Samoa’s Royal Family Bloodline Genealogy of Queen Salamasina the First Tupu Tafa’ifa of Samoa to held the Four High Titles, and the Succession Line of her descent to the Titles to King Fonoti the Second Tupu Tafa’ifa of Samoa to held the Four High Titles (The Four Titles Sided Kingship as “The King of Samoa”):

TUI-FITI THE ANCIENT KING OF FIJI:
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)
ROYAL TITLE OF TUI-ATUA KING OF ATUA:
5. Usuia Talalaufala e Tuiatua Fa’asoutele o Ti’avea, fa’aee le gafa: o Fililesalue (teine).
6. Usuia Fililesalue e Leali’ifanovalevale i Palauli, fa’aee le gafa: o Popoai (teine), ma Taufaito’a (teine).
TUI-TOGA THE KING OF TONGA:
7. Usuia Popoai e le #1 Tui-Toga (viii), fa’aee le gafa 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 THE KING OF 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).
ROYAL TITLE OF TUI-A’ANA KING OF A’ANA:
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 Queen Salamasina (teine)

TUIA’ANA TAMALELAGI AND SO’OAEMALELAGI LEVALASI GENEALOGY:
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).
3. Usu #10 Tuia’ana Tamalelagi ia Vaetoefaga le alo o Tui-Toga Faisautele, faaee le gafa o Queen Salamasina (teine, 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: faavae Aiga Sa-Levalasi).
5. Usu Lalovi’imama le atali’i o Sanalala Le Manu’a o Safata ia Sefa’atauemana le alo ole Tuiatua i Fogaoloula, 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 Queen Salamasina (tei-teine ma le tama fai; Ole Ulua’i Tupu Tafa’ifa o Samoa, le afafine o Tuia’ana Tamalelagi ma Vaetoefaga le alo ole Tui-Toga).

WARRIOR GODDESS NAFANUA TO SO’OAEMALELAGI LEVALASI GENEALOGY:
1. Usuia Nafanua e le Tui-Toga Manaia, fa’aee le gafa: o Latuvai (teine).
2. Usuia Latuvai e Mimisapu’a Faia’ai i Savaii, fa’aee le gafa: o Faletapa’au (teine), ma Taigalugalu (teine).
3. Usuia Taigalugalu e Lilomaiava Seve i Safotu, fa’aee le gafa: o Foalo (teine).
4. Usuia Foalo e Lologaapivao i Samata, fa’aee le gafa: o Maisina (teine).
5. Usuia Maisina e Fouafafa’asani i Tuamasaga, fa’aee le gafa: o Masu (teine), ma Leanui (teine).
6. Usuia Leanui e Leuluafi i Fogasavai’i, fa’aee le gafa: o Mo’oui (teine).
7. Usuia Mo’oui e Lafainatau i Palauli, fa’aee le gafa: o Tonumaipe’a Sauoaiga.
8. Usu le Tonumaipe’a Sauoaiga ia Leato Ugauga-a-tui-toga le afafine o Sanalala Le Manu’a i Safata, fa’aee le gafa: o Tau’iliili, ma Tupa’i(Vaililigi), ma So’oaemalelagi Levalasi (teine: faavae Aiga Sa-Levalasi).
9. Usuia So’oaemalelagi Levalasi e Tuiatua Mata’utia Fa’atulou, fa’aee le gafa: o Tuimavave (tama: alualu toto), ma Queen Salamasina (tei-teine ma le tama fai; Ole Ulua’i Tupu Tafa’ifa o Samoa, le afafine o Tuia’ana Tamalelagi ma Vaetoefaga le alo ole Tui-Toga).

(1) WARRIOR GODDESS NAFANUA’S VICTORY OF THE FOUR PAPA TITLES. Tui-Atua, Tui-A’ana, Gatoaitele, Vaetamasoalii. – (EARLY: 1500AD)
The Royal Title Tui-A’ana:
There were two Tuia’ana in Leulumoega. But what they used to do in those days in Leulumoega was to take good victuals to Saga’ate, meanwhile they brought bad ones to Tamalelagi. So Tamalelagi said to So’oaemalelagi Levalasi: Go to Savai’i to Tausunu and Tauasotasi, say to Nafanua to feel pity for our distress; good food is taken only to Saga’ate, while they bring us two only bad things. So So’oaemalelagi Levalasi went to Savai’i. Nafanua answered: Come and go, and in five days will start a war. Do it! If the war ends well, establish the government, give me the title but let no Tupa’i(Vaililigi) live there, for you are the ruler. And so Tamalelagi’s warrior troops came. The battle raged, Saga’ate was defeated and the rulership remained with Tamalelagi. However that title was removed by Nafanua, and Tamalelagi remained behind. He had no title, only his sovereignty as he went about in all of A’ana.

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

Note: After the two wars for The Two Royal Papa Titles of Tui-Atua, and Tui-A’ana by Nafanua and Tupa’i(Vaililigi), So’oaemalelagi Levalasi’s brother.

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

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

Then Nafanua honours So’oaemalelagi Levalasi(descendant of Nafanua, and founder of le “Aiga Sa-Levalasi”) the four high Titles and send Tupa’i(Vaililigi) to take the Titles to So’oaemalelagi Levalasi in Leulumoega so that her word be fulfilled which she spoke to establish the government in Leulumoega by the name of I’u mai Papa (the return of the Titles). But Levalasi answered: My soul feels a great love for my child, and she wish to bestowed the Four Titles to her niece and adopted daughter Salamasina. And so Salamasina received the Four Titles and became the first Queen Tupu Tafa’ifa of Samoa.
(So’oaemalelagi Levalasi are first cousins with Salamasina’s father Tuia’ana Tamalelagi that he married for the tenth time to Salamasina’s mother Vaetoefaga, the daughter of the Tui-Toga. And for Tuia’ana Tamalelagi’s eldest son- “Alii o Aiga” name Tuala from his first marriage was the founder of le “Aiga Sa-Tuala”)
Note: from here on, thus the Samoan traditional saying “Aiga e lua” stands for (1) Le Aiga Pa’ia o Sa-Levalasi, (2) ma le Aiga fa’alagilagi o Samoa Le Aiga Sa-Tuala.

Queen Salamasina Combined in her Ancestry all the Aristocratic lineages of Samoa: Tui-A’ana, Tui-Atua, Tui-Manu’a, Tagaloa, Lu Fasiaitu, Tonumaipe’a, Vaetamasoalii-(Sanalala & Gatoaitele’s daughter), as well as Tui-Toga, Tui-Fiti, Tui-Rarotoga, was succeeded in a direct line of descent by a series of Tuia’ana from her father’s.

QUEEN SALAMASINA TUPU TAFA’IFA OF SAMOA LINE OF DESENT:
1. 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 ulumatua “Feagaiga ale Aiga” 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).
2. 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).
3. 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’ le Tupufia).
4. 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).
5. 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)
6. 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: faavae o le Aiga Taulagi).

The Royal Family Genealogy Succession Line held to the Titles from Queen Salamasina-(Held to the Four Titles as the First Tupu Tafa’ifa of Samoa) – Tuia’ana, Tuiatua Fofoaivaoese – Tuia’ana Tuiatua Taufau and Sina – Tuia’ana Tuiatua Faumuina le Tupufia – King Fonoti-(Held to the Four Titles as the Second Tupu Tafa’ifa of Samoa).

(2) THE WAR OF LE TUPUFIA, THE PAEGAUO WAR FOR THE FOUR PAPA TITLES: Tui-Atua, Tui-A’ana, Gatoaitele, Vaetamasoalii. – (MID: 1600AD)
One of the early kings was Tuia’ana Tuiatua Faumuina Le Tupufia. He had three children. The sons were named Fonoti and Vaafusuaga Toleafoa, and the daughter was named Samalaulu. They are Known commonly in traditions of Samoa as “The Three of Faumuina”. Each child was by a different mother, but Tui’aana Tuiatua Faumuina before he died, he did not declare a decree for a successor to rule on the throne. And intimately, this is why his three children, Fonoti, Samalaulu and Vaafusuaga Toleafoa entered into war to fight it.. the dispute was also taken up by their maternal relations that became so intense that war was raged to who will be King. And began the arise of famous family clans of Samoa such as Sa-Tuala, Sa-Levalasi, Sa-Asomua, Sa-Tago, Sa-Amituanai, Sa-Tunumafono. This is also why their father, or the Title “Faumuina” is greeted as “Le Tupufia”. Tupufia; means or referred to of his children that they all wanted to be King!

The distribution in the war was about as follows:
With Fonoti: Fagaloa, Faleapuna, Falefa, Saluafata, Solosolo, Vaimauga, Faleata, Safata, Falealili, Fasito’o-uta, Falelatai, Manono, half of Lufilufi and of Leulumoega.
On the side of Va’afusuaga Tole’afoa and Samala’ulu were: Aleipata, Luatuanu’u, Lepa, Lotofaga, Siumu, Faleula, Sagana, Sale’imoa, Faleasi’u and Samatau, half of Leulumoega, and also all of Savai’i island through Vaafusuaga Toleafoa’s influence.

The end result of the “War of le Tupufia” between Fonoti and his step brother and sister, was that Samala’ulu and Tole’afoa were defeated while Fonoti was the Victor. And the Four High Titles was bestowed on to Fonoti as King Tupu Tafa’ifa of Samoa. Then so Tole’afoa was taken to the island of Tutuila. The orator who was in exile with Toleafoa was Alipia Tausi mavaega. He lived on the island with the Chief.

APPOINTMENT OF KING FONOTI’S GOVERNMENT:

The All Samoa Fa’alupega-(The Great Honours of All Samoa) by King Fonoti’s Government since 1600AD. This Fa’alupega recognized the Authority and Identity of Principal Districts of Samoa, and through their spokesmen: – Tulouna a Tumua ma Pule, Tulouna Itu’au ma Alataua, Tulouna Aiga i le 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 laua ma Tulauniu o Atua, Punefu o Atua, Tootoo o le Tuiatua.
Mata’utia: – O le Vaa o Fonoti, O le Malu o Maauga Leulumoega, ma Lalogafuafua, Lufilufi. Fea, o le Vaa o Fonoti, O fea foi e Faaopea ia Atua le Fauono.
Molio’o: – O oe o le Vaa o Fonoti, O oe o le Too o le Fua.
Leutele – (Falefa); O oe o le Aai 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.
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, Luatuanuu.
Tumua o Asiata: – O le a Falefa Tumua ia te oe (Sailiga Malo o Asiata ia Fonoti).

King Fonoti also brought the Title Mata’afa from Faleata to Atua. The trade was with Tiufea which King Fonoti changed his name to Manulele’ua after their game on flying the pigeon, and that Faleata will have the title of his father Faumuina. The titles Manulele’ua and Une which are high ranking orators in Vaimoso Faleata were created due to this exchanging of the two “Ao” Titles. Mata’afa the “Ao” Title of Faleata was taken to Atua by the King and gave his fathers name or Title Faumuina to replace the “Ao” Title of Faleata.

King Fonoti authorised the separation “Va-i-Mauga” of Lufilufi the Tumua and the Palace of Mulinu’u Lalogafu’afu’a Sepolata’emo, and appointed “Poloai” the six house of Lufilufi as the messenger between Lufilufi the Tumua and the Palace of Mulinu’u Lalogafu’afu’a Sepolata’emo for all communications first before any meeting to take place.

The Va’a o Fonoti District; comprises the village of Faleapuna and the sub district of Fagaloa, Safanua in the region of Atua became the naval war fleet in Fonoti’s war of succession “The Vessel of Fonoti”. People in these places not only sided with Fonoti but their fleets also contributed greatly to Fonoti’s victory. And for the part they had played in the dispute and for contending with Manono, Sapapalii and Saleaumua in the fighting that took part on the sea. In reward King Fonoti Tupu Tafa’ifa of Samoa designated them an Independent Political District In Its Own Right.

Aiga I le Tai District; comprises the villages on the small island of Manono and Apolima, and their associated villages along the north western tip of A’ana district, some sided with Fonoti and some sided with his kin Va’afusuaga Tole’afoa and Samala’ulu. King Fonoti Tupu Tafa’ifa of Samoa designated these villages an Independent Political District In Its Own Right. – thus the political district Aiga I le Tai, literally family on the seaward side.

King Fonoti also granted Ulualofaiga complete power over Fagaloa District and in addition he gave Ulualofaiga the village of Amanave in Tutuila. This village is controlled in this manner right down to the present day and The Authority as Recognised by the American Government. Fonoti also conferred honours on Tofaeono, Aiono, Misa and the privilege of receiving food on Faleata. Le ava a Faleata e favalaaui, o Faleata o le Itu Autasi ia Lufilufi ma Leulumoega ma Tuisamau. And the saying; O le sola a Faleata e sola ae vave mai. Additional honours given by King Fonoti – Faleata, already under Atiogie called Faleoo O Faiga Malo. Chief Aiono na tofia e le Tupu Tafa’ifa o Fonoti e tali ona lafo (toga) i so’o se mea fai a Samoa, O le Laaufausia – the chief Aiono of Fasitoo-uta may accept mats from Public Ceremonies as he is entitled to do so by Ancient Authority of the King Fonoti. Atamaioalii; is the Personal Servant of Tuia’ana appointed by King Fonoti. It is said the first Atamaioalii came from Manulega, a former inland village near Palauli. Since he served well and skillfully, King Fonoti said, you can eat my things because you served me well. King Fonoti’s food was tabu for others. King Fonoti also honoured his in-laws Fenunuti and Leatuavao as the Matua of the Sa-Tuala Family; – Fa’afetai Fenunuti ma Leatuavao i lo oulua Fa’aeaea, o lea ia amata atu ile aso nei, na avea oulua ma Matua Mavae o Le Aiga Sa-Tuala. King Fonoti rewarded and conferred many more other honours upon those Chiefs and Districts that had fought for him and such honours and privileges are honoured by the Tumua and Pule down to the present time.

Appointments by Fonoti’s sister Samala’ulu from the same war for:
Alipia: – O le matua na togi.
Tanuvasa: – O le itulua i ai o A’ana.

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

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

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

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

Note: King Fonoti Tupu Tafa’ifa of Samoa his Wish or Mavaega with his brother.
So Tole’afoa came and sat down by the in-between posts at the rear. Again the King spoke: Come, that I may determine our affairs so that your children and mine will fare well. The following were the words of King Fonoti: The Four High Titles be for me and my children, while the Title Tonumaipe’a be for you and your children, so that you will lead the Aumaga. Therefore the Aumaga shall be known to be sanctified. And because you have the Title Tonumaipe’a, you shall sit on a mat, and only you alone shall sit outside on a mat, and the others of the Aumaga shall be forbidden to sit down on a mat. When the kava chewing is over, all shall stand up with their kava bits and put them in the kava bowl; but for your kava bit someone else shall rise and take it there. Then let the kava bowl be brought and placed before you. If no King is announced by the Tumua, you are to be Tuia’ana Aveau’malaga and the words of the Aualuma are to point to you. Your Aualuma is to be cared for by Leulumoega, and Fasito’o-tai and Fasito’o-uta are to protect them.

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

(Titles and line of King Fonoti, Muagututi’a, Seutatia, Nofoatolu, and the Papa title of Tui-Atua are the titles bestowed and present at the Palace of Mulinu’u Lalogafu’afu’a Sepolata’emo, the Royal Seat of Lufilufi the Tumua the Principal Place in Atua to this day: – Fonoti at le Aiga Pa’ia o Sa-Levalasi in Lotofaga Atua)

1. 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’).
2. 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’, o lo’o ala’ala ile Maota o Mulinu’u Lalogafu’afu’a ma Sepolata’emo i Lufilufi o Tumua Atua).
3. 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’ lea na e’e ile Maota o Mulinu’u Lalogafu’afu’a ma Sepolata’emo i Lufilufi o Tumua Atua)
4. 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].
5. 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 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]

Note: It is believed and agreed you had to held all four high titles to be the King of Samoa. For Queen Salamasina’s Royalty case, her genealogy line and descendants are proven of Royal Bloodline as well as held to the high titles of Samoa..

The two Tupu Tafa’ifa of Samoa Queen Salamasina and King Fonoti were laid to rest and buried at Mulifusi and Tanumaleu now called Lotofaga in Atua, the Place of The Sacred Family of Sa-Levalasi and Fiame the Sa’ofaapito. Tupu Tafa’ifa o Samoa 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.

THE COLONIAL PERIOD ON POLITICAL AND THE FREEDOM OF SAMOA:

Fonoti Ioane Brown of Lotofaga-(Line and Descendant of King Fonoti Tupu Tafa’ifa of Samoa) at le Aiga Pa’ia o Sa-Levalasi in Lotofaga Atua. DOB-1901/ D-1974: The MAU & The Government of Samoa from 1935 to 1957.
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) – Link to Info in full

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

HON FONOTI HIS WISH OF APPOINTMENTS FOR THE CONSTITUTIONAL INDEPENDENCE GOVERNMENT OF SAMOA: 1954-1957

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

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

I Agree that this Constitutional Convention is something like religious conference because we have very often mentioned the Name of God, whereas this Convention is the Constitutional Convention of the Government of Samoa. I feel that the reason why perhaps we are mentioning the name of God so very often is because we are anxious that a Government of Samoa be founded in God, and I Wish to say therefore to you Samoa well done indeed.

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

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

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

FIRST, I would say that the present Council of State be retained and that its name be changed to Fono of Ta’imua – Council of Leaders.
SECOND, that the four royal sons of Samoa be in that Council.
THIRD, that the Hon Tupua Tamasese and Hon Malietoa, as they are at present, the Head of State, but for the future that there be only one Head of State and that the Head of the State be selected from within that fono of Ta’imua, and that the four nominates the Head of the State. If they are unable to do that then the matter should be referred to the Legislature for final action.

Those are my Wishes to this question of Head of the State and I would say if we should do that and carry hope, faith and charity in our hearts, and trust in our Lord, and trust in our own people, I am sure we will succeed and be bound together in Unity and Friendship. And I would say not only for the present, but also for the future, so that the very words written in our flag which is flying above us now “God is The Foundation of Samoa” may be always in our hearts. I have many other points which I would have liked to speak about but time is short.

Sir, I move that the Steering Committee comprising 5 Samoans and 2 Europeans namely:
Hon Leutele Te’o, Hon Tualaulelei, Hon Gatoloai Peseta, Hon To’omata and 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).

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.

The original historical All Samoa Fa’alupega of King Fonoti Tupu Tafa’ifa of Samoa was regained from the changed by the Colonist Imperial, with the new addition to it “Tama and Aiga” stands for the four Tamaaaiga and their families: – Tulouna Tumua ma Pule, Tulouna Itu’au ma Alataua, Tulouna Aiga I le Tai, ma le Va’a o Fonoti, Tulouna Tama ma latou Aiga, po’o Aiga ma latou Tama.

On October 9, 1974, Fonoti Mata’utia Ioane Brown of Lalovaea and Lotofaga Atua of King Fonoti Tupu Tafa’ifa of Samoa line, died at Moto’otua Hospital Apia in Western Samoa. The funeral mass was held at the Catholic Church in Mulivai Apia by His Eminence Cardinal Bishop Pio. Fonoti was laid to rest and buried at his land called “Oliula” in Lotofaga Atua. (J.B. Fonoti family: Sa-Fonoti of Lotofaga Atua)

KING FONOTI TITLE AND LINE OF SUCCESSION FROM THE PALACE OF MULINU’U IN LUFILUFI TO THE SACRED FAMILY OF SA-LEVALASI IN LOTOFAGA ATUA:
1. 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].
( 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).
2. 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).
3. 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.
4. Usu Fonoti Nofoatolu Fata ia Teoteo Taufagalupe le afafine o Seinafolava i Lotofaga Atua, fa’aee le gafa: o Fonoti Teoteo Tuipu’avai (tama).
5. 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).
6. Usuia Muiamana le alo ulumatua o Fonoti Teoteo Tuipu’avai o Lotofaga e Teleso o Si’umu, fa’aee le gafa: o Fonoti Pua’a (tama ulumatua “Alii o Aiga”), Lasela (teine), ma Leota Tafilipepe Ioane (tama).
7. Toe usuia Muiamana le alo ulumatua o Fonoti Teoteo Tuipu’avai o Lotofaga e Tafea Elise le alo o Lupe Tafea Tuai’ipuniu ma Fonoti LeTaupe Tuipalepale o Matatufu Atua, fa’aee le gafa: o Tafea Lomano Maioa Fonoti (tama).
8. Usu Tafea Lomano Maioa Fonoti 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).
Note: Ua toe fetaia’i i I’u o Gafa o “Aiga e Lua” o Samoa ia Sa-Levalasi ma Sa-Tuala.
9. 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), 10. 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), 11. Fonoti Tuala Le Sa’oalii Kamilo Brown (tama: Tuala le Sa’oalii ole Aiga Satuala 1963, ma Fonoti o Lotofaga Atua 2003), 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).

The current successor of King Fonoti Tupu Tafa’ifa of Samoa line to the Title is: Fonoti Tuala le Sa’oalii Kamilo Brown, of le Aiga Pa’ia o Sa-Levalasi at Lotofaga Atua, and le Aiga fa’alagilagi of Samoa Aiga Sa-Tuala ma Sala. Note: “Aiga e lua” o Samoa.

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

In 1810 the most powerful chief was Tamafaiga of Manono who gave himself the title as ‘Tupu o Salafai’. According to this tradition the only person to hold the Tafa’ifa since Queen Salamasina was Fonoti who was known as Fonoti the King! (Malama Meleisea).

On August 18, 1830, John Williams and his party “observed from the east a bay [Safune] which appeared well sheltered from the east wind….A great number of canoes came off to whom Faauea the Samoas Chief spoke. The people recognised him immediately and addressed him as their Etu Chief.” (Probably aitu, believing that he was dead because of his long absence from Samoa). Fa’auea told the Samoans that the Olive Branch was a “pahilotu” (praying ship), and the Christian converts on Tongatapu, Ha’apai, Rarotonga and Tahiti were “all much better since they embraced Christianity.” (1a. Moyle 1984: 67-68)

On August 20, 1830, John Williams and his fellow missionaries approached Apolima, and secured the services of “a European called John Wright,” who “came to offer himself as our Interpreter in which capacity we were glad to accept him.” On this occasion, Williams recorded the recent assassination of the reputed cannibal chief Lei’ataua Tonumaipe’a Tamafaiga “about 15 days before our arrival,” speculating that “It is thought he would have used all his influence to oppose our object he himself being almost the object of adoration but he was removed.” (1a. Moyle 1984: 69)

On August 23, 1830, LMS missionary John Williams and his colleagues visited “the principal chief Malietoa [Vai'inupo, at Sapapali'i, Savai'i] with the present we had brought for him.” (Axes, hammers, chisels, cloth, beads and a large quantity of LMS publications). In return, Malietoa brought the missionaries “a present of mats and native cloth. The chief held one end of the cloth and mats in his hands leaving the other to drag after him in the form of a train which an elderly female bore slightly off the ground. The chief came in twice in the above mentioned manner and presented the mats and cloth to us rather in a stately and graceful manner.” After Malietoa was seated, Williams, using John Wright as an interpreter, explained the purpose of his visit, which was not to take any of his property, but rather, to teach him “and his people the knowledge of the true God.” (1a. Moyle 1984: 73)

On May 3, 1841, Malietoa Vai’inupo (”Tavita”), the first tama ‘aiga chief to accept Christianity, died in Western Samoa. (1e. Theroux 1985)

On February 25, 1868, Malietoa Laupepa was proclaimed King of Samoa. The French reported that the proclamation was inspired by Consul J.C. Williams. (1a. Morrell 1960: 213)

On April 9, 1872, the “chiefs and rulers of Samoa” signed a petition addressed to United States President Ulysses S. Grant “praying for the annexation of Samoa to the United States.” (1a. Morrell 1960: 214)

On January 14, 1876, the “Three Consuls” (of England, Germany and the United States) issued a proclamation withdrawing foreign subjects from the jurisdiction of the Samoan government. (1a. Morrell 1960: 218)

On February 7, 1876, Malietoa Laupepa, appointed as “King of Samoa” by the Three Consuls and held aboard HMS Barracouta, was persuaded to sign a letter requesting the arrest of Samoa’s “Premier” Albert Barnes Steinberger as “a liar and an impostor.” (1a. Morrell 1960: 218)

On September 2, 1879, a municipal convention was held in Apia between Malietoa Laupepa and the “Three Consuls” (of Britain, Germany and the United States). Under the terms of this agreement, “the Samoan Government gave up all jurisdiction over the town, harbour and neighbourhood of Apia. A Municipal Board was created, consisting of the Three Consuls and one nominee of each, with rating powers and a magistrate to enforce its regulations and redress complaints. One of its first regulations forbade the sale of liquor to a Pacific islander.” (1a. Morrell 1960: 223)

On October 17, 1879, The Apia town and district were formed into a municipality on the advise of Sir Arthur Gordon when he called here some months earlier. (Tom Overhoff: 2009)

On December 23, 1879, German warships saluted Malietoa Talavou and the new Samoan flag, which was red with a white cross and a white star in the upper left quadrant. (1e. Theroux 1985)

On March 12, 1880, Malietoa Talavou was declared “King of Samoa” and his nephew, Malietoa Laupepa was declared “Vice King,” to succeed his uncle on his death, by the Three Consuls (Britain, Germany and the United States). (1a. Bryan 1927: 27)

On March 24, 1880, in Apia, an agreement was entered into by “King” Malietoa Talavou, the Government of Samoa and the “Three Consuls” (Britain, Germany and the United States) whereby the Consuls agreed to support the King, and to provide an Executive Council for him. The members of the council were Thomas Trood, English, Minister of Finance; Alfred Volkmann, German, Minister of Public Works and Jonas M. Coe, American, Minister of Justice. (Jonas Coe was the father of Emma Eliza Coe, the legendary “Queen Emma”). (1d. Bryan 1927: 27)

On March 10, 1881, Malietoa Laupepa was crowned “King of Samoa” by the “Three Consuls” (Britain, Germany and the United States). (1d. Bryan 1927: 27)

On March 19, 1881, Malietoa Laupepa, nephew of the recently deceased Talavou, was declared “King of Samoa” by the “Three Consuls” (Britain, Germany and the United States). Tupua Tamasese Lealofi I and Mata’afa Iosefo opposed the declaration. (1d. Bryan 1927: 27)

On April 21, 1881, Tupua Tamasese Lealofi I, Mata’afa Iosefo and other disaffected chiefs met at Leulumoega, ‘Upolu. Tamasese was declared “King” of Atua and A’ana districts, to hold office for two years, and then to be succeeded by Mata’afa. (1d. Bryan 1927: 27)

On July 12, 1881, the “Lackawanna Agreement,” mediated by Captain J.H. Gillis of the U.S. Navy, commanding USS Lackawanna, was signed in Western Samoa, dividing kingly honors between “King” Malietoa Laupepa and “Vice King” Tui A’ana Tupua Tamasese Titimaea. (1a. Gray 1960: 68-69)

On January 23, 1885, Doctor C. Stuebel, the German Consul in Samoa, raised the German flag at Mulinu’u, ‘Upolu, as a “public manifestation” of the taking possession “as security, of all the land which now constitutes all the municipality of Apia.” (This was supposed to be a reprisal for the alleged wrongs committed against Germany by the Samoan Government). (1d. Bryan 1927: 29)

On December 31, 1885, in Apia, the German Consul in Apia, Dr. C. Stuebel, hauled Malietoa Laupepa’s flag down, explaining that Malietoa had no jurisdiction over the municipal zone. (1a. Gilson 1970: 379, 381)

On August 27, 1887, German warships distributed declarations of Tui A’ana Tupua Tamasese Titimaea’s war on Malietoa Laupepa (which lasted until September 1, 1887. (1a. Gray 1960: 78)

On September 15, 1887, Captain Eugen Brandeis, a German officer, forced Malietoa Laupepa and other chiefs to sign a document declaring Tui A’ana Tupua Tamasese Titimaea as “King of Samoa.” (1a. Gray 1960: 78-79)

On September 17, 1887, Malietoa Laupepa surrendered to German Captain Eugen Brandeis, was taken aboard SMS Bismarck, and was sent into exile aboard SMS Adler, first to the Cameroons, then to Germany, and finally to Jaluit in the Marshall Islands. “He was accompanied by his brother Moti, Maisake and Alualu (a half-caste German interpreter).” (1d. Bryan 1927: 32)

On September 5, 1888, the German warship SMS Adler (”Eagle”) shelled Manono and Apolima, which were strongholds of Malietoa’s forces. (1a. Gray 1960: 83)

On March 23, 1889, Malietoa Tanumafili I was installed as “King of Samoa” by the “Three Consuls.” (1a. Gray 1960: 99)

On June 14, 1889, the Berlin General Act proclaimed the “independence and neutrality of the Samoan Islands” and provided for the recognition of Malietoa Laupepa as “King.” Another aim of this Act was to avoid all occasions of dissensions between their respective and the people of Samoa while at the same time promoting as far as possible the peaceful and orderly civilization of the people. (1a. Kennedy 1974: 96-98; 1d. Coleman 1959: 7)

On August 11, 1889, Malietoa Laupepa returned from his exile in the Marshall Islands, aboard a German gunboat, and was set adrift. He was met by Mata’afa Iosefo, in favor of whom he subsequently abdicated his “kingship.” (1d. Bryan 1927: 34)

On July 13, 1893, Mata’afa Iosefo was captured on Savai’i, having fled there from Manono during yet another of Samoa’s European-inspired 19th century civil wars. (1a. Gray 1960: 97)

On July 26, 1893, he was deported to Jaluit in the Marshall Islands, along with his daughter and 11 others. (1a. Gray 1960: 97)

On December 5, 1894, the Samoan Land Claims Commission held its last meeting, awarding 75,000 acres to German claimants, 36,000 to English petitioners, and 21,000 to American hopefuls. (1a. Gilson 1970: 411; 1a. Gray 1960: 97-98)

On November 15, 1898, after a great fono in Mulinu’u, Mata’afa Iosefo was declared “King.” This news was relayed to the Three Consuls and the Chief Justice. The Germans supported his claim, but Malietoa Tanumafili I and Tui A’ana Tupua Tamasese Lealofi I denied the legality of the election. Chief Justice William Lea Chambers agreed with them, and civil war once again erupted. (1a. Gilson 1970: 426-427).

On December 31, 1898, in accordance with the provisions of the Berlin General Act, the Chief Justice of Samoa ruled that Malietoa Tanumafili I would be “King,” as the three claimants (Malietoa, Tui A’ana Tupua Tamasese Lealofi I and Mata’afa Iosefo) could not agree among themselves as to who should be “King.” Once again, civil war broke out. (1d. Bryan 1927: 40)

On January 4, 1899, The Three Consuls (of England, Germany and the United States) recognized Mataafa Iosefos government in Apia. (1e. Theroux 1985)

On March 31, 1899, Mata’afa Iosefo’s forces defeated Malietoa Tanumafilis army in yet another phase of Samoa’s ongoing, European-inspired civil war. (1a. Gray 1960: 101)

On February 16, 1900, the Berlin Agreement was ratified by the United States Senate. Under the terms of the treaty, the eastern Samoan islands (Tutuila, Aunu’u and Manu’a) became a U.S. Territory. Germany gained control of ‘Upolu, Savai’i and the other western isles, and in return gave up her interests in Tonga and the Solomon Islands. Britain relinquished her claims in Samoa, colonized the Solomon Islands and retained a sphere of influence in Tonga. (1d. Bryan 1927: 43)

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

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

On February 17, 1901, Hon Fonoti Mata’utia Ioane Brown of Lalovaea and Lotofaga Atua the Sa-Fonoti the King line, was born at Lotofaga Atua in Western Samoa. (J.B. Fonoti family: Sa-Fonoti) – Info in full

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

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

In 1905, The case for Malietoa asserted that he held the four papa titles and was tafa’ifa, Lauaki Namalauulu Mamoe of Safotulafai in Savaii, asserted that Malietoa had no such recognition. He claimed that Malietoa held none of the titles, not even that of Malietoa, since none had been bestowed by Samoan custom. In this contention Lauaki was supported by the Orators of Malie and Manono. (Malama meleisea).

In 1909, Lauaki Namalau’ulu Mamoe of Safotulafai and other chiefs aboard the German warship taking them to exile in Saipan. (Malama Meleisea).

On January 21, 1909, The orator Lauaki Namulaulu of Safotulafai, leader of the Pule Party, arrived at Vaiusu, accompanied by a large party of armed men in 25 fautasis. He had been summoned by the German Governor Solf for interrogation concerning his petition for self-government by the Samoans, and the newly, by the Germans created title of Ali’i Sili. The Governor, accompanied by Mata’afa, went to Vaiusu and persuaded Lauaki to return to Savaii with all his people, which Lauaki did. He also managed to pacify the Tumua fiction who took umbrage at Lauaki’s discreet and challenging action in landing a large party of armed men at Vaiusu. Solf could not let Lauaki get away with this defying act, and telegraphed for the assistance of German warships at the time in the South Pacific. These ships arrived 2 months later, and Lauaki and 9 of his adherents and their families were deported to Saipan. (Tom Overhoff: 2009)

On February 6, 1912, Paramount Chief and Mau leader Mata’afa Iosefo, a leading figure in Samoan civil wars of the late nineteenth century, and oft-crowned (by the Three Consuls) “King of Samoa,” died and was buried at Mulinuu, Apia. (1a. Davidson 1967: 88)

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

In 1913, one of the changes was the All Samoa Fa’alupega from King Fonoti: – Tulouna a Tumua ma Pule, Tulouna a Itu’au ma Alataua, Tulouna a Aiga-i-le-Tai, Ma le Va’a-o-Fonoti. Translation: Respect to Tumua and Pule, Respect to Itu’au and Alataua, Respect to Aiga I le Tai, And the Crew/Ship of Fonoti. (Since 1600AD)

To the new Fa’alupega of German Samoa required for Malietoa Tanunafili and Tupua Tamasese to be sworn on oath and change this Samoas 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’amanatuaina 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 ua fita i le tautua i le Malo. Translation: Respect to his Majesty the Kaiser, the most dignified King of our imperial Government. Respect to his honour the Imperial Governor, the Kaiser’s representative in Samoa, Welcome to Malietoa and Tupua, who represent the two families in your positions as advisers to the Imperial government, Respect to the Faipule Kaisalika who are strong supporters of the government, Welcome to the various officials who have served the imperial government faithfully. (Malama Meleisea)

On September 1, 1914, Western Samoa’s Administrator, Lieutenant Colonel Robert Logan, informed an assembly of Samoans that his government, for the time being, would be similar to the one established by the Germans. (1a. Davidson 1967: 91)

On November 14, 1915, Lauaki Namulau’ulu Mamoe, one of the leading orators of his time and a leader of the Mau a Pule, died on Tarawa in the Gilbert Islands. He was en route to Samoa from Saipan in the Mariana Islands, whence he had been exiled by the Germans. (1a. Davidson 1970: 298)

On June 21, 1919, The Secretary of Native Affairs published figures of the number of victims of the flu epidemic: Before 38, 178 people, After 30, 636 people, 7,542 died. (Tom Overhoff: 2009)

On May 1, 1920, New Zealand’s civil administration of Western Samoa began, under the authority of two bills passed by the New Zealand Parliament. The first bill provided for the establishment of a Department of External Affairs. The second empowered the government to establish a civil administration in Western Samoa. Under this authority, a Samoa Constitution Order was created. (1a. Field 1984: 53)

On December 17, 1920, the Council of the League of Nations confirmed and defined “A Mandate conferred upon and accepted by His Britannic Majesty for and on behalf of the Dominion of New Zealand to administer German Samoa.” Thus, King George V, as King of the United Kingdom and the British Commonwealth, became King of Western Samoa. (1a. Davidson 1967: 101; 1a. Field 1984: 54; 1a. Rowe 1930: 96)

On July 23, 1927, in the New Zealand Parliament, the second reading of the Samoa Amendment Bill was concluded. In reference to the bill, Prime Minister Gordon Coates said that “the Samoans are a backward people” with a weakness for politics, and were “susceptible to agitation and rumor.” (1a. Field 1984: 99)

On December 6, 1928, Tupua Tamasese Lealofi III, a leader of Western Samoa’s Mau, was found guilty of a summons relating to the non-payment of a poll tax in 1927, and was sentenced to six weeks in jail. He was also found guilty of resisting arrest, and was sentenced to a six-month jail term in New Zealand. (Field 1984: 131-132)

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

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

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

On April 21, 1931, Western Samoa’s Chief Judge, John Luxford, found O.F. Nelson & Co., Ltd. guilty of 28 charges of “aiding and abetting” the Mau. He levied a fine of £200 for each charge, for a total of £5,600, and added this comment: “I know of nothing more deserving of censure and condemnation than actions of a European [i.e. afakasi] or European corporation deliberately encouraging members of a somewhat unsophisticated native race to break the law.” (The fine was later reduced by the New Zealand Supreme Court). (1a. Field 1984: 199-200)

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

On March 4, 1933, Mau leader Olaf Frederick Nelson was put aboard the ship Maui Pomare en route to imprisonment and exile in New Zealand. (1a. Field 1984: 210)

On March 19, 1934, banished Western Samoan Mau leader Olaf Frederick Nelson arrived in Lyttelton, New Zealand, aboard the Maui Pomare. He was taken to Paparua Prison, near Christchurch, and lodged an appeal to the New Zealand Supreme Court from there. (1a. Field 1984: 211)

In 1935, Hon Fonoti Mata’utia Ioane Brown of Lotofaga Atua was the leader for the MAU in Atua, till his last year for the MAU in Vaimoso in 1942. (Lands & Titles Court Doc. March 1952) – Info in full

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

In 1939 to 1947, Hon Fonoti Mata’utia Ioane Brown of Lotofaga Atua was the leader of the Fono a Faipule of the Government of Samoa. (Fono o Faipule Proceedings 1939/1947)

In 1942-4, the export values rose from when had fallen to 228,000 pounds to an average of 352,000 pounds. In 1945 they reached the record figure of 630,000 pounds. Despite an increase in the cost of imports (offset, from the national point of view, by difficulties of supply and shipping), this was a period of substantial prosperity, from which the government, as well as the private individual, benefited. Internal revenue rose from an average of 110,000 pounds in the financial years 1939-40 to 1941-2 to 257,000 pounds in the succeeding three-year period. And as one result, the public debt, which had for so long worried both Samoan and European leaders, was wholly repaid. (Davidson Bk: Samoa mo Samoa)

In 1942, onwards a growing and audible demand for self-government, a demand by no means silenced by New Zealand paternalism. 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. (NZTEC: NZ Electronic Text Centre)

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

On June 1944, NZ Governor-General Sir Cyral Newall paid his third visit to the territory, and while welcoming him, the leader of Fono o Faipule Hon Fonoti on behalf of the fono, expressed solid criticism of New Zealand policy. “The Samoans, said 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, concluding that he had lost confidence in the NZ trusteeship. Samoans are quite able to run their own affairs, in spite of NZ’s failure to assist.”- Info in full (Fono o Faipule Proceedings 1944: NZTEC)

On December 20 to 26, 1944, NZ Prime Minister the Rt. Hon Mr. Peter Fraser visited Samoa for a special fono to discuss matters on the spot. This visit of the Prime Minister and discussions at the special fono “proved a crucial event in NZ’s relations with the Samoans and in the evolution of NZ’s conception of trusteeship”. Demands were made by leader Fono o Faipule Hon 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, included setting up of a scholarship scheme etc. but which was headed by a firm request for Self-Government in Samoa after the war, all of which eventually lead to endorsement by United Nations on 13 Dec, 1946. (Fono o Faipule Proceedings 1944)

On November 18, 1946, Western Samoa’s “Fono of All Samoa” presented a letter to Foss Shanahan, New Zealand’s Assistant Secretary for External Affairs, in which the members thanked New Zealand for its assistance, but expressed their complete opposition to the draft United Nations Trusteeship Agreement. The Fono asked for self-government, with New Zealand acting “as Protector and adviser to Samoa in the same capacity as England is to Tonga.” (1a. Davidson 1967: 166)

On December 13, 1946, the United Nations General Assembly approved the Trusteeship Agreement for Western Samoa. Its details belong to the history of self-government in Samoa. (1a. Davidson 1967: 167)

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 Tufilau and Namulau’ulu Siaosi. (1a. Davidson 1967: 265)

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

On 1951-1953, Hon Fonoti had taken the novel step of formation of a Political Party. Out of this action “The Samoan Democratic Party” emerged. The founder and leader of The Samoa Democratic Party. During its first year the party claimed a membership of about three hundred and the support of a substantial proportion of the untitled people. 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. Although Fonoti was an influencial person, his party 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. (Davidson; Bk Samoa mo Samoa)

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 1954-1957, Hon Fonoti a member of the Working Committee Constitutional Convention of the Government of Samoa announced of his wish and opinion to secure Self Government – Samoa Independence! And for a Government of Samoa be founded in God. For the office of Head of State – the present Council of State be retained and its name be changed to Fono of Ta’imua – Council of Leaders. And that the four Tamaaiaga be in that Council, and that Hon Tupua Tamasese and Hon Malietoa Tanumafili (ii) 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 State be selected from within that Council (fono of Ta’imua), and that the four nominates the Head of State. If they are unable to do that then the matter should be referred to the Legislature for final action. (Fono of Samoa Proceedings: 1954/57)

In 1954-1957, Hon Fonoti a member of the Working Committee Constitutional Convention of the Government of Samoa confirmed of The Steering Committee of the Government of Samoa, and comprising 5 Samoans and 2 Europeans namely: Hon Leutele Te’o, Hon Tualaulelei, Hon Gatoloai Peseta, Hon To’omata and Va’ai Kolone, Hon H.W. Moors and Hon A.M. Gurau, be confirmed. (Fono of Samoa Proceedings)

On 1957, A new enlarged Legislative Assembly was opened with 41 Samoan and 5 European members. Afamasaga Kalapu was the Speaker. The Ministers were: Mata’afa Faumuina Fiame Mulinuu (ii), To’omata, Tualaulelei Mauri, Tuatagaloa Te’o, Fa’alavaau Galu, Eugen Paul. (Tom Overhoff: 2009)

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)

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.

On January 1, 1962, the original historical All Samoa Fa’alupega of King Fonoti was regained, with the new addition to it “Tama and Aiga” stands for the four Tamaaaiga: – Tulouna Tumua ma Pule, Tulouna Itu’au ma Alataua, Tulouna Aiga I le Tai, ma le Va’a o Fonoti, Tulouna Tama ma latou Aiga, po’o Aiga ma latou Tama.

On April 5, 1963, Tupua Tamasese Peter Mea’ole, Joint Head of State with Malietoa Tanumafili II since Western Samoa’s independence on January 1, 1962, died of lung cancer in Western Samoa. (1a. Eustis 1979: 161)

On 1973, Hon Teoteo Asiasi’au Tiatia Sauso’o Fonoti Brown became Member of Parliament of Western Samoa for the first time. He had three terms as an M.P. to 1984. He was the fourth eldest son of Hon Fonoti Mata’utia Ioane Brown of Lalovaea and Lotofaga Atua. (J.B. Fonoti family: Sa-Fonoti)

On October 9, 1974, Hon Fonoti Mata’utia Ioane Brown of Lalovaea and Lotofaga Atua the Sa-Fonoti the King line, died of old age at Moto’otua Hospital Apia in Western Samoa. The funeral mass was held at the Catholic Church Mulivai in Apia by His Eminence Cardinal Bishop Pio. Fonoti was laid to rest and buried at his land called “Oliula” in Lotofaga Atua. (J.B. Fonoti family: Sa-Fonoti)

In 1975, Prime Minister Mata’afa Faumuina Fiame Mulinuu (ii) suddenly died. He had four terms as Prime Minister and a similar number of terms as a Chairman of the Congregational Christian Church Assembly. He was laid to rest in the family vault at Mulinuu Apia. (Tom Overhoff: 2009)

On March 24, 1976, Tupuola Taisi Tufuga Efi became Prime Minister of Western Samoa for the first time. (7. World Statesmen 2002b: 3)

On November 2, 1977, When the Head of State Malietoa Tanumafili (ii), invited by the Governor, paid his first official visit to American Samoa, he was given a cold reception in Manu’a. Only chiefs and orators of Ta’u met him on arrival. Head of State Malietoa Tanumafili (ii) was not presented the first cup at the kava ceremony, and the visitors speech in reply to the hosts welcome speech was cut short by the village orator. No reasons were given for the uncharacteristically rude reception, but one report said that the differences were longstanding, had originated hundreds of years ago and had a traditional basis. (Tom Overhoff: 2009)

On April 13, 1982, Vaai Kolone became Prime Minister of Western Samoa for the first time. (7. World Statesmen 2002b: 3)

On December 31, 1982, Tofilau Eti Alesana became Prime Minister of Western Samoa for the first time. (7. World Statesmen 2002b: 3)

On October 18, 1985, After the Japanese Government had announced its offer to triple its aid quota, Prime Minister Tofilau Eti was prompted to make the rather tactless statement that the Japanese volunteers here are superior to those of the American Peace Corps. (Tom Overhoff: 2009)

On December 30, 1985, Vaai Kolone became Prime Minister of Western Samoa for the second time. (7. World Statesmen 2002b: 3)

In 1990, At a plebiscite, at which 40,000 of the 75,000 people eligible to vote did vote, the majority favoured universal suffrage, but opposed a second House of Parliament. (Tom Overhoff: 2009)

On May 14, 1992, During discussion in Parliament of a clause in the Lands, Survey & Environment Bill, Prime Minister Tofilau Eti and Talamaivao Niko started throwing sexual accusations at each other. (Tom Overhoff: 2009)

On October 17, 1992, The Council of Churches (President Cardinal Pio Taofinu’u) asked the Government to review the Constitution so as to allow for the banning of any more churches or religions. The Cardinal felt that there are enough religions, all having the same God, although with the establisment of Muslims “there are now two Gods”. (Tom Overhoff: 2009)

On November 23, 1998, Tuilaepa Sailele Malielegaoi became Prime Minister of Western Samoa. Government HRPP Party to Date. (7. World Statesmen 2002b: 3)

On October 18, 2000, Referring to corruption in politics and the pre-election practice of bribing, M.P. Afamasaga Tole’afoa remarked in Parliament that getting into Parliament costs a fortune, and that, once the candidates are there, it is “Natural” to try and recover the money they had to spend to get there. He considered it to be a “Natural state of affairs” that M.P.’s would try to get their hands on on public funds if the regular remuneration packages are not sufficient. To reduce the risk of the honorable abusing public funds to serve their own purpose, he supported the Civil List Act amendment bill aimed at raising the remuneration of M.P.’s. The leader of the Opposition agreed that the problems of political corruption would always be around if the M.P.’s remuneration is not commensurate with the importance of their position. (Tom Overhoff: 2009)

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) – Info in full

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

14. Usu Tui-Fiti ia Si’uuilasisifo le alo o Tui-Atua Puluitua faae’e le gafa fotuai mai o Fata (tama: Suafa “Fata” o Lotofaga le Aiga Salevalasi).
O Fata lenei na malaga ma ona matua i Fiti a’o ititi lava o ia. A’o faae’e le va’a e malaga ai Fata ma ona matua. Ona si’i atu lea ile va’a o le tama, ua ta’ai ile la fala ole va’a, maua ai le suafa “Ta’ai” e fa’amanatu ai le ta’aiga o Fata ile la fala o lo latou va’a ma ona matua. Ua matua le tama a’o iai i Fiti, ona manatu lea o Fata e fia malaga mai i Samoa, ona malaga mai ai lea. Ua sau le malaga taunu’u i gatai o Mulifanua, ona alu a’e lea ua moe ile fuefue. Ua ala a’e ua maua lona igoa o “Fatamoeilefuefue”. Ona alu ai loa fa’atu ile tuasivi o A’ana, o ala ai le malaga mo Atua. Ua alu le malaga i Atua, ona moe lea i gauta o Tuamasaga, ua moe ile pogati ole la’au, maua ai lona igoa, o “Fatamoepogati”. O alu pea le malaga ua taunu’u i gauta o Saoluafata ona moe ai lea. Ua le moe nei Fata i lalo, a ua moe ile tumutumu o le niu, ua ala mai ua maua lona igoa o “Fa’amoeta’ale”, po’o “Fatamoeuaniu”. Ua alu pea le malaga ona moe lea ile Vaimauga ua ta’ua ole Mafa. Ona usu ai lea ia Maugaoalii, faae’e le gafa o Puatau. Ona alu ifo lea ua nofo ile nu’u o Etemuli ona usu gafa ai lea ia Sinasinavaiao le alo o Tui-Atua Fogalepulu, faae’e le gafa o Fata (ii)
15. Usu Fataigoatele ia Sinasinavaiao le alo o Tuiatua Fogalepulu faae’e le gafa, o Fata (ii) – (tama).
Ona o ifo lea o Fataigoatele ma lona atali’i o Fata (ii), i tai ile ele’ele ua ta’ua o Mulifusi ma Tanumaleu i aso nei. O nonofo ai tagata Fiti. Ole tama’ita’i o Fulu’ula-ale-matoto o le ilamutu o Tui-fiti. Ua taunu’u nei iai Fataigoatele ma lona atali’i o Fata (ii), mulimuli ane Fatalevave. Ona fai atu lea o Fataigoatele ile tama’ita’i o Fulu’ula-ale-matoto , “Oi fea o iai tagata ole nu’u? “ Ae tali mai le tamaita’i, “O la ei uta.” Ona fai atu lea o Fataigoatele i le tamaita’i, “Tu’uatu lo’u atali’i lua te nonofo atu, ae sei o’u alu I uta e su’e mai tagata ole nu’u. Ona alu Ioa le o Fataigoatele, ae tu’u lona atali’i o Fata (ii) e nonofo atu ma Fulu’ula-ale-matoto. Ona ma’itaga ai lea o le tamaita’i o Fulu’ula-ale-matoto ile tama o Fata (ii) le atali’i o Fataigoatele. Ona igoa ai lea ia Fatalevave, ona ole vave ona ma’itaga ai le ilamutu o le Tui-fiti ia Fata (ii).
16. Usu Fatalevave ia Fulu’ula-ale-matoto fotuai mai 1. Mulisepu po’o Leu (Teine)
Ole tamaita’i lenei o Fulu’ula-ale-matoto, o lana masani a pe le tai ona alu lea i lalo ole to-sua ua moe ai. Ona a pe le tai, ona matu lea ole alititai ole to-sua. A sua mai le tai, ona lofia foi lea le alititai ole to-sua. E mafua ai le muagagana e fa’apea, “ua ala mai foi le tamaita’i na moe ile aliti ole tai.”
17. Usuia Mulisepu/ Leu e Matasepu o Lepā fotuai mai o Tauili’ili (tama), 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 Alii o Aiga.
18. Usuia Talalaufala e Tui-Atua Fa’asoutele o Ti’avea fotuai mai o Fililesalue (Teine)
19. Usuia Fililesalue e Leali’ifanovalevale o Palauli fotuai mai o Popoai (Teine), ma Taufaito’a (Teine).
O le alii Toga sa tautuaina Leali’ifano. Na avane e Leali’ifano e fa’ataunu’u ai le gafa, ona ua matua le Ali’i (Lealiifanovalevale). Ole aganu’u ma agaifanua a Toga. A soifua mai lau ulumatua o se tama’ita’i (teine) ona momoli lea ile Tui-Toga, o lau taulaga ile galuteine ole Tui-Toga. Ole ala lea na momoli ai i Toga Popoai ma Taufaito’a e lo la tama.
20. Usuia Popoai ma Taufaito’a e Tui-Toga (VIII) fotuai mai o Togialelei, ma Tuiavi’i (ia Popoai) ma Puipuifatu (Taufaito’a) – (Maliu Togialele ile fuatau mai Savai’i, e le’i usu gafa)
Ona te’a lea o Togialelei ma Tuiavi’i i Fiti, ae nofo Puipuifatu ole Tui-Toga. Ua mavae aso e tele ona te’a mai lea o Togialelei mai Fiti, ua faoa le Tui-Toga mai ia Puipuifatu na tofia e lo latou tama. Ona filifili ai lea o Popoai ma Taufaito’a po’o ai so laua e maliu i Toga, ona maliu ai lea o Taufaito’a ma le fuatau i Toga. Ua lalata i fanua o Toga le fuatau, ona fa’asaga lea o le fana a Tofele ile lagi. Ua fana le u ma ua pa’u tonu ifo ile tumua’i o Togialelei ma maliu ai. Ona te’a mai lea o Tuiavi’i mai Fiti ua maliu lona uso o Togialelei ile fuatau mai Samoa. Ua sauna foi Tuiavi’i e malaga mai i Samoa, e sa’ili lona aiga i Atua. Ae fa’apea atu le Pipili aua ete alu. O lou uso lena e tanu ile oneone ole matafaga, ua oti ile fuatau mai Samoa. Ona eli lea i luga e Tuiavi’i lona uso, ua ave i uta ma tanu lelei ai. Ona a’au mai ai lea i Samoa e sa’ili lona aiga i Atua.
E taunu’u mai le ausaga a Tuiavi’i i gatai o Apia, o to’o atu le va’a a alo o Sina. Ona fesili lea iai o Tuiavi’i po’o fea a to’o iai lo la va’a? Ae tali mai Le’uli ma Le’efu o la’ua e o e seu. Ona fai atu lea o Tuiavi’i ea pe’a tu’u o la igoa o Le’uli ma Le’efu, ae suafa le tasi ia To’omalatai, a’o le tasi ia Seumanutafa e manatua ai lenei taeao ua o tatou feiloa’i ai ona ua tauesea mai le ausaga. Ona fa’aigoa ai lea o lea ele’ele oi Apia o “Tauesea”. Tauese le ausaga a Tuiavi’i. O lo’o ta’ua fo’i ole Foifale o Salevalasi. O lo’o ala’ala ai Tamaseu ma Faualo.
21. Usu Tui-Toga Puipuifatu ia Pulu-mata-moana le alo o Hulu-a-talala o Toga fotuai mai o Manaia, ma Faisautele (tama).
O le tasi o taofi ile gafa lea e fa’apea ole usuga lea a le Tui-Toga ia Painu’ulasi le alo ole Tuimanu’a fotuai mai ai le teine o Vaetoefaga ma lona tuagane o Ulualofaiga.
22. Usu Tui-Toga Faisautele ia Si’ueatausilinu’u, po’o Painu’ulasi le alo o Tui-Manu’a fotuai mai o Fa’aulufanua, ma Ulualofaiga ( Talamaivao).
Ole tamaita’i lenei o Si’ueatausilinu’u, po’o Painu’ulasi fo’i, na feavea’i e Aumua ma Olotua o Fagaloa e sa’ili ai so la’ua ali’i. Ua so’o Ali’i o Samoa e le alo le tamaita’i. O lea na malaga ai Aumua ma Olotua ma Si’ueatausilinu’u i Toga, maua ai le tasi igoa o Si’uea o tausilinu’u, po’o Painuulasi fo’i. O le ali’i la lenei a Aumua ma Olotua o Ulualofaiga.
23. Usu Tui-Toga Fa’aulufanua ia Taupoimasina le alo o Lefono o Lealatele Savai’i fotuai mai o Vaetoeifaga (teine).
O Vaitoeifaga ole suli o Tui-Toga Puipuifatu, O Tui-Toga Puipuifatu o lona alo Tui-Toga Faisautele, o Tui-Toga Faisautele o lona alo Tui-Toga Fa’aulufanua le tama o Vaetoeifaga le Tina o Salamasina.
24. Usuia Vaitoeifaga le alo ole Tui-Toga e le Tuia’ana Tamalelagi o Leulumoega fotuai mai o Salamasina (teine: ma le ulua’i Tupu Tafa’ifa o Samoa).
Ole tamaita’i lenei o le uluai Tupu Tafa’ifa o Samoa. Ole Tui-A’ana, Tui-Atua, Vaetamasoali’i, ma le Gatoaitele. Ole tama o Tuia’ana Tamalelagi o Tuia’ana Tagaloa Selaginato ma lona tina o Vaetamasoa le alo o Sanalala Le Manu’a ia Gatoaitele le suli o Malietoa La’auli. Ole alo o Tuia’ana Tamalelagi ia Tuitogama’atoe na toe faa’au’au ai le suafa ole Malietoa ia Taulapapa. Ole Sa’o tama’ita’i fo’i lenei o Aiga Salevalasi o Tuitogama’atoe. Ole alo o Tuia’ana Tamalelagi mai lana usuga lona tolu ia Umalau le afafine o Lilomaiava Seve of Safotu fotuai mai ai le tama o Peseta le fa’avae ole Aiga Sapeseta i Savaii. O lona atali’i ulumatua mai lana usuga muamua ia Namoaitele le alo o Folasaitu i Faleata fotuai mai le tama o Tuala, ole ali’i o aiga ma le fa’avae ole Aiga Satuala. A’o lana usuga mulimuli lona sefulu ia Vaetoefaga le alo ole Tui-Toga fotuai mai ai le teine o Salamasina le ulua’i Tupu Tafa’ifa o Samoa ole Aiga Pa’ia o Salevalasi. o Aiga e lua nei o Samoa, ole Aiga fa’alagilagi le Aiga Satuala ma le Aiga Pa’ia o Salevalasi.
25. Usuia Salamasina le ulua’i Tupu Tafa’ifa e Tapumanaia Tonumaipe’a le atali’i o Tonumaipe’a Saumaipe’a o Satupa’itea fotuai mai o Fofoaivaoese (teine), ma Tapumanaia (ii) po’o Tapusatele (tama).
Sa ta’oto gasegase ole tupu o Salamasina i Lotofaga. Ua vaivai o le tupu, ua potopoto Tumua ma Aiga. Ona fai lea o mavaega a Salamasina ia Aiga ma Tumua. O Papa 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’. AIGA E LUA O SAMOA. O Tapumanaia (ii) lea na ave i Falealili e Elipo ma Tauanu’u e fai ma o la ali’i ma faae’e iai o la Ao ole Satele, o Satele Tapumanaia (ii) po’o Tapulesatele. Ae fa’asolo pa’ia ma Papa ole Tupu ile ulumatua le teine o Fofoaivaoese.
26. Usuia Tuia’ana Tuiatua Fofoaivaoese e Tauatamainiula’aita le alo o Valasi-i-Ologa ole Aiga Tonumaipe’a o Satupa’itea fotuai mai o Taufau, Sina, ma lo la tuagane o Asomua-lemalama.
O Tuia’ana Tuiatua Taufau lenei na tafea lana utu, ina ua finagalo iai e soso’o lana nofoaina ile Tuia’ana Tuiatua, i lona uso o Sina ma le tama o Faumuina. E mafua ai le muagagana e fa’apea,”Ua tafea le utu a Taufau”. Na usu Tauili’ili i Papa ia Taufau fa’ae’e le gafa o le ali’i o Tupuivao. O le tala i le ali’i lenei o Tupuivao e fiafia tele i le faiva o le seu lupe. Ua o’o ina vaivai le gasegase o lona tina le Tupu o Taufau, ona alu lea o le savali ia Tupuivao e sau ua vaivai le gasegase o lona tina le Tupu, ae le sau lava, ma lana upu e fa’apea “E le mafia ona ou alu atu se’i o’u talia lupe o maunu”. Ona to’atama’i ai lea o lona tina o Taufau. Ua fai atu ia Tumua ma Aiga, “Ua agaleaga la’u tama ia te a’u, ae ia outou fa’alogo mai i la’u upu. 0 le a tafea la’u utu, ae o le a au le utu a lo’u uso o Sina.”
27. Usuia Tuia’ana Tuiatua Sina e Tito’iaivao o Faleatiu fotuai mai o Tuia’ana Tuiatua Faumuina Le Tupufia (tama)
O Tuia’ana Tuiatua Faumuina lenei na mana’o e malaga i Tutuila e a’ami lona uso taufeagai o Tupuivao o lo’o aunu’ua ai (fa’asala). Ona malaga ai lea o Manalelei mai Leulumoega i lona aiga i Lotofaga e totoma, e mana’o Tuia’ana Faumuina i se I’e (toga) e alu ai lana malaga e a’ami 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 Tuia’ana 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 ile Tuia’ana 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 sei “FONO NEI ILE TI”. Ua uma lo la ava taumavae ua fono fo’i ile ti. O le masani a Samoa i’na ona po, e fai umu ti. Ole fa’avevela o lau mai le ti-vao ona lafo lea iai. E pei ole masi ulu, pe ole masi fa’i fo’i. Ae ui lea!. Ona folo loa lea e Tupuola le Papa ole Tuia’ana na avatu e Manalelei, maua ai le igoa o Tupuola “Tupuolafolopapa”.
O le fai’a a Tupuola ma Manalelei, Na usu Tuiavi’i ia Letele-o-Talaia le alo o Mata’afa i Ululoloa Faleata fa’ae’e le gafa o Taua’aletoa, ma le teine o Unusialetoa. Usuia Unusialetoa e Malietoa Sa o Mulifanua fa’ae’e le gafa o Togia, Ifopo, ma le teine o Aloalonei. Usuia Aloalonei e Vaovasa o Gataivai Savai’i fa’ae’e le gafa o Manalelei po’o Talaleomalie. Taua’aletoa na usu ia Falenaoti Lelasiu’uila (Fufeai) le alo o Tauili’ili o Amaile Aleipata fa’ae’e le gafa o Tupuola, Tago, ma Pafuti le teine.
28. Usu #1 Tuia’ana Tuiatua Faumuina Le Tupufia ia Manalelei po’o Talaleomalie le alo o Vaovasa o Gataivai Savai’i fotuai mai o Fonoti (tama ulumatua: Ole Ali’i o Aiga ma le Tupu Tafa’ifa o Samoa).
O Fonoti le Tupu Tafa’ifa o Samoa, ole Tui-A’ana, Tui-Atua, Vaetamasoali’i, ma le Gatoaitele, mai le “taua ole Paegauo” po’o le “taua ole Tupufia” a Fonoti ma ona uso taufeagai o Va’afusuaga Tole’afoa ma le teine o Samala’ulu ona ua fia tupu uma, ma na manu malo ai Fonoti. Ole tofiga ole Malo ole tupu o Fonoti: (1) Fa’alupega Aoao O Samoa: Tumua ma Pule, Itu’au ma Alataua, Aiga ile Tai ma le Va’a o Fonoti. (2) Te’o: O oe o le Anava o Taua, Ma lou Manu Samoa. (3) 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. (4) Mata’utia: O le Va’a o Fonoti, O le Malu o Ma’auga o Leulumoega, ma Lalogafu’afu’a, Lufilufi. Fea, o le Va’a o Fonoti, O fea fo’i e Fa’aopea ia Atua le Fauono. (5) Molio’o: O oe o le Va’a o Fonoti, O oe o le To’o o le Fua. (6) Leutele; (Falefa), O oe o le A’ai o le Tupu o Fonoti. Falefa (District); Sanone, Gagaemalae, Saleapaga, Sagapolu, Falevao, Sauago, Saletele, Uafato. (7) 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. (8) OLe 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. (9) Tumua o Asiata: Ole a Falefa Tumua ia te oe-Sa’iliga Malo o Asiata ia Fonoti. (10) Ole Mavaega a Fonoti le Tupu Tafa’ifa ma lona uso; “O Papa e Fa, O Le A Ia Te A’u Ma La’u Fanau, A’o Le Ao ole Tonumaipe’a mo oe Tole’afoa Ma Lau Fanau”
29. Usu #1 Fonoti le Tupu Tafa’ifa ia Fuatino le alo o To’alepaiali’i o Satapuala ole Aiga Satuala fotuai mai o Muagututi’a (tama ulumatua: Ole Alii o Aiga).
Ina ua gasegase le Tupu Tafa’ifa o Fonoti i Mulinu’u Lalogafu’afu’a ma Sepolata’emo, sa malaga atu le tama o Aputiputiatoloula ma lona tina o Melegalenu’u e asi le fa’atafa o Fonoti le Tupu, ma sa fa’apea lava fo’i le tele o le atunu’u sa gasolo i ai i le taimi lea. Fai mai sa potopoto ai Tumua e lipoi le gasegase o le Tupu. Na i ai fo’i Fuatino le masiofo a le Tupu fa’atasi ai ma lana tama o Muagututi’a le atali’i o Fonoti.
Ua Sa le Sami, Sa le Vao, Sa le Vanimonimo, Ua Pa’ia le Ele’ele. E Sa se isi ona pisa. O tama la nei o Muagututi’a ma Aputiputiatoloula, ua tusa ua ta’i iva o la tausaga le matutua, Ua o i fafo o le maota ma ta’aalo ai ma pisa e pei ona masani ai tamaiti. Sa le lelei i le fa’alogo a Tumua le pisapisao o tamaiti, ona isa lea e Tumua pe ua taofi fo’i. “Sole, aua le pisa o oulua gutu. E te lua iloa lea e fa’atafa le Tupu. Va’ai e leai se isi e toe pisa o la e tapua’i Tumua”. E maua ifo i le fa’afofoga a le Tupu le sai lea a Tumua, ona ia fesili lea: O ai ea na tamaiti e pisa? Ona tali lea o Tumua: O le ali’i lava lea o Muagututi’a ma Aputiputiatoloula, o fanau a Fuatino ma Melegalenu’u. Ona malele mai lea o le Tupu e fa’apea: Tumua, malie lo outou finagalo, aua le ta’ofia tamaiti ua fa’ato’a feiloa’i le uso. E ta’aalo tama a’o se uso. Na ioe Tumua i le malelega a le Tupu e fa’apea: Muagututi’a, O le a e alu ma lou Muagututi’a, ma lou Fuatino, ma lou Faumuina ma lou Melegalenu’u. E te nofo i Mulifusi. E te tua ia Sa-Tuala, ae tausi oe e Leulumoega. Aputiputiatoloula, O le a e fo’i oe ma lou Muagututi’a ma lou Fuatino, ma lou Melegalenu’u ma lou Faumuina, ma lau igoaipu o le Fetaia’imauso, e fa’amanatu ai le aso lenei fa’ato’a fetaia’i ai oulua le uso. Ae mulimuli ane ua mana’o iai lona tama o Tau’iliili ile igoaipu ma ia fa’apea atu ai i lona atali’i: Aumai lau igoaipu o le Fetaia’imauso ma a’u, ae avatu la’u igoaipu o le Fonofili ma oe. Ole ala lea ole taumafa o Tau’iliili ile igoaipu ole Fetaia’imauso, aua o le igoaipu na aumai i le Tupu.
30. Toe usu #2 Fonoti le Tupu Tafa’ifa ia Taeleasa’asa le alo o Tautaiolefue o Tufulele ole Aiga Satuala fotuai mai 0 Falenaoti (teine).
O Falenaoti lenei o le Sa’o tamaita’i ole Aiga SaTuala i Savai’i. E ta’ua fo’i o le Maopu o Tuala ma Sala.
31. Usu #1 Muagututi’a ia Poto le alo Amituana’i Manaia o Si’ufaitoto’a i Faleata fotuai mai o Seutatia (teine ulumatua: ma le Feagaiga ale Aiga).
Ole Mavaega a Muagututi’a ia ala’ala Seutatia ile Maota ile Mulinu’u, e iai ona ala’ala le suafa Seutatia ile Mulinu’u Lalogafu’afu’a ma Sepolata’emo e o’o mai i aso nei.
32. Usuia Seutatia e Lilomaiava Nailevai’iliili Vae-ole-nofoa-fia o Sagafili (Satuimalufilufi) fotuai mai o Nofoatolu Lilomaiava Vaeolenofoafia (tama: Ulua’i suafa “Nofoatolu” i Luilufi Atua).
Ole Ulua’i suafa “Nofoatolu” lenei na e’e i Mulinu’u Lalogafu’afu’a ma Sepolata’emo i Lufilufi. Ma ole fa’amanatuina ole usuga lenei a Lilomaiava Nailevaiiliili Vaeolenofofia ia Seutatia le Feagaiga ale aiga ma le Sa’otama’ita’i i Mulinu’u Luilufi o Tumua Atua. O le uiga o le Nofoa-tolu po’o le Vae-ole-nofoa-fia e fa’amanatu ai ia suafa o le Lilomaiava i afioaga nei e tolu fa’apea:(1.) Ole suafa Lilomaiava i Palauli i Vai’iliili, (2.) Ole suafa Lilomaiava i Satuimalufilufi, (3.) Ole suafa Lilomaiava i Finao i Safotu i Savaii.
33. Usu Nofoatolu Lilomaiava Vaeolenofoafia ia Sinaivaiana le afafine o Va’afusuaga o Faga i Savai’i, fotuai mai o Fonoti Nofoatolu Laufeti’iti’i (tama).
O Lilomaiava Vae-ole-nofoafia Nailevai’iliili ole suli o Tuiavi’i, na usu #1 Tuiavi’i ia Siaposuisui fotuai mai Tuifa’asisina. Tiumalumatua, Tiumalu-ma-Lilomaiava, Lilomaiava Vae-ole nofoa-fia Nailevai’iliili na usu ia Seuta’atia o Mulinu’u i Lufilufi, fotuai mai o Nofoatolu Lilomaiava Vaeolenofoafia na usu ia Sinaivaiana fotuai mai o Fonoti Nofoatolu Laufeti’iti’i.
34. Usu Fonoti Nofoatolu Laufeti’iti’i ia Va’asa le alo o Fiame Muagututi’a le Sa’ofa’apito ma le Aiga Pa’ia o Salevalasi i Lotofaga Atua fotuai mai o Fonoti Oliovaigafa, Ti’auliva’a, ma Lagouta (teine). [Fonoti o Lotofaga Atua]
O Va’asa o le alo o Fiame Muagututiá, ole 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.
35. Fonoti Oliovaigafa na ai ali’i mai ia 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.
36. 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).
37. 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 (teine).
38. 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).
39. 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).
40. Usu Fonoti Nofoatolu Fata ia Teoteo Taufagalupe le afafine o Seinafolava i Lotofaga, fa’aee le gafa: o Fonoti Teoteo Tuipu’avai (tama).
41. Usu Fonoti Teoteo Tuipu’avai ia Saumaloto le afafine o Tuala Tamalelagi o Safa’atoa i Lefaga, fa’aee le gafa: o Muiamana (teine: ulumatua ‘Feagaiga a le aiga’), Fonoti Tuala Sola (tama), Gauifaiva Samuela (tama), Poto (teine), ma Fipe (teine).
42. Usuia Muiamana e Teleso o Si’umu, fa’aee le gafa: o Fonoti Pua’a (tama), Lasela (teine), ma Leota Tafilipepe Ioane (tama).
43. Toe usuia Muiamana e Tafea Elise le alo o Lupe Tafea Tuai’ipuniu ma Fonoti Le Taupe Tuipalepale o Matatufu Lotofaga, fa’aee le gafa: o Tafea Lomano Maioa (tama).
44. 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).
45. USU HON FONOTI MATA’UTIA IOANE BROWN ia LUISA 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: o Uatogitau Alosio Fonoti Brown (tama), Fonoti Letaupe Ioane Jr Brown (tama: Fonoti Le Taupe o Matatufu 1953), 46. FONOTI INU SAUFO’I BROWN (tama: Fonoti o Lotofaga Atua 1975), Hon Teoteo Asiasi’au Tiatia Sauso’o Fonoti Brown (tama: Faipule ole Malo 1973/1984), 47. FONOTI TUALA LE SA’OALII KAMILO BROWN (tama: Ole Sa’oalii o Satuala 1963, ma Fonoti o Lotofaga Atua 2003), Falesefulu-o-TualamaSala 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).

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 Atua i aso nei. Na to’ai le toma’aga a Manalelei Talaleomalie ia Tupuola Folopapa i Tanumaleu, ole Malae ua ta’ua o Lotofaga 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.

Gafa o Fiame Muagututi’a le Sa’ofa’apito ma le Aiga Pa’ia o Salevalasi 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 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 Samatau’a Siolosega (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: O le Alii o Aiga), ma Muagututi’a (tama: o Muagututi’a lea na suafa ia Fiame o Lotofaga Atua, na soso’o mai i lona tama o Fiame Ufi’avaopupu. Ole Malae o Lotofaga fa’ato’a maua ia Fiame Muagututi’á na si’í e Matatufu i lalo i Matafagatele, o le ala lea ua ali’i ta’i ai ia Fiame ma sa’ofa’apito iai).
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 o Mulinu’u i Lufilufi, fa’aee le gafa: o Fonoti Oliovaigafa (tama), Nofoatolu Ti’auliva’a (tama), ma Lagouta (teine)
[Fonoti o Lotofaga Atua].

TU’UMALO O TUIATUA MATA’UTIA FA’ATULOU

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

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

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

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

MAVAEGA A SO’OAEMALELAGI LEVALASI MA LE FA’AVAE O LE AIGA SALEVALASI

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

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

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

TALA IA TUIA’ANA TAMALELAGI, SO’OAEMALELAGI LEVALASI MA SALAMASINA: O TAUA O PAPA E FA A NAFANUA MA TUPA’I VAILILIGI

PAPA OLE TUIA’ANA:
Na tau’tu le fale o Tutuila ma Ape ia Tuia’ana Vaema ile tama’ita’i o Vaeotamasoa, ina ua le fagaina o i la’ua ile feti’i nai Amoa. Ona fai lea ole fa’atonuga a Leulu i Faga ia tei la’ua. Na la o mai lea ua ta’utu lo la fale. Ona le talia ina lea Tuia’ana Vaema, e inoino le tama’ita’i ile vae o le Ali’i ona e pupula. Ona toe o ai lea o Tutuila ma Ape ua aumai Tuia’ana Tagaloa Selaginato, le atali’i o Tagaloafa’aofonu’u le tama a le afafine o Letufuga. Ona ta’utu ai lea o lo la fale ona fa’ato’a talia ai lea. Ona to ai lea ole tama’ita’í. O le mea lena na fa’atonu ai Tutuila ma Ape i Taelegalolo’o, ina ua la o atu e gaoi mai le tama ina ua fa’ato’a fanau. Ona gaoi mai lea o le tama, tu’u i Fasitoo’uta. O ona po na ina ua gaoi mai le tama sa fai ai ta’ua tele o Ape ma Tutuila, ma Safata ile tuasivi. Ole ta’ua fo’i lena na taua ai Lio e ana le aveave. Ona fai ai lea o lo la luma’ava ma lo la Ali’i.Ua tele taeao e le maua atu se ava e Tutuila, ona fa’apea lea o Tutuila e lelei ona si’i ole tama i Sanamea’uta. Ona si’i mai lea iai o le tama, ona maua ai lea o le igoa o lena nu’u ia “Nofoali’i”, ona ua nofo ai le Ali’i. Ua tele fo’i taeao ua le maua a’e lava e Tutuila se ava ole taeao. Ona fa’apea lea ai lea o la manatu, e lelei ona ave o le tama i lalo i Matatao. Ona si’i ai lea ole tama, ona avatu lea ua vala’aulia e Alapia ma Suluga ile malae o Vavau ona afe ai lea. Ona fa’apea lea o Alapia ma Suluga, aumaia lo lua Ali’i mate tausia. Ona fa’apea atu lea o Tutuila ia Ape, ua ave le tama i Matatao. Ae tali atu Apemoemanatunatu, tu’uia lo ta Ali’i i inei ile Tumua ma o ia fo’i e pule ile Papa. Ona tu’u ai lea ole tama, ua fau ai ona ulumoega, ona fa’ato’a igoa ai lea ole Malae o Vavau ia Leulumoega. Ona ole ulumoega o Tamalelagi. Ole mea na igoa ai lenei ali’i ia Tamalelagi, au’a na aumai ina ua fa’ato’a fanau mai ile manava o lona tina, e le’i susu o ia. Sa fafaga i talo ma niu, o le mea lea na ola ai o ia. O ona po na o nofo Saga’ate i Malae ole vavau o igoa ia Tuiana’a. O potopoto fo’i iai itu’aiga e fitu, na o Sausi lava ma Samoa o tausia Tamalelagi. Ua matua le tama, ona alaga lea e Alapia ma Suluga o Tamalelagi ile Papa.

Ua lua Tuia’ana ia Leulumoega. O le masani ua fai e Leulumoega i na aso, ua ave lava mea ai lelei ia Saga’ate, ae ave mea ai leaga ia Tamalelagi. Ona fa’apea lea o Tamalelagi ia So’oaemalelagi Levalasi, sau ina alu i Savai’i i Tausunu ma Ta’uasa’otasi, fai ia Nafanua ia alofa mai i lo ta tiga. Ua ave lava mea ai lelei ma Saga’ate, ae au mai mea ai leaga ma ta’ua. Ona alu ai lea o Soo’aemalelagi Lavalasi i Savai’i, ona talia ai lea e Nafanua. Sau ina alu, e si’i atu i ie e lima le ta’ua. A fai, ae ai ni ai o lena ta’ua, ia tutu’i le alafale i’u mai Papa, ae aua ne’i nofo ai se Tupa’i, au’a oe le tama’ita’i. Ona sau ai lea o itu’taua a Tamalelagi, ona tau ai lea ole taua ua to’ilalo Saga’ate a ua tu’u le Malo ia Tamalelagi. E leai lava nisi na filifili ile alagaina o le Papa, na o Alapia lava ma Suluga e pule ai. O lena Papa ua ave e Nafanua, ae ua nofo lava Tamalelagi ua leai se Papa o iai, na ole Malo lava ua savali i A’ana uma.

PAPA OLE TUIATUA:
Ona sau fo’i lea ole feau a Tui-atua Foganiutea e alu atu Tupa’i e tau le taua , o lo’o fai lo la va ma Tui-atua Fogaoloula. Ona fai atu lea o Tupa’i, se’i ou alu muamua e ta’u ia Nafanua le tagi a Tui-atua Foganiutea. Ona fai atu lea o Nafanua, o ia ina tau le taua a fa’apea e maua se Malo ia tutu’i le alafale i Pulema’ava, ae nofo ai Tupa’i e fai ma nofoa sa ole Tui-atua. Ona tau fo’i lea ole taua malo Tui-atua Foganiutea, ae to’ilalo Tui-atua Fogaoloula. Ona ave fo’i lea o le Papa ole Tui-atua e Nafanua i Savai’i.

PAPA OLE GATOAITELE:
Ona alu fo’i lea ole feau a Gatoaitele ia aumai ni au e tau le taua i Malie. Ona faimai lea o le tali a Tupa’i, ou te le alu atu se’i muamua ona logo Nafanua i Salafai. Ona o ai lea i Savai’i ona fai atu lea o Tupa’i ia Nafanua, ae tali mai Nafanua. O ina tau le ta’ua, o upu ua uma na faia ma Gatoaitele. Ae a malo la tatou itu’taua, tutu’i le alafale i Tanumafili e nofo ai Tupa’i e talia le tanoa, ae tuvaofono Tuisamau i Malie, ae au’a nei tuvao se fono e Auimatagi. Ona tau lea ole taua, ua to’ilalo Malietoa ma Auimatagi ae malo Gatoaitele ma Tuisamau. Ua avea fo’i le Gatoaitele e Nafanua i Savai’i, ae ua na’o lona Malo ua savali ile Tuamasaga.

PAPA OLE VAETAMASOALII:
Ona sau fo’i lea ole tagi a Satunumafono ia Tupa’i e avatu au ole taua e faia lona tiga i lo la va male alataua. Ona fa’apea mai lea o Tupa’i, se’í muamua ona logo Nafanua i Salafai pe finagalo iai pe leai. Ona alu lea o Tupa’i i Savai’i ma ta’u atu ia Nafanua le tagi a Satunumafono i lona tiga. Ona faimai lea o Nafanua, o ina tau le taua a fa’apea ua maua se malo, tutu’i le alafale i Niusuatia-le-manu, nofo ai Tupa’i e leo ai ile alafale e fai ma agatonu o Satunumafono. Ona tau lea ole taua to’ilalo le alataua, ae tu le Malo o Satunumafono. Ona ave ai lea ole Papa ole Tamasoali’i i Savai’i ia Nafanua, a ua savali le Malo o Satunumafono ile Alataua. O le Malo fo’i lena na alu ai Imoa e tali pisi ia le alataua. O le mea fo’i lea fa’ato’a ta’u ai Imoa, ole pitolua o Satunumafono.

OLE E’E O PAPA E FA IA SO’OAEMALELAGI LEVALASI: SALAMASINA:
O Papa o Tumua ua potopoto i Fili ma Puletu’u i Savai’i. Ona o’o lea i le tasi aso, ua fa’apea atu Nafanua ia Tupa’i. Omai ina ave Papa ia So’oaemalelagi Levalasi i Leulumoega, ae se’i taunu’u lau upu na fai atu. E tutu’i le alafale i Leulumoega e igoa ia I’u mai Papa, o le a I’u nei Papa ia Leulumoega. Ona tali atu lea o Tupa’i, ua lelei. Ae se’i o ma asia le tama’ita’i pe sea lona finagalo, ae sili mea ole se’uga o le a fai nei i Safe’e, ona fa’ato’a fai lea o na upu. Ona o mai ai lea o Tupa’i e asi mai So’oaemalelagi Levalasi i Leulumoega. Ona fai atu lea o Tupa’i ia So’oaemalelagi Levalasi, tau mamao le teine lena ia te oe, aua le solia Oe. A’ua ua lata ona aumai o Pa’ia ia te oe, ua fai mai ai Nafanua. Ona fa’apea lea ole tama’ita’i, ia a ave i fea si’au tama? Oute alofa tele i si’au tama. Ona fo’i lea o Tupa’i i Savai’i,ua alu atu loa fai le se’uga i Safe’e. Ona sili lea o mea seu ina ua i’u le se’uga.

Ona o mai lea o Tupa’i ma Auva’a ua taunu’u i Leulumoega ia So’oaemalelagi Levalasi, ave ese ia le teine maou tuata’afalu o le a avatu Pa’ia. Ae fa’apea le upu a So’oaemalelagi Levalasi, ave ea ifea si’au tama. Oute alofa tele i si’au tama. Ona fai atu lea o Tupa’i, e te loto ea ina avatu o Papa i si’au tama? Tali le tama’ita’i; Oute loto lava iai, au’a e tele lo’u alofa i si’au tama. Ona ave loa lea o Papa ia Leulumoega nate faae’e ia Salamasina. Ona tautu lea ole fale o Leifi ma Tautolo ia Matauti’a ile tama’ita’i o So’oaemalelagi Levalasi. Ona nofo ai lea So’oaemalelagi Levalasi ia Tui-atua Mata’utia Fa’atulou. O le aumoega lenei e iai le upu fa’asamoa o faia nei, “tau ose mea e ala ai”. O le aumoega lenei fa’atoa maua ai le igoa o Mata’utia: Mata’utia Fa’atulou. Ona ma’itaga ai lea o So’oaemalelagi Levalasi ia Mata’utia, ua fanau le tama’ita’i e le au le tama ua na ose alualutoto. Ona solo sui ai lea o Tumua i Lufilufi e fai ma sui o Tuimavave ina ua le au. Ae ave ai Salamasina ma sui a Leulumoega, e avea ma sui ua iai lava Papa. Ona potopoto ai lea o Tumua uma ile tupu tafa’ifa o Salamasina.

OLE MAFUA’AGA O LE SUAFA TALAMAIVAO/ULUALOFAIGA

Ina ua agaleagaina le tina o Salamasina o Vaetoefaga e Leulumoega, ona ave ai lea o le feau a Salamasina i Fagaloa i le tuagane o Vaetoefaga, o Ulualofaiga. Ua agaleagaina lona tuafafine e Tuia’ana Tamalelagi ma Leulumoega. E taunu’u atu le tala oi le vao Ulualofaiga, ona maua ai lea o le suafa o Ulualofaiga o le “Talamaivao”. Ona e taunu’u atu le savali a Salamasina ma le tala, oi le vao Ulualofaiga. Ona malaga ai lea o Ulualofaiga i Leulumoega ma tagata Fagaloa e to’alua. O Pa’ila ma Aiofaiva, o tautai e tautuaina Vaetoefaga ina ua agaleagaina e Tamalelagi ma Leulumoega. E iai ona iai suafa ia e lua i Nofoali’i, e o’o mai ile aso.

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

OLE TALA I LE MAFUA’AGA OLE TUIATUA FA’ANOFONOFO

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

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

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

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

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; Ole “Tupufia a Tuia’ana 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 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”.

GAFA O MANALELEI PO O TALALEOMALIE LE TINA O FONOTI LE TUPU:
1. Usuia Popoai e le Tui-Toga, faaee le gafa o Togialelei, ma Tuiavi’i.
2. Usu #2 ia Tuiavi’i ia Letele Talaeia le afafine o Mata’afa i Ululoloa Faleata, fa’aee le gafa o Taua’aletoa (tama), ma Unisialetoa (teine).
3. Usuia Unisialetoa e Malietoa Sa o Mulifanua, fa’aee le gafa o Togia, Ifopo, ma Aloalonei (teine).
4. Usuia Aloalonei e Vaovasa o Gataivai i Savaii, fa’aee le gafa o Manalelei (teine: po’o Talaleomalie).
5. Usuia Manalelei po’o Talaleomalie e Tuia’ana Faumuina Le Tupufia, fa’aee le gafa o Fonoti le Tupu Tafa’ifa o Samoa.

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

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

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

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

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

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

E TA’AALO TAMA A’O SE USO: MUAGUTUTI’A MA APUTIPUTITOLOULA

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

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

Na ioe Tumua i le malelega a le Tupu e fa’apea: Muagututi’a, O le a e alu ma lou Muagututi’a, ma lou Fuatino, ma lou Faumuina ma lou Melegalenu’u. E te nofo i Mulifusi. E te tua ia Sa-Tuala, ae tausi oe e Leulumoega. Aputiputiatoloula, O le a e fo’i oe ma lou Muagututi’a ma lou Fuatino, ma lou Melegalenu’u ma lou Faumuina, ma lau igoaipu o le Fetaia’imauso, e fa’amanatu ai le aso lenei fa’ato’a fetaia’i ai oulua le uso.

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

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

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

O LE MAVAEGA A FONOTI LE TUPU TAFA’IFA O SAMOA MA LONA USO O 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 leisi tala o le Maota i Mulinu’u Lalogafu’afu’a ma Sepolata’emo i Lufilufi Atua.

Ona agiagi atu ai lea o le Tupu o Fonoti 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 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! 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’otai ma Fasito’outa.

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 i Mulinu’u Lalogafu’afu’a ma Sepolata’emo i Lufilufi Atua, a Fonoti le Tupu ma lona uso o Va’afusu’aga Tole’afoa. O lo’o tausi iai Samoa i lenei Mavaega e o’o mai i le aso.

Ole Tupu Tafa’ifa o Fonoti ma ona suli i lana mavaega. O Suafa ia i le Maota o Mulinu’u Lalogafu’afu’a ma Sepolata’emo i Lufilufi o Tumua Atua e o’o mai i le aso: o Fonoti, Muagututi’a, Seuta’atia, Nofoatolu, ma le Papa o le Tui-Atua. – Fonoti o Lotofaga i le Aiga Pa’ia o Salevalasi i Lotofaga Atua.

1. 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’).
2. Usu #1 Muagututi’a ia Poto le alo Amituana’amanaia o Si’ufaitoto’a i Faleata, fa’aee le gafa: o Seutaatia (teine ulumatua ‘Feagaiga ale Aiga’ Na tofia e ala’ala I le Maota o Mulinu’u Lalogafu’afu’a ma Sepolata’emo i Lufilufi o Tumua Atua).
3. Usuia Seutaatia 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” lea na e’e ile Maota o Mulinu’u Lalogafu’afu’a ma Sepolata’emo i Lufilufi o Tumua Atua.).
4. 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. Toe nofoia mai o le Suafa o Fonoti le Tupu Tafa’ifa o Samoa nai le Maota o Mulinu’u Lalogafu’afu’a ma Sepolata’emo i Lufilufi o Tumua Atua).
5. 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).

Ole Sa’o o le Aiga i le taimi nei o lo’o Fonoti: 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.

O Tupu Tafa’ifa o Samoa 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.

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

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..”)

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 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 Leutele 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. 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 Sepolataemo 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..”)

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.

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.

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 of Page 176 from book below)

Leutogitupaitea the daughter of Pouliofataoletagaloa lived with Tui-Toga Manaia, a brother of Tui-Toga Faisautele.

Besides her a Togan woman lived with the same man, and she gave birth to a child; and filled with envy, Leutogi spoke to the Togan woman: Come let us go and bathe together. When they had arrived at the bathing place the tongan woman said to Leutogi: hold my boy, I want to bathe first! When Leutogi had the boy in her arms she took the rib of a coconut leaf and thrust it into the boys head. The little one began to scream, and when he wouldn’t stop she took him back to the house, where soon died. The Togan woman looked for the cause of his death and found the hole in his head and accused Leutogi of murder. When Tui-toga saw that she was guilty he sent out his people to gather wood and rocks for the construction of a large oven. They piled up the wood under a fetau tree and placed Leutogi in the branches of the tree; then they lid the wood pile. However when the flames began to rise, large swarms of flying foxes came and let their water out on the fire so that it died.

When Tui-Toga saw that his scheme had failed, he marooned Leutogi on a desolate deserted island. There was nothing there but sand and rocks, nothing green; and a demon, a aitu, roamed about. But he didn’t harm the woman, for he though that she would soon die of thirst and famine. But when her need was great, the flying foxes came and brought her fruits of the Ifi tree, breadfruit and wood, so she could cook. As she ate, the aitu looked at her in amazedment, for he did not know how she had come to have food. One day Tui-Uea passed by the island. He took Leutogi with him; henceforth she lived with him and bore him a son, Fa’asega.

When he had grown up, his mother sent him to Samoa to her family in Savaii, giving him three names for him to convey:
Tonumaipe’a; the right thing, the rescue was brought about by the pe’a, the flying foxes.
Tilomai; he looks on, the aitu, as she ate (sa’oaualuma name of Tonumaipe’a).
Tauiliili; covered with small rocks, the food in the oven, instead of with leaves, of which there was none.

Genealogy of Leutogitupaitea, the founder of the Tonumaipe’a title, and her lineage down to Tuaetali the wife of Tonumaipe’a Saumaipe’a:

Usu Le Fa’asau ia Le’unu’unu, faaee le gafa o Sevelefatafata (teine)
Usuia Sevelefatafata e Sealiimatafaga, faaee le gafa o Sagataetuga (teine)
Usuia Sagataetuga e le Tuiasau, faaee le gafa o Poulifataiatagaloa (teine)
Usuia Poulifataiatagaloa e Le Muliaga, faaee le gafa o Lafaitaulupo’o, ma Leutogitupaitea (teine)
USUGA A LAFAITAULUPO’O:
Usu Lafaitaulupo’o ia Momoitanumaga le afafine o Va’oto i Falelima, faaee le gafa o Lafaialii.
Usu Lafaialii ia Fogavai mai Palauli, faaee le gafa o Lafainatau.
Toe usu Lafaitaulupo’o ia Leseleaaiga le afafine o Mosotele i Vaisala, faaee le gafa o Luapitofanua, ma Lelauaganatalia (teine)
Usuia Lelauaganatalia e Pulusau i Salelologa, faaee le gafa o Fa’anapulu (teine).
USUGA A LEUTOGITUPAITEA:
Usuia Leutogitupaitea e le Tui-Uea, faaee le gafa o Fa’asega.
Usu Fa’asega ia Leutogitui le afafine o le Folasa i Falelima, faaee le gafa o Finetele (teine)
Usuia Finetele e Letufugatasi i Saleaula, faaee le gafa o Tologauvale (teine), ma Uluifuga (teine).
Usuia Tologauvale e le Tuma’ai i Safotulafai, faaee le gafa o Fulisiailagitele (teine)
Usuia Fulisiailagitele e La’ulunofovaleane mai Tufu Gataivai, faaee le gafa o Tuaetali (teine)
Usuia Tuaetali e le Tonumaipe’a Saumaipe’a, faaee le gafa o Tonumaipe’a Tapumanaia.

THE TONUMAIPE’A LINE: NAFANUA: LEVALASI SO’OAEMALELAGI

1. Usu Savea Si’uleo ia Pi’ilua (Tilafaiga), fa’aee le gafa: Suaolefanua (teine), ma Nafanua (teine).
2. Usuia NAFANUA e le Tui-Toga Manaia, fa’aee le gafa: o Latuvai (teine).
3. Usuia Latuvai e Mimisapu’a Faia’ai i Savaii, fa’aee le gafa: o Faletapa’au (teine), ma Taigalugalu (teine).
4. Usuia Taigalugalu e Lilomaiava Seve i Safotu, fa’aee le gafa: o Foalo (teine).
5. Usuia Foalo e Lologaapivao i Samata, fa’aee le gafa: o Maisina (teine).
6. Usuia Maisina e Fouafafa’asani i Tuamasaga, fa’aee le gafa: o Masu (teine), ma Leanui (teine).
7. Usuia Leanui e Leuluafi i Fogasavai’i, fa’aee le gafa: o Mo’oui (teine).
8. Usuia Mo’oui e Lafainatau i Palauli, fa’aee le gafa: o Tonumaipe’a Sauoaiga.
9. Usu le Tonumaipe’a Sauoaiga ia Leato Ugauga-a-tui-toga le afafine o Sanalala i Safata, fa’aee le gafa: o Tau’iliili, ma Tupa’ivaililigi, ma Levalasi po’o So’oaemalelagi (teine: fa’avae ole “AIGA SA-LEVALASI” ATUA).
10. Usu #1 Tau’iliili ia Liutogitui le afafine o Tuifa’asisina i Satapuala, fa’aee le gafa: o Tonumaipe’a Saumaipe’a, ma Valasi-I-Ologa (teine).
11. Usuia Valasi-I-Ologa e Fausiaitama’i, fa’aee le gafa o Tauatamaniula’aita (tama).
(Ole taua na auina ai e Nafanua Tauili’ili ma Tupa’ivaililigi e fa’ato’ilalo le Malo o Tagaloa Sefa’aofonuu. O mea na tau ai le taua o niu-la’aita, ma na i’u ai ina gagase uma au tau ma fai ai mavaega ma tofiga mo le filemu ole Ao Tonumaipe’a, ma le Tagaloa. Ae fanau loa le tama a Valasi-i-Ologa le alo o Tauiliili, tu’u loa iai e Nafanua le fa’atufugaga ma fa’aigoa le tama ia Tauatamaniula’aita e fa’amanatu ai le taua na faia i niu la’aita. Ua matua le tama ona ave lea iai ole fa’amanuiga, o ia ole Agai-o-Tupu o Samoa. Ona fau ai lea o lona fale e ta’ua ole ‘Faleulu’, ole ulua’i Maota afolau lea o Samoa).
12. Toe usu #2 Tau’iliili ia So’oaemalelagi le afafine o Tuia’ana Vaema, fa’aee le gafa: o So’oaemalelagi (teine).
13. Toe usu #3 Tau’ilili ia Moeleoi le afafine o Tuisamoa i Falealili, fa’aee le gafa: o Ali’imalemanu, ma Tu’uauato (teine).
14. Usu #1 Tonumaipe’a Saumaipe’a ia Tuaetali le afafine o La’ulunofovaleane i Gataivai, fa’aee le gafa: o Tonumaipe’a Tapumanaia.
15. Toe usu #2 Tonumaipe’a Saumaipe’a ia Sivalavala le afafine o Anafili i Sala’ilua, fa’aee le gafa: o Uati (teine), ma Tagaloato.
16. Usu Tonumaipe’a Tapumanaia ia Salamasina le ulua’i Tupu Tafa’ifa, fa’aee le gafa: o Fofoaivaoese (teine), ma Tapumanaia (Tapuolesatele).
USUIA TUIA’ANA TUIATUA FOFOAIVAOESE E TAUATAMANIULA’AITA:
1. Usuia Tuia’ana Tuiatua Fofoaivaoese e Tauatamaniula’aita le alo o Valasi-I-Ologa ole Aiga Tonumaipe’a, faaee le gafa: o Taufau, Sina, ma Asomua Lemalama (tama).
2. Usuia Tuia’ana Tuiatua Sina e Tito’iaivao o Faleatiu i A’ana, fa’aee le gafa: o Faumuina Le Tupufia.
3. Usu Tuia’ana Tuiatua Faumuina le Tupufia ia Manalelei Talaleomalie le alo o Vaovasa o Gataivai i Savai’i, fa’aee le gafa: o Fonoti Le Tupu Tafa’ifa. (tama: the Fonoti title held by Hon Fonoti Mata’utia Ioane Brown of Lotofaga Atua).
(Ole mavaega a le Tupu o Fonoti ma lona uso o Va’afusuaga Tole’afoa e fa’apea: 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 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’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! 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).
USUGA A TAPUOLESATELE: FA’AVAE OLE MATA’UTIA SI’ITUAOI O SATAUA SAVAI’I:
1. Usu Tapumanaia Tapuolesatele ia Papanofoa le alo o le tama’ita’i o Leauluga i Foga’avi’i i Sataua, fa’aee le gafa: o Mata’utia Si’ituaoi (tama: the Mata’utia title held by Hon Fonoti Mata’utia Ioane Brown of Lotofaga Atua).
2. Usu Mata’utia Si’ituaoi ia A’aone le alo o Seve i Sataua, fa’aee le gafa: o Mata’utia Utufa’apae (tama), ma Moaselupe (i)-(tama).
3. Usu Mata’utia Utufa’apae ia Fuatino le alo o Salafaioti o Tafua i Savai’i, fa’aee le gafa: o Mata’utia Le’ipumalama (tama), ma Tagitagiu’amea (tama).
4. Usu Mata’utia Le’ipumalama ia Sina le alo o Suisala o Sataua, fa’aee le gafa: o Mata’utia Moaselupe (ii)-(tama), ma Mata’utia Manulesa (tama).

TALA IA LEUTOGITUPA’ITEA: MAFUA’AGA OLE SUAFA TONUMAIPE’A

O le tama’ita’i lenei Leutogitupa’itea o Falealupo lona nu’u, o le alo fo’i o le isi Muliaga ma lona tuagane o Lafaitaulupo’o. O le tama’ita’i la lenei na avea ma Masiofo a le Tui-Toga i aso ua mavae, a’o le tupu lenei e to’alua ana masiofo. E fanau la le masiofo Toga, ae le fanau Leutogitupaitea. O se luma i le teine Samoa lona le fanau, ua foliga fo’i o le a fai ia ma tausi tama, a le masiofo Toga.

Ona o’o lea i le isi aso ona fa’apea mai lea o le Masiofo Toga ia Leutogitupa’itea, se’i e tago mai lava i si au tama se’i o ma o ma le tupu e fa’amalu. Ona tago atu lea o Leutogitupa’itea i le tamaititi ma lona loto tiga tele. Ona tago loa lea i le tianiu ua tutui ai le ulu o le pepe, ae saisai lona gutu i le fasi siapo. Ua oti le tamaititi ona tago lea o Leutogitupa’itea ua fa’amoe ae fa’apulou le siapo. Ua fo’i mai le fa’amaluga a le tupu ma lona masiofo Toga. Ona fai atu lea o Leutogitupa’itea le tama lena e moe, ae se’i o’u alu ou te ta’ele. Ua alu le teine ae tago atu le Masiofo Toga i lana tama ua oti. Ona tagi loa lea ma vala’au i le tupu Tui-Toga ua fasioti e le fafine Samoa le Aloali’i o le Malo. Ona fono ai loa lea o le aufono a le Tupu Toga, maua ai le fa’aiuga o le a susunu o le teine Samoa. Ona la’u lea o le fafie i le mea e masani ona susunu ai tagata fa’asala a’o iai tagata totolua i Toga. E Samoa Tama, ae Toga Tina, ona fai atu lea o Tama nei e aumai le teine matou te o e ave i le mea e susunu ai.

Ona o lea o tama nei ua le tu’ua i le afi ae ua o atu fa’ati’eti’e i le maga o le fetau. O le faliu mai o le teine i Samoa ma tautala to’atasi fa’apea se’i iloa e lou aiga lenei fa’asalaga fia maua se fesoasoani. Ona lagona lea i tino e Lafaitaulupo’o le tuagane o Leutogi pei lava o iai se mea o tupu i Toga isi ona tuafafine. Ona alu ane lea o le tama ua tatala lana pa pe’a ae tutuli i Toga e va’ai Leutogitupa’itea. E taunu’u pe’a o le a o’o le afi ia Leutogi fai loa le tonu a pe’a i le afi. Ona pe ai lea o le afi ae ola ai Leutogitupa’itea.

O le mafua’aga lenei o le suafa “Tonumaipe’a”. Ua alu atu le asiasiga a le Tui-Toga fa’apea ua oti le teine, ae va’ai atu o lo’o ola o ti’eti’e mai i le maga o le fetau. Maua ai loa le isi o fuaitau “Ua feiloa’i i Magafetau ola e pei o le tala ia Leutogitupa’itea”. Ona ave lea o le teine i le motu tu’ufua ua tu’u ai pe maua ai sona fesoasoani.

Ua o atu pe’a ma avatu le afi o fai ula e fai ai mea’ai a le teine. Ona fai lea o lana umu ua leai ni laufa’i po’o ni lau ta’amu e taufi ai. Ona tau lea i iliili, ona maua ai lea o le suafa “Tauiliili”, ua susu’e le suavai a le tama’ita’i ona fai lea o lana mea’ai ae va’ai atu o tilotilo mai le ilamutu o le motu. Ona maua ai lea o le isi o suafa o “Tilomai”. Ua o’o i le isi taeao ona alu lea o Leutogitupa’itea ua tutu i le Matafaga ma tilotilo i tai, ua va’aia e le teine se va’a o lo’o alu ane i tai ona talotalo lea iai o le teine e afe ane i uta.

Ua afe le va’a ma iloa ai o le va’a o le Tui-Uea ma le auva’a e o e sa’ili se Masiofo a lo latou tupu o Tui-Uea. Ona fai ai lea o Leutogitupa’itea o lo’o su’e fo’i sona to’alua. Ona ave ai loa lea o le teine o Leutogitupa’itea ua fai ma Masiofo a le Tui-Uea. Ua fanau ai le teine i le Tui-Uea o le tama. Ona fa’aaioga loa lea o le tama ia “Fa’asega”, ua maua se olaga fiafia e le teine o Leutogitaupa’itea ina ua maua si ana tama.

Ua matua le tama, a’o o lo’o iai pea suafa nei e tolu o lo’o taofi mau pea e Leutogitupa’itea mai Toga ma le isi motu tu’ufua o Toga: o Tonumaipe’a, Tauiliili ma le Tilomai. Ua matua Leutogitupa’itea ae ua mana’o e aumai suafa e tolu ia i Samoa e fa’atino ai i lona aiga ma le nu’u po’o le atunu’u fo’i. Ona o’o lea i le isi aso ona fa’anoi lea o Leutogitupa’itea i le Tui-Uea e malie ae se’i sau le tama o Fa’asega i Samoa e momoli mai suafa nei i lona aiga.

Ona malie lea o le Tui-Uea e sau le tama. Ona tago lea o Leutogitupa’itea ua su’i ula e tolu. Ona to’otuli lea o le tama o Fa’asega, ae tago le teine togi le isi ula i lona ua ma fa’apea atu, “o le Tonumaipe’a lena, o le tapa’au po’o le Ao o le Alataua. Togi le isi ula o le Tauiliili lena o le Tamali’i. Togi le isi ula ma fa’apea atu o le taupou lena. Ona sau loa lea o le Tama ma suafa nei e tolu i Samoa. O le ulua’i Tonumaipe’a o Sauoaiga o le atali’i o Sauoaiga na suafa ia Tauiliili ma lona afafine o Tilomai po’o Valasi, lea na suia fo’i ia So’oaemalelagi mulimuli ane ai.

GAFA OLE TUPU’AGA O LEUTOGITUPA’ITEA MA LAFAI TAULUPO’O: TONUMAIPE’A: NAFANUA.

Usu La ia Mamagafatua, faaee le gafa o Aloalolela.
Usu Aloalolela ia Sinasegi le alo o le Tui-Fiti, faaee le gafa o Popoto.
Usuia Popoto e Lefaoseu, faaee le gafa o Muli.
Usuia Muli e Lao i Falealupo, faaee le gafa o Saveasi’uleo.
Usu Saveasi’uleo ia Tilafaiga le alo o Ulufanuasese’e, faaee le gafa o NAFANUA.
O NAFANUA e tupuga mai ai Suafanua. Suafanua o lona afafine o Sevelefatafata.
Usuia Sevelefatafata e Sealiimatafaga, faaee le gafa o Segataetuga.
Usuia Segataetuga e Tui Asau Taulauniu, faaee le gafa o Pouliofataletagaloa (teine).
Usuia Pouliofataletagaloa e Muliagalafai, faaee le gafa o Leutogitupa’itea, ma Lafai Taulupo’o.
Gafa o Leutogitupa’itea:
Usuia Leutogitupa’itea e Tui-Uea, faaee le gafa o Fa’asega (tama).
Usu Fa’asega ia Letogitu’i i Falelima, faaee le gafa o Finetele.
Usuia Finetele e Letufugatasi i Saleaula, faaee le gafa o Uluifuga, ma Togogauvale (teine).
Gafa o Lafai Taulupo’o:
Usu Lafai ia Mamoetanumaga le alo o Vaoto i Falelima, faaee le o Lafaiali’i.
Toe Usu Lafai Taulupo’o ia Leseleaiga le alo o Mosolesa i Vaisala, faaee le gafa o Laupitofanua ma Lelauagatalie.
Usuaga a Lafaiali’i:
Usu Lafaialii ia Fitifogavaimai o Palauli, faaee le gafa o Lafainatau.
Usu Lafainatau ia Sinalemooui, faaee le gafa o TONUMAIPEA SAUOAIGA.
Usu le Tonumaipe’a Sauoaiga ia Leato Ugauga-a-tui-toga le afafine o Sanalala i Safata, fa’aee le gafa o Tau’iliili, ma Tupa’ivaililigi, ma Levalasi po’o So’oaemalelagi.

View Related Articles, click on links below:

Link: SatagaloaMaLeAoTonumaipe’a

Link: TauaOPapaEFaTupa’iMa Nafanua

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

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

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

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

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

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

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

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

THE TWO CAPITALS TUMUA: LEULUMOEGA AND LUFILUFI

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

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

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

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

ABOUT EACH ISLAND OF SAMOA

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

O le fanau a le Tagaloalagi o Tui-Aitu (tama), ma Tui-Tagata (tama). Usu Tui-Aitu ia Asoa le afafine o Tui-Fiti, faaee ai le gafa o Moa, le Ulua’i Tui-Manu’a. Usu Tui-Tagata ia Sulu le afafine o Tui-Rarotoga. Oso mai le la i tua o Tui-Tagata, ae fa’apea loa le tala a lona uso o Tui-Aitu; Tui-Tagata, o lou Atua lena ua oso mai i ou tua, ae fanau loa le tama, ma fa’aigoa ai loa ia Tui-ma-Atua, le Ulua’i Tui-Atua.

O Tui-Aitu na maua ai le Fale Ula Tau Aitu, ma le Fale Ula Tau Tagata na maua ia Tui-Tagata. Ona fai loa lea o le taua a Tinoimalo, o to’oto’o, ma auapo, o tagata lautele. O Leutele i Falefa, e iai lana fanau o tama e to’alua o Leutogitui, ma Leutogiavea, na omai i Manu’a a’o fai le taua, a ua vaivai le itu lea o Tinoimalo, aua ua leai se mea’ai. Ona fai lea o tama ia o Leutogitui ma Leutogiavea e mafai ona ‘ai le fua o le la’au lea o le Leifi, aua sa tele na’ua, sa o ifo lea i tua, ma tolotolo i tua o le taua, ma fafana ai le au tau o Tinoimalo. Ona toe ola mai ai lea o le ‘au tau lea o Tinoimalo, ma sa manumalo ai lea ile taua. Ona maua ai le o le matupalapala a Leutogitui ma Leutogiavea, o le sui o la igoa, o Leutogitui ia Leifi, ma Leutogiavea ia Tautoloitua. Ona avea lea e Leifi ma Tautolo le tama o Tui-ma-Atua i Aleipata, e fai ma o la alii. Ona fa’asolo lea o le Tui-Atua i le gafa o le tama lea, ae Tui-Atua Fa’anofonofo ia Fuataga ma Tafua. Ona toe fo’i lea o tama i Upolu i Mata’utu, Aleipata, maua ai le alaga’upu, “E tasi mai saua, ae fa’alua i Mata’utu a’ai”.

O le Ulua’i Tui-Manu’a ma le Ulua’i Tui-Atua e uso o la tama. O le Tui-Manu’a Moa o le ulua’i Tui-Manu’a, a’o isi Tui-Manu’a na soso’o ai, e ta’i lua o latou suafa, ma o le mafua’aga o suafa e lua, ona e ese le suafa e fata ai (tulou) i Fitiuta, ese le suafa e fata ai le Tui-Manu’a i Ta’u.

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

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

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

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

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

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

TAISAMASAMA O LE TUI-MANU’A

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

TALA OLE MAFUA’AGA OLE TUIATUA FA’ANOFONOFO

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

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

O lenei Malaga e alu ma usu la latou pese e fa’apea; Sia-sia-umue! Sia-sia-tu! Ua taunu’u atu i Sapo’e i Falealili le malaga o usu pea la latou pese, ona tali a’e lea ole tagata i Sapo’e, Sia-sia-tau! Ua tilotilo atu iai Aleipata ile fale o sau ai le vala’au, e leai se tagata oi iai. Ua nofo le tulafale Sapo’e o Letoga le igoa, ua avane le launiu ua fili fa’atasi ai ia ma le pou ole fale. O le mafua’aga lea o lo’o iai le upu e faia i lea tulafale “O Letoga-le-fai-alaga” e o’o mai i aso nei. O na sau lava lea ole solo ua toe fo’i i Aleipata, ma usu mai la latou pese Sia-sia-umue, Sia-sia-tu se’ia o’o mai i Vaipaloa i Sasa’e o Mata’tufu. O iai le tagata e igoa ia Falepuavave, o usu pea la latou pese, Sia-Sia-umue! Sia-Sia-tu! Ona tali atu lea o Falepuavave, Sia-sia-tau! Ona afe ai lea o Leifi ma Tautolo ma Aleipata, ile fale o Falepuavave. Ona sau ai lea ole tulafale o Letoga i Sapo’e ma lona ava e tuli loa mai Leifi ma Tautolo ma Aleipata, E taunu’u mai Letoga i Vaipaloa ua talia e Falepuavave le mana’o o Leifi ma Tautolo. Ona palasi ai lea o Letoga ma tu’itu’i lona ava, o lo’o igoa ai lenei ele’ele o “Tu’iga’ava”. Ona fa’apea atu lea o Falepuavave ia Leifi ma Tautolo, O! ina fola lo lua fale ile paepae o mailei, ona lua fo’i mai lea, si’i le taua i Faleata. Ua lanoga e Falepuavave ua lalata mai au a Tuiatua Vaeotui. Ae ua le alu Leifi e fola lo laua fala ile paepae i mailei, e tusa ole fa’atonu atu a Falepuavave. Ua fa’apea atu Leifi ia Falepuavave, o ia ua ma’i mata. Ona fa’apea atu lea o Falepuavave ile aualuma e o ane, e fai lo latou poula ma Leifi. Ona sola loa lea o Falepuavave e fa’afetaia’i au a Faleata. Ona fetaia’i lea o Falepuavave ma au a Faleata ile Vaitele i gauta o Lotofaga ua igoa ai i aso nei. Ona tau ai lea o lo latou taua. Ua te’ega lava au a Faleata, se’ia la’asia le tasi vai. Ona iloa atu lea e Falepuavave ole fata, o tu ai iluga Tuiatua Vaeotui. Ona a’e lea iai o Falepuavave ma ua ia sala le ao o Tuiatua Vaeotui, ua alu ifo ma ia i lalo. E tu ifo loa Falepuavave ile ele’ele ae fa’alogoina loa le gasese ole vai, ose tagata o asa le vai. Ona iloa atu lea e Falepuavave o Leifi o asa’asa mai ile vai, ona igoa ai lea o lea vai o “Vaigasese” e o’o mai i aso nei. Ona fa’apea atu lea o Falepuavave ia Leifi, sau ia! Ua e tuai mai, ae sau ina alu ma lou Tuiatua-fa’anofonofo, ae ole a ou Tuiatua-fa’asavali. O lo’o fa’alupe nei pea Tafua ma Fuataga ole Tuiatua-fa’anofonofo.

O Falepuavave e sau mai le gafa o Tuiatua Polailevao. Ona aumai ai lea o Togia’i o Fagaloa ua e’e iai le Tuiatua i Mulifusi Lotofaga. Ole fata maia fa’asavali ole Tuiatua Togia’i mai Fagaloa ua fia inu ona a’e ai lea o Leota i le niu, maua ai lona matupalapala a fonoa Atua e inu muamua le niu e Leota ona fa’ato’a amata lea ole fono. Ona ala’ala ai lea o Tuiatua Togia’i i Lotofaga ma lona tuafafine o Sefa’atauemaga. Ma fai ai ma sa’o tama’ita’i i le Tuiatua. Ona usu mai lea o Lalovimama le alo o Sanalala Le Manu’a ia Sefa’atauemaga, faaee le gafa o Tuiatua Mata’utia Fa’atulou. Ina ua maliu fa’afuase’i o Tuiatua Mata’utia Fa’atulou, na tau fai suafa ai lea ile Papa ole Tuiatua o Tuiatua Fogaolo’ula o Lufilufi ma Tuiatua Foganiutea o Fagaloa tai. Ona tau ai lea o le taua, faiaina Tuiatua Foganiutea. Ona tagi lea o Tuiatua Foganiutea ia Nafanua i Savai’i mo se fesoasoani mo lana itu taua faiaina. Ona si’i mai loa lea o le au tau o le Malo o Nafanua, o le auva’a tau lea ma lona ta’ita’iau o Tupa’i(Vaililigi). Ua taunu’u le autau a Nafanua ma tau loa le taua ma sa faiaina ai ia Tuiatua Fogaolo’ula. Ona fai atu lea o Tupa’i(Vaililigi), o le poloa’iga a Nafanua, a fai e malo i tatou i le gasegase o Malo, ona sunu’i lea o le alafale i Lufilufi o le Tupa’i lena, ae avatu le Papa o le Tuiatua ia te ia e pule ai. Ona fa’apea lea ona fai. Ua sunu’i loa le Tupa’i i Lufilufi e fai ma pine o le galuega tau ae ave le Papa o le Tuiatua ia Nafanua.

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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’, o lo’o 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 Atua o suli tau toto male 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’ua 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 i aso 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’IFA 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..”)

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 #1 Lealamanu’a ia Sina le afafine o Anae i Falelatai, fa’aee le gafa: o Loavaenono (tama).
Toe usu #2 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. FIAME LE SA’OFAAPITO AIGA PA’IA O SALEVALASI 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 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 Samatau’a Siolosega (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 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.

Click on url link below to view related article with court documents:

Link:Title Court Final Decision in 1952 on Fiame Mata’afa Faumuina Mulinuu (ii) & Others Vs Fonoti Mata’utia Ioane Brown of Lotofaga Atua.

Posted in SAMOA HISTORY Tagged: Faasuamaleaui, Faumuina, Fiame, FONOTI IOANE BROWN, LOTOFAGA, Mata'afa, mulinuu, Sa-Levalasi, SAMOA HISTORY, Silupevailei ]]> http://chrisb1967.wordpress.com/2008/11/16/how-mataafa-title-ululoloa-end-up-with-sa-levalasi-in-lotofaga-atua/feed/ 0 Corleone wp1 http://chrisb1967.wordpress.com/2008/11/15/the-civil-war-of-1888-with-the-kingdom-of-the-three-powers-in-samoa/ http://chrisb1967.wordpress.com/2008/11/15/the-civil-war-of-1888-with-the-kingdom-of-the-three-powers-in-samoa/#comments Sat, 15 Nov 2008 13:29:13 +0000 CHRISTIAN BROWN http://chrisb1967.wordpress.com/?p=1321 ]]> THE KINGDOM OF THE THREE POWERS AND THEIR ASSOCIATES IN SAMOA:

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

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

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

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

“The case for Malietoa asserted that he held the four papa titles and was tafa’ifa, Lauaki Namalau’ulu Mamoe of Safotulafai in Savaii, asserted that Malietoa had no such recognition. He claimed that Malietoa held none of the titles, not even that of Malietoa, since none had been bestowed by Samoan custom. In this contention Lauaki was supported by the Orators of Malie and Manono.”

Namalau’ulu Lauaki Mamoe: A great Samoan hero and his loyalty to Samoan Customs. He never made it back to Samoa from here.

Then another tradition says that from 1810 the most powerful chief was Tamafaiga of Manono who gave himself the title as ‘Tupu o Salafai’. According to this tradition the only person to hold the Tafa’ifa since Salamasina was Fonoti who was known as Fonoti the King!

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

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

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

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

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

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

“Aiga e Lua” o Samoa, the Two Main Families of Samoa: Le Aiga Pa’ia o Sa-Levalasi, and Aiga Fa’alagilagi Le Aiga Sa-Tuala; Aiga fa’avae ma le faitaulia a ia e lua o lo’o ta’oto ai gafa Tautupu ma gafa Tautamali’i o Samoa.

FOOTNOTES RECORDED BY HISTORIANS:
On May 3, 1841, Malietoa Vai’inupo (“Tavita”), the first tama ‘aiga chief to accept Christianity, died in Western Samoa. (1e. Theroux 1985)

On February 25, 1868, Malietoa Laupepa was proclaimed “King” of Samoa. The
French reported that the proclamation was inspired by Consul J.C. Williams. (1a. Morrell 1960: 213)

On February 7, 1876, Malietoa Laupepa, appointed as “King of Samoa” by the Three Consuls and held aboard HMS Barracouta, was persuaded to sign a letter requesting the arrest of Samoa’s “Premier” Albert Barnes Steinberger as “a liar and an impostor.” (1a. Morrell 1960: 218)

On December 23, 1879, German warships saluted Malietoa Talavou and the new Samoan flag, which was red with a white cross and a white star in the upper left quadrant. (1e. Theroux 1985)

On March 12, 1880, Malietoa Talavou was declared “King of Samoa” and his nephew, Malietoa Laupepa was declared “Vice King,” to succeed his uncle on his death, by the Three Consuls (Britain, Germany and the United States). (1a. Bryan 1927: 27)

On March 24, 1880, in Apia, an agreement was entered into by “King” Malietoa Talavou, the Government of Samoa and the “Three Consuls” (Britain, Germany and the United States) whereby the Consuls agreed to support the King, and to provide an Executive Council for him. The members of the council were Thomas Trood, English, Minister of Finance; Alfred Volkmann, German, Minister of Public Works and Jonas M. Coe, American, Minister of Justice. (Jonas Coe was the father of Emma Eliza Coe, the legendary “Queen Emma”). (1d. Bryan 1927: 27)

On March 10, 1881, Malietoa Laupepa was crowned “King of Samoa” by the “Three Consuls” (Britain, Germany and the United States). (1d. Bryan 1927: 27)

On March 19, 1881, Malietoa Laupepa, nephew of the recently deceased Talavou, was declared “King of Samoa” by the “Three Consuls” (Britain, Germany and the United States). Tupua Tamasese Lealofi I and Mata’afa Iosefo opposed the declaration. (1d. Bryan 1927: 27)

On April 21, 1881, Tupua Tamasese Lealofi I, Mata’afa Iosefo and other disaffected chiefs met at Leulumoega, ‘Upolu. Tamasese was declared “King” of Atua and A’ana districts, to hold office for two years, and then to be succeeded by Mata’afa. (1d. Bryan 1927: 27)

On July 12, 1881, the “Lackawanna Agreement,” mediated by Captain J.H. Gillis of the U.S. Navy, commanding USS Lackawanna, was signed in Western Samoa, dividing kingly honors between “King” Malietoa Laupepa and “Vice King” Tui A’ana Tupua Tamasese Titimaea. (1a. Gray 1960: 68-69)

On December 31, 1885, in Apia, the German Consul in Apia, Dr. C. Stuebel, hauled Malietoa Laupepa’s flag down, explaining that Malietoa had no jurisdiction over the municipal zone. (1a. Gilson 1970: 379, 381)

On August 27, 1887, German warships distributed declarations of Tui A’ana Tupua Tamasese Titimaea’s war on Malietoa Laupepa (which lasted until September 1, 1887. (1a. Gray 1960: 78)

On September 15, 1887, Captain Eugen Brandeis, a German officer, forced Malietoa Laupepa and other chiefs to sign a document declaring Tui A’ana Tupua Tamasese Titimaea as “King of Samoa.” (1a. Gray 1960: 78-79)

On September 5, 1888, the German warship SMS Adler (“Eagle”) shelled Manono and Apolima, which were strongholds of Malietoa’s forces. (1a. Gray 1960: 83)

On March 23, 1889, Malietoa Tanumafili I was installed as “King of Samoa” by the “Three Consuls.” (1a. Gray 1960: 99)

On June 14, 1889, the Berlin General Act proclaimed the “independence and neutrality of the Samoan Islands” and provided for the recognition of Malietoa Laupepa as “King.” Another aim of this Act was “to avoid all occasions of dissensions between their respective and the people of Samoa” while at the same time “promoting as far as possible the peaceful and orderly civilization of the people.” (1a. Kennedy 1974: 96-98; 1d. Coleman 1959: 7)

On December 5, 1894, the Samoan Land Claims Commission held its last meeting, awarding 75,000 acres to German claimants, 36,000 to English petitioners, and 21,000 to American hopefuls. (1a. Gilson 1970: 411; 1a. Gray 1960: 97-98)

On November 15, 1898, after a great fono in Mulinu’u, Mata’afa Iosefo was declared “King.” This news was relayed to the Three Consuls and the Chief Justice. The Germans supported his claim, but Malietoa Tanumafili I and Tui A’ana Tupua Tamasese Lealofi I denied the legality of the election. Chief Justice William Lea Chambers agreed with them, and civil war once again erupted. (1a. Gilson 1970: 426-427).

On December 31, 1898, in accordance with the provisions of the Berlin General Act, the Chief Justice of Samoa ruled that Malietoa Tanumafili I would be “King,” as the three claimants (Malietoa, Tui A’ana Tupua Tamasese Lealofi I and Mata’afa Iosefo) could not agree among themselves as to who should be “King.” Once again, civil war broke out. (1d. Bryan 1927: 40)

On January 4, 1899, The “Three Consuls” (of England, Germany and the United States) recognized Mata’afa Iosefo’s government in Apia. (1e. Theroux 1985)

On March 31, 1899, Mata’afa Iosefo’s forces defeated Malietoa Tanumafili’s army in yet another phase of Samoa’s ongoing, European-inspired civil war. (1a. Gray 1960: 101)

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

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

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

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

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

On November 14, 1915, Lauaki Namulau’ulu Mamoe, one of the leading orators of his time and a leader of the Mau a Pule, died on Tarawa in the Gilbert Islands. He was en route to Samoa from Saipan in the Mariana Islands, whence he had been exiled by the Germans. (1a. Davidson 1970: 298)

On December 6, 1928, Tupua Tamasese Lealofi III, a leader of Western Samoa’s Mau, was found guilty of a summons relating to the non-payment of a poll tax in 1927, and was sentenced to six weeks in jail. He was also found guilty of resisting arrest, and was sentenced to a six-month jail term in New Zealand. (Field 1984: 131-132)

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

Related info from book: Queen Victoria Born to Succeed. By Elizabeth Longford. (Chapter: The Labourers Task: Page 543)

One of the difficulties hardest to bear was the Kaiser’s exultant telegram congratulating President Kruger, who was still supposed to acknowledge the Queen’s suzerainty, on the preservation of his independence. This loaded word produced a howl of rage from millions of British throats, hitherto choked by shame. The Prince of Wales wanted to know what business the Emperor has to send any message at all? He only hoped William would not appear at Cowes this year. (The Kaiser had distinguished himself the year before by picking a quarrel referring to his uncle as the old popinjay, and going home early in a huff).

It was not till 1899 that the Kaiser’s huge white yacht, Hohenzollern, was invited once more to the solent. A dispute which Lord Salisbury over Samoa prevented the visit. Queen Victoria heard that William was ‘vy cross – declared Ld Salibury to be his enemy & that he won’t come to England while he is P. Minister. She commented drily: ‘I think he will have to wait a long time.’ Three weeks later the Kaiser gave her his own version of the facts: Lord Salisbury had treated Germany in ‘the most unhappy way’ over Samoa – ‘a stupid island which is a hairpin to England compared to the thousands of square miles she is annexing right and left unopposed every year. The hairpin seems to have pricked the conscience of the Queen. She had already observed, apropos of China, that she ‘could not quite understand why nobody was to have anything anywhere but ourselves. Accordingly, she invited the Kaiser to Windsor for the autumn. This visit, the last, was an unexpected success, William being ‘sensible & kind’ and Dona ‘not at all stiff’.

THE KINGDOM OF SAMOA BY SAMOAN CUSTOMS 1600′s

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

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

The distribution in the war was about as follows: with Fonoti: Fagaloa, Faleapuna, Falefa, Saluafata, Solosolo, Vaimauga, Faleata, Safata, Falealili, Fasitoouta, Falelatai, Manono, half of Lufilufi and of Leulumoega; on the side of Va’afusuaga Tole’afoa and Samalaulu were: Aleipata, Luatuanuu, Lepa, Lotofaga, Siumu, Faleula, Sagana, Sale’imoa, Faleasi’u and Samatau, also all of Savai’i island through Va’afusuaga Tole’afoa’s influence.

The Vaa-o-Fonoti with a district of its own was one of the rewards conferred upon Faleapuna, Safanua and Fagaloa, for the part they had played in the dispute and for contending with Manono, Sapapali’i and Saleaumua in the fighting that took part on the sea. People in these places not only sided with King Fonoti but their fleets also contributed greatly to King Fonoti’s victory. In reward King Fonoti Tupu Tafa’ifa designated them an independent political district in its own right. The Aiga-ile-Tai district comprises the villages on the small island of Manono and Apolima, and their associated villages along the north western tip of A’ana district, they sided with Va’afusuaga Tole’afoa and Samala’ulu against their brother Fonoti in the war. Probably in an effort to reconcile old differences, King Fonoti Tupu Tafa’ifa designated these villages an independent political district in its own right-thus the political district Aiga I le Tai, literally family on the seaward side. The Alataua and Itu’au are sub-districts of Tuamasaga, Safata and Faleata respectively, having war and divination functions referred to, and singled out for special honour for traditional reasons. King Fonoti conferred honours on Tofaeono, Aiono, Misa and the privilege of receiving food on Faleata.

King Fonoti also granted Ulualofaiga complete power over Fagaloa District and in addition he gave Ulualofaiga the village of Amanave in Tutuila. This village is controlled in this manner right down to the present day and the authority as recognised by the American Government. The title Vaa-o-Fonoti was also given to Ulualofaiga by King Fonoti as a name for his war canoe and this title distinguishes the District down to the present day. There were also many other rewards conferred too numerous to mention. King Fonoti Tupu Tafa’ifa of Samoa was the only and the last Tafa’ifa king since Queen Salamasina. ‘And there was no other war ever since or even recorded in history that by anyone raised against King Fonoti Tupu Tafa’ifa to claim the four Papa titles, nor through Fonoti Kingly lineage “the Sa-Fonoti” right to this present time.

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

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

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

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

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

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

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

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

ALL SAMOA FA’ALUPEGA; 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!

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

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

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

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

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

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

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

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

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

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

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

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

O LE VAA O FONOTI

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

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. A Government trip to NZ in 1955 to bring over the Mace the symbol of the British Emperor for the Parliament House of the Government of Samoa.

HON FONOTI MATA’UTIA IOANE BROWN O LOTOFAGA ATUA

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

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

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

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

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

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!

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

While engaged to all 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 1955 to 1957. And a member of the ‘Working Committee of the Constitutional Convention of the Government of Samoa 1954 to 1957. He was the leader of the MAU for Atua also in 1935 to his last year for the MAU Vaimoso 1942. He was the founder and leader of The Samoa Democratic Party in 1951/1953. When the New Zealand Governor-General Sir. Cyril Newall visited Samoa in June 1944, and New Zealand Prime Minister Hon Mr. Peter Fraser on a special fono in December the same year 1944. Leader Hon J.B. Fonoti presented directly the Petition for Self-Government in Samoa to them. While welcoming, leader Faipule Hon J.B. Fonoti and on behalf of the Fono of Faipule, expressed solid criticism of New Zealand policy.

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

In 1944 that which had long been familiar to experts was made explicit. In June of that year the Governor-General, Sir Cyril Newall, paid his third visit to the territory, and Samoan spokesman, 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. The Samoan spokesman leader Hon Fonoti, told Mr. Fraser frankly that he was “quite convinced that the Samoans are able to have their own government at the present time. The only obstacle that we think is in the way is the communication with other countries. We are quite able to run our own affairs in Samoa; but obstacles had always been put in the way of such overseas contacts. ‘As regards the government of the people and preservation of the peace, many years ago the Samoans had their own forms of government before the Europeans set up government in this country, he said. These governments functioned very successfully, except when Europeans interfered. Moreover, at that time the Samoans had no education whatever, nowadays they have a fair amount of education, they have a very good understanding of affairs and they are quite able to control their own government.”

Demands were made in direct by leader Hon J.B. Fonoti with a firm request for Self-Government in Samoa, included: 1. The association with the administration of Samoa representatives to deliberate with 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. And more.

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

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

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

At the beginning of June two major events gave further evidence of the growing reality of the new political era. On 1st of June 1948 the newly authorized flags of Samoa-the Samoan flag (which had just been adopted) and the New Zealand flag, flown conjointly, were raised ceremonially for the first time. An official anthem, ‘The Banner of Freedom’, had been composed for the occasion. In the wave of sympathetic emotion which the occasion generated the country gained a national flag, a national anthem and a national day, all of which established a hold on the people’s minds and survived as part of the ceremonial superstructure of the nation state that they were engaged in creating. The next day the High Commissioner opened the first session of the Legislative Assembly.

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

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

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

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

I agree that this Constitutional Convention is something like religious conference because we have very often mentioned the Name of God, whereas this Convention is the Constitutional Convention of the Government of Samoa. I feel that the reason why perhaps we are mentioning the name of God so very often is because we are anxious that a Government of Samoa be founded in God, and I wish to say therefore to you Samoa well done indeed.

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

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

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

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

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

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

Those are my wishes to this question of Head of the State and I would say if we should do that and carry hope, faith and charity in our hearts, and trust in our Lord, and trust in our own people, I am sure we will succeed and be bound together in Unity and Friendship. And I would say not only for the present, but also for the future, so that the very words written in our flag which is flying above us now “God is The Foundation of Samoa” may be always in our hearts. I have many other points which I would have liked to speak about but time is short.

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

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

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

To view related original documents on Fonoti click on: Documents

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

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