia Fiame o Lotofaga, 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).
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’ofa’apito ua Fiame” Ole to’afa lenei e filifili po’o ai so latou suli e nofoia le suafa Fiame, pe’a avanoa).
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].
Usuia Va’aloa e Luafalemana mai Falefa, faaee le gafa: o Naimanuoletuavao (teine), ma Samugapua’a (tama).
Usuia Naimanuoletuavao e Lesiolagi Falatugatuga mai Salani, faaee le gafa: o Taufagalupe (teine).
Usuia Taufagalupe e Sagapolutele mai Muatele i Aleipata, faaee le gafa: o Faulalo (tama), ma Tuafuamamao (teine).
Usu Faulalo ia Tualauie, faaee le gafa: o Fiame Fa’atala Sipaia (tama).
Toe usu Faulalo i le afafine o Puni i Samatau, faaee le gafa: o Tinifu.
Toe usu Faulalo ia Talalaupola le afafine o Tupuola i Ma’asina i Fagaloa, faaee le gafa: o Aigatupu (teine).
Usuia Tuafuamamao e Leiataua mai Manono, faaee le gafa: o Mulinu’u (tama).
Usu Mulinu’u ia Tina le afafine o Tuitama i Faleasi’u, faaee le gafa: o Salaevalu (teine).
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, 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.

Click on the following link below to view related article with title court final decision documents on Fiame Mata’afa Faumuina Mulinuu (ii) & Others Vs Fonoti Mata’utia Ioane Brown of Lotofaga Atua in 1952;
Link: CourtDocuments

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11
Nov
08

Paramount Chief Title Tuimanu’a Alexander Brown Of Ti’avea Aleipata (Scotishman from Great Britain)

A BRIEF HISTORY OF TUIMANU’A ALEXANDER BROWN OF TI’AVEA AT ALEIPATA SAMOA: A SCOTISHMAN AND A CAPTAIN OF HIS SAILS TRADING CARGO SHIP FROM SCOTLAND IN THE 18TH CENTURY.

Father: David Brown (of Leif South, Scotland).
Mother: Ann Bain (of Scotland: David’s first Spouse).
Children:
1. Son: Alexander Brown, Born: 28 July 1810 Scotland, baptism 12 August 1810.
2. Son: James Brown, Born: 17 October, 1813 Scotland, baptism 14 November 1813.
3. Son: David Brown, Born: 30 December 1814 Scotland, baptism in 1815.
Father: David Brown (of Leif South, Scotland).
Mother: Ann Murdock (of Scotland: David’s Second Spouse).
Children:
1. Son: David Lennox Brown, Born 22 July 1822 Scotland, baptism 2 September 1822.

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.

Father: Alexander Brown of Ti’avea Samoa (Son of David Brown and Ann Bain in Scotland).
Mother: Ainoama Su’a o Samusu Ti’avea Samoa (Daughter of Su’a in Samusu Samoa).
Married: 21 April 1877 Samoa: British Consulate: British Conculs District of Navigators Islands. This marriage solemnized between them in the British Consulate according in the precises of the Counsellors: Edward A. Liaradro, and in the presence of: D.S. Parker, and T. Dickson.
Children:
1. Daughter: Phoebe Malia Brown, Born: Feburary 1873.
2. Daughter: Ann Vaelua Brown, Born: March 1875.
3. Daughter: Emma Brown, Born: June 1880.
4. Son: William (Vili) Brown, Born: 25 July 1881.

Also Note: Tuimanu’a Alexander Brown of Ti’avea apparently had 6 other Spouses in Samoa.

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 Strengh (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. He was 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. BUSINESSMAN: 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. POLITICIAN: While engaged to all Business Activities, Hon J.B. Fonoti was also a Successful Politician. He was the leader of The Fono a Faipule of Government of Samoa from 1939 to 1947. And was also a member of the Government of Samoa Legislative Assembly from 1948 to 1957. And a member of the Working Committee of the Constitutional Convention of the Government of Samoa in 1954 to 1957. He was the leader of the MAU for Atua also in 1935 till his last year for the MAU in Vaimoso 1942. He was the founder and leader of The Samoa Democratic Political Party in 1951/1953. When the New Zealand Governor-General Sir.Cyril Newall on his third visit to Samoa on June 1944, while welcoming, leader Faipule Hon J.B. Fonoti and on behalf of the Fono of Faipule, directly expressed solid criticism of the New Zealand policy. And much more directly to the New Zealand Prime Minister the Rt. Hon Mr. Peter Fraser on his visited for a special fono to discuss matters on the spot, on the 20-26th of December the same year 1944. Demands were made by leader Fono o Faipule Hon J.B. Fonoti with a list of remits presented to the Prime Minister, 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 in Samoa after the war. PETITION IN 1944: The Petition for Self-Government in Samoa by the leader of Fono o Faipule Hon J.B. Fonoti in 1944. The United Nations approval on the 13th December 1946. The newly Samoan flag was raised on the 1st June 1948. Samoa’s Freedom confirmed!

Mother: Ann Vaelua Brown (Daughter of Alexander Brown of Ti’avea and Ainoama Su’a of Samusu).
Father: Tafea Lomano Maioa Fonoti (Son of Muaimana, the daughter of Fonoti Teoteo Tuipu’avai of Lotofaga Atua, and Tafea Elise, the son of Fonoti Letaupe Tuipalepale and Lupe Tafea Tuai’ipuniu of Mata’tufu Atua).
Married: The Holy Roman Catholic Church of the Immaculate Conception at Apia on the 18th December 1895. Officiating Minister being Rev. FR. J. Garnier S.M. Witnessed being: Filipo of Falefa, and Victor Aupito.
Children:
1. Son: Ola Mika Brown.
2. Son: Fonoti Mata’utia John Brown, Born: 17 Feb. 1901.
3. Son: Tasala Brown.
4. Daughter: Bella Brown
5. Daughter: Fiava’ai Brown.

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.

“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.

Click on each image to enlarge size:

TUIMANU’A ALEXANDER BROWN’S BIRTH AND BAPTISM INFORMATION LEITH SOUTH SCOTLAND IN 1810: HIS PARENTS WERE MR DAVID BROWN AND MISS ANN BAYNE

alexander-brown-marriage-birth-cert-scan3TUIMANU’A ALEXANDER BROWN COPY MARRIAGE CERTICATE TO MISS AINOAMA IN 1877

alexander-brown-marriage-cert

LETTER BY MATA’AFA ABOUT TUIMANU’A ALEXANDER BROWN OF TI’AVEA IN 1882

Letter about Tuimanua Alexander Brown by Mata'afa in 1882

TUIMANU’A ALEXANDER BROWN’S DAUGHTER ANN VAELUA BROWN MARRIAGE CERTIFICATE IN 1895

anne-vaelua-brown-m-cert-fonoti-tafea-maioa

TUIMANU’A ALEXANDER BROWN’S DAUGHTER ANN VAELUA BROWN’S BIRTH CERTIFICATE IN 1875

genealogy-ann-v-brown-b-certTUIMANU’A ALEXANDER BROWN’S GRANDSON HON FONOTI MATA’UTIA JOHN BROWN’S BIRTH CERTIFICATE IN 1901

jb-fonoti-birth-certHON FONOTI MATA'UTIA JOHN BROWN OF LOTOFAGA ATUA.A SPECIAL NOTE: A’e malamalama i lou gafa ma tagata na e tupuna mai ai, o le a fa’apena fo’i ona ofi atu ia te oe lagona o ia tagata. O TOA O SAMOA. Knowing your genealogy, po’o lou malamalama i le gafa a oe ma lou aiga, e atili fafaga ai le agaga ia te oe o le loto nu’u, ma lou loto aiga.

APIA HARBOUR SAMOA.




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