tag:blogger.com,1999:blog-1913821420707735242024-03-17T01:21:38.127-06:00Malae o Letalu<br><br><br><br><br><br><br><br><br><br><br><br><br><br><br><br><br><br><br><br>"The Unexamined Life is Not Worth Living." ~ <i>Socrates</i><br> ("O le Olaga e le Tauivi ma Filigā, e Leai Sona Aogā.")LVhttp://www.blogger.com/profile/08963869145865047408noreply@blogger.comBlogger452125tag:blogger.com,1999:blog-191382142070773524.post-28073203238519951562024-02-01T14:05:00.003-07:002024-02-01T14:05:57.008-07:00Vi’i o si o’u Nu’u o Lalomanu<p></p><div class="separator" style="clear: both; text-align: center;"><iframe allowfullscreen="" class="BLOG_video_class" height="266" src="https://www.youtube.com/embed/xepoh-VQgco" width="320" youtube-src-id="xepoh-VQgco"></iframe></div><br /> Written and Composed by LV Letalu and recorded by Uili of Pesega Boy. <p></p>LVhttp://www.blogger.com/profile/08963869145865047408noreply@blogger.com0tag:blogger.com,1999:blog-191382142070773524.post-13402040522642652662023-02-01T10:44:00.001-07:002023-02-01T11:24:00.847-07:00Respect Almighty God, The USA and Human Rights<p>ON SAMOA'S "THREE AMIGOS"</p><p>This is a religio/socio-political post -- with a pinch of parody -- based on a current political conundrum in Samoa 🇼🇸</p><p>NOTE: I am not a politically partisan person; I just want to parse things - at least passably.</p><p>Respect Almighty God, the USA and Human Rights.</p><p>Recently three Members of Parliament (MP) resigned and left their Human Rights Protection Party (HRPP). According to an existing law, passed a few years ago by the HRPP while in power, these three MP's will have to vacate their Parliamentary seats and return to their districts for their by-elections. </p><p>The law, however, is seen by the "Three Amigos" (as the three MP's have since been risibly and eponymously labeled), and others like myself, as being a bad, unjust and draconian law, and should therefore be rescinded and repealed. The law is now being challenged in court.</p><p>One of the reasons cited against the ill-conceived law is its infringement on a person's constitutional right and freedom of association. But I have my own reasons. </p><p>First, respect Almighty God.</p><p>The country's national motto or foundation (faavae) is "Samoa is founded on God" - specifically Jesus Christ according to inscriptions on some of their national monuments. The Christian Trinity provision is even unabashedly written into the Constitution - by the HRPP. And so when the Members of Parliament, Speaker and others are sworn in upon the start of their tenure, they put their hand on the Bible and recite this Oath of allegiance:</p><p>"I ......................... swear by Almighty God that I will be faithful and bear true allegiance to the Independent State of Samoa, and that I will justly and faithfully carry out my duties as a Member of the Parliament of Samoa. So help me God."</p><p>This Oath is part of the Constitution, which makes it binding, legal and efficacious. Note that the allegiance in the oath is to the country (Independent State of Samoa). The MP is a member of Parliament of Samoa, first and foremost, and party second. Moreover there is no party oath; but even if there were, it would be subordinate to the above Oath. In essence, therefore, a party cannot sack a member of parliament from Parliament. It can dismiss a person as a party member but not from Parliament, and any law that aims to do such should be unconstitutional. The invocation of the 'Almighty God' in the Oath should be sufficient to rescind and annul the law especially within the context and application of Samoa's Faavae - the Constitution and national motto.</p><p>Hence if Samoa is founded on God, then honor and respect the Almighty God by which the Oath is administered and sworn.</p><p>Second, respect the United States.</p><p>Why? Well, hmmm.....why not? </p><p>The United States has long been a role model for democracy and had been admired for many achievements and accolades around the world. The admiration comes with respect even despite some of her flaws - admittedly. For democracy, the US has been the leader of the so-called democratic free world. The USA was the first country to have and adopt a written Constitution and all other democratic countries followed suit. Speaking of "follow suit", Samoa should follow the US and overturn its law to dismiss the three MP's from Parliament. Coincidentally two members of the US Congress recently left/resigned from the Democratic Party and became independent without any legal ramifications. They are Kyrsten Sinema of Arizona and, ironically, an American Samoan-born Tulsi Gabbard of Hawaii. This should be a proper guidepost and precedent for Samoa too.</p><p>Despite ongoing efforts by Samoa to carve her own cultural democracy niche and blaze her own political trail, the principle of individual freedom and rights to "cross the aisle" and change political parties should be honored and respected as being universal, at least democratic. Samoa is different you say? I'd say "same difference". Samoa and the USA share not only democratic values but also their Christian piety and heritage. In fact both countries have God invoked in their national mottos: "Samoa is founded on God" for Samoa and "In God We Trust" for the US. </p><p>Therefore, I'd invoke the familiar maxim of "Follow [and respect] the Leader." </p><p>Third, respect Human Rights.</p><p>For a party to claim in its name to champion and protect human rights and then pass a law that infringes upon human rights reeks of political treachery and hypocrisy. Simply, HRPP is not protecting human rights, it is plundering them - Human Rights Plundering Party. </p><p>So talk the talk and walk the walk, aye?</p><p>Meanwhile, let's await what the Court will decide on - whether to protect or plunder human and individual rights. Judicial independence please! 🙏 Let the 'Three Amigos' stay, don't "deport" them! (please pardon pun)</p><p>Ciao!</p>LVhttp://www.blogger.com/profile/08963869145865047408noreply@blogger.com0tag:blogger.com,1999:blog-191382142070773524.post-33706048245759985752022-12-13T11:32:00.004-07:002022-12-14T12:52:30.596-07:00What is a Nuu (Village)?<p><span style="font-family: Arial; font-size: 11pt; white-space: pre-wrap;">The following is a writeup and opinion that I have sent (via email) to the Samoa Government through The </span><span style="font-family: Arial; font-size: 11pt; white-space: pre-wrap;">Ministry of Women Community and Social Development and The Office of The Ombudsman. It is inspired by recent events in Samoa and is by no means an exhaustive treatment of the subject(s), just a synopsis and overview.</span></p><p><span style="font-family: Arial; font-size: 11pt; white-space: pre-wrap;">_______________________________________________</span></p><p><b style="font-family: Arial; white-space: pre-wrap;">The Need for Clarification of “Nuu”, “Pulenuu” and “Sui o le Malo” Within Their Socio-political and Legal Contexts.</b></p><span id="docs-internal-guid-1577a4c7-7fff-0e89-f325-7636875c654a"><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">ABSTRACT:</span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">The informed opinion in this writeup is the result of a personal intuitive prognostication – as opposed to any secondary nudges – based solely on a recent series of REAL issues and events in a village and sub-village in Samoa to which I have familial connections and relationships. My personal knowledge of the events, in addition to my overall socio-political cognition of Samoa, have prompted me to scrutinize the events and then pose (and expose) a possible and specific conundrum regarding the topic and subject of the writeup. </span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Village, as probed here, refers not only in its Samoan socio-political and traditional contexts, but hopefully in a potentially legal one, notably in connection with the context and contents of the Land and Titles Act 2020, its application, implementation and administration. </span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">The gist of the writeup, therefore, is to seek a clarification and disambiguation of the terms and concepts, especially of what a </span><span style="font-family: Arial; font-size: 11pt; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">village</span><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> is in light of the above-referenced issues – with potential of worrisome violence – among families of the village and subvillage involved. I hereby petition, albeit indirectly, the Courts, the Legislative Assembly and Government Ministries (as main arbiters) to study and look into the matter, not only in order to pass legal muster but ultimately resolve the seeming ambiguity - at the very least.</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">NOTE: I will not be using the real and actual names of the village and subvillage involved; instead I will be using fictitious designations and labels A,B,C etc. The matter is a potential case study that will have national ramifications and therefore can possibly be a consequential one. </span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">PROLOGUE: </span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">In a de facto sense, according to the Samoan government, there are two main types of villages in Samoa - traditional and non-traditional. In the de jure and contemporary contexts, however, the term “village” (nuu), has, and is becoming ambiguous at best and controversial at worst. It lacks a specific, definitive and uniform meaning and therefore should be analyzed and scrutinized so as to be intelligible in its burgeoning contexts. As it currently stands, “village” and its evolving connotations are “not all equal under the law”.</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">BACKGROUND (CASE STUDY):</span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">B, throughout history, has been a SUB-VILLAGE (PITONUU) of TRADITIONAL VILLAGE A. It (subvillage B) consists of one big family (X) and a few other smaller families. At any one point, through the years, there had been no more than five families (aiga) in this B subvillage. Any title bestowal (saofai) for families in subvillage B, including the Sa’o of X had always been under the authority and auspices of Traditional Village A and its council (fono). Subvillage B, according to the Ministry of Women, Community and Social Development as well as testimonies of some of the staff of the Land and Titles Court, was neither an independent (nuu tuma’oti), non-traditional village nor a traditional village (nuu mavae); it was, and still is, as recent as two years ago (2019/2020), a subvillage of A. </span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Within the last several years, however, there have been attempts and efforts by the chiefs of subvillage B to secede and break away from A. These efforts, including two group visits by the said chiefs to the former Prime Minister’s office and residence to bid him to declare B as a separate and independent village, were unsuccessful and were therefore denied.</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">In 2020, the case of the title bestowment (nofo/saofai) for the Sa’o of X, was nullified by the Land and Titles Court. One of the main issues and perhaps the main determinant of the dubious decision had to do with the claim and interpretation that B was already independent and “self-ruled”, hence had seceded from A. That was an error if not a blatant disregard by the Court of the “custom and usage” of A and its sub-villages. It is also a direct contradiction and possible violation of the Land and Titles Act 2020 (details below). The said case is currently in the process of being appealed.</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Fast forward to the end of 2022 (a few weeks ago). B held a mass installation of titles (saofai) without the presence and/or auspices of A and its village fono. Surprisingly, some Members of Parliament (past and present) were involved as candidates and recipients of titles. These were audacious and in possible violation of the law, if not the Land and Titles Act 2020 which states that in order for a bestowment to be valid, one of the requirements is that:</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">“the </span><span style="font-family: Arial; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline; white-space: pre-wrap;">village council</span><span style="font-family: Arial; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> of the village are </span><span style="font-family: Arial; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline; white-space: pre-wrap;">physically present</span><span style="font-family: Arial; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> to acknowledge recognition of the bestowment of the Matai Title.”(Part 15(1)(c)(ii)) </span><span style="font-family: Arial; font-size: 12pt; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">(Emphasis mine)</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">The fact is that subvillage B does NOT have an official village council (</span><span style="font-family: Arial; font-size: 12pt; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">fono</span><span style="font-family: Arial; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">) per se, due to its lack of a traditional village (nuu mavae) status, including being without its own traditional salutations and honorifics (</span><span style="font-family: Arial; font-size: 12pt; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">faalupega</span><span style="font-family: Arial; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">). Subvillage B is supposed to be under the umbrella of Traditional Village A. The blatant irony in the recent title bestowments in B is that some of the recipients, and attendants, are present and past lawmakers or Members of Parliament.
</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Consider also the fact that B is not a “village” around town where non-traditional villages mostly exist. Therefore the village </span><span style="font-family: Arial; font-size: 12pt; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">fono</span><span style="font-family: Arial; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> requirement and status above had been circumvented, forced and sanctioned allegedly through and by the auspices of the Ministry of Women, Community and Social Development so as to satisfy its programs by installing a “pulenuu” or “sui o le malo” in what seems a controversial and conflicting process. This seemingly new development of “village” creation by ministries and other government bodies is adding fuel to the fire and controversy of what the definition of a village is - hence what a </span><span style="font-family: Arial; font-size: 12pt; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">pulenuu</span><span style="font-family: Arial; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> (versus “sui o le malo) is as well. </span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">In 2019, according to the </span><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Ministry of Women, Community and Social Development, B was not a village apparently in all the available connotations and contexts discussed above. It was still a PITONUU (sub-village) of A. What has changed since? Yet B, presently, has a “pulenuu” (or “sui o le malo”) and that change alone, a seemingly arbitrary and unsanctioned move has therefore given a de jure and full-fledged village status to B. The process, seemingly by the WSCD, can be viewed as an anomaly and deviation in the contexts – legal and otherwise – of the terms “village” (nuu) and “pulenuu”. It’s a contradiction within the socio-political and legal framework of government operations.</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Faamalie pe afai e popona le toa i se finagalo ona o le mataupu ua laga, but for the sake of honesty, transparency and accountability, ua mafua ai ona faato’ai atu le mataupu. Ae maise e mafai ona faapogai ai nisi o lave ma feteenaiga (complications and conflicts) i isi faiga ma tulafono a le Malo. It certainly begs the basic questions: How, when and who has the authority to form or create a village? Are there basic requirements - legal and otherwise?.... Etc., etc.</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Also consider that with the vagueness of a village definition also comes the ambiguity between “pulenuu” and “sui o le malo”. The two terms may be synonymous at best and contradicting at worst. Again the terms and concepts parsed herein need to be studied, settled and resolved in their meanings, contexts and applications.</span></p><br /><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Ma lo’u faaaloalo tele,</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">LV Letalu</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">PS: Faamolemole pe mafai ona tuuina atu ni kopi i le Afioga i le Palemia ma le Sui Palemia. Faafetai.</span></p><div><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div></span>LVhttp://www.blogger.com/profile/08963869145865047408noreply@blogger.com1tag:blogger.com,1999:blog-191382142070773524.post-34248323231436376552022-11-26T10:10:00.002-07:002022-11-26T10:33:33.144-07:00ON A DRACONIAN LAW (Re: Samoa Parliament)<p> ON A DRACONIAN LAW (Re: Samoa Parliament)</p><p>Presently on Samoa’s political front, news of two Members of Parliament (MP) of the Human Rights Protection Party (HRPP) have resigned as members of that party. Now the HRPP leadership wants them to vacate their seats in Parliament and hold by-elections according to a law (a draconian one I think) passed a few years ago when the HRPP was in power. The two MP’s insist that they should instead remain as Independents and now the case is going to be decided by the Supreme Court, per the Constitution.</p><p>Two years ago, I wrote specifically about the above-mentioned law here in my blog, not knowing it will one day be challenged in Court. Below is an excerpt from the referenced blog post. </p><p>“[This] pea-brained law is the one where a Member of Parliament loses his/her seat (in Parliament) when he/she leaves or resigns from a political 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 not as member of a party. The candidate can and may run as a registered member of a party, yet his/her premiere right and privilege as a Member of Parliament supersede that of any party membership, loyalty or primacy. </p><p>Most importantly, when a member of Parliament is sworn in and takes the oath, in Parliament, he/she is sworn in, literally, as a “sui usufono o le Palemene,” (Member of Parliament) but not as member of a party. It is proper to read again the text of the Oath. 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 normal election or by election -- or for another legitimate reason. Or a recall also. Power without authority is illegal. The authority is vested in the people - not the party. A party may have the right, power and authority to sack an MP as member of the party, but not as member of Parliament. It’s blatantly absurd, if not stupid. I think the law was devised and passed by the HRPP as a ploy to prevent any member from leaving or defecting their ruling and majority party at the time, hence still having a monopoly on power as they have had for decades. Moreover, apart from other constitutional provisions as the right and freedom of assembly and association, I think the Oath as Member of Parliament supersedes that right and has overriding precedent in this context.”</p><p>And so the issue and law that I considered draconian and “illegal” two years ago, will now finally be scrutinized and tested in Court. I will wait and see if I was right. The law should be voided and removed. Hahahaaa …</p>LVhttp://www.blogger.com/profile/08963869145865047408noreply@blogger.com0tag:blogger.com,1999:blog-191382142070773524.post-20866523681940184522022-07-18T21:02:00.006-06:002022-07-18T21:02:53.207-06:00“... i e luā” (2 Tupu 20:5;8) Whaaat?<p> <span style="font-family: Helvetica; font-size: 12pt;">ON TODAY’S SUNDAY SCHOOL LESSON: Archaic and Obsolete Words.</span><span style="font-family: Helvetica; font-size: 12pt;"> </span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">Words, hence language, can be quite interesting especially when dealing with those that are obsolete and/or archaic. The Samoan language is no different. </span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">As a Gospel Doctrine Teacher in my LDS Ward, and in the assigned reading for today’s lesson (Sunday 7/17), I had a similar experience with what seems to be an archaic Samoan word/phrase.</span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">Before I get into the specifics, let me say that the very early/first Samoan translations of the Bible, as in other language translations, I’m sure, translators would often use words and terms that were contemporary and common to the vernacular and usage of the time. It is perhaps one of the reasons that revisions are made through the years as certain words become obsolete - or no longer used. Note also that revisions of the Bible translations are often made in order to suit and conform to a dogma and beliefs of a particular religion, church or denomination. There are several other reasons.</span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">In today’s lesson, we were studying 2 Kings 17-25 in which Israel, the Northern Kingdom, fell to the Assyrians during the reign of king Hoshea. Judah, the Southern Kingdom, coincidingly, is on a decline and would later suffer the same fate as Israel.</span></p>
<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">One of the kings of Judah at this time was Hezekiah who was generally a good king compared to others like his father Ahaz and Manasseh - who surprisingly repented in his final days.</span></p>
<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">When Hezekiah was sick and was told by the prophet Isaiah that he was going to die, Hezekiah prayed and implored the Lord to have mercy on him since he had “walked in truth with a perfect heart...and done that which is good....” (2 Kings 20:2-3). The Lord heard Hezekiah’s prayer and granted him fifteen more years to live. In addition, the Lord, through Isaiah, told Hezekiah (verses 5 & 😎 that “on the third day [he] shalt go up unto the house of the Lord”, — or the temple (a reference to which members of The Church of Jesus Christ of Latter-day Saints can relate).</span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">Now the gist of this post is in the words “the third day”. First of all the metaphorical context and implication of the death and resurrection of Christ can be drawn here, as in other verbatim “third day” scriptural references. </span></p>
<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">Surprisingly however, to most if not all Samoans, the translation of “the third day” is not what they, at least the younger generations, had expected which would be something like “i le aso tolu”, or “i le lona tolu o aso,” etc. Again, “tolu” for “three/third”, and “aso” for “day” would be expected in the translation, but neither key word is found in the Samoan translation. Instead, this phrase is used:</span></p>
<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;"> “i e luā” (20:5;8). Note the faamamafa (macron) above the /a, to be discussed later.</span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">Even to most native speakers, like me, the words seem nowhere related — semantically, syntactically, phonetically, morphologically or otherwise — to “the third day” in its usual and contemporary meaning and translation. Etymology still needs to be settled.</span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">And so, like the proverbial cat, my curiosity got the best of me and I unfurled my feelers, antenna .... or whiskers 🦊 🤣</span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">I first started checking other versions/revisions/publications of the Samoan Bible (of which I have a few - 1884, 1887 and 1965) and expectedly, they all have the same “i e luā” translation.</span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">I knew however that the translation was not a mistake just a difference in meaning or context. So my next step was the natural (these days) online search. And as the scriptures attest: “...knock and it shall be opened unto you”..lol! </span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">So lo and behold (no pun intended), I found a document that dates back to the colonial times kept by the Germans who ruled Samoa at one point answered my curiosity: “i e luā” literally means “the day after tomorrow” which, in today’s usage, we Samoans say “talaatu taeao”. </span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">Further analysis on my part seems to find that “luā” (with the macron) is a derivative of “lua” (two). Apparently therefore “i e luā” means “two days from now/today”. </span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">Interestingly enough, however, I have looked up most or all of the occurrences of “third day” in both the Old and New Testaments and they all have “aso tolu” as the standard translation. Ia ga!! </span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">Happy Sabbath, and talk to y’all tomorrow, if not “i e luā”. God bless!!🙏</span></p>LVhttp://www.blogger.com/profile/08963869145865047408noreply@blogger.com0tag:blogger.com,1999:blog-191382142070773524.post-91449345456876007352022-01-24T14:01:00.002-07:002022-01-30T13:55:02.258-07:00Fear or Faith<div>(This post was written in 2020 just after we returned from Samoa, before the travel restrictions due to the Covid pandemic)</div><div><br /></div>During these times of uncertainty, distress and hardship, as we hunker down in our homes, fear, anxiety and trepidation often come as consequences.<br />We arrived in Samoa in late February and at the airport terminal, we queued up to a table where a few attendants, clad in germ proof gear, checked our temperatures. Cyclones Wasi and Vicki were in the forecast for Samoa. We had heard about them before arriving and the worst of the two happened on the night we arrived. We drove through wind and rain from the airport to town, through Fugalei where our car felt like a boat wading through knee-deep waters. So we returned on March 10 just in time when travel restrictions - in Samoa and elsewhere - went up a notch.<br />
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We spent a day in New Zealand before flying back to LA, Los Angeles that is, not Lalomanu Aleipata ...lol. I wished! 😍 And so we got back home just as home isolation was recommended.<div>Back to winter wonderland, to the cold and the snow ...LOL! ..Beautahful!!<br />
<br />...FAITH!!!!<br />
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<br /></div>LVhttp://www.blogger.com/profile/08963869145865047408noreply@blogger.com0tag:blogger.com,1999:blog-191382142070773524.post-13144404473985344422021-12-01T17:23:00.006-07:002022-01-30T13:42:21.636-07:00BEWARE OF TAGALOA TRADITION AND "TAGALOAISM"<p> <span style="font-family: Helvetica; font-size: 12pt;">WARNING: BEWARE OF TAGALOA TRADITION and “TAGALOAISM”.</span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">“There is one source of truth that is complete, correct, and incorruptible. That source is our infinitely wise and all-knowing Heavenly Father [and Jesus Christ].” - Dieter F. Uchtdorf</span></p>
<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">_____________________</span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">Tagaloa Tradition is a new and nascent movement under the guise of a church and/or religion. It uses Polynesian mythologies, legends and cultural traditions -- with notable Samoan focus and emphasis -- as the main part of its dogma and creed. It promotes, reveres and deifies the mythological god Tagaloa (Kanaloa, Tangaroa, etc. in other Polynesian versions) as its venerable deity.</span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">Tagaloa Tradition employs anti-imperialist, anti-colonialist and other xenophobic sentiments, notably against those of White/European backgrounds and affinities, in an effort to justify and perpetrate its biases and prejudiced agenda. Racist, ethnocentric and anti-Bible undertones are also pervasive in its platform and beliefs. According to its leader, “Jesus Christ does not exist in [their] narrative.” Its mantra of “Indigenous Spirituality” and its interpretations are therefore anti-Christian, hence largely anti-organized religion. Moreover, Tagaloa Tradition is founded on what the apostle Paul warns Christ’s followers against: teaching of other doctrines, and giving heed to fables, legends, myths and endless genealogies (1 Tim.1:4). These are used by the movement as means of concocting a culture of exclusivity and preeminence, if not of being a special and privileged people. Polynesians and Samoans are special and unique (like all other children of God) albeit not in the context and interpretation Tagaloaism purports.</span></p><p style="font-family: Helvetica; font-stretch: normal; line-height: normal; margin: 0px;"><span><br /></span></p><span style="font-family: helvetica;">All of mankind are children of God and have been assigned to different lands according to His foreknowledge and omniscience.<br /><blockquote>"...and [God] hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; that they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: for in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring." (Acts 17:26-28) </blockquote></span><p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">Because the core/nucleus of the movement seems to be exclusively Polynesian/Samoan-based and driven, most if not all of its adherents are, and will be, Samoans and likely other Polynesians. It's a clannish and tribal undertaking hence it reeks of racist and bigoted ambitions.</span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">Many of the sources for their cliquish and esoteric knowledge are drawn from unconventional “scholarly” collections as well as from their indigenous impulses and whims whereby they religiously (pun intended) and promptly find symbolic and dubious meanings in the common and everyday cultural “stuff” and environment. Ironically, this is tried within an ever-changing and impermanent social paradigms. In the process, they strive to relitigate palagi atrocities - past and present. The movement, therefore, seems to appeal to those natives who harbor ill feelings about the effects and perceived exploits of colonialism, rationalizing such appeal with subtle nudges of feigned nationalism, feigned patriotism and feigned traditionalism.</span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;"> Some of you may wonder why I’m writing this. Well, I have gradually become familiar with the “tenets” of the Tagaloa Tradition through my conversations, debates and exchanges with a few ardent followers, who, surprisingly, are also members (current and/or former?) of The Church of Jesus Christ of Latter-day Saints. One of them, at least, is a former missionary.</span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">And so this is where the efficacy of this post becomes relevant as a warning, specifically to my fellow Samoan Latter-day Saints and others to whom it may concern. As a native Samoan and especially as a member of The Church of Jesus Christ of Latter-day Saints, I feel obligated to heed the biblical admonition that I am, and can/should be my brother’s keeper, and/or a watchman. Perhaps more importantly, is heeding this cogent admonition from the Doctrine and Covenants 88:81, that “it becometh every man who hath been warned to warn his neighbor”(...ma ua tatau i tagata taitoatasi o e ua uma ona lapataia ona lapatai atu i lē la te tuaoi). I hope then that this write-up is read and perused in this light and spirit.</span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">If you will have a chance to converse with some of the followers of Tagaloa Tradition, their rote knowledge of a fabricated and tailored version of history -- sans Jesus Christ of course -- saturated with forced and invented symbolisms of cultural elements, like Samoan architecture, you think that there’s “method in their madness”. Be not deceived. These are those that Paul warned who shall come in the last days; who are “ever learning, and never able to come to the knowledge of the truth” (1 Tim 3:7). These are those who are “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.” (Doctrine and Covenants 123:12). Yes, “they know not where to find [the truth]”, hence their crafty endeavors. </span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">The scriptures are also replete with references and warnings about the Tagaloa Tradition type of heresy and unorthodoxy. The apostle Paul refers to them as “wind of doctrine”, “sleight of men” and “cunning craftiness”. The truth is that Jesus Christ DID organize His church while in mortality, and called and ordained those who were to serve in the established offices (v.11). Christ not only organized His Church, He noted its objectives and missions (v.12-14):</span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;"></span></p><blockquote><p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">11 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;</span></p>
<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:</span></p>
<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:</span></p>
<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">14 That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; (Ephesians 4)</span></p></blockquote><p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;"></span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">Again verse 14 is compelling in that the Church, its doctrines and “the [pure] knowledge of the Son of God” help to keep us from being “tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness ...in wait to deceive.” Unabashedly, I declare that Tagaloa Tradition is a “sleight of men and cunning craftiness”. Unfortunately, some of our Latter-day Saint brothers and sisters have already been deceived by this new “priestcraft”. Let’s pray for them and hope that they’ll find their way back.</span></p><p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;"><br /></span></p><p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">Still another more fitting prophecy by the apostle Paul on the issue:</span></p><blockquote><span style="font-size: medium;">"For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, and will turn away from listening to the truth and wander off into myths." (2 Tim. 4:3-4 ESV)</span></blockquote><div>
<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">Having said all that, please do not get me wrong. I do love and treasure my Samoan roots and heritage with many of its virtuous and noble traditions. Legends and myths have their rightful places. I am also impressed and grateful for its art of oratory, family and aiga emphasis and relationships. The faaaloalo (respect) and alofa (love) as pillars of the Faa-Samoa. But all these good, virtuous and praiseworthy values, principles and morals ultimately trace their origins back to Heavenly Father and Jesus Christ. “All things which are good cometh of God” (Moroni 7:12). The Light of Christ is the “mana” that helped our ancestors navigate, brave and traverse the oceans and settled the “isles of the sea”.</span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">“That was the true Light, which lighteth every man that cometh into the world.” (John 1:9)</span></p>
<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">“And that I am the true Light that lighteth every man that cometh into the world.” (Doctrine and Covenants 93:2)</span></p>
<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">“I am the Light of the world; he who follows Me shall not walk in the darkness.” (John 8:12)</span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">As Latter-day Saints we have this Light of the Gospel of Jesus Christ in our lives. We shall walk no more in darkness.</span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">Please share if you care.</span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">Faafetai Tele.</span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">DISCLAIMER: The above is an opinion piece and writeup by the author and does not in any way, stated or implied, purports to reflect or represent any official beliefs or teachings of The Church of Jesus Christ of Latter-day Saints.</span></p></div>LVhttp://www.blogger.com/profile/08963869145865047408noreply@blogger.com2tag:blogger.com,1999:blog-191382142070773524.post-55681812896818367802021-11-19T13:35:00.007-07:002023-02-09T09:56:34.332-07:00O le Upega e Tautau ae Fagota<p><span style="font-family: Helvetica; font-size: 12pt;">"O LE UPEGA E TAUTAU AE FAGOTA."</span><span style="font-family: Helvetica; font-size: 12pt;">(A Fishing Net Fishes Even While Being Hung to Dry)</span></p>
<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">A Samoan Proverb</span></p><p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;"> </span></p>
<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">(Note: A lengthy read).</span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">I was watching this program titled "Vaili le Atoponapona" on a church-run (EFKS) TV based in Samoa. The program features discussions by panels of guests, involving Samoan traditions, customs and other cultural issues like language, oratory, alaga'upu (proverbial expressions), etc.</span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">In this particular episode, the host presented a number of things for a panel of three consisting of a former Head of State (HoS), a Church leader/minister and a former Member/Speaker of Parliament. </span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">The former HoS emphasized the importance of the program especially for the young members of the Samoan diaspora who are students at colleges and universities. His hopes are that the program will at least stimulate the students' interests in their native language. He is a respected authority on the Samoan language and traditions. The former MP/Speaker is also known for his expertise in traditional oratory, and the Church leader was there, I gathered, for a religious perspective hence to induce balance to the discussion. And so I was excited and looked forward to their comments and insights. </span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">Unfortunately, as a former university student myself, I was somewhat disappointed in the lack of any specific deep and profound interpretation and meaning of the above alaga'upu. All three guests seemed to spend their time speculating without any concrete and/or intelligible explanation and meaning. And that's just my opinion -- and explication </span><span style="font-size: 12pt;">which I devised and formulated on the fly as I was watching the program -- w</span><span style="font-size: 12pt;">hich I hope I can defend with my own insights and interpretation hereunder.</span></p><p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;"> </span></p>
<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">Surprisingly, too, not one of the three guests even mentioned or refer to perhaps the most common meaning of the expression which is "if you don't succeed, try and try again," (which I had to look up online afterwards); meaning that the net will be used again and again even if it's hung up to dry. Ironically, even this seeming standard meaning did not leave a profound impression on me. This meaning would have been a perfect one had the word "toe" (meaning 'again') been part of the expression, like this: "O le upega e tautau ae [toe] fagota".</span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">And so here's my own take on perhaps the more suitable meaning of the expression and alaga'upu "O le upega e tautau ae fagota".</span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">My suggested interpretation is based on the essence and inherent purpose of the fishing net. Generally, it's akin to the Greek concept of 'Telos' as well as of the "idea/ideal". </span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;"></span></p><blockquote><p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;"><i>Telos (/ˈtɛ.lɒs/; Greek: τέλος, translit. télos, lit. "end, 'purpose', or 'goal'")[1] is a term used by philosopher Aristotle to refer to the full potential or inherent purpose or objective of a person or thing,[2] similar to the notion of an 'end goal' </i></span></p>
<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;"><i>[This same idea is expressed] in the French term: raison d'être (plural raisons d'être or raison d'être or raison d'êtres)</i></span></p>
<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;"><i>1. Reason for being. The claimed reason for the existence of something or someone; the sole or ultimate purpose of something or someone.</i> - <i>Wikipedia</i>.</span></p></blockquote><p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;"></span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">The Samoan word for this concept is <i>'tofi'</i>. Every thing and every individual is endowed with a 'tofi'. A 'tofi' is either inherent or acquired. Specifically, therefore, it means that even while the fishing net is hung up to be dried, its 'tofi' -- essence, sole purpose and end goal -- which is to catch/trap fish, is neither removed or lost, nor canceled and/or voided. The sole purpose is intrinsic and it's that which defines a thing or person. And so in Samoa, accordingly, as soon as someone enters a house and sees a fishing net hung up to be dried, the first and immediate thought that the observer conjures up is the purpose and function, hence the essence of the net which is fishing - its end goal. It's not to catch animals, trap birds or for any other purpose besides catching fish. The visceral purpose and function or role of an object or thing is what determines and justifies its creation and very existence. Hence, while the net is hung idle, its purpose and essence is still active in the minds and imaginations of everyone. Similarly, a hammer drives nails even while it's laid idle in a toolbox, just by being perceived through its primary purpose and function. And that's the whole notion behind the expression of the fishing net "fishing" even while it's being hung to dry.</span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">Now, perhaps the more important question, which follows naturally, is this: How is the above 'telos' meaning applied within the defined context of the faa-Samoa and within the socio-cultural environment, perhaps in a more figurative and/or proprietary nuance? </span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">The meaning can be applied to things and people. For the latter (people), there are many other Samoan alaga'upu whose meanings are similar if not the same as "o le upega e tautau ae fagota." </span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">One of the most popular ones is "O Samoa ua uma ona tofi," which means that Samoa as a country has already been "classified". It means that the socio-political roles, duties, functions for different people -- combined to represent a collective essence and purpose -- have already been preassigned, established, predetermined and predestined. </span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">A tulafale's (orator) purpose is to give speeches/orations; an ali'i's (high chief) role and essence is to preside and administer the affairs of a family or village among many others. And these roles and functions define the "essence" and purpose of the holders of such titles and offices, EVEN while they're NOT actively engaged in those roles. Their oratorical duties and purposes are inherent and inbred in their title(s). A tulafale does not stop being an orator immediately after he/she gives a speech, instead he is intrinsically an orator during his lifetime, by virtue of the title he/she holds, just like a fishing net whose fishing purpose is inherent and ingrained since its creation and even during the time it is not being used but hung up to be dried. This division of social roles and functions in Samoan society affects everyone in a family or village, one way or another. And many of these roles are inherently dormant in different individuals based on family or village history.</span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">Giving something or someone their rightful due (e.g. a tulafale to orate, fishing net for fishing, a doctor for healing treating the sick, an auto mechanic working on car repairs, etc.) based on his/her purpose, represents the very principle and essence upon which the Greeks (Plato and Aristotle) used to define Justice. Justice is met when people or things perform their rightful lots, dues or roles.</span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">In another similar, yet still very kosher (pun intended) context, is in the culinary traditions and customs of the people. Foods like fishes, pigs, fouls, etc., and their different cuts and parts are already pre-apportioned and divvied to people based on the individuals' socio-political, cultural or religious title and status. This proverbial expression explains the idea:</span></p>
<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">"E ta'a le manu i le tuasivi ae ua uma ona faainati." (An animal roams the hills and yet has already been precut and pre-apportioned). Again, chickens, fishes, pigeons, pigs, etc. when cut up and served, each portion/part (head, tail, leg, etc.) has already been pre-apportioned to certain people of status like chiefs, church ministers, etc. Giving the wrong part/portion to the wrong person is a blatant violation of protocols and etiquettes, and a specific indication of someone's ignorance and lack of training in the customs and traditions of the people.</span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">E oo fo'i i mea'ai ua uma ona tofi, tatofi ma tofitofi (re: Samoa ua uma ona tofi).</span></p>
<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">O le ulu o se i'a/laui'a, o le tualā o se manufata, o alaga lima ma alaga vae ua uma ona tofi le tagata e 'ave iai pe a oo ina pena lufilufi ma faasoa ia ituaiga taumafa. </span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">The following are more of the same native expressions that illustrate the significance and relationship of the above concept of inbred and teleological (re: 'telos') functions and purposes in the Samoan context: </span></p>
<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">"E pa'ia ma maota tauave Samoa." (Personal/Famliy/Residential honors are visceral in people and therefore mobile)</span></p>
<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">"E le tau faafuluina le segaula."</span></p>
<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">(A segaula (colorful bird) need not to be embellished. It already is naturally beautiful.)</span></p>
<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">"E le tau toe faalaeia le ma'a osofia."</span></p>
<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">(A naturally attractive octopus lure needs no artificial adornment.)</span></p>
<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">"E le tau faailoina le tamali'i"</span></p>
<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">(A person of noble character needs no acknowledgement)</span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">Notice how all these and many other similar alaga'upu connote the same context of the essence/function/natural purpose, role or character (inherent or acquired) of a thing or person, and help "define" a thing or person in his/her socio-political and cultural environment, again even while he/she is not actively performing those functions and roles. </span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">E mafai la ona faaaogaina o le upu lea e uiga i le upega faapenei:</span></p>
<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">"O outou pa'ia ma mamalu ma o outou faivaalofiaao e le toe tau taulagia ma patiapatia, ua iloa ma taualoa ua faapei foi o se "upega e tautau ae fagota".</span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">O le tagata ma lona tupuaga o le tagata fo'i ma lona faasinomaga (or 'tofi') e faapei o se "upega e tautau ae fagota."</span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">Lastly, the above suggested meaning of the maxim is universal which is the same as many other like and similar principles. Samoa and Samoans neither exist, nor had ever existed, in a bubble or vacuum. They have always been part of the whole human experience. Our customs and cultural practices may be unique and tailor-made for our siosiomaga (environment) but the underlying principles are not. Accordingly, therefore, the relevance and applicability of the 'telos' of the Greeks, and the 'raison d'etre' of the French in explaining the meaning of the "upega e tautau ae fagota" of the Samoans, need to be seriously considered and accepted. Notwithstanding, e talalasi Samoa, meaning Samoan stories are always multiversioned.</span></p>
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<p style="font-family: Helvetica; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-size: 12pt;">Ma le Faaaloalo.</span></p>LVhttp://www.blogger.com/profile/08963869145865047408noreply@blogger.com0tag:blogger.com,1999:blog-191382142070773524.post-64570010328296163802021-07-15T10:13:00.001-06:002021-07-19T09:30:48.394-06:00Conversation with Mr. 'Ale (Cont'd):Here’s another episode of our conversation with Mr. Ropeti Ale. This has been on Facebook. It started with the following, one of his “colored background” posts apparently spawned by the current political situation in Samoa. <br /><b><blockquote>SAMOA'S PRE-COLONIAL DEMOCRACY: Makai Council consists of Legislature, Judiciary & Executive with CHECKS & BALANCES.</blockquote></b>And so the following exchange ensued. <br /><br /><b>Preface</b> <div>Mr. Ale’s beliefs and opinions are, to me at least, quite unorthodox considering, first, the conscious and subconscious collective mind of the Samoans which is imbued with Christian doctrines and teachings. Ale, on the other hand, seems to abhor anything palagi (European) including "European Christianity" (his term), but quite adamant in elevating the Samoan lore, myths, culture and traditions -- to the extreme, I might add. And it was/is startling, if not shocking, for me to find that there seems to be quite a number of those who are proponents of such a credo. Anyway, here’s the exchange. I will continue to add any relevant posts and information as they are posted and become available. Keep checking back.<br /><br /><br /><b>LETALU:</b><br />Talofa Uso. Malo lava. I beg to differ a bit.<br />Inasmuch as I want to be totally convinced of your take and interpretation in trying to dovetail our village fono’s configuration and functions into a strictly western/palagi democratic paradigm (legislative, judicial, executive separation of powers), I think it’s a far-fetched proposition at best and a forced imposition at worst. Surprisingly, I too subscribe to the comparison albeit partially and with reservations and misgivings, if not guided skepticism.<br /><br />For one, it’s a difficult and impossible task to assign the tripartite branches/roles to one and the same group or body. In this case the village fono, which would have to be divided into three separate but coequal entities with its own powers in order to conform and comply with the western democratic model as you theorized. Otherwise the singular fono (matai council) will be hard pressed to effectively implement any system of checks and balances against itself.<br /><br />Two, while voting is the standard means and mechanism to arrive at decisions in a western democratic system, our traditional “makai council” rules by consensus. For example, judges vote in their court decisions while matais compromise, concur and consent in theirs. Voting is also used in elections and passing legislation in the western democracy. Consensus, again, is the traditional Samoan norm. Interestingly enough, consensus is still used today in some electoral districts where a candidate “runs unopposed” in the elections — like your friend (or frienemy??..LOL!!) STui ... oi ma Leala fo’i <img src="https://lh4.googleusercontent.com/P4lxqSv-MSOmpl7-BAc5vGdlTn12eK4G52OXJcLk1NGXcZEXriDVSMlPj1DkImy7IKE8vM-pjXjglWFjkqHNRn0b7TWqeHyndeHl6xclprIxcaZaKQF2zTgH0FSAeOy-lMo__evZ" /><img src="https://lh6.googleusercontent.com/X2WC4jiw6_6TOK18Dj-dZ4MY5Pc1RehHeZXa7cSSj0boUAGMGN3PNABIbDGsiJxHD2oQOhY6xrbDHrBGc5O35IVD2cFm0kToIKKukEoY8mqntVMgrbcC0GlB_N3Tj0RlkLOStLw4" /> The district matais appoint their sui (representative) by consensus or maliega ‘au faatasi.<br /><br />Ia fai aku ai fo’i...hahaa<br />Manuia le weekend ma le alo atu i le Sapati.<br />Alooooha!!!<br /><br /><b>‘ALE:</b><br />Malo le soifua. Sorry for the delayed response; went to a wedding all day yesterday. I think you have a good point. But as I have always maintained there's nothing new in the metaphorical "Light" (16-18th century) in the universal coming of the European in slave trading, colonization, and mission enterprising, Democracy included. You are talking about Democracy as a political ideology, its place, and functionality in State institutions. The European does not have the exclusive right to Democracy as a political idea. First, Democracy as an idea had existed long before anyone in the world knew there was a European in the world. There was no Europe at the time. Samoa for instance, our ancestors of antiquity called it, "sailiga tofa/soalaupule/talanoaga." In contrast, the European institution of nation-state you are talking about did not exist until 1648 with the introduction of the Treaty of Westphalia. Second, as a matai, I have had personal experience with the functionality of Democracy as we put it, soalaupule, in Village Fono as Judiciary, Legislature, and Executive fully equipped with Checks and Balances. No, I'm not trying to Europeanised our own decision-making process. As I maintained Democracy was already thriving in Samoa before the European enlightenment in the 16-18th century. Finally, I suggest we look at the principal players in our Creation Story as another good example of successful Democracy at work. The orderly structure of the universe that now sustains us and Humanity. We cannot honestly define ourselves as indigenous people through the prism of European or Western education in State and Church. My view Uso. Alofa atu.<br /><br /><b>LETALU:</b><br />Malo lava brother, or is it “brah” where you live? Yesterday being Sunday I had some other commitments hence the delay in my response. Thank you for responding though. In our other exchanges elsewhere before this, I had learned and captured a caricature of yourself and your beliefs and philosophies. Very interesting to say the least. I had therefore formed an impression about yourself as more of an “ideologue” compared to my being more of a pragmatist; we could not be more dissimilar and incompatible in our views and ideas. Take that for what it's worth. But I hope to expound on it in the text of this rebuttal.<br /><br />So let me start by referring to a title of a popular book back in the 1980’s called “All I Really Need to Know I Learned in Kindergarten.” As eye-catching as the title is/was, the book still conjures up both curiosity and skepticism. At the outset, it presents more questions than answers. Simply, I see it as an oversimplified approach to life’s issues. It’s similar to your approach of using the Samoan canvas, exclusively, to paint the picture of your worldview.<br /><br />You seem to have this notion of the Samoan culture and history being independent, self-contained and autonomous and totally isolated from other peoples and societies. In that case, we will be hard-pressed to explain many other discoveries, inventions and contributions by other peoples and races using our Samoan prism. Moreover, with the so-called culture concept being a social phenomenon and therefore continually evolving and changing, it’s almost impossible to claim an absolute and irrefutable “incident or incidents” as being “the genuine and immutable Samoan culture”. The “culture of the 1600’s, 1700’s, etc. etc. are all different. It’s an ever-changing thing. So what we claim to be the “Samoan culture” of 1960’s is not necessarily the same as in the 1990’s including the locale, as in country, or even a village. You’ll be surprised that many villages in Samoa have different “cultures” -- their tu ma agaifanua.<br /><br />The ultimate question is “What exactly is Samoan culture?” -- is it the niu (young coconut) or the soda pop used for the sua? Is it the povi, pua’a or pusa ‘apa or whatever we used before these were introduced for the sua taute? I fully understand the “sui faiga ae le suia faavae” maxim, but that’s beside the point of our conversation, again going back to the idea/ideal vs.real concept.<br /><br />One of the best examples is our written language which is a product of the changes and evolution of culture especially within a more “global” context. In what “idea” or “form” was our written language in before the Europeans -- if we ever had one? Care to speculate? Furthermore, I’m sure you’re using Western grammatical rules and concepts (verbs, nouns, etc.) to teach your Samoan classes and explain your lectures. What same or similar concepts did we have of these linguistic fundamentals before the Europeans? That would be a great undertaking for you, writing a book on Samoan grammar in the 1200’s. I would be the first person to order a copy on Amazon...hahaa.<br /><br />At worst, uso, with the approach that you advocate, is that we can become ethnocentrists bordering on being racial supremacists, the very “sin” of which many of us accuse the palagis and other foreigners. It’s also therefore possible that we, as Samoans, can dismiss anything universal to mankind and that everything is proprietarily claimed and owned by tagata Samoa. That will be an insurmountable task considering the global nature of the world today. Notwithstanding, we cannot continue to dwell or live in the past.<br /><br />The other part of your approach that is intellectually offensive if not blatantly dishonest, at least to me, is your attempt at funneling everything down to a simple, if not a terribly naive view of things using the Samoa prism -- re: the “Kindergarten” book approach. It’s an approach that can be interpreted and advanced by the “nothing new under the sun” aphorism. It’s almost akin to using the principle of “ideas” and “forms” of the ancient Greeks to explain and summarize most aspects and principles of life. Incidentally, such a notion often leads to the age-old debate of whether the idea or the tangible object is prior. Re: Plato’s Cave Allegory.<br /><br />Anyway, back to your original quote and my response. Being the pragmatist that I am (at least more often than not), the Democratic context -- mental, abstract and otherwise -- in which you’re presenting the quote is the Western/European context. Cleisthenes and other Athenians would be offended.. Lol! Anyone reading the comment would immediately place it against the European backdrop because many do not know or accept that the Samoans practiced Democracy long before the Greeks introduced it. Soalaupule, yes, I’ll give you that. But just as you claim that the Europeans don’t have “exclusive right to Democracy”, some will argue that Samoans don’t have exclusive right to "sailiga tofa/soalaupule/talanoaga" either. Relatedly, however, terms such as “faatauagai” and “faatauagai tutusa” as native coinages, have recently come into our vernacular as feeble attempts to explain the “checks and balances” and “co-equal” concepts.<br /><br />Ia ua lava ia lea kalagoa, malo le faasoa ia ke oe le makai Samoa, se’i o’u alu e fai la’u supo moa. Manuia le aso ma le vaiaso i le feagai ai ma galuega.<br /><br /><b>‘ALE:</b><br />Malo lava le soifua i lau susuga Letalu. Fa'afetai mo le finagalo fa'aalia. I respect your opinion of which you are entitled to. It's very important for you to understand something about us, tagata Samoa. We look back, in order to understand world history and our faia as a people so we may find our rightful place in the universe, as we walk forward. Samoan culture is universal uso. It is a spiritual way of life centered around the Sun of God, the universal Deity of antiquity, and our ancestral parental progenitor, according to our Creation Story. As for our language, it was a symbolic representation in allegories, proverbs, stories, and rituals. The fine mat and coconut's place in sua fa'atamalii, as you point is a good example. The coconut symbolizes Love, the 1830 mind of the Christian God of papalagi. As I said, nothing new to our ancestors. Sua fa'atamalii is the highest form of honor in Samoan culture. Led by the niu, its presentation is highligted by the finest of family fine mats, ie tele/ie o le malo. The fine mat is also called, pulou o le ola, when presented in the public apology ritual of Ifoga. To understand the spiritual truth and wisdom of our ancestors' uso, one has to understand the symbolism in nature, cosmology, and chiefly language and cultural rituals of our culture. Samoan Culture preceded the Written Word of European God, as the source of wisdom. So to understand the soda in closing uso, you have to understand the original, the coconut, the symbol of Love a universal idea. It is a better source of meaning, peace and wisdom going forward uso. Alofa atu.<br /><b><br />LETALU:</b><br />Toe faatalofa atu uso. Faafetai fo’i mo le faasoaina o manatu ma mafaufauga. The respect for difference of opinions that you mentioned is well-taken, mutual and reciprocal. I understand and respect your devotion and loyalty to our Samoan culture and traditional/primitive religiosity. I, too, have a degree of affinity and respect for our culture, notably those things that are praiseworthy, good and noble. That said, I have seen cases where our cultural practices and protocols have been abused and used for personal gain, selfish goals and means to corrupt ends. </div><div><br /></div><div>Like you, I do believe that our Samoan culture has been predestined and tailored for our people and has its unique role and part to play in the bigger and more inclusive scheme of things in the universe. But the same can be said about other ethnicities and their cultures as well. For that reason, as one of many, I would disagree with your belief that the Samoan culture is universal. And notably in the context of the general definition of culture as “the customs, arts, social institutions, and achievements of a particular nation, [or] people....”<br /><br />But if you’re connoting the word “culture” to refer to the basic universal principles and human values, or to reflect Mahatma Ghandi’s definition*, then you have a point, however, in that case, ALL cultures, not just Samoan, are universal which can be a convenient harbinger to the “brotherhood of man” concept.<br /><br />But I have some pressing questions and inquiries regarding your unorthodox (for lack of a better word) beliefs, especially in this period of the post-contact years. I hope you’ll excuse my inquisitiveness and for being uncultured (pun intended ..lol) in your persuasion.<br /><br />Let me preface my questions/inquiries this way: I grew up in Samoa as a young boy, knowing, understanding and witnessing the Christian zeitgeist in the lives of the people. Practically, everyone was a Christian. It continues unabashedly to this day. Jesus Christ has completely usurped the people’s traditional atuas. Christianity is indubitably the lifeblood of the Samoans. Politically, it has been written into the country’s supreme law - the Constitution - practically as a state religion.<br /><br />So here are the questions:<br /><br />1. With such an omnipresence and pervasiveness of the Christian doctrine in Samoa, how did you end up with such a revolutionary dogma? (i.e. of elevating Tagaloa and other “myths” to a status of preference?)<br /><br />2. Do I sense a feeling of anti-imperialism and/or post-colonial protests embedded therein - if not as prime movers?<br /><br />3. How successful are your beliefs at home (in Samoa)?<br /><br />4. Did/Do you have so-called pioneers or mentors? If it’s not you, who is considered the “founder”?<br /><br />5. Can a person be both a Christian and an “Aleist” ? <img src="https://lh4.googleusercontent.com/NDrxHqcgmjUq8YKBbSMgmmBbpV9C331pA7f6NDiwAYV1HquGApwiTy7PO_30tPenLo2BiQxw9WRLROY40iGnn3qMft15R5K61RBSw0MeL9G9ohww7rUlto8H4_HI-72sojvz9rKD" /><br /><br />And finally, doesn’t the fact that culture is fickle, mutable and impermanent give you a sense of liability and instability in what you’re espousing and advocating?<br /><br />Again, hope you’ll excuse my prodding.<br /><br />Ia manuia le aso. Alofa atu fo’i.<br /><br />——————<br />*A nation’s culture resides in the hearts and in the soul of its people.</div><div><br /><b>'ALE:</b><br />The elements that went into the making of European Christianity are universal elements of pagan (non European) cultures. For instance, Trinity, Virgin Birth, Good & Evil, Noah's Flood etc.</div><div><br /></div><div><b><i>In another subthread of the main post, Mr. Ale posted this to another responder, and wanted me to switch over to it so he won't have to "repeat himself". Meanwhile the conversation gradually shifted to the subject of religion.</i></b></div><div><br /></div><div><b>'ALE</b></div>I'm talking about historical truth in cultural imperialism and colonization of not only our indigenous concept of God but the image of God as well. Being as I said, misappropriated or more directly, a big lie. Historically, God Jesus Christ is not white as far as race is concerned. As for Eve in the Cristian Story, she is being made subordinate and inferior as weak and seductive. The woman is the embodiment of evil. This is in complete opposite to our ancestral view of the Samoan woman as goddess, a carrier and giver of human life. My understanding.<div><br /></div><div><b>LETALU</b><br />First, uso, let me assure you that there is a more pure and correct “branch” of Christianity in existence today. It’s founded on original doctrines which have been restored and that will support if not confirm and validate some of your beliefs. More on that later.<br /><br />I’m going to let the cat out of the bag, so to speak. As part of a heavy load in my writing schedule and adventure, especially during some down time, I work on a treatise (for a Samoan audience) titled “E Lē Matavalea Atamu.” (re: popular lyrics “Atamu lou matavalea, ae le se’i su’esu’e pea ....”) which aims at expounding and correcting some errors in how Adam and Eve have been denigrated and vilified as portrayed and propagated by many, if not all, mainstream Christian churches. So my main goal in such an undertaking, is to dispel the myth and charge, especially for the Samoans, that Adam and Eve were stupid, careless and “evil” frustrating God’s initial plan by partaking of the fruit, and as a direct result, Christ enters the picture as “Plan B”. Christian churches now are debating the “Plan B” subject/belief.<br /><br />The Church of Jesus Christ, on the other hand, has been unchanging, unabashed and unapologetic for its doctrine of The Fall from the beginning. It is in stark contrast to the rest of Christiandom’s.<br /><br />The mainstream churches’ position is that Adam and Eve were guilty of the so-called “original sin” and St. Augustine seems to have been the original and main advocate of the erroneous belief that the Fall had stained all mankind and all had “come short of the glory of God.” In addition, he believed that man is therefore born sullied with the stain of Adam’s “sin” and which has later become the reason and excuse for baptizing babies/infants in many churches.<br /><br />Conversely, according to The Church of Jesus Christ of Latter-day Saints, of which I, Ms. Tafua and many of your FB friends are members, the Fall was an integral and necessary part of God’s plan for us, His children. And Adam was NOT deceived (1 Timothy 2:14 KJV) or matavalea. He did it knowingly and so he partook “that man may be” (Book of Mormon). In the same Timothy scripture, as well, the word “transgression” is used, which is what we believe to be Adam and Eve’s infraction - not a sin. There is a difference. And so in the context of the LDS version of The Fall, Adam and Eve are esteemed, revered and honored - not cursed and reviled. We also do not believe in the so-called Triune God (The Holy Trinity). Moreover, we don’t practice infant baptism, because little children are pure and are “alive in Christ”. There is an age of accountability though which is eight.<br /><br />And so I therefore don’t necessarily blame your seeming resort to some alternative truths. At the same time, I would hate to see your slippage further down the slope from the Truth that’s in Jesus Christ, thus your denouncement and castigation of Christianity, to be a result of the distortion and misrepresentation of some of the basic doctrines in mainstream churches, if not only being “kept from the truth because [you] know not where to find it.” (D&C 123:12).<br /><br />Finding THE Truth, uso, is only a prayer away. And no one can ever stray too far from the influences of the Holy Ghost as the testifier of Truth. Being a member of The Church of Jesus Christ, also, does not mean that one can completely renounce their culture. If anything, it only makes one’s culture even more meaningful and complimentary to the culture of the Gospel of Jesus Christ.<br /><br />For example, the aiga concept — immediate and extended — of the Samoans, and all races for that matter, is the Church’s most “basic unit”. We believe that aiga’s are, and can be, forever, when they are sealed in temples by the proper authority of the priesthood. As Samoans, having strong family bonds and ties, the belief that those family associations can be eternal is, and should be, priceless and indispensable.<br /><br />Declaration belongs to a witness; Conversion belongs to the Spirit.<br /><br /><b>'ALE</b></div><div>Manaia lau fagogo ..hh</div><div><br /></div><div><b>LETALU</b></div><div><b>(Note: There were a couple of other methods/approaches I contemplated using to counter Mr. Ale's short sarcastic and offensive response above. But I decided on the one used here, employing his "fagogo" reference as the subtext.)</b></div><div><b><br /></b></div>Oi, ia malo fo’i le faalogologo i le fagogo, ia ai la sa manaia fo’i sau moe, aua o le fagogo o le bedtime story, e pei o se lullaby aea? In that case, the fagogo continues, and a good fagogo has plot twists, besides other elements like rising action, climax, catharsis, denouement, etc. etc.<br /><br />Many years passed and the king and queen bore a son. They named him Aristotle. He grew up to be a wise man. As a young man, he would often go to the agora, a public square, to share and exchange some new stories and philosophies. Some attendants and bystanders complained because the stories were too profound and mostly esoteric - hard to understand. Others dismiss them as plain bedtime stories (fagogo). Aristotle then rebuked them and said:<br /><br />“Sole, oukou ia e faasea, faalogo mai. <b><i>“It is the mark of an educated mind to entertain a thought without accepting it.”</i></b> A kou fia faalogologo i gi fagogo, then go to the raconteurs at Delphi ae aua le omai i le mea e iai kama makukua. O fagogo o mea a kamaiki.<br /><br />Koe gogofo, gogofo, le kupu ma le masiofo, koe fagau another son, they named him Paulo. He was a spiritual man, e ‘ese fo’i si aga faukua. Fai laga kusi, ave i le ‘au pa’ia i Korinito. He told them:<br /><blockquote><i><b>“For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.”</b></i></blockquote>Sa tau le malamalama le ‘au kuoli a Corinth i kala a Paulo. Fai aku loa Paulo, vaai oukou, i se faaupuga faigofie, o le kagaka, a’o kamaikiki ma pepe meamea, e ‘ave iai le susu, e le avea iai gi mea’ai malo, e faakali se’i makua. Kalu ai o oukou o kamaiki laiki (ae maise i le kou knowledge of things and Christ), ia e avaku gai maka’upu e fekaui ma oukou, pei o fagogo. Se’i kou makukua ia ga avaku lea o gi novels kou ke faikau ai. Luelue mai ulu o le gu’u o Korinito.<br /><br />Koe gogofo, gogofo, le kupu ma le masiofo, koe fagau leisi fo’i la pepe kama, faaigoa ia Makaio. Ola ifo fo’i Makaio e ‘ese fo’i gai oga uiga. E ku’u sa’o lava aga faamakalaga i kagaka, pei e fai kala o’o. He did not mince words. One day he told his fellow teachers of the gospel to be careful and choose their audience carefully aua o isi, e fai aku le kala, ae la lava e faakaligakuli ma pei e fia popoko, ma le fia faalogo. So Makaio said, listen you teachers of the gospel and sages:<br /><b><i><blockquote>“Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet….”</blockquote></i></b>FaaSamoa mai ma le kama o Makaio, “O loga uiga, ‘aua le maimau kou pegiga i ‘ulī.” Faalogo aku Makaio o faapea mai le ‘au Samoa sa iai: “Aue! .. ‘Aue!"<div><br />...e faia pea (to be continued)<br /><br /></div>LVhttp://www.blogger.com/profile/08963869145865047408noreply@blogger.com0tag:blogger.com,1999:blog-191382142070773524.post-8528716047736286982021-06-15T11:23:00.002-06:002021-06-15T11:25:54.190-06:00A'ATUI vs. A'ITUI<b>A'ATUI vs. A'ITUI</b><div><br />Na ou tau ifo i se fesili a se tasi tagata e fai i se faifeau i luga o le Facebook e faapea: "O le a le uiga o le upu lea aatui?" Sa tali le faifeau e faapea o le upu e mafua mai i le upu "a'a" (kick) ma se mea ma'ai (tui) e faatiga ai se tagata. O lona uiga o le faatiga ma le faaonoono i se tagata.<br />E manaia le tali ae le'i matuā maua atoatoa le uiga tonu ma le mafua'aga o le upu. E faigofie ona malamalama i le uiga ma le faaaogāina o le upu pe a manino ma malamalama i lona mafua’aga.</div><div><br /><b>LA’U TALI:</b><br />Muamua o le sa'o o le upu o le “a’a i tui". Ae ua masani ona ta’u faapu’upu’u (contracted/contraction) ona iai lea o le “a’itui” (vs. a’atui). O le ta’u faapu’upu’u (contraction) o ni upu, o se faiga masani i gagana tautala (speech) ma i’u ai ina aofia ai ma le gagana tusitusia (writing) i le tele o taimi. E tele ni faata’ita’iga o lenei faiga i le gagana Samoa.</div><div><br />O le upu “a’a i tui/a’itui” e ui e foliga o se upu Samoa mao’i (native word), ae e leai, o se upu nonō (borrowed or loaned) atonu na auala mai i le Tusi Pa’ia. O le faa-Samoaina lea o le upu “kick against the pricks” (a’a i tui) o loo i le Galuega 9:5 ma le 26:14. O se alagaupu faa-Eleni na faaaogaina e ta’u atu ai ia Saulo/Paulo e faigata ona ia a’a i tui, poo le faataute’e lea i le finagalo o le Atua ae maise i lona sauāina o le ‘au pa’ia. O le prick la, o se tui e ma’ai lona pito poo le si’usi’u. Sa tele ina faaaogāina e tagata faifaato’aga pe failafumanu na te faatonutonuina ai le manu/povi (oxen) o loo tosoina le suōtosina (plow). Afai la ae ulavale le manu ma sesē ‘ese mai i le laina lea e tatau ona sua, ona tui loa lea e le tagata le manu e faatonu ai ia sa’o le tosoina o le suō. (Taga’i i le ata o loo i lalo).</div><div><br />O se isi ona faaaogaina, e tali tutusa lava. Afai o tata’i e se leleo o lafu manu lana lafu i se laufanua e lelei le vao, poo se vai fo’i e faainu ai le lafu, e faaaogā fo’i le tui (prick) lea e tui ai se manu o tau alu ‘ese mai i le lafu, ma ina ia o faatasi, ma ‘aua ne’i taape.</div><div><br />O le uiga moni la o le upu, e faatatau i se manu le usita’i, e tui (poke or prick) atu <br />ina ia faatonutonu lona ala, ae a’a (kick) e le manu le tui - hence “a’a i tui”. E musu e usita’i.<br />Ma e faatatau lea i se tagata e faataute’e pe tete’e i ni faatonuga ma tulafono. E masani ona faaaogaina i se fono a matai i se tagata o le nu’u e le usita’i i tulafono ma ni tapu a le nu’u, ona faapea lea o se tagata lea ua “a’a i tui”. O tui e faasino i tulafono, tapu ma ni sa poo ta’iala.</div><div> <br />O le uiga masani, a tui atu ae tete’e le manu, ia ona toe tui fo’i lea ma sili atu ona telē ma tigā le tui lona lua, pe tolu pe se’ia o’o lava ina usita’i le manu. Ae o le tagata, e masani ona faasala, ma toe faasala pea i ni faasalaga e mamafa atu se’ia o’o ina usita’i ma faalogo, ae maise i totonu o se nu’u poo alalafaga. A e tete’e ma faataute’e i ni tulafono poo faatonuga, o oe o se tagata ua “A’A I TUI”... ia poo le “A’ITUI” fo’i.</div><div><br />O se faatatauga (application) tāua faaleagaga mo i tatou, ia ‘aua ne’i o tatou “a’a i tui” i tulafono ma poloa’iga a le Atua poo le Tamā Faalelagi. Afai tatou te a’a atu pea i tui poo tulafono, o le a iai taui ma faasalaga tatou te maua ona tatou le maua lea o le FIAFIA.</div><div><br />O ni upu faa-Peretania e faaaogaina i se tagata e a’itui/a’a i tui, o le “rebel” poo le “recalcitrant” fo’i. I like the latter better. E masani fo’i ona faaogaina le upu “goad/s” instead of “prick/s” mo le “tui”.</div><div><br />Fa’afetai. Manuia fo’i le Sapati!</div><div><br />LV<br /><a href="https://www.blogger.com/#"><img border="0" height="300" src="https://1.bp.blogspot.com/-zVDk-1QXVbQ/YMjhmvvXCCI/AAAAAAAAGmQ/LHk9zcrhdckxEi89eXC28ZO0GZmBgjX-gCLcBGAsYHQ/w467-h300/197954290_248544047070254_5960538193014317803_n.jpg" width="467" /></a><br /><br /><br /><br /></div>LVhttp://www.blogger.com/profile/08963869145865047408noreply@blogger.com0tag:blogger.com,1999:blog-191382142070773524.post-46575744825295983922021-05-28T09:13:00.021-06:002021-06-15T11:42:46.068-06:00Response to Another Anonymous Commenter<p> Apologize for the delay.</p><p>Anyhow here's the scoop. As typical for those who respond and submit comments, they often do it anonymously -- as was this comment to <a href="https://malaeoletalu.blogspot.com/2014/04/eclipse-blood-moon-and-gasetoto.html?showComment=1622069624388#c8797791508539400614" target="_blank">this post</a>. ("Eclipse, Blood Moon and "Gasetoto") dated 4/15/2014.</p><p> <b>Anonymous: <a href="https://malaeoletalu.blogspot.com/2014/04/eclipse-blood-moon-and-gasetoto.html?showComment=1622069624388#c8797791508539400614">26 May, 2021</a></b></p><blockquote>Eclipse of the sun "La ua Tulolo" Eclipse of the Moon "masina ua gasetoto" Fuataga is not an orator he is the Tui Atua Faanofonofo and O le Ao o Atua which is the Ao mamalu o Atua or highest most sacred honor of Atua. If you dont know this you need to research the origins of the Tui Atua title. From its creation to understand how it was established under whose authority and under what important circumstance.</blockquote><p>I immediately replied. </p><b>LV: 27 May, 2021</b><br /><blockquote>Hahaaa... Anonymous, before I attempt to respond, let me say that you seem like a smart person. Maimau legā poko e ke gofo ma oe, but then hide your face. Why? So I dare you to show your face and identity and then we can talk openly ma fetufaa'i ni mafaufauga, auā ta te fia learn from you too. So stop the "ambush" tactic and come out in the open, then I'll respond. So, again, show your face I dare you. A leai ia ua iloa ai lou va'ava'a ...o ou manatu ma mafaufauga ma lou poto ia na o se mea ua faatauva'a faatauva'a lava. 🤣🤣. </blockquote><div>The comment by Anonymous is accusatory in nature tinged with spite and malevolence. And so I responded in like manner in my own risible and sarcastic style.. LOL!! But the meat and gist of the exchange is yet to come. I doubt he/she (Anonymous) will be manly/womanly enough to reveal himself/herself, but I'll wait for a couple of days. If he/she does not respond, then I will post a more comprehensive response as an addendum. Stay tuned. </div><div><br /></div><div><br /></div><div>**************************************</div><div><br /></div><div><b>MY RESPONSE:</b></div><div><b><br /></b></div><span style="font-size: medium;">Ok, Anonymous, it seems that you will not have the courage to “show your face”. Nonetheless, I will respect your right to remain anonymous. Ae fai mai upu masani a toea’iina “Se e leai se sou ake!”..lol. I understand one of the reasons you may not want to reveal your identity, and that is the fear of public revelation of being someone who is fiapoko ae kumu i le faavalevalea. That’s understood, BUT remember, the worst revelation is self-revelation. You privately live with the realization that you are...uhmmm...stupid? Maybe? LOL!! And sometimes it can trigger some suicidal thoughts. Please don’t do that. <br /><br />Anyhow, I will now proceed to respond directly to your comment and the accusations and claims raised therein. Your comment ma au tuua’iga, oute faatusaina i se kopai e ga o le suavai/sosi ae leai gi puka (dumplings) or meat. Ae ‘aua e ke popole o lea o le a ou kago e fai au puka (No worries, I will "make your pukas"). I hope you’re well versed and proficient in the Samoan language so you will understand the meaning of the “fai au puka” expression. In case you’re an ‘afa Samoa, here it is. It’s a boxing or fist fight metaphor that describes the dominating fighter inflicting bumps (puka/fula) and bruises on his/her weaker opponent. Ia ga.😁<br /><br />So let me start inflicting 'em pukas now 😜. Alo mai se’i o’u tago e fai au puka.<br /><br /><b>ANONYMOUS:</b><br /><b><i>Eclipse of the sun "La ua Tulolo" Eclipse of the Moon "masina ua gasetoto".</i></b><br /><br /><b>LV:</b><br />One of the things I make sure that I do before I post anything especially something that requires scholarship and academic information and support is I do my research - something you’ve implied that I don’t do. And so with regards to the meaning/s of words like “eclipse” (both denotative and connotative - se pe e ke malamalama i gei upu se?) I’m sure I’ve done my homework as you can see in the post in question, I have adduced most of my sources and information including the evolution of the word (eclipse) citing authorities like George Pratt and others. Eclipse in the astronomy context is when a celestial body blocks and overshadows another obscuring emanated light. The resulting penumbra is often reddish in color, hence the “toto” (blood) morpheme of “gasetoto”. The “tulolo” meaning therefore in your comment is contextual and sometimes interchanged with the word “mafuli”. Both “tulolo” and “mafuli” basically refer to the sun “falling/plummeting” or setting over the horizon and therefore connotes the universal metaphor for death as in "sunset". Please refer to the “lagi” ("heavenward" (death) symbolism) for my village of Lalomanu: “Ua po le nuu, ua <u><i><b>mafuli</b></i></u> le la ma le masina”. So the Samoan translation for eclipse is not "tulolo"; it is gasetoto - for both solar and lunar. If you had used "pogisa" or "pouliuligia" (darkened) le la, it would have been better because they describe more aptly the literal appearance of the sun during an eclipse, but <i>tulolo</i> is more in the context of the metaphorical sense denoting death. Hence <i>tulolo</i> has more of a terminal and defeatist context. E pei fo'i o le upu <br /><i>"malolo"</i>. Ua e kau malamalama mai ea? </span><div><span style="font-size: medium;"><br /></span><div><span style="font-size: medium;"><b>ANONYMOUS:</b><br /><b><i>Fuataga is not an orator he is the Tui Atua Faanofonofo and O le Ao o Atua which is the Ao mamalu o Atua or highest most sacred honor of Atua.</i></b><br /><br /><b>LV:</b><br />Huh? Fuataga is not an orator? Ua sa'o ai Pekelo: "You Stupid!" 😆</span><div><span style="font-size: medium;">Fuataga IS AN ORATOR, although I don't see in the post where I made such a claim that he was, per se, which logically had prompted you to make a counterclaim that he was not an orator. It seems that you were trying to show that you <i>thought</i> you knew something albeit blatantly wrong. Moreover your claim had nothing to do with the content or context of the post. Hence, nothing reveals your stupidity and ignorance, at least of the Samoan culture, more than this stupid claim of yours. </span></div><div><span style="font-size: medium;">When I was growing up in the Aleipata district and Lalomanu village, I learned about the two paramount chiefs Fuataga (of Lalomanu) and Tafua (of Saleaaumua) of the district, as, … wait...for ...it: <b>TULAFALE ALI’I</b>, literally <i><b>“Orator Chiefs”</b></i>. In other words, they -- and many other such chiefs of other traditional districts -- are unique in holding both the “orator” and “chief” status and distinctions. So when you address Fuataga or Tafua you would say: "<i><u><b>Afioga</b></u></i> a le Tuiatua Faanofonofo and <u><i><b>Tofā</b> </i></u>a le Matua". Afioga is used to address a chief <i>(ali'i)</i> and Tofa for an orator <i>(tulafale).</i></span><div><span style="font-size: medium;"><br /></span></div><div><span style="font-size: medium;">Now although these <i>tulafale ali’i</i> have their own assigned orators (tulafale) who often speak on their behalf, they actually can, and will, orate and speak on their own terms and behalf. Fast forward to modern times and settings, such autonomy is true as it is in Parliament. </span><div><span style="font-size: medium;"><br /></span></div><div><span style="font-size: medium;">All this is firsthand knowledge for me, mind you. And now it has been documented and recorded elsewhere and online (see images/screenshots below). Fortunately for you, this information will, once and for all, correct and help your faavasivasi, faavalevalea ma lou faafiapoko. Ohtay? Now read the information in these images (emphasis/highlights mine).</span><div><span style="font-size: medium;"><br /></span></div><div><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-lhUyTf6OnLQ/YMEwZODiZGI/AAAAAAAAGmA/6s-jSinNYqAjIh2ARvDXZ2YpaE9pwc56gCLcBGAsYHQ/s1228/001.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="588" data-original-width="1228" height="179" src="https://1.bp.blogspot.com/-lhUyTf6OnLQ/YMEwZODiZGI/AAAAAAAAGmA/6s-jSinNYqAjIh2ARvDXZ2YpaE9pwc56gCLcBGAsYHQ/w374-h179/001.jpg" width="374" /></a></div><div><br /></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-b190iEb-bKM/YMEwZHAn4nI/AAAAAAAAGmE/2biZmKZivwg3ibqc_M56U77m67Zu7e0uACLcBGAsYHQ/s1233/002.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="525" data-original-width="1233" height="194" src="https://1.bp.blogspot.com/-b190iEb-bKM/YMEwZHAn4nI/AAAAAAAAGmE/2biZmKZivwg3ibqc_M56U77m67Zu7e0uACLcBGAsYHQ/w388-h194/002.jpg" width="388" /></a></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><b style="font-size: large; text-align: left;">About the screenshots:</b><br style="font-size: large; text-align: left;" /><span style="font-size: medium; text-align: left;">NB: I am not one to rest on someone else’s laurels, namedrop, or boast and brag about family names (I do honor my ancestors and forebears though), but just an fyi, it’s ironic that the Tafua (Faausuusu) in the first picture happens to be my wife’s great great grandfather. My own bloodline, on the other hand, runs through the Fuataga line/aiga.</span></div><div class="separator" style="clear: both; text-align: center;"><span style="font-size: large; text-align: left;"><br /></span></div><span style="font-size: medium;"><br /><b>ANONYMOUS:</b><br /><i><b>If you dont know this you need to research the origins of the Tui Atua title. From its creation to understand how it was established under whose authority and under what important circumstance.</b></i><br /><br /><b>LV:</b><br />First of all, this part of your comment is a non-sequitur at best and a red herring at worst. They are fallacies. And it follows therefore that your overall argument is flawed and fallacious and an embarrassment for you. So here’s something that you’ll be surprised to find out about your ignorance and arrogance being made more glaring and obvious: The source of your “research” lacks the pertinent information, at least on Fuataga and Tafua being de facto orators. The moral is to test and evaluate your sources carefully. If questionable, then it’s possible they can add to your ignorance. And by the way there's an Samoan adage that says: "E talalasi Samoa."(Samoa is multi-versioned in its traditional lore). </span><span style="font-size: medium;">And so for trying to show off your seeming wit and flair for your version of the origins of Tui Atua, please stop. There are more than one version (talalasi) out there on the subject, as well as how the Tuiatua title was later ceded to Lufilufi with its official residences.</span></div></div><blockquote><div>Prior to the reign of Queen Salamasina, the Tui Atua was held at different times by the ranking alii of Atua, including Lufasiaitu and Mua'iteleloa of Fagaloa, Leutele of Falefa (known as Tui Atua Leuteleleiite), and the <u>tulafale-alii</u> polities of Fuataga and Tafua in Aleipata...</div><div><span style="font-size: x-small;"><i>Kramer, Augustin (2000). The Samoa Islands: An Outline of a Monograph</i></span></div><div>(Notice the "tulafale-ali'i" status/distinction again for Fuataga and Tafua) </div></blockquote><div><div><span style="font-size: medium;">Anonymous, you come across as one of those people who thinks he/she knows a lot, especially once they find a little bit of information, and one that seems epiphanic and overwhelming. Remember, a little knowledge is a dangerous thing. I really don't blame you for not revealing your identity. E uma ifo ua faasala oe e le kou gu'u i lou faavalevalea...ka'uvalea ai le gu'u ma aiga...Hahahaaaa. Anyway, malo lava le kaumafai.<br /><br />I would love to hear from you and hopefully you will reveal your identity -- though chances are slimmer now. If you’re someone who knows me, now you've gotten to know me better. LOL!!!... and still friends, aye???😆😆<br /><br />Soifua for now...????<br /><br />**********************<br /></span><div><div><br /></div></div></div></div></div></div></div></div>LVhttp://www.blogger.com/profile/08963869145865047408noreply@blogger.com2tag:blogger.com,1999:blog-191382142070773524.post-74727333522878300582021-02-18T11:00:00.003-07:002021-02-18T11:00:49.102-07:00People, Parliament, Party and Pi Tautau (Revisited)<p> <b><i>Subject: Samoa Politics</i> </b></p><h2><span style="font-size: medium;">O Se Fesili: What is an MP? </span></h2><div>This post is brought to you by the character or letter <b>“P”</b> of both the Palagi and Samoan alphabets. </div><div>“P” as in Perspective and Parody. And speaking of the Samoan alphabet, the “Pi Tautau” immediately comes to mind. </div><div><br /></div><div><b>Parliament, Party or People? (Palemene, Pati po’o Pipo?) </b></div><div>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. </div><div><br /></div><div>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. </div><div><br /></div><div><div class="separator" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="531" data-original-width="357" height="320" src="https://1.bp.blogspot.com/-EnqesTTpm40/X31F5ZhMJcI/AAAAAAAAGig/lmE49BZY-e4ZzcOfw1saGq_rBOgV0SitQCLcBGAsYHQ/s320/pitautau%2B%25282%2529.jpg" /></div>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. </div><div><br /></div><div>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. </div><div><br /></div><div>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. </div><div><br /></div><div>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. </div><div><br /></div><div>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? </div><div><br /></div><div>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<b> Fast and Furious</b> 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. </div><div><br /></div><div>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. </div><div><br /></div><div>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. </div><div><br /></div><div>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?!?</div><div><br /></div><div>Politically polite, </div><div>LV Letalu</div><div><b><br /></b></div><div><b>UPDATE:</b></div><div>I've reposted this for a very interesting if not a funny coincidence. As in several of my prior blog posts, some things of coincidental, evidential, predictive and/or prognostic significance had presented themselves after the writeups are posted.</div><div>For this particular one, I was told that the letter was published in the hard copy of Samoa Observer around October last year (2020). Clearly, the post has a political context and content, mostly parodying politics in Samoa. Besides the other three P's in the title, the anomaly and odd one is "Pi Tautau", which I added mainly for a more humorous and satirical effect. </div><div>And yet, just a few days ago, I happened to be watching one of the sessions of the Samoa Parliament on YouTube (Feb 16th 2021, 11:00 am), and guess what subject was cited and discussed at some length by the Members of Parliament, especially by the Prime Minister? Yes. The Pi Tautau!! Just out of the blue. Perhaps the most apolitical subject was "politicized". LOL! In other words, the title of my blog post makes sense now and is finally "complete". Who knows, maybe an MP read my letter or blog and was preoccupied with the Pi Tautau. So to Samoa's Members of Parliament, if one of you is reading this post, please consider passing a law to officially make the change requested above to change the pictorial association for the letter "P". Do it FAST! please HR Please! Please! (no pun or political affiliation intended). Hahahaa.</div>LVhttp://www.blogger.com/profile/08963869145865047408noreply@blogger.com0tag:blogger.com,1999:blog-191382142070773524.post-19574382657815062782021-02-04T09:10:00.006-07:002021-02-05T11:03:05.229-07:00T.O.A: The Tifa (I)<p> <span style="font-family: Arial; font-size: 11pt; white-space: pre-wrap;">T.O.A: The Tifa</span></p><span id="docs-internal-guid-4ab61896-7fff-56ae-4c42-09ba7ef620c3"><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">It has been said that kin blood is not spoiled by distant waters, but also that, with kinship, blood is thicker than water. Yet it’s been told of old on some distant shores that a certain kin's arms, if severed, there would be no blood - just water. Shockingly, the kin did live and spoil on kinfolk blood until finally when the water was thickened with his own blood, kin blood became unspoiled. Again.</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">PROLOGUE</span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Circa: Some time after the </span><span style="font-family: Arial; font-size: 11pt; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Foafoaga</span><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> or Creative Period in the South Pacific.</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">As the gods brooded over the face of the waters and their vast expansive handiwork, the mysterious Taimotu archipelago lay adrift on the placid ocean below. It consisted of several islands spreading over many square miles. The majority of the islands were fringed by jagged reefs, but a few were not. For the unfringed ones, high sea cliffs rise precipitously out of the deep ocean and are constantly pounded by roaring surf and surging waves. The average distance between the islands was no more than a few miles. So close but still far apart.The notable islands of Taimotu are Motu Roa, or </span><span style="font-family: Arial; font-size: 11pt; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Long Island</span><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">, </span><span style="font-family: Arial; font-size: 11pt; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Motu Tapu</span><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> the sacred island and </span><span style="font-family: Arial; font-size: 11pt; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Motu Oti</span><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> or Death Island. A few of the islands were diverse enough topographically to sustain a variety of life forms. The inhabitants of Taimotu were a mixture of natives, hybrid creatures and shapeshifters. They mostly lived in harmony through blood relations, interdependence and by some abstract order designed and decreed by the gods - and demigods. But infighting and wars were also common.</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Time lapsed. And as if by some mythical plan, a lone white tern appeared hovering high above Taimotu. It behaved like a bird of prey prowling for a carcass. It continued to meander through midair, descending slowly through the heat of the mid afternoon sun. The striking beams bounced off the bird’s beak and silver feathers to create piercing rays that traveled far and wide, even beyond the archipelago. The bird chirped and tweeted. It sounded urgent as if trying to signal a message about an imminent event. But the message went unheeded - or likely had been misunderstood. The tweets echoed, faded and died over the boundless expanse.</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Some years following, there had been little change on Taimotu. Survival of the fittest especially from the exploits of their supernatural and shapeshifting powers became the norm. The effects of a certain type of evolution played a role in the natural selection of their chiefs and masters. Overall, the natives had kept to themselves. They were vigilant in guarding their remote, isolated existence and unshared universe until one day, an outsider, a man very much like themselves -- only fairer -- was washed ashore on </span><span style="font-family: Arial; font-size: 11pt; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Motu Roa</span><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">. He was still alive. After much speculation and deliberation among the natives on what to do with the stranger, they believed that perhaps he was one of the gods or a demigod, fallen, yet still had a chance at redemption. The natives decided to allow the stranger to dwell among them.</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">But a few years after the stranger's arrival, a huge sailing ship anchored off the shores of Motu Roa to claim him. A row boat was lowered and a few sailors with muskets boarded and started rowing towards the shore where a group of half naked warriors armed with war clubs and spears had already gathered to meet the intruders. A few men and women were also part of the group. They had been watching the ship for the last hour as its ominous form first appeared on the horizon. In front and separate from the rest of the group, two warriors were flanking a trio - the outsider in frayed and tattered pants, a woman and a little girl holding hands and appeared anxious to join the sailors in the rowboat.</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Meanwhile, a conspicuous elderly man stood apart from his band of natives. Though seemingly advanced in years, his upright posture and rugged physique exude immortality and authority. He had on a headdress made of black and white pelican feathers, and donning other primitive symbols of chieftainship. He had a wooden staff in his right hand with the bottom tip thrust firmly into the sand. With his head bowed, he chanted in low audible whispers as if invoking the gods.</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Then “Bang!” A gunshot was fired into the midafternoon air. It broke the stillness and suspense of the moment. The natives cowered and the old man stopped chanting. He looked up above the ship, as if he was expecting something. Suddenly a white tern dove and perched on one of the ship’s sails and uttered repeated loud twitters as if in reproach and defiance. Hostile murmurs rippled through the provoked but subdued natives. They stood back by order of the elderly chief while allowing the trio to board the rowboat. The warriors tucked their clubs and spears while the rest of the group bowed their heads in grief. Soon the rowboat made its way back to the ship as the elderly chief waved, uttering some words of parting in a downhearted tone. </span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">A crow suddenly swooped in and hovered above the natives, fluttering its wings and cawing loudly as if mocking the group, and then soared back inland where it came from. As the ship was leaving, the tern, still perched on the sail, continued to utter long and sustained chirps to the sailors below. It too finally flapped its wings and took flight.</span></p><div><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div></span>LVhttp://www.blogger.com/profile/08963869145865047408noreply@blogger.com0tag:blogger.com,1999:blog-191382142070773524.post-56322534455758791942021-02-03T17:24:00.009-07:002021-02-05T11:14:30.616-07:00T.O.A: The Tifa (II)<div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-UX6DpMmIkDM/YBs8aaiezGI/AAAAAAAAGkI/7VxJryrxUw8DFPRVPM_k0D3M5qTFpLMAACLcBGAsYHQ/s640/TOA.jpg" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="640" data-original-width="582" height="352" src="https://1.bp.blogspot.com/-UX6DpMmIkDM/YBs8aaiezGI/AAAAAAAAGkI/7VxJryrxUw8DFPRVPM_k0D3M5qTFpLMAACLcBGAsYHQ/w319-h352/TOA.jpg" width="319" /></a></div><p>Southern California (circa early twenty first century).</p>The tide rippled towards a remote shore as the early rising sun started to light up the San Diego horizon. It was midsummer and the air was warm. It was calm and quiet except for the chatters of the seagulls and other seabirds in flight or while perching on the rocks. The sinuous shadows of the surf spawned a peaceful foreground against the crimson backdrop and the whole scene could easily have been mistaken for a computer animation until a live disturbance ensued. A dark figure appeared among the waves in a shape of a winged silhouette. It lunged forward repeatedly. Its arms splashed against the water like a mysterious creature. It was gasping. The puffs sounded rapid and urgent as if it was being hunted and chased by a bigger and more ferocious predator.<br /><br />The figure slowly emerged from the water. Its full form and outline now stamped against the crimson sky. It was a man. He was in his thirties and about six three, and was donning dark legskins. His head was clean shaven, his torso bare, toned and sculpted like that of a Greek statue. He continued to wade his way towards the beach still gasping and panting. The spongy sand sucked his bare calloused feet and he stumbled. He quickly regained his balance, stood back up and tipped his head towards the sky. He caught his breath, turned and faced the horizon and made some hand gestures as if performing a sun ritual. Once on the beach, he went straight into a drill of squats, push-ups and planks followed by a series of burpees -- all on the spongy surface. He struggled but determined to continue. “I’m gonna make it. I can and I will. Nothing will stop me,” he muttered as he tried to control his breathing through his routine. After his first few sets, he took a breather, walking around up and down the beach inhaling deeply and exhaling slowly. The acrid salty air wafted up his nostrils and it made him cuss. He looked down at his water-and-sweat-dabbed physique and noticed how he glowed from the direct beams of the sunrise. He felt good. Then the stinging teasing words of his instructor echoed loudly in his mind. “Taylor, you will never be young again no matter how hard you try. You’re an old fart. Immortality is only for the gods.” The constant age stigma among his buddies again gnawed at his aspiring confidence. He nodded his head slowly in response as if he was issuing a “just you wait” goading and a dead reassurance on a burning and serious commitment. By doing that, he felt as if he just got something off his chest. He felt comforted as his huffs and puffs slowly returned to normal in near sync with the gentle claps of the lapping waves.<br /><br />Suddenly, as if by impulse, he burst into a sprint then jogged off and disappeared into the distance.LVhttp://www.blogger.com/profile/08963869145865047408noreply@blogger.com0tag:blogger.com,1999:blog-191382142070773524.post-82793632342697458692020-11-30T13:27:00.016-07:002020-12-16T19:25:29.591-07:00Thanksgiving Movie ExperienceAfter 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. <div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-PjEfpsmfQ_M/X8VVZMmUFbI/AAAAAAAAGjI/vg7Ir7EGOE0gd7Os-SfqThSuwJayE6_xgCLcBGAsYHQ/s615/croods1%2B%25282%2529.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="430" data-original-width="615" src="https://1.bp.blogspot.com/-PjEfpsmfQ_M/X8VVZMmUFbI/AAAAAAAAGjI/vg7Ir7EGOE0gd7Os-SfqThSuwJayE6_xgCLcBGAsYHQ/s320/croods1%2B%25282%2529.jpg" width="320" /></a></div>Anyway, here’s my <i><b>all original</b></i> and hopefully not so crude (pun intended) review of the movie.<br /><br />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.<br /><br />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.” </div><div><br /></div><div>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.<br /><br />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. </div><div><br />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. <br /><br />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.<br /><br />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. </div><div><br /><table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right;"><tbody><tr><td style="text-align: center;"><a href="https://1.bp.blogspot.com/-7m6GVkI6SGU/X8axV1JHskI/AAAAAAAAGjU/KQqrIsIySH8Vq28EjaMvUXG3EPdlPQHiwCLcBGAsYHQ/s1619/FullSizeRender%2B%25284%2529.jpg" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="931" data-original-width="1619" height="263" src="https://1.bp.blogspot.com/-7m6GVkI6SGU/X8axV1JHskI/AAAAAAAAGjU/KQqrIsIySH8Vq28EjaMvUXG3EPdlPQHiwCLcBGAsYHQ/w457-h263/FullSizeRender%2B%25284%2529.jpg" width="457" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">family pic inside theater after movie<br /></td></tr></tbody></table>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.<br /><br />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….” </div><div><br />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.<br /><br />My philosophical question from the movie:<br />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?<br /><br />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. <br />_____________________________________<br />*Note: I can use Maslow’s Hierarchy of Needs theory exclusively on which to base a whole separate review of the movie. <br /></div>LVhttp://www.blogger.com/profile/08963869145865047408noreply@blogger.com0tag:blogger.com,1999:blog-191382142070773524.post-35503528351970815882020-10-06T22:41:00.006-06:002020-10-09T11:53:14.910-06:00People, Parliament, Party and Pi Tautau<b><i>Subject: Samoa Politics</i> </b><div><br /></div><h2 style="text-align: left;"><span style="font-size: medium;">O Se Fesili: What is an MP? </span></h2><div>This post is brought to you by the character or letter <b>“P”</b> of both the Palagi and Samoan alphabets. </div><div>“P” as in Perspective and Parody. And speaking of the Samoan alphabet, the “Pi Tautau” immediately comes to mind. </div><div><br /></div><div><b>Parliament, Party or People? (Palemene, Pati po’o Pipo?) </b></div><div>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. </div><div><br /></div><div>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. </div><div><br /></div><div><div class="separator" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="531" data-original-width="357" height="320" src="https://1.bp.blogspot.com/-EnqesTTpm40/X31F5ZhMJcI/AAAAAAAAGig/lmE49BZY-e4ZzcOfw1saGq_rBOgV0SitQCLcBGAsYHQ/s320/pitautau%2B%25282%2529.jpg" /></div>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. </div><div><br /></div><div>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. </div><div><br /></div><div>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. </div><div><br /></div><div>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. </div><div><br /></div><div>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? </div><div><br /></div><div>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<b> Fast and Furious</b> 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. </div><div><br /></div><div>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. </div><div><br /></div><div>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. </div><div><br /></div><div>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?!?</div><div><br /></div><div>Politically polite, </div><div>LV Letalu</div><div><br /></div><div><br /></div>LVhttp://www.blogger.com/profile/08963869145865047408noreply@blogger.com0tag:blogger.com,1999:blog-191382142070773524.post-4643820449196021562020-09-10T22:21:00.006-06:002020-09-14T07:53:16.881-06:00Was I Right About The Monotaga? ...Hmmm YES!For those of you who had been following the<i> monotaga</i> 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<i> monotaga</i> as a requirement to run as a Member of Parliament (MP). One of the reasons for my opposition and argument was that the <i>monotaga</i> 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<i> monotaga </i>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 <a href="http://malaeoletalu.blogspot.com/2016/02/monotaga-or-no-monotaga.html" target="_blank">here</a>):<div><br /><div>(Note the underlined texts represent the gist of my objection and yet also make up the essence of the present case against the Government.)<br /><blockquote><br />Monotaga, as a cultural and traditional practice of rendering services to the village by certain matais <u>should not be used as a requirement to be a candidate in the elections.<br /></u><br />First of all,<u> there is no specific definition of monotaga that would pass legal muster</u>. The present irony, which borders on political and legal mockery, is that while <u>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. </u>The monotaga is therefore diminished in its traditional, cultural and altruistic role. <u>It is now "defined", dictated and regulated by law - and classified as well.</u><br /><br />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.<u> In fact, it proves even more problematic and unintelligible when it's ported over to a strictly legal construct.</u> 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. <u>Monotaga therefore represents an at large challenge for developing societies trying to assimilate more modern legal and democratic practices.</u><br /><br /><u>Monotaga also proves to be discriminatory within the context of the present electoral configuration.</u> 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.</blockquote><p>And here is an excerpt from the Samoa Observer article of September 9, 2020 - four years later - on the case:</p><p>(Note the underlined texts that concur and correspond with my underlined objections above.) </p><blockquote>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.<br /><br />On Monday, Supreme Court Justice Tafaoimalo Leilani Tuala-Warren announced that Tuala and Papalii Panoa Tavita will withdraw their applications, <u>and that the Government will redraft relevant portions of the Act.</u><br /><br />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. <br />Speaking to the Samoa Observer on Tuesday, Tuala said he is pleased the court proceedings “triggered” the redrafting. <br />“I am satisfied with the outcome and glad the <u>inconsistencies of laws</u> can be rectified when Parliament sits again,” he said.<br />“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<u> make the necessary amendments and pass these changes into law.”</u><br /><br />In their applications, Tuala and Papalii alleged that two<u> key sections of the Electoral Act</u> 2019 (section 8(2) and 156(c)) <u>are discriminatory</u>, unconstitutional and favour the ruling party over intending candidates.<br /><br />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.<br /><br />During the hearing, Electoral Commissioner Faimalomatumua Mathew Lemisio admitted <u>the Act was already being redrafted to ensure the legal language more accurately reflected the intentions behind the law</u>, which he argues were not discriminatory.<br /><br />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.<br /><br />Tuala said he believes it was <u>the court case that prompted the Commissioner to consider redrafting the law.</u></blockquote><p>And this from the another one of Samoa's news sources:</p><blockquote>“All we are hoping for is <u>for Government to address the discriminatory nature of the legislation…; [the plaintiffs] continued</u>..”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.<br /><br />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. <u>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 </u>in view of an exemption clause to the monotaga, afforded only to sitting members of Parliament, running in newly formed electorates.<br /><br />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.<br /><br />Through their legal counsels the applicants had argued that the law should be applied to all candidates and not just sitting MPs.</blockquote><blockquote><i>Samoa Global News, "Samoa’s Electoral Act to be Amended following Legal Challenge in Court." September 7, 2020.</i></blockquote><p> In July of the same year (2016) I sent another letter (<a href="http://malaeoletalu.blogspot.com/2016/07/monotaga-issue-revisited.html?m=1" target="_blank">here</a> in this blog) on the same subject in which I stated this:</p><blockquote>...the<u> <i>monotaga</i> will continue to be scrutinized legally for a while</u>. <u>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</u>. By such time, the cultural practice and legal definition will have been at their greatest odds, with tradition and culture being the likely losers.</blockquote><p>The present case has fulfilled my prediction. Essentially, therefore, as I said in my letter, <u>there is no specific definition of <i>monotaga</i> that would pass legal muster</u>. The proof of this is that the Court is now telling the Government to revise and redraft the Electoral Act with regard to the <i>monotaga </i>provision. We'll see. </p><p></p></div></div>LVhttp://www.blogger.com/profile/08963869145865047408noreply@blogger.com0tag:blogger.com,1999:blog-191382142070773524.post-80845262850779143622020-08-06T22:48:00.000-06:002020-08-06T22:48:22.773-06:00Samoa's Short Story Contest - Second Story<div style="text-align: center;">“Mitiafu Fou Masaesae” - Tusia e LV Letalu </div><div style="text-align: center;"><br /></div><div style="text-align: left;">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. </div><div style="text-align: left;"><br /></div><div style="text-align: left;">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. </div><div style="text-align: left;"><br /></div><div style="text-align: left;">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. </div><div style="text-align: left;"><br /></div><div style="text-align: left;">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. </div><div style="text-align: left;"><br /></div><div style="text-align: left;">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. </div><div style="text-align: left;"><br /></div><div style="text-align: left;"><i>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?” </i></div><div style="text-align: left;"><i>"Se ioe dedi.” </i></div><div style="text-align: left;"><i><br /></i></div><div style="text-align: left;"><i>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. </i></div><div style="text-align: left;"><br /></div><div style="text-align: left;"> 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.” </div><div style="text-align: left;"><br /></div><div style="text-align: left;">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.” </div><div style="text-align: left;">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. </div><div style="text-align: left;"><br /></div><div style="text-align: left;">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. </div><div style="text-align: left;">“O ai ga sau ma ia?” O la’u vala’au atu lea i lo’u tuafafine. </div><div style="text-align: left;">“O le kakou afīfī ga sau ma Lasela. Sau e avaku lou mikiafu e fa’aka’ika’i.” </div><div style="text-align: left;">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.” </div><div style="text-align: left;"><br /></div><div style="text-align: left;">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.”
</div>LVhttp://www.blogger.com/profile/08963869145865047408noreply@blogger.com0tag:blogger.com,1999:blog-191382142070773524.post-18366294482289940052020-08-02T18:26:00.006-06:002020-08-04T10:24:52.288-06:00Another Unknown Reader Responds ...Another <i>Unknown</i> has submitted the following comment on the blog post titled: <b><i>“O le Ala i le Tautua o le Pule.” </i></b><div><br /></div><div><b>UNKNOWN:</b> </div><div>“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.” </div><div><br /></div><div><b>LETALU:</b> </div><div>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. 🤣</div><div><br /></div><div> 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? </div><div><br /></div><div>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. </div><div><br /></div><div>There’s a blatant weakness in your moronic claim however. You see, there are two key parts of the post/article - <b>Tautua</b> and <b>Pule</b>. 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, <b><i>AE</i></b> 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 <u>CONTEXT</u> and <u>CRUX</u> 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.</div><div><br /></div><div>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. </div><div><br /></div><div> 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.</div><div><font size="5"><i><b><br /></b></i></font></div><div><font size="5"><i><b>If not, HANG LOOSE brada!!!! Hahahaaaa</b></i></font></div><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-UjBV84js4n0/XydZr-_YweI/AAAAAAAAGhQ/5skEvRitKI0JfZJr98J0iLNMNXDi4PtvQCLcBGAsYHQ/s599/lv%2B%25283%2529.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="599" data-original-width="478" src="https://1.bp.blogspot.com/-UjBV84js4n0/XydZr-_YweI/AAAAAAAAGhQ/5skEvRitKI0JfZJr98J0iLNMNXDi4PtvQCLcBGAsYHQ/s0/lv%2B%25283%2529.jpg" /></a></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div><br /></div>LVhttp://www.blogger.com/profile/08963869145865047408noreply@blogger.com0tag:blogger.com,1999:blog-191382142070773524.post-81992179212136987102020-07-16T12:09:00.003-06:002020-07-17T14:52:21.068-06:00Samoa's Short Story ContestThe “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.<br />
(For the non-Samoan speakers/readers, translations (at least in English) are not
available yet. I apologize.)<br />
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"Ua Malama i Ulugalu" - Tusia e LV Letalu
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“Sole, pupula mai ou maka! Se ouke ofo i lou faaluma aiga....ga o le ka’uvalea e maua ia oe!” <br />
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. <br />
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“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.” <br />
“Malia, e lē o a’u.” O le ‘apo atu lea a Lama. <br />
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.” <br />
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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.” <br />
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.” <br />
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?” <br />
“Malia, ua kā makukua, ga o le fiafia a le mea lea e fia maua. E sili le alu ‘ese, ‘aua le koe sau.” <br />
“Ae o ai la a tausia ta’ua?” O le fesili le a Maria. <br />
“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. <br />
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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. <br />
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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. <br />
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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.” <br />
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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. <br />
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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.” <br />
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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. <br />
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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. <br />
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.” <br />
Ua tu Lama ua le māgagana. Sa fesili faaleano, “O le ka’avale a ai?” <br />
Ae tali ane Maria, “Pikiapu a le faife’au. E sesē le ‘ave ta’avale….O Tavita.” <br />
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.” <br />
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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. <br />
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.” <br />
“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?” <br />
“La ua malilie iai matua o Tavita.” O le tali sa’eā lea a Vaosā.<br />
Ua e’ē Sulu, “Aiiii….seā?” ma savali ‘ese. Ua ui atu i tafatafa o le faleo’o ma motusi i lalo ona pola. <br />
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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. <br />
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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.” <br />
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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.” <br />
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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!” <br />
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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.” <br />
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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. <br />
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LVhttp://www.blogger.com/profile/08963869145865047408noreply@blogger.com0tag:blogger.com,1999:blog-191382142070773524.post-49563760984842666982020-05-14T08:56:00.004-06:002021-11-05T16:56:28.221-06:00Samoa's Cultural Democracy: E Togi Samoa 'Ae U'u le 'Afa (Updated)<div>
Samoa's Cultural Democracy: <i>E Togi Samoa 'ae U'u le 'Afa</i></div>
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The above Samoan malapropism is derived from the <i>alaga’upu</i> (proverbial expression): <i>“E togi le moa, ae u’u le ‘afa.”</i> (Letting go of the chicken and yet still pulling the <i>‘afa</i> (sennit/tether))<br />
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The literal meaning of the expression is based on a tethered <i>moa </i>(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.<br />
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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 <i>palagi</i> 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. <br />
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The socio-political and cultural contexts of the analogy are fitting and timely. The chicken is Samoa, the <i>‘afa</i> represents customs and traditions and the holder represents the Government. <br />
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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 <i>‘afa</i> 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.<br />
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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 <i>palagi</i> 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. <br />
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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. <br />
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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.<br />
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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 <i>‘afa</i>, at least in measured and piecemeal fashion.<br />
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As part of our new national model of representative government, the new western-style written <i>Faavae</i> (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. <br />
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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 <i>palagi</i> 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 <i>‘afa</i> in order to keep the chicken at arm’s length. While this <i>manulautī</i> (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. <br />
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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 <i>fa’a-matai</i>, while the national Parliament - notwithstanding its all <i>matai</i> 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 <i>rasion d'etat </i>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.<br />
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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 <i>‘afa</i> will eventually have to be cut and the chicken be set free. <br />
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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 <i>fai mālū le faiva </i>(perform the task at hand with care) and - in the lyrics of a popular favorite - to <i>aloalo malie lou va’a i lou sami lanu moana </i>(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.”<br />
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Another important caveat is to refrain from using the so-called <i>palagi</i> accusation and blame. It is ignorant and destructive. It is racist and impolitic. The term <i>palagi</i> which used to exclusively mean “white man” has evolved to mean “foreigner” - all foreigners, including the Chinese. The government cannot keep using the <i>palagi</i> label and hope to exclude and excuse its very own most “important” benefactor. So when you're vilifying the <i>palagi</i>, 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 <i>palagi</i> 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. <br />
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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 <i>“ia seu le manu ae taga’i i le galu”</i>(snare the bird but watch the wave). We can also <i>“togi le moa ‘ae u’u le ‘afa”</i> 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 <i>‘afa</i> - 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 <i>‘afa</i>, it is also detrimental to the welfare, health and more realistic independence (pun intended) of the chicken. Practically, if not the <i>‘afa</i> 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 <i>ANY</i> 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.</div><div><br /></div><div><b>UPDATE: December 16, 2020</b></div><div>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":</div><div><br /></div><span style="font-family: helvetica;">"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.” - "</span><i><b>A.G. says new laws "Samoa's own form of democracy", </b>Samoa Observer December 16, 2020,</i>LVhttp://www.blogger.com/profile/08963869145865047408noreply@blogger.com0tag:blogger.com,1999:blog-191382142070773524.post-5872281964921003592020-04-13T10:18:00.000-06:002020-06-06T07:43:17.752-06:00An Easter Post - I Invite You to Read ItI 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!<br />
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<i><span style="color: orange;">(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 <u><b>totality</b></u> - not any selective literalism - of the scriptures and the Gospel of Jesus Christ.)</span></i><br />
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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. <br />
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“But [the disciples] were terrified and affrighted, and supposed that they had seen a spirit.” (Luke 24:37)<br />
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“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).</blockquote>
The prophet Zachariah also prophesied about this corporeality of Christ after His resurrection:<br />
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“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)</blockquote>
And from The Book of Mormon:<br />
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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)</blockquote>
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:<br />
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Ye men of Galilee, why stand ye gazing up into heaven?<u> this same Jesus</u>, which is taken up from you into heaven, <u>shall so come in like manner</u> as ye have seen him go into heaven. (Acts 1:11 Emphasis mine)</blockquote>
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.<br />
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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:<br />
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“... Touch me not; <u>for I am not yet ascended to my Father</u>: 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)</blockquote>
When Jesus said that He has not yet ascended to His Father, a couple of issues arise:<br />
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.<br />
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":<br />
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For there are many yet on the earth among all sects, parties, and denominations, <u>who are blinded by the subtle craftiness of men</u>, whereby they lie in wait to deceive, and who are <u>only kept from the truth because they know not where to find it </u>—<br />
Therefore, that we should waste and wear out our lives in bringing to light all the hidden things of darkness, wherein we know them; <u>and they are truly manifest from heaven</u> ...." (D&C 123:12,13 - Emphasis mine)</blockquote>
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?<br />
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The Spirit World:</div>
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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 <i>Pulotu</i>.) 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.<br />
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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.)<br />
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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.</div>
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For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, <u>being put to death in the flesh</u>, but <u>quickened by the Spirit</u>: by which also <u>he</u> <u>went and preached unto the spirits in prison</u>; which sometime were disobedient, when once the longsuffering of God waited in the days of Noah .... (1 Peter 3:18-20 - Emphasis mine)</blockquote>
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:<br />
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Verily, verily, I say unto you, <u>The hour is coming</u>, and now is, <u>when the dead shall hear the voice of the Son of God</u>: and they that hear shall live. (John 5:25 - Emphasis mine)</blockquote>
And other scriptures (re: Paul's admonition on "all scripture"):<br />
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Thus was <u>the gospel preached to those who had died in their sins</u>, without a knowledge of the truth, or in transgression, having rejected the prophets. (Doctrine and Covenants 138:32 Emphasis mine)</blockquote>
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.<br />
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And they shall be gathered together, <u>as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited</u>. (Isaiah 24:22 Emphasis mine)</blockquote>
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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, <u>to proclaim liberty to the captives, and the opening of the prison to them that are bound</u>. (Isaiah 61:1 - Emphasis mine)</blockquote>
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.<br />
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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)</blockquote>
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.<br />
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For <u>for this cause was the gospel preached also to them that are dead</u>, 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)</blockquote>
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.<br />
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(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.)<br />
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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.<br />
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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.<br />
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<b><i>Disclaimer: </i></b><br />
<b><i>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. </i></b><br />
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(Bible verses are taken from the King James Version (KJV))<br />
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LVhttp://www.blogger.com/profile/08963869145865047408noreply@blogger.com0tag:blogger.com,1999:blog-191382142070773524.post-86419633017209245502020-03-30T11:54:00.000-06:002020-05-05T09:26:42.977-06:00Samoa 2020Some 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.💓💓😎😂😂😮🌴🌴🏝🏝🌺🌺🌺<br />
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<tr><td class="tr-caption" style="text-align: center;">🌺Vini and Nuutele islands - Aleipata, Upolu🌺</td></tr>
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<tr><td class="tr-caption" style="text-align: center;">🌺Location! Location! Location! A beachfront home in Lalomanu🌺</td></tr>
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<tr><td style="text-align: center;"><a href="https://1.bp.blogspot.com/-boPsP8uP4D8/XnvMKsA1g2I/AAAAAAAAGXg/MVz68a6_HEcY6v95HoBpQNdbmMTeTPstgCLcBGAsYHQ/s1600/la2.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="720" data-original-width="960" height="300" src="https://1.bp.blogspot.com/-boPsP8uP4D8/XnvMKsA1g2I/AAAAAAAAGXg/MVz68a6_HEcY6v95HoBpQNdbmMTeTPstgCLcBGAsYHQ/s400/la2.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">🌺Lalomanu sunrise and the now-iconic Vini island🌺</td></tr>
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<tr><td class="tr-caption" style="text-align: center;">🌺Breakfast in Lalomanu with daughter🌺</td></tr>
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<tr><td class="tr-caption" style="text-align: center;">🌺Scrumptious Faausi🌺</td></tr>
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<tr><td class="tr-caption" style="text-align: center;">🌺In hot Samoa you always need a cold drink🌺<br />
🌺Take your pick🌺</td></tr>
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<tr><td style="text-align: center;"><a href="https://1.bp.blogspot.com/-QyX5czhxczg/XnvMMKzXoUI/AAAAAAAAGXw/TmcVf1SkuP8GImHeLb4GMonhDb5R5AIdwCLcBGAsYHQ/s1600/la8.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="720" data-original-width="960" height="300" src="https://1.bp.blogspot.com/-QyX5czhxczg/XnvMMKzXoUI/AAAAAAAAGXw/TmcVf1SkuP8GImHeLb4GMonhDb5R5AIdwCLcBGAsYHQ/s400/la8.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">🌺Eden kayaking in Lalomanu🌺</td></tr>
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<tr><td style="text-align: center;"><a href="https://1.bp.blogspot.com/-xUOlBTm1GP8/Xn7RFa8Pu_I/AAAAAAAAGbE/MFk5yjZzsOwTuds4GqgxnIsSZ2t0bRAwACLcBGAsYHQ/s1600/IMG_7776%2B%25282%2529.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1160" data-original-width="1600" height="288" src="https://1.bp.blogspot.com/-xUOlBTm1GP8/Xn7RFa8Pu_I/AAAAAAAAGbE/MFk5yjZzsOwTuds4GqgxnIsSZ2t0bRAwACLcBGAsYHQ/s400/IMG_7776%2B%25282%2529.JPG" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">🌺Lalomanu sunrise🌺</td></tr>
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<tr><td style="text-align: center;"><a href="https://1.bp.blogspot.com/-u2YVzdpLvW0/Xn7RIstI1lI/AAAAAAAAGbI/2yZTn-OsviwKsDDunbvH-hCZb0X_Td6GQCLcBGAsYHQ/s1600/IMG_7879%2B%25284%2529_LI.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1600" data-original-width="1038" height="400" src="https://1.bp.blogspot.com/-u2YVzdpLvW0/Xn7RIstI1lI/AAAAAAAAGbI/2yZTn-OsviwKsDDunbvH-hCZb0X_Td6GQCLcBGAsYHQ/s400/IMG_7879%2B%25284%2529_LI.jpg" width="258" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">🌺Eden & her Mom arriving at Faleolo Airport🌺</td></tr>
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<tr><td class="tr-caption" style="text-align: center;">🌺Dinner at Taufua's in Lalomanu🌺</td></tr>
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<tr><td style="text-align: center;"><a href="https://1.bp.blogspot.com/-wi-SN4f87Ck/Xn7REw86ePI/AAAAAAAAGbA/cRdl-u01AFMBJ7SNizCd41mW9QEJhj1VwCLcBGAsYHQ/s1600/IMG_8139%2B%25282%2529.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="640" data-original-width="532" height="400" src="https://1.bp.blogspot.com/-wi-SN4f87Ck/Xn7REw86ePI/AAAAAAAAGbA/cRdl-u01AFMBJ7SNizCd41mW9QEJhj1VwCLcBGAsYHQ/s400/IMG_8139%2B%25282%2529.JPG" width="332" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">🌺After church in Ti'avea with daughters and granddaughter🌺</td></tr>
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<tr><td style="text-align: center;"><a href="https://1.bp.blogspot.com/-rzDR92hpW_s/XnvMMmV0V2I/AAAAAAAAGYA/MH7t28L4yKorN3J2ps3b9c1aIYMGzFV3ACLcBGAsYHQ/s1600/la8a.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1600" data-original-width="1454" height="400" src="https://1.bp.blogspot.com/-rzDR92hpW_s/XnvMMmV0V2I/AAAAAAAAGYA/MH7t28L4yKorN3J2ps3b9c1aIYMGzFV3ACLcBGAsYHQ/s400/la8a.JPG" width="362" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">🌺My old stomping grounds🌺</td></tr>
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<tr><td style="text-align: center;"><a href="https://1.bp.blogspot.com/-idDIii099Gw/XnvMM07ZtbI/AAAAAAAAGYE/ykR-Pwm-nEY9VajK6xoY-RZmoyjac4FTgCLcBGAsYHQ/s1600/la9.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="960" data-original-width="720" height="400" src="https://1.bp.blogspot.com/-idDIii099Gw/XnvMM07ZtbI/AAAAAAAAGYE/ykR-Pwm-nEY9VajK6xoY-RZmoyjac4FTgCLcBGAsYHQ/s400/la9.jpg" width="300" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">🌺Early morning swim🌺</td></tr>
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<tr><td class="tr-caption" style="text-align: center;">🌺One of my favorite times - Sunday after church.🌺<br />
🌺Relaxing before the to'ana'i🌺</td></tr>
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<tr><td class="tr-caption" style="text-align: center;">🌺Just a few of the foods for our to'ana'i🌺<br />
🌺Taro, palusami, salted beef, fried fish ,,,🌺</td></tr>
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<tr><td style="text-align: center;"><a href="https://1.bp.blogspot.com/-dwvYHChDBEI/XnvMfrSg7tI/AAAAAAAAGYg/DSTG5DkIR10HZrg22IyuzM0pMdiNo7LmwCLcBGAsYHQ/s1600/la12.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="960" data-original-width="720" height="400" src="https://1.bp.blogspot.com/-dwvYHChDBEI/XnvMfrSg7tI/AAAAAAAAGYg/DSTG5DkIR10HZrg22IyuzM0pMdiNo7LmwCLcBGAsYHQ/s400/la12.jpg" width="300" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">🌺Shopping with Eden at Tanoa🌺</td></tr>
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<tr><td style="text-align: center;"><a href="https://1.bp.blogspot.com/-WLwJ-RY-Nqc/XnvMfnktNHI/AAAAAAAAGYc/eIb9S2hJX7AkUN2AVqvGnuHnJUrIjRclgCLcBGAsYHQ/s1600/la13.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="960" data-original-width="870" height="400" src="https://1.bp.blogspot.com/-WLwJ-RY-Nqc/XnvMfnktNHI/AAAAAAAAGYc/eIb9S2hJX7AkUN2AVqvGnuHnJUrIjRclgCLcBGAsYHQ/s400/la13.jpg" width="362" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">🌺What Fiji water??🌺</td></tr>
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<tr><td style="text-align: center;"><a href="https://1.bp.blogspot.com/-LFKWRRzpzFM/XnvMgPz9hnI/AAAAAAAAGYk/lyBrqcK0bvY2W1Fivk8-UkRG_P-MpFnlACLcBGAsYHQ/s1600/la14.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="790" data-original-width="960" height="328" src="https://1.bp.blogspot.com/-LFKWRRzpzFM/XnvMgPz9hnI/AAAAAAAAGYk/lyBrqcK0bvY2W1Fivk8-UkRG_P-MpFnlACLcBGAsYHQ/s400/la14.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">🌺"The old man and the sea"😛🌺</td></tr>
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<tr><td style="text-align: center;"><a href="https://1.bp.blogspot.com/-ND3Ls_-CIyg/XnvMgtbQz6I/AAAAAAAAGYs/bGy20FyAtlYuXOMBN0wToHB-T47avqljACLcBGAsYHQ/s1600/la15.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="630" data-original-width="951" height="263" src="https://1.bp.blogspot.com/-ND3Ls_-CIyg/XnvMgtbQz6I/AAAAAAAAGYs/bGy20FyAtlYuXOMBN0wToHB-T47avqljACLcBGAsYHQ/s400/la15.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">🌺View of Vini and Nuutele from A'ufaga🌺</td></tr>
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<tr><td class="tr-caption" style="text-align: center;">🌺All time favorite -<br />
'<i>ulu tunu</i> (roasted breadfruit) and<i> pe'epe'e</i> (pure coconut milk)🌺</td></tr>
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<tr><td class="tr-caption" style="text-align: center;">🌺Ti'avea Airport - Under construction🌺</td></tr>
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<tr><td class="tr-caption" style="text-align: center;">🌺M&M's - <span style="font-size: 12.8px;">McDonald's & </span><span style="font-size: 12.8px;">Missionaries🌺</span></td></tr>
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<tr><td class="tr-caption" style="text-align: center;">🌺Teaching Eden how to make a <i>ma'ilo</i><span style="font-size: 12.8px;"> (food plate/bowl)🌺</span></td></tr>
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<tr><td class="tr-caption" style="text-align: center;">🌺Daughter weaving a basket 🌺</td></tr>
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<tr><td class="tr-caption" style="text-align: center;">🌺Our favorites - The organic stuff.🌺</td></tr>
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<tr><td class="tr-caption" style="text-align: center;">🌺Eden on Namu'a island🌺</td></tr>
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<tr><td class="tr-caption" style="text-align: center;">🌺Atule (mackerel) fishing🌺 </td></tr>
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<tr><td class="tr-caption" style="text-align: center;">🌺Eden in Lalomanu🌺</td></tr>
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<tr><td class="tr-caption" style="text-align: center;">🌺Hotel lobby🌺</td></tr>
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<tr><td class="tr-caption" style="text-align: center;">🌺Inside a faleo'o🌺</td></tr>
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<tr><td class="tr-caption" style="text-align: center;">🌺Lalomanu sunset🌺</td></tr>
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<tr><td class="tr-caption" style="text-align: center;">🌺View of Namu'a from Satitoa🌺</td></tr>
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<tr><td class="tr-caption" style="text-align: center;">🌺Inside To Sua (Lotofaga)🌺</td></tr>
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<br />LVhttp://www.blogger.com/profile/08963869145865047408noreply@blogger.com0tag:blogger.com,1999:blog-191382142070773524.post-53894200832040401652020-02-06T09:47:00.000-07:002020-05-05T09:26:43.194-06:00Open Post To Senator Mitt RomneyDear Senator:<br />
<br />
Thank you for rising above the ugly fray of the typical cutthroat, immoral and corrupt Washington partisan politics. Thomas Paine once said that:<br />
<br />
<span style="color: orange;">"These are the times that try men's souls. The summer soldier and the sunshine patriot will, in this crisis, shrink from the service of their country; but he that stands by it now, deserves the love and thanks of [every] man and woman. Tyranny, like hell, is not easily conquered; yet we have this consolation with us, that the harder the conflict, the more glorious the triumph."</span><br />
<br />
Indeed you have triumphed! How? Because you did not shrink or shirk from your duty to do what was/is right. As you have recently quoted in one of your interviews, a Church (LDS) hymn: “Do what is right; let the consequence follow.” History will look down kindly on you. You stood alone. You have become unpopular, and even loathed by some of your peers and others, but as the author of <i><u>Things Fall Apart</u></i> said, that's one of the truest tests of integrity - the refusal to be compromised.<br />
<br />
You sought and ran for the office of President of the United States - and lost. But here’s what I think: <span style="color: orange;"><i>"It’s better not being President at all, than being an impeached one."</i></span><br />
<br />
Thank you for being an example of a devout Latter-day Saint and for those of us who try our best to shun immorality, lying, deception, chicanery, corruption, etc. in our government, its leaders and public servants. May you continue to be that coruscating light in the percolating political darkness now slithering from the top coiling and smothering our country.<br />
<br />
Fight On! Fight with Integrity and not be compromised.<br />
<br />
Fa'afetai,<br />
LV Letalu<br />
_____<br />
<br />
<span style="color: orange;">"Perhaps the surest test of an individual's INTEGRITY is his refusal to do or say anything that would damage his self-respect." - <i>Thomas S. Monson</i></span><br />
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<i>Photos: Deseret News</i><br />
<br />LVhttp://www.blogger.com/profile/08963869145865047408noreply@blogger.com0tag:blogger.com,1999:blog-191382142070773524.post-14777094991744102052020-01-26T16:22:00.000-07:002020-05-05T09:26:43.299-06:00KOBE: A Tribute<span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><b>KOBE*</b></span><br />
<br />
<b><span style="color: orange;">K</span></b>ingly and keenly you killed your game with<br />
<b><span style="color: orange;">O</span></b>utstanding skills, flair and finesse.<br />
<b><span style="color: orange;">B</span></b>asketball fans and foes alike have<br />
<b><span style="color: orange;">E</span></b>steemed and envied your excellence and eminence.<br />
<b><span style="color: orange;"><br /></span></b>
<b><span style="color: orange;">B</span></b>ut at the end of the day ALL will come to<br />
<b><span style="color: orange;">R</span></b>espect, revere and honor your gift and talent. <br />
<b><span style="color: orange;">Y</span></b>ou were and always will be one of the greats -<br />
<b><span style="color: orange;">A</span></b>n ambassador, a star, legend and icon in sports -<br />
<b><span style="color: orange;">N</span></b>ever to be forgotten even in death.<br />
<b><span style="color: orange;">T</span></b>he world mourns and grieves your passing.<br />
<br />
(After all, you are KOBE - <b><span style="color: orange;">K</span></b>ing <b><span style="color: orange;">O</span></b>f <b><span style="color: orange;">B</span></b>asketball <b><span style="color: orange;">E</span></b>lite)<br />
<br />
<i>*an acrostic</i><br />
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<br />
<b><i>~ LV Letalu 2020</i></b><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
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<i><b>Fly Hiiiigh</b> </i>...🦅</div>
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LVhttp://www.blogger.com/profile/08963869145865047408noreply@blogger.com0