What is a Nuu (Village)?

The following is a writeup and opinion that I have sent (via email) to the Samoa Government through The 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.

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The Need for Clarification of “Nuu”, “Pulenuu” and “Sui o le Malo” Within Their Socio-political and Legal Contexts.

ABSTRACT:

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. 

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. 

The gist of the writeup, therefore, is to seek a clarification and disambiguation of the terms and concepts, especially of what a village 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.

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. 

PROLOGUE: 

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”.

BACKGROUND (CASE STUDY):

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. 

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.

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.

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:

“the village council of the village are physically present to acknowledge recognition of the bestowment of the Matai Title.”(Part 15(1)(c)(ii)) (Emphasis mine)

The fact is that subvillage B does NOT have an official village council (fono) per se, due to its lack of a traditional village (nuu mavae) status, including being without its own traditional salutations and honorifics (faalupega). 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.

Consider also the fact that B is not a “village” around town where non-traditional villages mostly exist. Therefore the village fono 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 pulenuu (versus “sui o le malo) is as well. 

In 2019, according to the 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.

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.

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.

Ma lo’u faaaloalo tele,

LV Letalu

ON A DRACONIAN LAW (Re: Samoa Parliament)

 ON A DRACONIAN LAW (Re: Samoa Parliament)

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.

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. 

“[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. 

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.”

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 …

“... i e luā” (2 Tupu 20:5;8) Whaaat?

 ON TODAY’S SUNDAY SCHOOL LESSON: Archaic and Obsolete Words. 

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Words, hence language, can be quite interesting especially when dealing with those that are obsolete and/or archaic. The Samoan language is no different. 

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.

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.

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.

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.

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 & 6) 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).

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. 

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:

 “i e luā” (20:5;8). Note the faamamafa (macron) above the /a, to be discussed later. Also the same Samoan translation is found in Exodus 19:11 when Jehovah told Moses to prepare the Israelites on the "third day" when He shall visit and speak to them.

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.

And so, like the proverbial cat, my curiosity got the best of me and I unfurled my feelers, antenna .... or whiskers 🦊 🤣

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.

 

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! 

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”. 

Incidentally, the equivalent of "i e luā" in English is "overmorrow" which is now also considered archaic. They both mean "the day after tomorrow".

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”. 

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!! 

Happy Sabbath, and talk to y’all tomorrow, if not “i e luā”. God bless!!🙏

Fear or Faith

(This post was written in 2020 just after we returned from Samoa, before the travel restrictions due to the Covid pandemic)

During these times of uncertainty, distress and hardship, as we hunker down in our homes, fear, anxiety and trepidation often come as consequences.
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.

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.

Back to winter wonderland, to the cold and the snow ...LOL! ..Beautahful!!

...FAITH!!!!

BEWARE OF TAGALOA TRADITION AND "TAGALOAISM"

 WARNING: BEWARE OF TAGALOA TRADITION and “TAGALOAISM”.

“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

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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.

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 Timothy1:4). 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.

All of mankind are children of God and have been assigned to different lands according to His foreknowledge and omniscience.

"...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)

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.

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.

 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.

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.

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 Timothy 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. 

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):

11 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;

12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:

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:

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)

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.

Still another more fitting prophecy by the apostle Paul on the issue:

"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 Timothy 4:3-4 ESV)

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 Samoa's 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”.

“That was the true Light, which lighteth every man that cometh into the world.” (John 1:9)

“And that I am the true Light that lighteth every man that cometh into the world.” (Doctrine and Covenants 93:2)

“I am the Light of the world; he who follows Me shall not walk in the darkness.” (John 8:12)

As Latter-day Saints we have this Light of the Gospel of Jesus Christ in our lives. We shall walk no more in darkness.

Please share if you care.

Faafetai Tele.

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.

O le Upega e Tautau ae Fagota

"O LE UPEGA E TAUTAU AE FAGOTA."(A Fishing Net Fishes Even While Being Hung to Dry)

A Samoan Proverb

 

(Note: A lengthy read).

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.

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. 

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. 

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 which I devised and formulated on the fly as I was watching the program -- which I hope I can defend with my own insights and interpretation hereunder.

 

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".

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".

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".  

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' 

[This same idea is expressed] in the French term: raison d'être (plural raisons d'être or raison d'être or raison d'êtres)

1. Reason for being. The claimed reason for the existence of something or someone; the sole or ultimate purpose of something or someone. - Wikipedia.

The Samoan word for this concept is 'tofi'. 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.

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? 

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." 

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. 

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.

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.

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:

"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.

E oo fo'i i mea'ai ua uma ona tofi, tatofi ma tofitofi (re: Samoa ua uma ona tofi).

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. 

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: 

"E pa'ia ma maota tauave Samoa." (Personal/Famliy/Residential honors are visceral in people and therefore mobile)

"E le tau faafuluina le segaula."

(A segaula (colorful bird) need not to be embellished. It already is naturally beautiful.)

"E le tau toe faalaeia le ma'a osofia."

(A naturally attractive octopus lure needs no artificial adornment.)

"E le tau faailoina le tamali'i"

(A person of noble character needs no acknowledgement)

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. 

E mafai la ona faaaogaina o le upu lea e uiga i le upega faapenei:

"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".

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."

 

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.

Ma le Faaaloalo.