T.O.A: The Tifa (II)

Southern California (circa early twenty first century).

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.

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.

Suddenly, as if by impulse, he burst into a sprint then jogged off and disappeared into the distance.

Thanksgiving Movie Experience

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

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

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

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

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

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

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

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

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

family pic inside theater after movie

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

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

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

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

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

People, Parliament, Party and Pi Tautau

Subject: Samoa Politics 

O Se Fesili: What is an MP? 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Politically polite, 

LV Letalu

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Samoa's Short Story Contest - Second Story

“Mitiafu Fou Masaesae” - Tusia e LV Letalu 

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

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

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

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

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

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

"Se ioe dedi.” 

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

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

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

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

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

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

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

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

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

Another Unknown Reader Responds ...

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

UNKNOWN: 

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

LETALU: 

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

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

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

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

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

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

If not, HANG LOOSE brada!!!! Hahahaaaa