Thanksgiving Movie Experience

After our traditional Thanksgiving dinner, our family went to the movies. Our children rented/reserved a theater for our family to watch the premiere of "The Croods: A New Age," a computer animated film/sequel. It was a nice finish to our usual Thanksgiving gathering despite the Covid restrictions and disruptions. I enjoyed the movie although I was dozing off at times due to an overindulgence of food and drink at our dinner….Hahaa. 

Anyway, here’s my all original and hopefully not so crude (pun intended) review of the movie.

The most obvious and not so clandestine giveaway is the conflict and clash between -- in quite simplified terms -- the primitive and the modern. This dichotomy in the movie, however, represents a much broader meaning, reference and application, literally and figuratively. The Neanderthal-like Croods family, with their primitive, cave and crude lifestyle, clash with their newfound contacts and acquaintances, the more civilized Bettermans family. This conflict drives the plot and storyline of the entire movie. Though the names of the two families are eponymous to their lifestyles, I personally feel that it is one of the ironies in the movie. I believe the names should be switched having considered the film's deeper and more profound subtexts of the basic human and family values and qualities.

The primitive, tribal and communal culture of the Croods immediately becomes inferior to the more modern individual-based culture and lifestyle of the Bettermans. It’s a notion that is pervasively universal and contemporary as well. As expected, the Croods become fascinated by the comforts and abundance in the lifestyle of the Bettermans who live in a “mansion” with all its advances and conveniences. One of the many ways in which this clash is portrayed is while the multigenerational Croods (they have grandma Gran too) sleep together in a big pile, the Bettermans have individual rooms of their mansion, which is a new and attractive concept to the Croods family. I find this aspect somewhat funny yet quite relatable having come from a culture where my own multigenerational family all sleep in one fale (hut/house) and therefore often feels packed and overcrowded. And so when families like mine would move to a place of modern homes with multiple rooms, the common expression, usually among the children, is “I have my own room.” 

There are also many ironies in the movie. One has to do with the Bettermans’ mansion and how it is symbolic of a prison. Although they live a lavish lifestyle, they also have a high wall surrounding their home and they rarely, if at all, venture outside the wall; they are literally prisoners in their own house -- a familiar phrase in modern times especially with the rich and famous in their walled and gated mansions.

When the Croods arrive, Dawn, the Bettermans’ daughter, is locked and sheltered in her room and isn’t ever allowed over and outside the wall. Eep, the Croods daughter of about the same age, on the other hand, is freer, adventurous and outgoing. She eventually is able to get Dawn outside the wall to “experience life”, a blatant violation of the Bettermans' rules. Dawn is overjoyed and ecstatic with her newfound friend and freedom. Eep then shows Dawn all her scars and healed wounds from her different and prior encounters with wild beasts and things due to her nomadic lifestyle. During their short adventure outside the wall, Dawn was stung by a bee, hence getting her first chevron on her badge of courage and initiation. Eep's message to Dawn is to enjoy and experience life and not holed up in her room, a perceptibly modern disorder. 

There is, however, a contrast and reversal of this aspect. Thunk, a Crood, and Eep’s brother, finds the idea and concept of a room fascinating, especially the window which apparently is a metaphor/symbol and a Windows (computer operating system) pun for modern visual technology. So Thunk “locks” himself in the room and spends all his time looking through the window and seeing everything, a literal metaphor of a “window to the world”. He becomes an archetype of modern day videogames and social media addicts who see their world only through, ironically, a “window-based device”. Thunk even makes a miniature window frame so it can be portable -- in other words, a mobile.

The more the Croods are attracted to the new modern “stuffs” of the Bettermans, the more they seem repulsed by them. And while they try to acclimate and become assimilated to the new modern ways, they also feel suspicious, uncomfortable and skeptical at the same time. They seem to always resort and resign to their traditional values of being a close-knit family. The more we strive for the future the more we yearn for the past.

Another universal subtext of the movie is the fact that people can be different in many ways especially because of culture, environment and upbringing; and yet still have certain things and values in common. Respectively, people conform to certain traditions and beliefs, including some strict mores and rules that sometimes don’t make sense to outsiders or strangers. For example Grug (father of the Croods) likes and craves bananas, and the Bettermans have an abundance of them. The problem is there’s a ban on bananas (see the pun?) imposed by Phil (father of the Bettermans). Grug still ends up breaking the rule (some rules need to be broken?) and the consequence of a mythical and imaginary monster follows. The issue with their physiological needs* (safety) now becomes a shared problem. And the two fathers quickly forget their differences and focus on their shared responsibility of fighting the monster. Again, the principle here is that people tend to get along well if/when they focus on their shared and common values rather than their differences. 

family pic inside theater after movie

The sense of optimism and “tomorrowness” is also another subtext. It is invoked at the beginning as a goal and pursuit of the Croods, but again at the end with Guy (a "modern guy" who wandered and ended up living with the Croods) and Eep (representing modernity and the past respectively) heading off into their “tomorrow”. Although a subtle yet pessimistic irony suggests that the “tomorrow” for the Croods is already the ruinous one that the Bettermans live and portray, it does make Guy and Eep’s own “tomorrow” interesting and curious. What kind of tomorrow is in store for them and will they succeed? This contributes to the success of any universality in the film.

Perhaps the most important theme and subtext, albeit cliched and rehashed, that gives the movie a mass appeal is that of love - mutual love and love of family. "The pack stays together" is the Croods' mantra. To me, the love of the parents for their multigenerational family is legion. The movie helps reinforce and drives this home to me through one of its soundtracks “I Think I Love You,” a hit song by The Partridge Family in the 70’s. It was a favorite of mine and friends as teenagers in high school in Samoa; so I sang along during its sporadic and intermittent plays in the movie. The refrain has these fitting lyrics: “I think I love you isn't that what life is made of….” 

Anyhow, that’s just my own take on “The Croods: A New Age”. Now go and see it for yourself. See it; don't watch it.

My philosophical question from the movie:
Has modern society gotten to the point of being so advanced and therefore consumed and overcome with materialism that people start to build walls for their own protection and survival, which incidentally are the same instincts that caused our predecessors to venture out seeking new “tomorrows” -- whether at home or elsewhere? Is there an underlying cycle in all this?

Moreover, Samoa -- and other underdeveloped countries -- can be excellent places for field and case studies for some answers to some related issues along the same continuum. Samoa is presently in a transition to building modern houses with rooms and locked doors; they’re basically becoming “walled in”. From open fales (houses) to walled ones. Though from a distance this phase seems somewhat insignificant, a closer look can reveal real truths and changes in people’s attitudes and behavior -- social, cultural, psychological, etc. -- because of this transition to modernity. Ia fai aku ai fo’i.
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*Note: I can use Maslow’s Hierarchy of Needs theory exclusively on which to base a whole separate review of the movie. 

People, Parliament, Party and Pi Tautau

Subject: Samoa Politics 

O Se Fesili: What is an MP? 

This post is brought to you by the character or letter “P” of both the Palagi and Samoan alphabets. 

“P” as in Perspective and Parody. And speaking of the Samoan alphabet, the “Pi Tautau” immediately comes to mind. 

Parliament, Party or People? (Palemene, Pati po’o Pipo?) 

Presently, we have this period of percolating political pandemonium among our people talu ai ni popolega i nisi o pili poo tulafono taufa’aofi. Oute le ta’ele pisipisi, but for the most part, I would like to parse some problematic words like “Parliament” and “Party” especially since the acronym/abbreviation/initialism “MP” is now in the state of perplexity or puzzlement - if not a political ambiguity. Which one is prior and precedent? “Member of Parliament” or “Member of Party” - Palemene po’o le Pati? According to the present principles, practices and laws, passed recently, it might as well be the latter. I ni tulafono fou ma le foliga pi’opi’o, ua atagia mai ai ua faase’etuagalu ma lona lua le palemene, ae faamuamua ma sili atu le taua o le pati. O la’u point, e iai tulafono e prudent and praiseworthy ae iai fo’i isi tulafono e pointless and pea-brained. 

One such pea-brained law is the one where a Member of Parliament loses his/her seat when he/she leaves or resigns from a party. When a person runs in the national elections, he/she primarily and principally runs for a seat in Parliament, first and foremost, and not a seat in a party. The constituents and voters elect their candidate to go sit (no pun intended) in Parliament as a Member of Parliament ae le o se member of a party. The candidate can and may run as a member i lalo o le tagavai a le party, but his/her premiere right and privilege as a Member of Parliament supersede that of any party membership, loyalty or primacy. 

I le ma lenei, when a member of Parliament is sworn in and takes the oath, yes in Parliament, he/she is sworn in, literally, as a “sui usufono o le Palemene,” (Member of Parliament) ae le o se sui usufono a se pati. E lelei ona toe faitau le tautoga. When an MP leaves a party, he/she needs to stay in Parliament as an independent. A party should not have the right, through its by-laws or through any Act, to abrogate or deny a duly elected MP his/her seat until the voters decide during a regular election or by election -- if for another legitimate reason. Ia poo se recall fo’i. The authority is vested in the people - not the party. Power without authority is illegal. Atonu e iai le right a le party e faate’a ai le sui mai i le latou party, but not from Parliament. 

A party is temporary while a parliament is permanent. A party is fickle and changes but a parliament is perpetual. A party is inferior while a parliament is paramount. A party is only a “part” but a parliament is whole. A country can exist without political parties but not without a parliament - or other ruling body for that matter. 

Now here’s a preposterous irony or -- in line with the P subtext -- a Paradox. According to the government, the primary objective for the three bills and other new laws is to advance and perpetuate customs and traditions; hence to bring the modern government’s protocols and practices more in line with the tu ma agaifanua. Okay perfect, fair enough. That’s a positive and a plus. And why not? There are plenty of parallels between the two. With regard to the national Parliament, it has gradually been modified to mimic and photocopy its local counterpart - the village fono. Put simply, Parliament is the local village fono writ large. First, the national Parliament is called the Fono (with uppercase “F”) eponymously after the local village and “lowercased” fono (council). Second, the national parliamentary house/building (Fale Fono) is modeled in shape and pattern after a traditional fale in the village where the local fono meets. Third, the round seating arrangement of the traditional fono is also a pattern found in the national Fale Fono. Fourth, the members of both are exclusively matai only. Fifth, and unbelievably so, the monotaga is now a requirement to become a member of both assemblies. And that leaves us with one profane and prevailing difference between the two -- pppparties! Political Parties. 

Here’s my personal prognostication: The perspicuous purpose and goal of the present government is for the village fono and national Parliament to be perfectly aligned and compatible. Again, they are not because Parliament has parties and the village fono does not. Therefore, to be similar or the same, two propoundments are possible - either get rid of political parties in Parliament or introduce them on the local level. I think the former is more pertinent and apropos. Not to become a one party state, but as one group of pally, peaceable, patient and pleasant people with a shared pedigree as in the traditional village fono. Only then can we hopefully restore and reclaim the ava fatafata through the traditional maliega ‘autasi or the consensus protocol in the place of the present bickering, profanity, name-calling and the daily adversarial process of party punch-up. Sometimes members of Parliament during fono proceedings sound like pesky little kids at a playground provoking and pestering each other. Excusing such exchanges for suaga (or persiflage) is simply puerile and petty. 

Does Samoa need political parties? Now that’s an issue and topic for another time. It may also be too late -- the pig is already out of the pa pua’a. But it is another paradox for the government because it will definitely support Samoa having political parties. Although they point fingers to such phenomena as palagi ploys and procedures, yet they continue to pursue them. For me, however, my answer is “Perceptively, no!” Why? Because Samoa is not yet a pluralistic polity. It’s still a very plain and homogenous society. The issues facing Samoa, so far, are neither multiplex, convoluted nor publicly contravening. Hence, the platforms and proclamations of all these parties are very similar if not exactly the same. Why do we need several parties and platforms with basically the same or similar plans and goals? 

Probably the real growing pain and problem is that there are too many parties. (And that’s a pun too.) Tautua, Samoa First, Tumua and Pule, SNDP, HRPP and now we have FAST. If another new party is formed, please name it FURIOUS because people are furious and pissed. It will have a nice ring to it especially when Fast and Furious form a partnership or coalition in the future. What will be more phenomenal is with Seiuli (The Rock) becoming their leader. He’s already a matai, you know, and he will have no problem with any monotaga issues. He can do it lump sum. As far as living in Samoa for three consecutive years, he can faaliu kupe that part too. Precisely. 

And yet another popolega, and that is the parity between politics and religion in our pseudo democracy. It’s true that our national motto is religion-based, but that doesn’t mean we should be pious and seek to petition Deity in everything we do politically. If progressive piety becomes the new normal, then whenever we talk about politics in Samoa, it would not be pure political policies but politics plus religion or “Poligion”. Probably not proper. 

Back to the MP. If the present public, partisan and prickly political pandemonium prevails and perpetuates, then MP will soon take up another popular parsing which is “Military Police”. What we don’t want, however, is for MP to end up being “Member of Politburo” which is quite possible and pertinent if the present and popular premonition of absolute POWER/PULE is procured, perpetrated and prostituted. Prudence is hereby prompted, proposed and promoted. 

Oh, and speaking of the Pi Tautau, could the patrons and proprietors of this alphabetic pictorial or portrayal change the “P” association to “Pua’a” or “Povi” from “Pusi” -- Please?!?

Politically polite, 

LV Letalu

Was I Right About The Monotaga? ...Hmmm YES!

For those of you who had been following the monotaga issue of the last few years, you would not be surprised that it has come up again now before next year's elections in Samoa. In February 2016, I wrote a letter to the Editor of the Samoa Observer objecting to the monotaga as a requirement to run as a Member of Parliament (MP). One of the reasons for my opposition and argument was that the monotaga was discriminatory. Well, lo and behold, a few months ago, a Samoan lawyer filed his objection with the Electoral Commissioner about this controversial nature of the monotaga within the context of the elections. The complaint and case ended up in court where a Supreme Court Justice has advised the Government to revise and redraft the Act.  Here's an excerpt of what I wrote in that 2016 letter to the Samoa Observer (also posted in this blog here):

(Note the underlined texts represent the gist of my objection and yet also make up the essence of the present case against the Government.)

Monotaga, as a cultural and traditional practice of rendering services to the village by certain matais should not be used as a requirement to be a candidate in the elections.

First of all, there is no specific definition of monotaga that would pass legal muster. The present irony, which borders on political and legal mockery, is that while Parliament had failed to come up with a definitive, unambiguous and fair definition and application, yet the courts went ahead and enforced what obviously is a vague and convoluted, if not a politically motivated, Act. The monotaga is therefore diminished in its traditional, cultural and altruistic role. It is now "defined", dictated and regulated by law - and classified as well.

Monotaga is a practice that is broad, general and relative at best. Different villages have their own interpretation and application despite the principle and idea being perceived as being the same and/or similar throughout Samoa. It's the same notion behind the adage "E sui faiga ae le suia faavae" (practices change but principles don't). Everyone can grasp the concept/principle of monotaga, but when it comes to its actual implementation, it varies and differs if not conspicuously relative and provisional. In fact, it proves even more problematic and unintelligible when it's ported over to a strictly legal construct. We need to remember that, more often than not, traditional and status-based cultural concepts do not dovetail well, if at all, into more modern democratic institutions. Monotaga therefore represents an at large challenge for developing societies trying to assimilate more modern legal and democratic practices.

Monotaga also proves to be discriminatory within the context of the present electoral configuration. The two principal constituencies (traditional and urban) are essentially different in composition and configuration, hence at odds with each other when it comes to modern political and/or legal principles. The urban constituency is an anomaly in the larger cultural configuration as well as in some people's aspirations to keep and maintain traditional elements - especially the faa-matai - within the more modern system of government.

And here is an excerpt from the Samoa Observer article of September 9, 2020 - four years later - on the case:

(Note the underlined texts that concur and correspond with my underlined objections above.) 

The man who brought his case against the Electoral Act 2019, Tuala Iosefo Ponifasio, said he is content with how the matter was brought to a close this week.

On Monday, Supreme Court Justice Tafaoimalo Leilani Tuala-Warren announced that Tuala and Papalii Panoa Tavita will withdraw their applications, and that the Government will redraft relevant portions of the Act.

The Government has around a month to make the changes, which are outlined in a confidential document, before the nomination period for the election begins on October 12.
Speaking to the Samoa Observer on Tuesday, Tuala said he is pleased the court proceedings “triggered” the redrafting.
“I am satisfied with the outcome and glad the inconsistencies of laws can be rectified when Parliament sits again,” he said.
“It is unfortunate that it had to come to court in order for us to point out these inconsistencies. It is now up to Parliament to make the necessary amendments and pass these changes into law.”

In their applications, Tuala and Papalii alleged that two key sections of the Electoral Act 2019 (section 8(2) and 156(c)) are discriminatory, unconstitutional and favour the ruling party over intending candidates.

That hearing lasted around days and concluded on Monday afternoon with both parties agreeing for the applications to be withdrawn and the Act redrafted with amendments contained in a confidential memorandum, to be made public when tabled in Parliament.

During the hearing, Electoral Commissioner Faimalomatumua Mathew Lemisio admitted the Act was already being redrafted to ensure the legal language more accurately reflected the intentions behind the law, which he argues were not discriminatory.

His admission prompted Justice Tafaoimalo to pause on the hearing and move the discussions behind closed doors, resulting in submissions from both parties never being aired in court.

Tuala said he believes it was the court case that prompted the Commissioner to consider redrafting the law.

And this from the another one of Samoa's news sources:

“All we are hoping for is for Government to address the discriminatory nature of the legislation…; [the plaintiffs] continued..”Under article 15 of the Constitution, everybody is equal under the Law, and secondly, there is no room for discriminatory legislation in Samoa.” Unique to Samoa’s election process is the requirement for all candidates to hold a registered chiefly matai title within the electoral constituency for which they want to run. Furthermore the Electoral Act requires all candidates to render a service to the community through the village council. According to the current wording of the Act, that service known as the monotaga is rendered when a matai actively participates as a member of the village council.

Samoa’s election rules further requires all candidates to have rendered that service for a minimum period of 3 years before they are eligible to run for that village. During the court hearing last week, several matai were called to the stand by the applicants’ lawyers, to explain their claims that the legislation was discriminatory in view of an exemption clause to the monotaga, afforded only to sitting members of Parliament, running in newly formed electorates.

The Electoral Commissioner had told the Court last week that this exemption was only intended for Urban seat MPs who did not previously need to take up matai titles in their constituencies.

Through their legal counsels the applicants had argued that the law should be applied to all candidates and not just sitting MPs.

Samoa Global News, "Samoa’s Electoral Act to be Amended following Legal Challenge in Court." September 7, 2020.

 In July of the same year (2016) I sent another letter (here in this blog) on the same subject in which I stated this:

...the monotaga will continue to be scrutinized legally for a while. I predict that it will continue to be revised until the courts and the present government are satisfied and have accomplished their goal - whatever that might be. By such time, the cultural practice and legal definition will have been at their greatest odds, with tradition and culture being the likely losers.

The present case has fulfilled my prediction. Essentially, therefore, as I said in my letter, there is no specific definition of monotaga that would pass legal muster. The proof of this is that the Court is now telling the Government to revise and redraft the Electoral Act with regard to the monotaga provision. We'll see. 

Samoa's Short Story Contest - Second Story

“Mitiafu Fou Masaesae” - Tusia e LV Letalu 

I se tasi taeao sesegi lava, oute ala ifo, o la oute ta’oto i le ‘autu. Na mafua ona ou te’i ona ua pisi mai se vaivai i le pasi ane a le pikiapu a Loma e alu i tai i le alatele, e aga’i atu ai i Apia. Sa ou faalogoina le palapalā o o’u foliga ma le susū o o’u ‘ofu. Sa ‘ou faalogoina fo’i le fe’alasi o lo’u fatafata, ma se fula i le tua o lo’u ulu. Ua sui fo’i la’u faalogo. Ua nenefu la’u va’ai ma lē o manino lelei lo’u mafaufau. O lea na ou matuā le manatuaina ai pe na faapefea ona ‘ou i’u ane ma ‘ou moe i le ‘autu lea. O lo’u mitiafu lea e ‘ofu, e fou, e le’i leva na aumai i le isi a’u uō mai Pago, ae ua masaesae uma luma ae maise le ulu ma foliga o Bob Marley. Talofa e, ia Bob ua te’i ua tigāina fua ae poo le a sana agasala. Ua ou mānumānu fo’i i lo’u mitiafu oute tiu ai i a matou evaga ma tafaoga. E mo’omo’o uma fo’i iai le matou tupulaga o teine ma tama. 

Sa ou āutilo poo iai nisi ua feala o le itūala uta, ae leai na o ta’ifau a aiga i tafatafa ane, lea e feoa’i ma sasalu mai o latou vae aga’i i le mea lea oute iai. Na oso lo’u masalosalo pe na papatiso a’u e maile nei, o lea na ou sogisogi ai i o’u lavalava pe na o se susū mai i le vaivai pe leai, ae ua tau le lelei fo’i le sogisogi, ai ua mapeva fo’i le isu latou. Ua solo atoa manogi uma i la’u sogi. “Pei e mālie koe makagā legei kulaga ua ‘ou iai,” o nai o’u mafaufauga nei, ma ou tu loa i luga ma ou telea’i loa i le matou aiga semanū e le’i feala le matou nu’u. O le a faatali fo’i iloiloga o ni manu’a se’i o’o i le fale. Sa ou tolotolo lemū e pei o se gaoi ina ua ou taunu’u i le matou aiga, ma o lo’o momoe pea o’u matua o Pesa ma Losa ma lo’u tuafafine o Tasi. Sa tatala lo’u mitiafu ma ou tago momono i le ogātotonu o le faaputuga tagāmea lea e i lalo o le paipa. Sa ou faanoanoa i lo’u mitiafu ma ou faapea ane, atonu lava e mafai ona toe fonofono ona masaesae e lo’u tinā, ae le tiā’ia. A le o lena fo’i e ‘ofu masaesae ai pea e pei o nisi fo’i o sikaili fou ua a’e mai o ‘ofuvae ma mitiafu ae faamasaesae. O lona uiga, pe masaesae pe leai, “everything’s gonna be alright” pei ona pese ai Bob. Sa ou ‘ata’ata lemū ma sui lo’u ‘ie lavalava ma amata ona iloilo o’u manu’a. O lo’u fatafata e feagai ma le vaega o le mitiafu lea sa iai le ata o Bob, ua ma’osiosia uma pei na fela’u e ni maiu’u o se manu fe’ai. 

Ua amata ona ‘io’io a matou pua’a ma moa i tafatafa o le umukuka e pei ona masani ai i taeao ta’itasi. Sa ‘ou alu atu ma sali iai popo ma sasa’a iai le penu mai i le niu o le saka ananafi, lea ua uma na fa’asusū. Sa ou te’i i le faapea mai o le tala a Losa, “Makuā e ala po.” Sa leai sa’u tali, ae na toe faapea mai lo’u tinā, “A’o fea sa e moe ai agapo? Ga e moe i le falemoe?” E le’i uma lelei le fesili a Losa, ae apakaki e la’u tali “Ioe.” I le taimi lea, ua amata ona fai nai a’u gaioiga e nanā a’i o’u manu’a mai lo’u tinā, ae maise o lea oute fa’asausau. A ui ane i o’u luma Losa, ua ū iai lo’u tua ina ne’i iloa o’u maosiosia, ona faatagā valu lea o lo’u tuāulu e pupuni ai e lo’u lima le fula. 

Ua savali Losa aga’i i le paipa, o’u tamo’e loa tui lo’u ofutino. Ua oso le popole ia te a’u pe a te’i ua va’ai Losa i lo’u mitiafu masaesae. Ua faasolosolo malie ona tau malamalama lo’u mafaufau ma ‘ou manatuaina nisi o mea na tutupu i le po ua mavae. Ua ou manatuaina se sapelu ‘au uga e matuā i’ila i le pogisā lona ma’ai. Na ou manatua fo’i se tama’ita’i pa’epa’emā, ae le o se palagi. E lē matuā ‘aulelei tele fo’i - e fai si o’omo o ona mata ma lona isu e mafolafola toe pi’o pei na soli e se kekapila. Sa ou toe taumafai pea oute manatua nisi mea, ae te’i ua oso ane le ata o se tamāloa mata sāuā toe ulupo’o, pei o Kojak. Ae pau fo’i le tagata ulupo’o mata sāuā o le matou nu’u, na o Mika. Ua moei’ini o’u mata ma ou taumafai lava e tuufaatasi mea uma nei ua ou manatuaina, ae ua avea ma mea e oso ai le tigā o le fula o lo’u ulu. A’o tau o’ono o’u tigā, sa te’i lava ua fesili mai se isi, i se leo fo’i oute masani ai. “Kipa, sole, ga maua ea oe e maile i kūliga agapo?” E feauga lo’u pupula atu ae nofo ifo i lalo Sefo. “O a kūliga?” o la’u tali atu lea, ae faapea mai le tala a Sefo, “Sole ua ‘ou laki o le vai’eli. O’u lāvea a i le ‘alā o’u kofu i le vaieli. E laki fo’i o le sua kuku’i o le vai’eli. Va’ai lea e ugo’oa uma lo’u ikū.” Ua te’i lava ua ou manatuaina atoa le mea na tupu ina ua faamata’osi mai e Sefo. 

E le’i pine ae savali mai Losa mai le paipa aga’i mai i le umukuka lea ma te nofonofo ai ma Sefo. Ae fetaui fo’i ma le taunu’u mai o le tama faitatala lea o Fala ma faataiō mai lana fesili, “Sole, o fea ga lua momoe ai agapo? Fiu fo’i e fa’akali oukou i le falemoe ali’i.” Na vave atu la’u faasalapu ia Fala leaga o lea ua o’o mai Losa, toe me’i ai ma le fesili a Fala ae fai lana tala sisi’o, “Uso o la’u kala fo’i. Ga ‘ou oso mai i kalage o le fale o Lasela. Oka se pa’epa’emā o le keige pei se pālagi, ae ga alu pei se ‘ulo.” Ua faapea atu le tala a Sefo, “Fala, se a va’ai ifo e kikaka ‘aua le ula i le ‘ulo.” Ua fai pea le matou taliēga, ae ua faasolo nei i lo’u mafaufau pei se ata tifaga mea uma na tutupu na mafua ai ona ‘ou moe i le ‘autu. 

Fai ma sa matou nofonofo ma Sefo ma Poe i le ‘auala i luma o le fale o Mika ma nisi o aiga lata ane i le malae, ma fai ai le matou faa’ili e pei ona masani ai i le tele o po. O le to’atele fo’i o le matou tupulaga, lea ua miomiō solo i lumāfale o Mika ona o Lasela lona afafine lea faato’ā sau mai Niu Sila. Ua faasolo ina leva le afiafi, ua lata fo’i ina tā’ape le matou evaga. Ae i totonu o le fale o Mika i le taimi lea, o lo’o nofo Lasela i talane o le faamalama ma fai ai lana Facebook i lana telefoni, ia ma pu’e ana selefī. I tafatafa ane o Lasela o lo’o fai ai le ‘aki a nai ona tei laiti i ni tama’i ma’a. Ua fiti nei leisi ma’a ma tau i le vae o Lasela. Ua te’i le teine ma oso ua faataiō ma faapea lana vala’au iā Mika, “Dedi, ua frow mai rocks a kama iā a’u.” Ua lagona mai e Mika le faataiō a Lasela, “O le a lau kala Lasela?” Tali atu le teine, “Ua kogi mai ma’a a kama iā a’u.” Toe fesili ane Mika, “O ai kama?” Ua tali atu Lasela, “Kama lae kukū mai i le modoway.” Ua toe fesili Mika, “I le a? I le aualakele?” 

"Se ioe dedi.” 

Ua matou va’ai atu ua tago Mika i le sapelu ma vala’au i ana maile o Koki ma Kiko ma savali mai i le mea lea matou te iai. O lea ua matou tutū faasaga i le malamalama o le molī o le fale o Mika ma ua tau maitau mai o matou foliga, ae le’i matuā iloa lelei matou e le ulupo’o. A’o maile ua pasi nei Sefo ma Poe, ae aga’i tonu mai ia te a’u, peisea’ī o lea e ia te a’u se tufa’aga fasi povi mata. Matou laga loa ma taufetuli aga’i i le pogisa. Ua fai nei tuliga a Mika ma Sefo ma Poe, a’o Koki ma Kiko, lea ua e’eli mai o la vae i o’u tua. Na ‘ou faalogoina fo’i le gu ‘ava’avau ma le ‘atigū o nifo o maile i le fia maua o a’u ae o lo’o o’u tamo’e autago pea i luga o le ‘auala pogisa. Na te’i ua segaia o’u mata i molī o se ta’avale o lo’o aga’i mai i o’u luma, o’u oso loa i le ‘autafa o le ‘auala, e pei o la ‘oute oso i se vai. Na gata ai ma lo’u iloa o nisi mea na tutupu se’ia o’o i le taeao. 

 O lea la ua fai nei a matou taliēga ma Sefo ma Fala i ā matou tūliga ma Mika, ma matou tu’ufesili pea pe aiseā na tuli tatao ai a’u e maile, ae tu’u Poe ma Sefo. Na o le ‘atage’a lava o Fala ma fai ana tala ula ma taufa’alili iā te a’u, “Ae ‘ai ga ‘ai sau elegi agapō ua e lala’oa ai ma fia ‘aai maile ia ‘oe.” Fai atu la’u tala ia Fala, “Ia ula a iai, se’i e o’o iai ga faako’ā e iloa lea.” Ae ua atili ai na malomaloā le ‘ata a Fala ma faapea mai, “Ae akili fo’i ua kuli e maile le kamela.” 

E le’i umi ae matou va’ai atu ua savali mai Mose, o se tasi o le matou falemoe. O Mose e le’i leva na sau mai Ausetalia sa nofo ai mo ni nai tausaga. E faaigoa fo’i e le matou nu’u o Popu Mali ona o le mata’ina o lana ‘ava ma lona lauulu u’umi ma ana fili ta’ai tavi’ovi’o. “Se mālō Popu!” o se matou faafeiloa’i faatasi atu lea ia Mose. Sa tali mai Mose i lana fa’a-Samoa-ua-tau-galo, “Malo li’i, le a mea e ‘aka ai oukou?” O le taimi lea ua le toe pē fo’i ma le leitiō a Fala, “O lea e ‘aka makou i kūliga a Mika ma le auali’i ia agapō.” Ae tali mai Mose, “Ia ‘ai fia ō oukou ia Modoway ua ika ai kama ulupo’o.” Ae toe oso ane fo’i le tala taufaalili a Fala, “Ae koe kasi a le misikelio lea e kokoe, po’o le a le mea ga kuli kakao ai e maile le uso lea ia Kipa.” Faapea mai loa le tala a Mose, “E iloa oukou? O maile a Mika, e ika ia iā a’u kalu ga sau a’u mai Ausekalia. E maga’o a e bite a’u. Ai a va’ai i sa’u aka, ai e bite fo’i.” Sa faafuase’i ona pei e ‘ila i lo’u mafaufau le pogai tonu o le tuli tatao o a’u e maile. Poo faapea Koki ma Kiko o se ata o Mose lea nai lo’u mitiafu, ae maise e le’i vaai tino maile ia Bob Marley na o Mose. Ua na’o se masalo. Ua toe oso ane fo’i le leitiō a Fala, “O maile ga o le laka ia iā a’u, dei luv me man. Ouke alu so’o a i le fale o Mika e lē kulia a’u; koeikiiki fo’i o’u alu e fesoasoagi i le ulupo’o e ako laga umukuka.” 

Ua faapea mai ma le tala tausua a Sefo, “Sa’o la, e le bite e maile ia Fala, laga e love iai maile, loga uiga e le bite mo’i ga o le love bite.” Ua matou taliē nei ma Sefo ma Mose, ae ua foliga ua tau ita Fala faitatala. 

Ua faasolo nei ina tauafiafi, ua toe nei o ma’ua ma Fala, ua ō Sefo ma Mose. Sa te’i lava ua vala’au mai Tasi i lumāfale ma sisi i luga se ‘ofu, “Kipa, va’ai, magaia lou mikiafu fou mai i Giu Sila ia Masi.” O’u vaai atu, oka se manaia o le ata telē o Bob Marley e aofia ai luma atoa o le mitiafu. 

“O ai ga sau ma ia?” O la’u vala’au atu lea i lo’u tuafafine. 

“O le kakou afīfī ga sau ma Lasela. Sau e avaku lou mikiafu e fa’aka’ika’i.” 

O’u la’a atu loa ‘aumai le mitiafu ae fa’apea mai le tala a Fala, “Oka se magaia o lou mikiafu uso. Seki a ‘oe.” Ua ou manatua vave ai le upu, “o le momo’o, o le ‘aisi fo’i lenā.” O’u tago loa togi atu ia Fala le mitiafu ma ou fai atu, “Ia kago e faaka’ika’i pe ofi.” Sa matuā fetaui lelei le mitiafu. Sa faapea mai le tala a Fala, “Ae aiseā o le a foa’i ai lou mikiafu uso?” ‘Ou tali atu, “Oe, se ‘ofu. E kakau ga fai sou ‘ofu magaia o legā e ke alu i le fale o Lasela e ako le lakou umukuka. E leiloa pe fai gei gi lua kūliga ma Modoway.” Ua faato’ā manatua ai fo’i e Fala le umukuka a Mika ma faapea mai, “Sole, so’u alu ai o faakali mai Mika.” 

E le’i leva a na alu Fala ae ou faalogo atu ua faataiō mai le tagata, “Auooooi, ka fia ooola!” E le’i umi ae pefu ane Fala i luma o le matou fale ma fa’ataiō pea, ma si ona mitiafu fou, ua masaesae uma. Ua toe fo’i Koki ma Kiko i le vala’au ane a Mika, ae ua futi pea le malafoni a Fala. Na ‘ou faapea lemū ifo, “A lē moe aku i le falemoe gagei, loga uiga la e moe i le ‘auku.”

Another Unknown Reader Responds ...

Another Unknown has submitted the following comment on the blog post titled: “O le Ala i le Tautua o le Pule.” 

UNKNOWN: 

“Kasi lava le va'ai i le Ulu kala ae ua lava e ka'u mai ai le valea o lea kusikusiga e ma'imau ai le kaimi e faikau ai. Stupid article. E ola age lava le kagaka Samoa kaukua e augoa ma se makai.se'ia o'o lava iga pale gisi i suafa makai ae kaukua uma lava i le soifuaga o le kagaka.” 

LETALU: 

Talofa Unknown. Malo le soifua i lau susuga/afioga. Sa ou tau filifili whether I should I dignify your comment by a response or just let it be. Ae oute manatu o lo’o e faamoemoeina fo’i sa’u tali. O lea, ia alo maia. Oute faamoemoe fo’i e te le solomuli pe e te ainiumea i lenei felafolafoa’iga. Ae ne’i te’i ua e faamaamulu, ia e lelei ona tau faamataali atu se manatu e tali fuaitau i si au tau ‘ene’ene ma si au faapōpō ia poo sau lagalaga ma’a fo’i. Fai mai fo'i e a Pekelo i le kagaka lagalaga ma'a? Ioe, o le lagalaga ma'a e 'ai ai oe e le povi. 🤣

 Muamua, ua e faia se tasi o faiga masani lea e faaupuina i le faa-Peretania o le “judging a book by its cover” e ala i lau upu “Kasi lava le va'ai i le Ulu kala ae ua lava e ka'u mai ai le valea o lea kusikusiga….” Generally speaking that’s an idiotic approach. It reveals a lot about you and your imbecility. In fact let me say that the article is not stupid; it’s you! A tu’u fo’i i se tasi o ‘upu masani a le atunu’u, “O le uta a le poto e fetalaa’i” ia ua atili ai fo’i ona iloa lou faavalevalea ona ua e taofiofimau lava i le ulutala (title) ae ‘e te le’i faitauina le uiga, a'ano ma le ‘autu atoa o le tusitusiga. I le ma lenei, o aga a le tagata atamai, poto ma le mafaufau tatala, e faitau atoa i se tusitusiga and then respond, point for point, especially if you disagree. At least that’s what scholars and smart people do. And so for me -- and others I’m sure -- to know that you have a point and a credible argument, it’s only fitting that you write a rebuttal to refute my points in the article. Ok? 

Moreover, a rebuttal in which I hope you will use these “ate’s”: articulate (faamatala), illuminate (faapupula), elucidate (faamanino), explicate (faamaioio) and expatiate (faalautele). Please do that, and I’ll post your whole treatise and rebuttal here on the blog anonymously or with your full name and identity. 

There’s a blatant weakness in your moronic claim however. You see, there are two key parts of the post/article - Tautua and Pule. It’s a dichotomy in a sense. When you say that “E ola age lava le kagaka Samoa kaukua e augoa ma se makai. se'ia o'o lava iga pale gisi i suafa makai ae kaukua uma lava i le soifuaga o le kagaka,” you have a miniscule point. Ae e ‘ese le kaukua “e augoa ma se makai” ‘ese le kaukua i le makai. A kaukua o se kagaka o la e kausi loga aiga, e leai se makai, o le kaukua lega o soga lava kiuke o se faifakuaiga, AE o le kaukua i le makai, o loo iai le faamoemoe ma le kaugu’uga e pale ma maua le avagoa e pule ai ma ka’ika’i i le aiga. That’s the CONTEXT and CRUX of the whole kusikusiga. Serving with the automatic and deserving reward than just serving as a duty and obligation to the aiga are two different things. Magakua fo’i e le au uma se ‘au kaukua i se suafa. O le kaukua masagi (traditional) i le makai e aofia ai le faia o saoga kupe, mea’ai ma isi mea uma mo le makai. O le kele fo’i o kaukua faapea, e kofi lava e le aiga ma le makai se kasi e faia le kofi kaukua lea. E toe faapea atu o le TAUTUA lea e talanoaina i la'u tusitusiga o le TAUTUA e faamoemoe e avea ma matai (pule).  E iai nisi o tagata e te'i a ua matai e le'i "pusaina sana umu" e le'i "mu fo'i ma vela mata" (tautua matavela).  Aisea? Ona ua tele ana tupe, lelei le galuega ma "tu lelei". Ua tau maua mai?  Afai e leai, e pei la oute tau fesiligia lou Samoa poo se Samoa atoa poo se 'afa Samoa.

Afai fo'i o oe o se Samoa, ae le o oe la o se toa. Aua afai o oe o se toa, manaia le faailoa o lou suafa ma lou igoa. If not, it’s ok. In that way, only you will know your own stupidity and feebleness. It may sound better than publicizing your vaivai and faavasivasi, but remember your own individual and private realization can be even more hurtful, injurious and/or even more tragic than otherwise. 

 I hope and suggest that you read the whole post and then respond point for point. But if you change your mind and realize that there’s meat in it, then all the better. Read AND Learn.

If not, HANG LOOSE brada!!!! Hahahaaaa

Samoa's Short Story Contest

The “Short Story Contest” -- sponsored by the National University of Samoa (NUS) and others -- in the Samoan language was launched and announced early last year (2019). This is the first contest that was open to those outside the Pacific countries. And so I thought I would enter not one but two stories. To date, the results still have not been announced, or at least made public. The delay, they said, has been due to the measles outbreak and then followed by the coronavirus one. They (one person at least) have told me however that my stories did not make the top 10. Wow!! I know. Sole kafefe. Ia e le mua uma gi va’a. But, honestly, based on the winning stories from some of the contests in the past, ia ka’ilo. Makuā leai a se mo'i.😂🙄 Masalo e iai lava se "short story" genre e patino lava ia Samoa. Maybe the "fagogo"?  Anyhow, I am going to post my first story here now, followed by the second one some time later. By doing this, I believe I have disqualified myself based on the rules that the stories be original and have not been published before. But it's okay. I'll send my stories to Paia, Savai'i. LOL! Aaaanyway, I guess you (blog readers) will now be the judges whether my stories are any good or not (comparatively) especially after the results become available - maybe in five years considering the severity and new surges of the coronavirus. Anyway, enjoy the story.
(For the non-Samoan speakers/readers, translations (at least in English) are not available yet. I apologize.)

___________________________________

  

"Ua Malama i Ulugalu" - Tusia e LV Letalu  

“Sole, pupula mai ou maka! Se ouke ofo i lou faaluma aiga....ga o le ka’uvalea e maua ia oe!”
O tala ia a le toea’ina o Fou i lona ita tele i lona atali’i. Ua nofo le toea’ina se’i tau tō lona sela mai lona ‘ava’avau. A’o Lama, ua na o le punou ma tagi masūsū. Na a’apa ifo le tama i le pito o lona ‘ie ma toso a’e e sōloi ona loimata.

“Lama, si a’u tama,” o le tala lea a Maria, “faapea fo’i ma’ua o le a lua uō ma Tavita o le a e pei ai o Tavita.”
“Malia, e lē o a’u.” O le ‘apo atu lea a Lama.
Ua tali ane Maria, “O oulua ma Tavita la e masalomia, ae e te iloa lelei e lē faia e Tavita se mea sesē. E iloa uma lava e le nu’u lena mea.”

Na uma ona tō le sela o Fou ma toe sā’i ane iā Lama, “E ke fia fa’alogo i upu makagā la ga lafo ifo e makai iā ke oe?” Ua tali mātagitagi Lama, “Leai.”
Ua lūlū le ulu o Fou i lona faanoanoa i lenei mea ua o’o i lona aiga, ma toe faapea atu lana tala, “Lama, se ka fia maua se ka’uleleia ma se fa’aeaiga.”
Ua amata ona maligi loimata o Fou. Loimata o le faanoanoa. Loimata fo’i o le maasiasi ma le to’ilalo. Ua faapea atu i lona atali’i, “E sili oga e alu ‘ese aku ma ma’ua. Alu i Giu Sila i lo’u uso e ke gofo ai.” Sa faasalāvei ane Maria, “Fou, e te manatu e mana’o lou uso i ni fanau le usita’i faapea?”
“Malia, ua kā makukua, ga o le fiafia a le mea lea e fia maua. E sili le alu ‘ese, ‘aua le koe sau.”
“Ae o ai la a tausia ta’ua?” O le fesili lea Maria.
“Ua lava a a’u, o lea lava e maua si go’u malosi.” O se tali tōa’i lea a Fou i si ona to’alua.

Ua uma le ‘otegiaga, ua alu Lama i le umukuka e sauni le latou mea ‘ai o le afiafi. Sa lagona si ona faanoanoa e uiga i ona mātua. Sa te’i lava ua sulu ma ōlo ane le ulu o lana maile o Lova i lona puimanava ma pei e taumafai e fa’aoleole atu ia te ia. Na suia foliga o Lama i le ‘ata’ata, e ui o lo’o tagi pea, ma tago atu milimili si ana maile.

Ua mavae nai masina ua o’o i le aso e alu ai Lama i Niu Sila. Ua fa’ae’e le taavale ma ua amata ona tāula’i le va’ai a Lama i le latou fale mo se taimi mulimuli. Ua alu ‘ese lemū le taavale ma ua faasolo ina lilo malie atu si ona aiga, ae toe tau lava lana va’ai mamao atu ia Lova o lo’o tu mai i luga o le paepae ma o lo’o tagi ma ōu faatōsotōso. I le natura o mea nei o fagafao, ae maise ai se ta’ifau ua ta’ua o se “uō pito mamae a se tagata”, ua le o taumatea ai o loo vala’au mai Lova “Tōfā Lama! O le a ‘ou misia ‘oe.” Sa tālotālo faatōfā Lama i si ana maile ma ua punou ma taumafai e taofi lona tagi.

Ua taunu’u Lama i Niu Sila ma ua feiloa’i ma Lai le uso o lona tamā. Sa fou ma lasi le va’ai a Lama i le tele o mea i le atunu’u. O ta’avale. O alatele. O faleoloa. O mea’ai. O tagata. Sa fou fo’i le faalogo a lona tino i le tau, e le matuā vevela pei o Samoa. Sa lagona lona toe fia fo’i i si ona nu’u, ae maise ai tafaoga masani a lana tupulaga. Ae pagā, ua pei ia o se tagata ua fa’aāunu’ua. E le galo fo’i ia te ia le aso na lafo ane ai upu malolosi ma le mataga e matai, ma i’u ina fa’asala ai ona matua ma lona aiga e le nu’u. Sa misialofa Lama i nai ona matua ma faapea lemū ane, “Afai oute alofa i o’u matua, e tatau ona ‘ou onosa’i, tauivi ma filigā.”

Ua mavae le tausaga muamua, ua mautū ma lelei le galuega a Lama. I le tausaga lona lua, ua mana’o e a’oga i se a’oga matātā ‘ese’ese, ona e le’i matuā i’u lelei ni ana a’oga, na gata lava i le a’oga itūmalō. Sa maua lona avanoa e a’oga ai i se a’oga fai eletise. Sa solo manuia ana taumafaiga ma fa’au’u ma maua ona tusi pasi o vasega ‘ese’ese i le tomai fai eletise.

I le lona tolu o tausaga, na maua ai e Lama sana tusi mai i lana uō o Tavita. Na fa’ailoa ane ai e Tavita o lo’o loma le lā faaipoipoga ma Vaosā, ma ua ia mana’o iā Lama e uō sili. O Vaosā o le afafine o Sulu, o le tu’ua o Ulugalu, le nu’u o Lama. Sa tau faaletonu manatu o Lama ona o lo’o lagona pea sona loto le fiafia iā Tavita. Peita’i sa ia manatua se upu ta’iala mai se tasi o ana vasega e faapea: “Afai e te faia mea tonu ma le sa’o, e i’u lava ina taulau ou mana’o.”

I le tausaga lava lea e tasi, na alu ane ai i Niu Sila se malaga a le ‘au talavou a le latou nu’u mo se sa’iliga seleni mo le fa’aumaina o le latou potu faafiafia (hall). Na ta’ita’i ane e le faife’au o Sekai, le tamā o Tavita. Ma e ui ina sa mana’o Lama e alu e matamata i faafiafiaga a si ona nu’u, ma feiloa’i i nisi o tama ma teine, ae sa maua e ia le lagona o le māasiasi ma le matamuli. Na te iloaina fo’i e le o galo i ana tupulaga le mea na mafua ai ona ia alu ‘ese mai i le latou nu’u. Ae e ui i nei manatu faatauma’oi, ae sa tumau pea i lona loto lona fia fesoasoani i le malaga a si ona nu’u.

Ua lata le faaipoipoga ma ua taunu’u Lama i Samoa e sauni mo le aso fiafia o Tavita ma Vaosā. Sa faatali o ia e ona mātua i le malae va’alele. Ua taunu’u le taavale i tua i le nu’u ma le latou aiga, ma sa oso Lama i fafo ma amata ona āutilo solo i le latou lotoifale. Sa miti miti ma mapu mapu e pei ona masani ai pe a vala’au si ana maile. Sa i’u lava ina ia vala’au leo tele “Lova! Lova?” ae ua le alu ane lava Lova.
Sa faapea atu le tala a Fou i si ona atali’i, “Ua pē Lova. E le’i leva ga e alu ae solia i le kaavale.”
Ua tu Lama ua le māgagana. Sa fesili faaleano, “O le ka’avale a ai?”
Ae tali ane Maria, “Pikiapu a le faife’au. E sesē le ‘ave ta’avale….O Tavita.”
Sa pei o se manu’a ōgaōgā na tau pē ae ua toe leua i lagona tigā o Lama. Ua mālagalaga nei ona ‘aulamu ma ona manifinifi ua vanevane, ae ua toe musumusu ane fo’i le ‘upu ta’iala: “A ē faia pea mea tonu ma le sa’o, e i’u lava ina taulau ou mana’o.”

Sa iloa e tagata o le nu’u ua taunu’u Lama ma ua tu’ufesili po’o le a le pogai. Ae sa maitauina fo’i e Lama le tumau pea o foliga tauemu ma le taufāifāi o tagata ia te ia.
Ua toe o ni nai aso fai le faaipoipoga, ma sa talanoa atu Vaosā i lona tamā ma faapea atu, “Sulu, e iai se mea e tatau ona e iloa ‘ae le’i faia le ma faaipoipoga. ‘Aua e te ita.” Ua fai si te’i o Sulu ma faapea atu i lona afafine, “Vaosā, ‘aua ge’i suia lou mafaufau. Magakua lelei ua ou kalepe le kapu a le gu’u i le lua faaipoipoga ma le alo o le faafeagaiga.”
“Leai tamā, e lē suia lo’u mafaufau, ae vaai oe, o le uō sili a Tavita, o Malamalama.” E le’i uma atu le tala a Vaosā ae osofa’i e Sulu, “Malamalama? Malamalama moekokōlo? Oi leai, ouke le iai la i se faaipoipoga. Makuā ko’ilalo legei mea ua e faia Vaosā. E ke le mā?”
“La ua malilie iai matua o Tavita.” O le tali sa’eā lea a Vaosā.
Ua e’ē Sulu, “Aiiii….seā?” ma savali ‘ese. Ua ui atu i tafatafa o le faleo’o ma motusi i lalo ona pola.

Peita’i na i’u lava ina masūiga malie ma te’a le ita o Sulu ona o le mana’o lava ia o’o le faaipoipoga, ae le gata i lea, sa iai ni mea na pogisa ai i la’ua ma lona to’alua ua uma ona faamalamalama ane e Vaosā. Ua uma le faaipoipoga, ua alu le honeymoon a Tavita ma Vaosā. Ae ua fai nei se feiloa’iga a Sulu ma matua o Lama. Sa ta’u atu e Sulu ia Fou ma Maria ni mea na faailoa ane e Vaosā, ma ua tonu i lona manatu e tatau fo’i ona iloa e le nu’u ma matai.

I le aso na soso’o ai, ua tālo e Sulu le fono a le nu’u. Sa potopoto ma sē’ei matai i o latou nofoaga, ae faaāvanoa le tasi o matuātala. Ua nofoi fo’i le ‘aumaga i luga o le paepae, ae ua pae le lautele i fafo i lalo o ‘ulu. Ua tu’ufesili tagata poo le a le pogai o le fono. E le’i umi ae taunu’u ane Lama ma si ona tamā, ma nonofo i le matuātala lea e faaavanoa, o lea na manatu uma ai tagata o le a i’u lava ina fa’atūla’i ma faate’a Fou ma lona aiga. Na va’aia e Lama ni foliga ‘ino’ino o tagata ia te ia ma si ona tamā. O le ‘aumaga fo’i ua pupula taulalama ma sauni mo so’o se faatonuga a le fono. Sa femusua’i nisi o matai faapea, “E kuai a ae fai mai. E sola fo’i le amioleaga ae kuliloaiga.”

Ua amata ‘upu a Sulu le tu’ua o Ulugalu. “Faapegei, faafekai aku. E lē umi le kakou fogo. O gi mea mo le silafia magigo o le kakou gu’u. Muamua, o lo’o kaumake pea poo ai e oga le meaalofa kupe silia ga avage i le malaga i Giu Sila, oga sa avage fa’alilolilo. Ua faamaogia fo’i la le masalo a le ‘au malaga ma le ko’akele, o le akali’i lava iā Malamalama e oga le foa’i lea. Faafekai Malamalama.” Ua amata ona magamagagū tagata. “Loga lua, o le kakou fale faafiafia, pei oga oukou silafia, o lo’o pogisa pea, e le’i iai se mōlī oga ua le o lava se kakou kupe, koe kaugakā kele le fai uila. O lea la ua ofo mai Malamalama ga ke faia uma le galuega e leai se kokogi.”

Ua atili ai ona sosolo faagalugalu le talagū o tagata pe iai se uiga o nei mea. Sa lavetala ane se tasi o matai, “Lau kofā i le ku’ua, masalo o le a māgalo ai la le sala a le akali’i lea, i laga mea makagā ga fai i si ou afafige, pe sa’o lea?” Sa tali vave Sulu ma faapea atu, “Ogosa’i mai.” Ua gūgū nei Sulu mo ni nai sekone ona toe faapea atu lea i se leo fa’amotumotu, “Ia.... o se ...o se mea ga vevesi ai le kakou gu’u i gi gai kausaga ua mavae... e uiga i lo’u afafige....ia ua kaugu’u le upu e fai i le gakaifale, “ua malama i ulugalu”. Ua faailoa mai e Vaosā e faapea o le kagaka ga kē’ia i kokogu o loga ka’igamu, e lē o Malamalama....a’o Kavika lava!”

Sa pei o se puao ua miti’ia e le lā le mou faafuase’i o le talagū ma le magamagagū a tagata. Ua leai se isi na toe pisa. O le to’atele, ua na’o le pūlato’a e foliga ua gāualofa uma ia Lama, ‘auā sa leai se isi na masalosalo ia Tavita ona o le atali’i o le faife’au. Ua melotagi Sulu ona o ni ona manatu faasausili ma le maoaluma, ma faapea atu, “Kalu ai la oga o Kavika ... ua avea o se kasi o lo’u aiga... o le a lē ‘alo ai fo’i la le kulāfogo a le kakou gu’u. O le a fai le sala a Kavika! Ma o le mea kogu lava ma le sa’o lea.”

Mulimuli ane, ua tā’ape le fono ua malamalama mea ‘uma. Sa taufai faamālō ma faa’amu’ia matai iā Fou ona si ona atali’i. Sa fesili ane se tasi o matai ia Malamalama, “E koe fo’i la afea le faigamalaga?” Sa tali atu Malamalama, “E le’i iloa.” Sa tago atu Malamalama ma opo si ona tamā ma musumusu atu, “Ouke alofa ia ‘oulua o’u mākua. O lea o le a ou gofo e kausi oulua.” Ua maligi loimata o Fou - loimata o le faafetai, faagae’etia ma le fiafia. O loimata fo’i o le ta’uleleia ma le faaeaina.

Samoa's Cultural Democracy: E Togi Samoa 'Ae U'u le 'Afa (Updated)

Samoa's Cultural Democracy: E Togi Samoa 'ae U'u le 'Afa

The above Samoan malapropism is derived from the alaga’upu (proverbial expression): “E togi le moa, ae u’u le ‘afa.” (Letting go of the chicken and yet still pulling the ‘afa (sennit/tether))

The literal meaning of the expression is based on a tethered moa (chicken), usually one that is raised as a pet or a wild one that is being tamed or trained. And so the expression describes the owner, in the case of the former, relaxing the sennit to give the bird more freedom, and with the latter, for the slow and gradual process towards complete and eventual domestication and independence. The common goals of freedom and independence are evident in both cases hence in the thematic content of this post and article. One of the several applications and contexts of the expression refers to someone who sets out to do something while, at the same time, maintaining indecisiveness or a dilemma, often from a lack of courage and confidence.

The malapropism is used as the central analogy, much less a metaphor, in this writing to represent what has been happening in Samoa for years. The analogy aptly describes ongoing concerns and/or apprehension among many of us collectively, as Samoans, with regards to our country’s experience and encounter with outside or foreign influence. The gist of the concerns lies in the marginalization and the undermining - if not a complete usurpation - of our native customs by foreign or palagi control (no offense intended). More importantly, the analogy also represents what is now happening in Samoa with the so-called “three bills” currently in the process of being approved and passed in Parliament. The bills are presented as amendments to our Constitution.

The socio-political and cultural contexts of the analogy are fitting and timely. The chicken is Samoa, the ‘afa represents customs and traditions and the holder represents the Government.

Samoa is the chicken wishing and desiring to be free from the shackles of its past, including its customs and traditions. However, this desired freedom is not necessarily a total, absolute and complete one but that which is gradual, careful, measured, thoughtful and judicious. In due course, when all the conditions are right, the ‘afa will eventually be severed and the chicken will finally be free - tamed and trained in its democratic-oriented environment. Though such an end is untimely and ill-suited now, and even in the foreseeable future, it will eventually and ultimately become inevitable. Change is the only thing that’s constant, says one Greek philosopher.

Conversely, the present government’s seeming preoccupation and timidity with outside influence suggest an uptick in xenophobic attitudes and paranoia especially in the government’s derogatory and racist palagi references. These attitudes and concerns may play a part in the proposed bills, tinged with not so subtle nationalistic and ethnocentric sentiments.The irony is that we have lived with these concerns in a little over half a century since our independence in 1962. We have managed to cope and adapt to some of the changes in a ping pong fashion between the accommodation of our customs and the assimilation of western/outside influence resulting in our unique localized political culture which, effectively, is a cultural democracy.

Our unique political system represents a profound dichotomy and conflict and, at times, an embarrassing predicament. The latter is true in real time as tensions build from the controversies surrounding the three bills and being played out on the political stage among the institutions of government and other social actors. The objective of the bills, according to the government, is to promote, advance and hopefully preserve our prized customs and traditions, all within the more modern fabric and matrix of the existing democratic underpinnings of the national political system.

My position in this treatise posits and advances more the principles and fundamentals than any futile nitpicking on the details of the bills. The dichotomy of Samoan culture and Democracy has been scrutinized in academic and socio-political circles for decades. The consensus, if there were any, had always been a fickle and slippery one. Compromise has often been the catalyst if not the solution. Overall, however, the coexistence and balance between the two systems have often tipped, expectedly, in favor of democracy and its more universal ideals and tenets. In light of that fact, therefore, the government’s goal for the three bills, in my view, is ambitious at best and blatantly overbearing at worst. The galvanized forces against the amendments, especially the legal community, speak to the bills’ overreach.

Samoa, having gone through tumultuous times and experiences during the colonial period, finally became the first nation in the Pacific to gain its independence. Before that, it had been administered and/or governed - through mandates and charters - by other foreign powers like Germany, New Zealand, the United States (in American Samoa), and the United Nations. Samoa was generally known during the first decades of independence - and likely still true today - as the “best kept secret in the Pacific”. The accolade has its roots in our resolve to preserve and maintain our customs and traditions in the face of western influence. This attitude or desire was even endorsed by the founding fathers of Samoa’s fledgling experience with democracy leading up to - and including - independence. This is proven by the addition in the preamble of our Constitution a provision whereby Samoan customs were to be foundational in the newly independent nation. The provision has been strengthened by certain acts throughout the years. In other words, we have managed to still hold and control the chicken by regulating the ‘afa, at least in measured and piecemeal fashion.

As part of our new national model of representative government, the new western-style written Faavae (Constitution) was also adopted, patterned and modeled after those of many new democracies of the time, with the United States of America as being the bellwether and trendsetter for the popular decree. As in most other democracies, a constitution is considered the supreme law and therefore the lifeblood of a country’s administration. Democracy is a broad, convoluted and sometimes controversial concept. Many hail it as the ideal political model because it honors and gives preference and priority to the individual - versus the group or community - among its many other values. The phrase “the people”, democracy’s main mantra, may be collective in reference, but it’s the individual’s rights and freedoms that underpin it all. This is at the core of many problems and conflicts we have with the present issues. The government’s own human rights protection platform is sounding more and more a preference for communal rights than individual rights and thus becoming an interesting paradox in its modern context.

In plain and simple terms, Samoan culture in its most basic framework, is not conducive to democratic ideals and reforms. Again, while the former is based on values and priorities of the group and community as a whole, the latter is based on the values and priorities of the individual. Moreover, and relatedly, is the fact that a status-based society (versus merit-based) notably inherited status as in the faa-matai, is an enemy to democracy. The main issue at stake is equality for all and the rights and freedoms of each individual. These seem to be claimed by the government as palagi values - and not Samoan - when they are in fact universal human values. Our challenge as a nation therefore has always been the merging of the two into a workable system. Sometimes it has been near seamless, like the universal suffrage vote in 1990, but other times it’s a headbutt like the present Bills 2020. For some seemingly contrived reason, the present government has been hardcore on its advocacy of the primacy of our customs and traditions. And so it continues to work on both strengthening and shortening of the ‘afa in order to keep the chicken at arm’s length. While this manulautī (goal/target) is impressive and seems noble to some, it can also be a double-edged sword. The chicken is heavily restrained as a result and at the expense of individual rights and freedoms.

Perhaps the best example of the chasm and variance between the two systems, is the fact that the village level, which represents local government, is based and operated almost exclusively on the traditional system of fa’a-matai, while the national Parliament - notwithstanding its all matai composition - is operated mainly on the more modern democratic principles and ideals. The two cannot be any more dissimilar and incompatible. For example, the Village Fono Act is essentially antagonistic to the overall Constitution. And there is no simple or easy solution to the problem. The two - local and national governments - keep pulling and tugging at each other. The chicken (country) pulling to acquire some freedom at one end, and the government exerting unbridled power and control at the other yanking the rope of customs and traditions. The result is a semblance if not a full blown cultural democracy. It is fine as far as I’m concerned. The challenge is to find a balance. The more important challenge, however, for us and our government is to go at it measuredly with wisdom and resourcefulness. Tread lightly and not rush in. Consider other viewpoints and not be intransigent. Have a national dialogue.The government should not always wield and insist on its representative mandate as an excuse to exercise unfettered authority. Representative does not necessarily equal popular or democratic in an ideal context. I do believe that what the government has done with the introduction of these bills is nothing short of a rasion d'etat where openness, justice, transparency and honesty have been compromised for purely political reasons while using customs and traditions -- disguised and bundled -- as parts of a genuine national interest.

Even religion, another one of our pervasive and prized bedrocks, is more democratic and individual than communal. Our national Christian orientation espouses individual and personal accountability more than a communal and collective one. Of course we can be collective and communal in our religious obligations and neighborly responsibilities, but it’s still individual and personal in our accountability and ultimate finality according to the Bible - that everyone will be judged singly and individually. What we need to understand - as offensive as this may sound to some - is that democracy will eventually rule the day, whenever that will be. It’s akin to a battle between a terminal illness and the body’s immune system. The struggle can be long and hard but the latter oftentimes will ultimately succumb. The ‘afa will eventually have to be cut and the chicken be set free.

The ongoing clash with democracy is typical in less developing countries and Samoa is no exception. But Samoa has in fact navigated safely so far through these rough currents of inevitable assimilations, until new laws become too radical and extreme if not contemptuous of the status quo and the Constitution. Such is the case with the present turmoil. Samoa needs to fai mālū le faiva (perform the task at hand with care) and - in the lyrics of a popular favorite - to aloalo malie lou va’a i lou sami lanu moana (paddle your canoe carefully in "your" blue ocean). Relatedly, the government can’t and shan’t regulate or legislate our culture. It is bad and demonstrably inept policy. Culture is a social phenomenon and therefore is in a constant state of change. It needs to evolve also. Moreover, each village is unique in its own socio-cultural paradigm. The chicken should be given room to breathe and roam, at least in progressive and manageable steps. It should not be shocked and awed by sudden and regressive pulls - and bills. The irony is that although the government asserts to be culture friendly, claiming that it’s trying to preserve Samoa’s customs through legislation, it is, at the same time, regulating and placing a yoke on some of our cherished cultural practices. According to the renowned leader, Mahatma Gandhi, “a nation’s culture resides in the hearts of its people.” If true, and I say it is true profoundly, then Martin Luther King Jr., another renowned leader of the same mold, completes the logic, contextually, when he said that “you can’t change the heart through legislation.”

Another important caveat is to refrain from using the so-called palagi accusation and blame. It is ignorant and destructive. It is racist and impolitic. The term palagi which used to exclusively mean “white man” has evolved to mean “foreigner” - all foreigners, including the Chinese. The government cannot keep using the palagi label and hope to exclude and excuse its very own most “important” benefactor. So when you're vilifying the palagi, you're also vilifying the hand or hands that are feeding you. We live in a global society. Our islands are linked to the outside world in many more ways than perhaps we’d ever liked or imagined. Our islands are no longer remote and isolated. And so as long as we keep using the palagi label in its repulsive and racial context, it only proves our inability to understand our political, let alone our religious and Christian connections and brotherhood to the rest of humanity.

In summary, our path forward and destination as a country is guided by feats of our own making and our own ingenuity. It's the nature of the cultural democracy we have forged and shaped for ourselves. Let's go forward with confidence and courage. And allow me to be risible and say that we should not be a chicken about it. Our vernacular is replete with words of wisdom, caution and direction to help us navigate our course such as “ia seu le manu ae taga’i i le galu”(snare the bird but watch the wave). We can also “togi le moa ‘ae u’u le ‘afa” in the context of care, wisdom and foresight but should never be in the context of xenophobia and ethnocentrism. I am not advocating severing the ‘afa - not now or even in the foreseeable future. What I am saying, however, is to relax and keep it loose and flexible to give the chicken the same amount of freedom it already has and opportunity for more. Incidentally, while performing a sudden tug or a hard yank can be beneficial in saving and conserving the ‘afa, it is also detrimental to the welfare, health and more realistic independence (pun intended) of the chicken. Practically, if not the ‘afa that will be severed in the process, it’s the head of the chicken - killing it. The worst scenario will be that of a double whammy. The hard yank is represented by ANY bold and pushy legislation in the name of customs and traditions which thereby sets Samoa (the chicken) back from its forward path to real freedom and true independence.

UPDATE: December 16, 2020

This week, the Parliament has passed the controversial "Three Bills 2020", and this is what the Attorney General said while lauding the passage of the bills. This confirms what I have presented above about Samoa's own "cultural democracy":

"Overall, what is important to note is that these new Acts have confirmed for us that Samoa has its own form of democracy, defined by our Constitution, and influenced by Christianity and our Samoa customs and traditions," she said. "Our democracy does not subordinate our Samoa culture, it thrives because of it.” - "A.G. says new laws "Samoa's own form of democracy", Samoa Observer December 16, 2020,

An Easter Post - I Invite You to Read It

I would like to write about a subject that is central to this past weekend commemoration of Good Friday, the day of Christ’s death and crucifixion, and perhaps the most important event in the history of mankind and the world, His Resurrection on Easter Sunday. This is the epitome and/or the core of the gospel - or "good news" - which is, that He has risen and that He lives!

(Important Note: In view of the different methodologies (exegesis, eisegesis or hermeneutics) for the translation and interpretation of the scriptures, notably the Bible, the interpretations used in this post are clear, straightforward, intelligible and coherent and therefore support and/or validate the uniformity and totality - not any selective literalism - of the scriptures and the Gospel of Jesus Christ.)

First of all, as a member of The Church of Jesus Christ of Latter-day Saints, I believe in the literal and physical resurrection of Jesus Christ and not a symbolic and figurative one as most, if not all other Christians believe. The Bible is not ambivalent or inconclusive about this truth because Jesus himself proclaimed and divulged it to His disciples who also had at least a vague understanding and knowledge of Christ’s true nature and identity. Apparently some of them believed that Jesus was exclusively a spirit, even when He appeared to them in body after His resurrection.

“But [the disciples] were terrified and affrighted, and supposed that they had seen a spirit.” (Luke 24:37)

“And [Jesus] said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. And when he had thus spoken, he shewed them his hands and his feet.” (Luke 24:38-40).

The prophet Zachariah also prophesied about this corporeality of Christ after His resurrection:

“And one shall say unto him, What are these wounds in thine hands? Then he shall answer, Those with which I was wounded in the house of my friends.” (Zach. 13:6)

And from The Book of Mormon:

And it came to pass that the multitude went forth, and thrust their hands into his side, and did feel the prints of the nails in his hands and in his feet; and this they did do, going forth one by one until they had all gone forth, and did see with their eyes and did feel with their hands, and did know of a surety and did bear record, that it was he, of whom it was written by the prophets, that should come. (3 Nephi 11:15)

And if we wonder how Jesus will appear in the Second Coming, Paul gives us a clue and hint citing the moment of Christ's ascension:

Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. (Acts 1:11 Emphasis mine)

The "same Jesus" who dwelt and ministered among them was taken up and "shall so come in like manner."  The people of Galilee did not see a spirit, they saw a corporeal Jesus.

Part two of this subject deals with another puzzle that, again, most people - even ministers and theologians - struggle to answer. When Jesus rose on the third day, Mary Magdalene and others were there to anoint His body as was the custom. But when Mary Magdalene was about to touch the resurrected Jesus, He said to her:

“... Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.” (John 20:17 - Emphasis mine)

When Jesus said that He has not yet ascended to His Father, a couple of issues arise:
One is the support for the LDS doctrine of the Father and Son being separate as corroborated by Joseph Smith's First Vision in which the Father and Son appeared as separate personages.
The second has to do with the logical and most obvious question: If Christ has not ascended to His Father, where was He (at least His Spirit) during the "three" days? Attempts to answer this question by many span between the derisive and the absurd. One minister says the statement is one of the controversial ones by Jesus, meaning that it's confusing and basically incomprehensible. I will let you (the readers) find out for yourselves the many "answers" that people have devised for the simple question. You would be surprised at how many of them use their own reasoning and interpretations. In fact some of them end up questioning the validity and consistency of the Bible. The truth in fact stares us in the face from the Bible. But before I get to it, let me first quote from the Doctrine and Covenants (a book of scripture in the LDS canon) as to why some are "kept from the truth" as well as the manifestations of truth "from heaven":

For there are many yet on the earth among all sects, parties, and denominations, who are blinded by the subtle craftiness of men, whereby they lie in wait to deceive, and who are only kept from the truth because they know not where to find it —
Therefore, that we should waste and wear out our lives in bringing to light all the hidden things of darkness, wherein we know them; and they are truly manifest from heaven ...." (D&C 123:12,13 - Emphasis mine)

Paul also wrote to Timothy about the same problem regarding those who are "Ever learning, and never able to come to the knowledge of the truth." (2 Timothy 3:7)  Yes, even professors of religion still struggle to explain some of the plain and simple things pertaining to the gospel. Interestingly, however, in the same chapter of Timothy, Paul refers to the "holy scriptures" and "all scripture" that are for doctrine, for reproof, for correction, for instruction, etc. With this Pauline reference in mind, let me proceed to use the scriptures to impart and convey reproof, correction, instruction and doctrine on the question: Where was Jesus during the three days, if He wasn't with His Father?

The Spirit World:

In the teachings of The Church of Jesus Christ of Latter-day Saints, when a person dies, his/her body lies in the grave but his/her spirit (which lives on) goes to an abode for spirits called "The Spirit World". Similar versions of this place (the underworld) in other religious dogma, are referred to by names like Sheol, Hades or Hell. (Incidentally, Samoans and other Polynesians believed in a similar place called Pulotu.) The Spirit World has two divisions: Paradise and Prison - the former for the righteous and the latter for the wicked or those who had not known Jesus Christ. The Spirit World is a temporary abode for spirits of all of God's children to await their resurrection. According to LDS beliefs, Jesus's Spirit went to the Spirit World while His body lay in the tomb during the "three" days.

The most important work that continues in the Spirit World is the preaching of the gospel of Jesus Christ to those who did not have a chance to have it while in mortality. This part of God's plan is for justice to be fulfilled. Everyone since the days of Noah - and a host of  others - who did not have the chance to know Christ and His gospel will find another chance there. When Jesus said to the prisoner/thief who pleaded with Him to remember him when He goes to His kingdom, that "Today shalt thou be with me in paradise." (Luke 23:43), Jesus was referring to the Spirit World, where he (thief) will have the chance to be taught the gospel. The thief was not, as many believe, guaranteed eternal life or went to Heaven. (Note: Do not confuse or conflate Paradise of the Spirit World with Paradise as a metaphor for Heaven, God's habitation as in Revelations 2:7.)

This truth that the gospel is taught in the Spirit World is also endorsed by the apostle Paul who reminds us that we can be accursed and condemned if we think that we can only have hope in Christ in this life: "If in this life only we have hope in Christ, we are of all men most miserable." (1 Cori 15:19).  What was Christ - while "quickened by the Spirit" - doing in the Spirit World?  He was preaching and teaching His gospel. Where do we find this answer? In the scriptures.

For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: by which also he went and preached unto the spirits in prison; which sometime were disobedient, when once the longsuffering of God waited in the days of Noah .... (1 Peter 3:18-20 - Emphasis mine)

That was Peter's account. Do we have one where Jesus Himself address this time during His death? Yes. During the time when His death was certain and close, Jesus said this:

Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. (John 5:25 - Emphasis mine)

And other scriptures (re: Paul's admonition on "all scripture"):

Thus was the gospel preached to those who had died in their sins, without a knowledge of the truth, or in transgression, having rejected the prophets. (Doctrine and Covenants 138:32 Emphasis mine)

The prophet Isaiah - whose writings and prophecies often deal with the "last days" and the coming of The Messiah - did prophecy about this event and time when Jesus will visit the captives or those in prison, in the Spirit World.

And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited. (Isaiah 24:22 Emphasis mine)

The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound. (Isaiah 61:1 - Emphasis mine)

This same pit or spirit prison is mentioned in the story of Lazarus and the rich man and referred to as the Bosom of Abraham (Luke 16). The story tells of the two characters who, after their deaths, went to a place with two sides or divisions - Lazarus to Paradise and the rich man to Prison. The two sides were also separated by a chasm or gulf that cannot be crossed.

And beside all this, between [Lazarus and the rich man] there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence. (Luke 16:26 Emphasis mine)

The good news is that the gulf between Paradise and Prison has been bridged by Jesus Christ (after Good Friday) when He "descended below all things" and into "Hell". The Atonement is the single event that has made this possible and now the gospel of Jesus Christ continues to be preached in the Spirit World. Some of the ordinances performed by proxy in the temples of the LDS Church are directly linked to the salvation of those in Spirit Prison. For example, without a doubt many of my own ancestors who had not known about Jesus Christ are - or have been - beneficiaries of the gospel being preached in the Spirit World. This is another proof of a merciful and just God in providing a chance and opportunity equally for all His children, even in the afterlife.

For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. (1 Peter 4:6 Emphasis mine)

For example, temple baptisms for the dead are some of the work done "according to men in the flesh," but still have efficacy for them in the Spirit World and thereby "live according to God in the spirit." Again, just as Paul said that things concerning hope in Christ, are not limited only to this earthly and mortal life.

(NOTE: According to a latter-day revelation, Christ did not personally visit the Prison side but instead commissioned some of His servants to do so. Re: Doctrine and Covenants 138:29-31.)

For those of you who are not members of The Church of Jesus Christ, I hope that what I've discussed here, together with the help of the Holy Ghost, will help you in your own quest for finding The Truth.

Here's a diagram that simplifies and outlines man's journey in God's Plan of Salvation according to The Church of Jesus Christ of Latter-day Saints. When time permits, I will also write about other stages.

Disclaimer: 
My use of the abbreviation LDS in place of the official name of The Church of Jesus Christ of Latter-day Saints, or The Church of Jesus Christ, is for ease, simplicity and brevity. 

(Bible verses are taken from the King James Version (KJV))

Samoa 2020

Some pictures from our recent trip to dearest Samoa Feb-March 2020 ... "E le galo mai Samoa, si o ta 'Ele'ele ...." (We shall never forget Samoa, our beloved homeland).  It was like yesterday when we were there for the reunion last year and loved it so much that we had to go back...and still loved it.💓💓😎😂😂😮🌴🌴🏝🏝🌺🌺🌺

🌺Vini and Nuutele islands - Aleipata, Upolu🌺

🌺Location! Location! Location!  A beachfront home in Lalomanu🌺

🌺Lalomanu sunrise and the now-iconic Vini island🌺

🌺Breakfast in Lalomanu with daughter🌺

🌺Scrumptious Faausi🌺

🌺In hot Samoa you always need a cold drink🌺
🌺Take your pick🌺

🌺Eden kayaking in Lalomanu🌺

🌺Lalomanu sunrise🌺

🌺Eden & her Mom arriving  at  Faleolo Airport🌺

🌺Dinner at Taufua's in Lalomanu🌺

🌺After church in Ti'avea with daughters and granddaughter🌺

🌺My old stomping grounds🌺

🌺Early morning swim🌺

🌺One of my favorite times - Sunday after church.🌺
🌺Relaxing before the to'ana'i🌺

🌺Just a few of the foods for our to'ana'i🌺
🌺Taro, palusami, salted beef, fried fish ,,,🌺

🌺Shopping with Eden at Tanoa🌺

🌺What Fiji water??🌺

🌺"The old man and the sea"😛🌺

🌺View of Vini and Nuutele from A'ufaga🌺

🌺All time favorite -
'ulu tunu (roasted breadfruit) and pe'epe'e (pure coconut milk)🌺

🌺Ti'avea Airport - Under construction🌺

🌺M&M's - McDonald's & Missionaries🌺

🌺Teaching Eden how to make a ma'ilo (food plate/bowl)🌺

🌺Yaaaayyy!!!🌺

🌺Daughter weaving a basket 🌺

🌺Yaaayyy!!🌺

🌺I still got it ...🌺

🌺Yaaayyy!!🌺

🌺Our favorites - The organic stuff.🌺

🌺Eden on Namu'a island🌺

🌺Atule (mackerel) fishing🌺 

🌺Eden in Lalomanu🌺

🌺Hotel lobby🌺

🌺Inside a faleo'o🌺

🌺Lalomanu sunset🌺

🌺View of Namu'a from Satitoa🌺