O le Ala i le Tautua o le Pule
(The Path to Service is through Authority)
O le alagaupu masani “O le Ala i le Pule o le Tautua” o lo’o tumau pea ona laulauvivilu ai Samoa ae maise i lana aganu’u o le tu’ufaasoloina o le pule e ala i suafa matai. Ae peita’i ona o suiga o nisi o faiga ua iai nei i lea agaifanua, ua foliga mai ua alagatatau ona faaopoopo iai, pe suia fo’i, i le faaupuga faafeagai “O le Ala i le Tautua o le Pule.” E iai ni pine faamau e lagolagoina ai lea manatu ma suiga.
Note: To avoid the apparent ambiguities from the use of the word “tautua ” in the article, here’s a guide on its different traditional connotations:
a. (n.) service/s rendered by the non-titleholder to the titleholder (pre-title/authority) or titleholder to the family (post-title/authority).
b. (n.) the person rendering the service/s.
c. (v.) the act of rendering the service/s.
The connotations will be noted parenthetically using the above (a,b,c) designations.
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| me, kama hamoa kaukua lelei...hahaaa |
In the traditional succession to become a matai (chief/titleholder) in the Samoan culture, the process is best summed up by the maxim
“O le ala i le pule o le tautua,” (The path to authority/leadership is through service.) In other words, for one to become a
matai, he/she needs to have
tautua (c) (served) the incumbent
matai for an unspecified amount of time. Only then will the
tautua (b) be bequeathed a title or the title of the incumbent or previous
matai. The system is closely akin to the vassal-lord relationship of the feudal system during the Middle Ages. For the Samoans, however, their validation is often drawn from the Bible’s “...and whosoever will be chief among you, let him be your servant,” (Matt. 20:27; 23:11 - KJV). The verses are actually misinterpreted by the Samoans, but more on that later.
And so I now submit that the idea and belief in the traditional
tautua (a), as the bona fide prerequisite for the bestowment of the pule (authority) by becoming a
matai, is fading and eroding. Instead it’s the pule that is now prior, and which entitles and OBLIGATES one to
tautua (c); hence the proposed maxim: “O le ala i le tautua o le pule." (The path to service is through authority.) One only needs to observe and study the current trend of matai title bestowals to confirm this hypothesis. Though the principle in the new maxim has a universal nuance, the concept is treated, here, mostly within the context of Samoa’s
matai system.
The proposed contravening version/maxim may be considered radical by some, deemed controversial, if not offensive by others or heretical and blasphemous by traditionalists. Proponents, on the other hand, if any, may understand the dichotomy but reluctant to agree for one reason or another. Still others understand and agree but maybe through a conditional or relative approach only. Notwithstanding, the newer maxim has its merits. It is a reflection of the evolution and changes within Samoa’s socio-political culture driven mainly by economic and other forces. The
tautua (a/c) is now considered and valued more in the post-title/authority context and not the traditional pre-title/authority one.
The Traditional Tautua
During the pre-contact times, as well as the early post-contact years,
matai succession - through the bequeathment of titles - was granted to the individual who was rendering the
tautua (a). More often than not, it was a designated
taule’ale’a (non-titleholder). If more than one individual played a role in rendering the
tautua (a), usually the most worthy and deserving was to become the next
matai. The primogeniture factor was an exception, not necessarily the rule.
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| me, the "real island guy" - tautua matavela , ae le o le tautua pā'ō ...lol!! |
The traditional
tautua (a) involved primarily the taking care of the
matai. This meant that the
tautua (b), had to make sure that the
matai is well-fed, met his obligations to the village administration, as well as his dues to the church. The
tautua (b) therefore is a person of agility, skill, hard work, dexterity, etc. In other words he should have the skills of a farmer, a fisherman, a craftsman and a cook. Incidentally, food preparation and culinary skills have become the standard metaphor for assessing one’s traditional worthiness and fitness to become a
matai. The main query - lighthearted yet oftentimes serious - used in the assessment was/is
“Ua pusa sau umu?”(Have you cooked using the
“umu” method?) It basically means, “Have you performed the required traditional
tautua?”
The
umu is the traditional earth oven method that uses heated rocks to cook the food. It is a daily chore and considered an arduous and strenuous task, especially because of the intense heat and smoke involved. Hence another companion expression and query used in the same evaluation,
“Ua mu ou mata?” (Have you had bloodshot eyes?) is an expression with direct reference to the effects of the heat and smoke from cooking using an open fire. Another similar expression
"tautua matavela" (serving with bloodshot or "cooked" eyes) is often used in this same context.
Other responsibilities of an effective
tautua (c) include fishing, planting, weaving, building and orating. Although a
taule’ale’a does not give chiefly speeches, he still orates the
folafolaga (announcing) of any
sua (food gifts) presented to the
matai, as well as specific announcements during an ‘
ava ceremony. Most of these responsibilities of the
taule’ale’a are learned as an understudy and member of the ‘aumaga (guild of untitled men in a village). The
‘aumaga is an important phase of the taule’ale’a’s traditional progression to becoming a
matai and it’s where he observes the chiefly protocols, listens and learns the art of traditional oratory.
In the eventual and successful completion of the traditional
tautua (a), the
taule’ale’a/tautua (b) awaits his reward of being the rightful successor to the
matai title. He has dutifully earned it and endorsed by the consensus of the
aiga (extended family). Once he ascends to the position of being the
matai, he assumes the role of a presider and administrator, or captain. The expression
“ua sao i matau” (he’s made it to the starboard side) is used to describe the
saofa’i (title installation). In canoeing/boating, the starboard side is the “right” side of the canoe. It is the steering side. So when one becomes the
matai, he’s actually at the place where he becomes the one who “steers” his
aiga.
“Faafotu o va’a o ali’i” (launching of the chiefs’ boat) often shortened to just
“fa’afotu” is another idiom that describes the
saofa’i, and also based on the nautical and seafaring traditions of the Samoans. It refers to the new
matai who is about to be initiated and join the ranks of the ali’i (chiefs) or captains.
Faafotutupu (coronation) is also another term used for the
saofa'i.
In some instances, a
taule'ale'a, having circumvented the traditional
tautua, may still end up as the titleholder because of the so-called proxy
tautua (c/b) claim by the members of his side of the
aiga. These members - including parents, grandparents and others - will put forth a claim during title discussions and deliberations that their candidate’s
tautua (c) has been rendered by them for years on his behalf and they want to cede the title to their son, daughter or other family member. Sometimes if not done civilly and mutually, some do it aggressively if not audaciously. Some such cases usually end up in the Land and Titles Court for settlement and resolution.
The New Trend
Within the last few decades, the newer and more popular trend has been the conferring of titles on those who have not gotten close to having “made a
umu” or had “bloodshot eyes” from the
umu. Instead, these “new” or modern
matai have largely been those wielding, as qualifications, a good education, hence a good-paying job and, naturally, a well-off socioeconomic status. These individuals have avoided and circumvented the traditional
tautua (c) - including the
‘aumaga phase - either by having been raised outside the village (usually in town or abroad) or having spent most of their lives pursuing their educational and career goals. The common qualification for these nouveau
matai, again, is relative wealth and thus being better off socioeconomically. It is therefore not uncommon for a lawyer, a CEO, or other professional to become the primary choice in an
aiga’s matai line of succession. Sometimes, the
aiga would just petition or invite such a well-off individual to accept a title, or the main family title, even without any prior traditional
tautua (a) or other form of it. He then becomes a non-traditional
matai who lacks oratorical skills as well as the common traditional and social etiquette and upbringing.
For the
aiga part in this new design, it basically looks to someone who can - according to the traditional motto - “
tausi ma tautua (c)
le aiga” (take care of, and serve, the family) but in the more modern context. The new
matai who has the means and resources would then be expected to help during
faalavelave (hardships) and other
aiga or village obligations. For example, when the
aiga takes a
si’i (traditional gift usually in the form of monies and fine mats) to a
faalavelave, the aiga expects their new matai to shoulder much of the necessities for the
si’i, especially the monetary part. The
aiga therefore seems to prefer the conferring of the pule first and thereafter let the new
matai start rendering the
tautua (a). In other words, it's pule first, and
tautua (c) after.
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| me, the kama fai umu ...lol! |
In another instance, I have heard of an aiga whose paramount title succession has been delayed and stalled because the aiga was still waiting and looking for an heir who has the means to rebuild the crumbling and dilapidated
faletalimalo (guest house) at the
matai’s main/official residence. By today’s standards such a project can easily be in the thousands of dollars. Again it’s cases like these that the pule is given to one who is able to
tautua (c). The path to
tautua is through the pule. Simply put, once you have the authority, your duty is to serve. This is the more correct interpretation/meaning of the scripture: “...and whosoever will be chief among you, let him be your servant,” (Matt. 20:27; 23:11 - KJV). The context of the verses describes Christ as being the ideal - he was the greatest, the master and chief (The
Matai), and yet he “descended” to the level of being a servant, serving others. Perhaps the proper term used for these "servants" will be "servant leaders" - leaders whose main duty and mission is to serve, not served. This core is therefore more in line with the scriptures.
Motive and Incentive
What has engendered and inspired the so-called new trend? Modern economics, basically, is the obvious answer. The units and measure of wealth have shifted from being agrarian-based to strictly being capital/money-based; which in turn, ironically, have also shifted the role of the modern matai from being served to serving.
But perhaps the more obvious question now is, what is the motive and incentive for these new/modern
matai in desiring - sometimes coveting - and holding these titles? The standard answer, of course, is to
tautua (c) and
“tausi le aiga”. To serve, essentially, though sometimes with suspect, distrust and skepticism. The motive and mandate is often sanctioned and voiced by church ministers when they
faamanuia le nofo (bless the new chief) on the day of the
saofa’i. Part of the prayer is an admonition and reminder to the new
matai that the title gives him a mandate to, verbatimly, again,
“tausi le aiga”. But to some observers, however, this enthusiasm and desire by the new
matai to hold the family title may be honorable at best but surreptitious and opportunistic at worst. Some of these new
matai see the opportunity - especially as holders of higher-ranking titles - more as a means to an end especially being a stepping stone to political ambitions starting with being a Member of Parliament (MP) whose main eligibility requirement is a
matai title. It is the law. Certainly the attractive comprehensive compensation, perks and fringe benefits for government officials as well as the accompanied status of being one are also major lures and incentives for the new/modern
matai.
For the rank and file titleholders, on the other hand, the motive is almost exclusively status and prestige. The
tautua (c) gets to be their assigned lot, whether serving at home in the islands or through
aitaumalele (serving from abroad mostly through remittances) hence supporting the proposed notion and concept of being endowed with pule first and tautua (c) after. Put simply, they’ve been given the authority, now go forth to serve. These rank and file titleholders have increased in numbers as a result of mass title installations - mainly through the practice of title splitting - which have become the norm for many families. These mass installations of titles are often done during Christmas and New Year's time, when family members from overseas come home for the holiday season. During these title ceremonies, it is not unusual to have one title bestowed on ten, fifty or a hundred and sometimes two or three hundred individuals - both males and females. This practice of title splitting, mainly for appeasement purposes, is the solution as the proverbial family tree gets bigger and branchy. Again, the main assignment of these
matai is not so much to preside or administer, but to
tautua (c) and
tausi (care for) the
aiga.
Matai titles are also viewed as badges of honor and respect. This is true of both high ranking titles and the rank and file ones. For the former, especially those in administrative and managerial positions in the public and private sectors,
matai titles are necessary within the overall cultural establishment. It is not unusual therefore for CEO’s, lawyers, doctors, etc. to hold one or multiple titles. Today, generally speaking, a CEO without a
matai title is almost like a police officer without a badge. Indirectly the new/modern
matai can also raise the
aiga reputation, status and good name from their achievements, employment and status.
Land and titles in Samoa are inseparably connected and linked. And so another part of the overall new trend and its motives is that those with capital and wealth, from town or abroad, seek for any
matai title - principal or inferior - in their village
aiga just so that they can have rights and access to the
aiga land, especially oceanfront property. These lands, mostly in the rural villages, are quite attractive and valuable assets to the new wealthy
matai as a direct result of the rise of tourism. Hotels, beach
fales and other ventures now dot the beachfront and coastal areas built by these new modern
matai who are equipped with deep pockets, and now have access to customary land for commercial use through their titles. The
aiga (especially in the village) sometimes view these ventures in a more positive, constructive and profitable light, if not as an altruistic and intrinsic part of the post-authority
tautua of their wealthy
matai. The
aiga naturally becomes the beneficiaries of these entrepreneurial benefactors.
Foreign Merchants Matai
Perhaps nowhere is the new proposition
“o le ala i le tautua o le pule” more evident than with perhaps yet another group of new
matai. These are foreign merchants like some Chinese business people who have come to Samoa, set up their stores, supermarkets and other business ventures and then recompensed with
matai titles. Without any prior traditional or other forms of
tautua (a/c), these foreign
matai (non-native Samoans) enjoy an easy path to the titles which are conferred by the
aiga or village (custodians of the titles) with hopes of being direct recipients and beneficiaries of these “foreign” matais’ wealth. This is a perfect example and evidence of the post-title/authority
tautua (a). Some of these foreign merchants have learned to beat and jump the hurdles of the traditional system and its
matai title regulations using their wealth. One of the "shenanigans" (less obvious yet true) by these foreign
matai is to marry a local Samoan to open the door for their ultimate goals and plans. Oftentimes, as consummation of such union, a
matai title is offered to the new foreign husband, which now entitles and obligates him to
tautua (c) the
aiga, using of course his wealth. Basically, its the age-old concepts of "if you can't fight them, join them" and "money talks".
There may be families who still adhere and conform to the traditional method of awarding and conferring their title/s to whomever has/have rendered the traditional tautua (a), hence to the motto:
“O le Ala i le Pule o le Tautua”. But the notion is now becoming an exception not the rule. Today, “
O le Ala i le Tautua o le Pule” is the irreversible trend, if not the norm. For the Samoans, who are reputed as being naturally Christians - albeit in name only, according to many - the new proposed maxim is now more in harmony with their Biblical endorsing references, correctly interpreted. More correctly applied now, as well, are those who hold the
pule in both church and government and are aptly called
tautua (b) or servants - namely God’s servants and public servants respectively. And the
matai now are also following suit with their tautua (c) by virtue of their
pule. They should all be called "servant leaders," or as I would call them in Samoan,
"pule 'au'auna" or
"pule tautua".
Effectively, again, for the present-day
matai, “
O le Ala i le Tautua o le Pule.” In other words, be endowed first with the authority (pule), through holding a
matai title, then start serving (tautua) (c), at least from the
aiga perspective.
