Posts Tagged ‘Samoa


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)



Click on link to view the book on google: TheEvolutionHumnaRights


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


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

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


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

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

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

King Fonoti Tupu Tafa’ifa of Samoa of his wish “Mavaega” with his younger brother Va’afusuaga Tole’afoa at the Palace of Mulinu’u Lalogafu’afu’a and Sepolata’emo at Lufilufi the Tumua Atua: So Tole’afoa came and sat down by the in-between posts at the rear of the Palace of Mulinu’u at Lufilufi Atua. Again the King spoke: Come, that I may determine our affairs so that your children and mine will fare well. The following were the words of King Fonoti: “The Four High Titles be for me and my children, while the Title Tonumaipe’a be for you and your children.” However, if you ever again reach for my things, you and your children shall be the prey of the creepers (in the grave) and water shall flow below you; if on the other hand I should reach for your things then I and my children shall be seized by the creepers and water shall flow under me.

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


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

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


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


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


The New All Samoa Fa’alupega Changed in 1912.

According to the history book: ‘The Making Of Modern Samoa’ by Malama Meleisea.

In 1912, One of the changes, the German administration had apparently achieved its long-term objectives of understanding the traditional forces in Samoa politics, while maintaining a semblance of local participation in government. There was no more TUPU, nor even ALI’I SILI, but the two Fautua were appointed. Tumua and Pule were for a time silenced, all decisions on matters affecting lands and titles were under the control of the Governor. To complete the process, the Fa’alupega for all Samoa was revised. The Fa’alupega which had been nationally accepted from at least the late 19th century (and probably for much longer than that) was as follows:

“Tulouna a Tumua ma Pule,
Tulouna a Itu’au ma Alataua,
Tulouna a Aiga-i-le-Tai,
Ma le Va’a-o-Fonoti,
Tulouna a Tama ma a latou aiga
Po’o aiga ma a latou tama.”

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

The new Fa’alupega of German Samoa apparently required for Malietoa Tanunafili and Tupua Tamasese to be sworn on oath and to change this Samoa’s historical Fa’alupega to the new fa’alupega as follows:

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

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

Aiga E Lua O Samoa: The Two Main Families Of Samoa: Le Aiga Pa’ia o Sa-Levalasi Lotofaga Atua, ma le aiga fa’alagilagi Le Aiga Sa-Tuala.

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


O Le Mavaega A Tamasese

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

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

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

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

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

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Kingdom By the Three Powers And The Kingdom by Samoan Customs




O Le Mavaega A Queen Salamasina Le Ulua’i Tupu Tafa’ifa O Samoa.

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

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


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

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


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

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


Fa’anofo I Le Ulua’i Suafa ‘Tama-A-Aiga’ Ma Le Ulua’i Suafa ‘Tupua’ A Fuiava’iliili.


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

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

Na malaga Taimalieutu e ave le savali a Muagututi’a i Savaii i le Aiga Sa-Tuala e logo i le fanau a Tautaiolefue le nofo a Fuiava’iliili i le Tupua, na taunu’u i Talalupe i le Maota o Vui ma fofoga i ai ia Tuala ma Sala ma le ta’auso le finagalo o Muagututi’a, peita’i na te’ena e le Aiga Sa-Tuala le finagalo o Muagututi’a, ma le fa’aupuga e fa’apea “Ia ifo tonu le fuiniu i le lapalapa”. Na fo’i Taimalieutu ma fofoga ia Muagututi’a, peitai na fa’ateia Tuala ma ona uso ina ua afio atu Muagututi’a i Savaii.

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

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

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

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

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

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

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

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

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

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

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

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

Click on the link to view related article: The New All Samoa Fa’alupega Changed in 1912

mataafa-tamasese-german– –

Click on the following link below to view article on tofigas for Muagututi’a by his father King Fonoti: ETaaaloTamaAoSeUso

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The Petition By Leader J.B. Fonoti In 1944 To The United Nations Approval on the 13th December 1946

While engaged to all Business Activities, J.B. Fonoti was also a Successful Politician. He was the leader of ‘The Fono a Faipule’ of Samoa from 1939 to 1947. And was also a member of the Legislative Assembly from 1948 to 1952 and 1954 to 1957. In 1954 he was a member of the Constituional Convention Committee of the Government of Samoa. When the New Zealand Governor-General Sir. Cyril Newall and New Zealand Prime Minister Mr. Peter Fraser visited Samoa in 1944, leader J.B. Fonoti presented directly a Petition for Self-Government in Samoa. While welcoming, leader J.B. Fonoti and on behalf of the Fono a Faipule, expressed solid criticism of New Zealand policy.

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

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

“Samoa’s Freedom From New Zealand Was Issued And Confirmed!”

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

NOTE: Click on each image to enlarge size.

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Sound Track: I Did It My Way (click on url link below to play)


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Tala O Le Tafea O Le Utu a Taufau, Ae Au Le Utu A Sina.

0 Le Tala i le Tafea o le Utu a Taufau, Ae Au le Utu a Sina.

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

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

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

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

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

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

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


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