A'ATUI vs. A'ITUI

A'ATUI vs. A'ITUI

Na ou tau ifo i se fesili a se tasi tagata e fai i se faifeau i luga o le Facebook e faapea: "O le a le uiga o le upu lea aatui?" Sa tali le faifeau e faapea o le upu e mafua mai i le upu "a'a" (kick) ma se mea ma'ai (tui) e faatiga ai se tagata. O lona uiga o le faatiga ma le faaonoono i se tagata.
E manaia le tali ae le'i matuā maua atoatoa le uiga tonu ma le mafua'aga o le upu. E faigofie ona malamalama i le uiga ma le faaaogāina o le upu pe a manino ma malamalama i lona mafua’aga.

LA’U TALI:
Muamua o le sa'o o le upu o le “a’a i tui". Ae ua masani ona ta’u faapu’upu’u (contracted/contraction) ona iai lea o le “a’itui” (vs. a’atui). O le ta’u faapu’upu’u (contraction) o ni upu, o se faiga masani i gagana tautala (speech) ma i’u ai ina aofia ai ma le gagana tusitusia (writing) i le tele o taimi. E tele ni faata’ita’iga o lenei faiga i le gagana Samoa.

O le upu “a’a i tui/a’itui” e ui e foliga o se upu Samoa mao’i (native word), ae e leai, o se upu nonō (borrowed or loaned) atonu na auala mai i le Tusi Pa’ia. O le faa-Samoaina lea o le upu “kick against the pricks” (a’a i tui) o loo i le Galuega 9:5 ma le 26:14. O se alagaupu faa-Eleni na faaaogaina e ta’u atu ai ia Saulo/Paulo e faigata ona ia a’a i tui, poo le faataute’e lea i le finagalo o le Atua ae maise i lona sauāina o le ‘au pa’ia. O le prick la, o se tui e ma’ai lona pito poo le si’usi’u. Sa tele ina faaaogāina e tagata faifaato’aga pe failafumanu na te faatonutonuina ai le manu/povi (oxen) o loo tosoina le suōtosina (plow). Afai la ae ulavale le manu ma sesē ‘ese mai i le laina lea e tatau ona sua, ona tui loa lea e le tagata le manu e faatonu ai ia sa’o le tosoina o le suō. (Taga’i i le ata o loo i lalo).

O se isi ona faaaogaina, e tali tutusa lava. Afai o tata’i e se leleo o lafu manu lana lafu i se laufanua e lelei le vao, poo se vai fo’i e faainu ai le lafu, e faaaogā fo’i le tui (prick) lea e tui ai se manu o tau alu ‘ese mai i le lafu, ma ina ia o faatasi, ma ‘aua ne’i taape.

O le uiga moni la o le upu, e faatatau i se manu le usita’i, e tui (poke or prick) atu
ina ia faatonutonu lona ala, ae a’a (kick) e le manu le tui - hence “a’a i tui”. E musu e usita’i.
Ma e faatatau lea i se tagata e faataute’e pe tete’e i ni faatonuga ma tulafono. E masani ona faaaogaina i se fono a matai i se tagata o le nu’u e le usita’i i tulafono ma ni tapu a le nu’u, ona faapea lea o se tagata lea ua “a’a i tui”. O tui e faasino i tulafono, tapu ma ni sa poo ta’iala.

 
O le uiga masani, a tui atu ae tete’e le manu, ia ona toe tui fo’i lea ma sili atu ona telē ma tigā le tui lona lua, pe tolu pe se’ia o’o lava ina usita’i le manu. Ae o le tagata, e masani ona faasala, ma toe faasala pea i ni faasalaga e mamafa atu se’ia o’o ina usita’i ma faalogo, ae maise i totonu o se nu’u poo alalafaga. A e tete’e ma faataute’e i ni tulafono poo faatonuga, o oe o se tagata ua “A’A I TUI”... ia poo le “A’ITUI” fo’i.

O se faatatauga (application) tāua faaleagaga mo i tatou, ia ‘aua ne’i o tatou “a’a i tui” i tulafono ma poloa’iga a le Atua poo le Tamā Faalelagi. Afai tatou te a’a atu pea i tui poo tulafono, o le a iai taui ma faasalaga tatou te maua ona tatou le maua lea o le FIAFIA.

O ni upu faa-Peretania e faaaogaina i se tagata e a’itui/a’a i tui, o le “rebel” poo le “recalcitrant” fo’i. I like the latter better. E masani fo’i ona faaogaina le upu “goad/s” instead of “prick/s” mo le “tui”.

Fa’afetai. Manuia fo’i le Sapati!

LV

Response to Another Anonymous Commenter

 Apologize for the delay.

Anyhow here's the scoop.  As typical for those who respond and submit comments, they often do it anonymously -- as was this comment to this post. ("Eclipse, Blood Moon and "Gasetoto") dated 4/15/2014.

 Anonymous: 26 May, 2021

Eclipse of the sun "La ua Tulolo" Eclipse of the Moon "masina ua gasetoto" Fuataga is not an orator he is the Tui Atua Faanofonofo and O le Ao o Atua which is the Ao mamalu o Atua or highest most sacred honor of Atua. If you dont know this you need to research the origins of the Tui Atua title. From its creation to understand how it was established under whose authority and under what important circumstance.

I immediately replied. 

LV: 27 May, 2021

Hahaaa... Anonymous, before I attempt to respond, let me say that you seem like a smart person. Maimau legā poko e ke gofo ma oe, but then hide your face. Why? So I dare you to show your face and identity and then we can talk openly ma fetufaa'i ni mafaufauga, auā ta te fia learn from you too. So stop the "ambush" tactic and come out in the open, then I'll respond. So, again, show your face I dare you. A leai ia ua iloa ai lou va'ava'a ...o ou manatu ma mafaufauga ma lou poto ia na o se mea ua faatauva'a faatauva'a lava. 🤣🤣. 

The comment by Anonymous is accusatory in nature tinged with spite and malevolence. And so I responded in like manner in my own risible and sarcastic style.. LOL!! But the meat and gist of the exchange is yet to come. I doubt he/she (Anonymous) will be manly/womanly enough to reveal himself/herself, but I'll wait for a couple of days. If he/she does not respond, then I will post a more comprehensive response as an addendum. Stay tuned. 

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MY RESPONSE:

Ok, Anonymous, it seems that you will not have the courage to “show your face”. Nonetheless, I will respect your right to remain anonymous. Ae fai mai upu masani a toea’iina “Se e leai se sou ake!”..lol. I understand one of the reasons you may not want to reveal your identity, and that is the fear of public revelation of being someone who is fiapoko ae kumu i le faavalevalea. That’s understood, BUT remember, the worst revelation is self-revelation. You privately live with the realization that you are...uhmmm...stupid? Maybe? LOL!! And sometimes it can trigger some suicidal thoughts. Please don’t do that.

Anyhow, I will now proceed to respond directly to your comment and the accusations and claims raised therein. Your comment ma au tuua’iga, oute faatusaina i se kopai e ga o le suavai/sosi ae leai gi puka (dumplings) or meat. Ae ‘aua e ke popole o lea o le a ou kago e fai au puka (No worries, I will "make your pukas"). I hope you’re well versed and proficient in the Samoan language so you will understand the meaning of the “fai au puka” expression. In case you’re an ‘afa Samoa, here it is. It’s a boxing or fist fight metaphor that describes the dominating fighter inflicting bumps (puka/fula) and bruises on his/her weaker opponent. Ia ga.😁

So let me start inflicting 'em pukas now 😜. Alo mai se’i o’u tago e fai au puka.

ANONYMOUS:
Eclipse of the sun "La ua Tulolo" Eclipse of the Moon "masina ua gasetoto".

LV:
One of the things I make sure that I do before I post anything especially something that requires scholarship and academic information and support is I do my research - something you’ve implied that I don’t do. And so with regards to the meaning/s of words like “eclipse” (both denotative and connotative - se pe e ke malamalama i gei upu se?) I’m sure I’ve done my homework as you can see in the post in question, I have adduced most of my sources and information including the evolution of the word (eclipse) citing authorities like George Pratt and others. Eclipse in the astronomy context is when a celestial body blocks and overshadows another obscuring emanated light. The resulting penumbra is often reddish in color, hence the “toto” (blood) morpheme of “gasetoto”. The “tulolo” meaning therefore in your comment is contextual and sometimes interchanged with the word “mafuli”. Both “tulolo” and “mafuli” basically refer to the sun “falling/plummeting” or setting over the horizon and therefore connotes the universal metaphor for death as in "sunset". Please refer to the “lagi” ("heavenward" (death) symbolism) for my village of Lalomanu: “Ua po le nuu, ua mafuli le la ma le masina”. So the Samoan translation for eclipse is not "tulolo"; it is gasetoto - for both solar and lunar. If you had used "pogisa" or "pouliuligia" (darkened) le la, it would have been better because they describe more aptly the literal appearance of the sun during an eclipse, but tulolo is more in the context of the metaphorical sense denoting death. Hence tulolo has more of a terminal and defeatist context. E pei fo'i o le upu
"malolo". Ua e kau malamalama mai ea? 

ANONYMOUS:
Fuataga is not an orator he is the Tui Atua Faanofonofo and O le Ao o Atua which is the Ao mamalu o Atua or highest most sacred honor of Atua.

LV:
Huh? Fuataga is not an orator? Ua sa'o ai Pekelo: "You Stupid!" 😆

Fuataga IS AN ORATOR, although I don't see in the post where I made such a claim that he was, per se, which logically had prompted you to make a counterclaim that he was not an orator. It seems that you were trying to show that you thought you knew something albeit blatantly wrong. Moreover your claim had nothing to do with the content or context of the post. Hence, nothing reveals your stupidity and ignorance, at least of the Samoan culture, more than this stupid claim of yours. 

When I was growing up in the Aleipata district and Lalomanu village, I learned about the two paramount chiefs Fuataga (of Lalomanu) and Tafua (of Saleaaumua) of the district, as, … wait...for ...it: TULAFALE ALI’I, literally “Orator Chiefs”. In other words, they -- and many other such chiefs of other traditional districts -- are unique in holding both the “orator” and “chief” status and distinctions. So when you address Fuataga or Tafua you would say: "Afioga a le Tuiatua Faanofonofo and Tofā a le Matua". Afioga is used to address a chief (ali'i) and Tofa for an orator (tulafale).

Now although these tulafale ali’i have their own assigned orators (tulafale) who often speak on their behalf, they actually can, and will, orate and speak on their own terms and behalf. Fast forward to modern times and settings, such autonomy is true as it is in Parliament. 

All this is firsthand knowledge for me, mind you. And now it has been documented and recorded elsewhere and online (see images/screenshots below). Fortunately for you, this information will, once and for all, correct and help your faavasivasi, faavalevalea ma lou faafiapoko. Ohtay? Now read the information in these images (emphasis/highlights mine).

About the screenshots:
NB: I am not one to rest on someone else’s laurels, namedrop, or boast and brag about family names (I do honor my ancestors and forebears though), but just an fyi, it’s ironic that the Tafua (Faausuusu) in the first picture happens to be my wife’s great great grandfather. My own bloodline, on the other hand, runs through the Fuataga line/aiga.

ANONYMOUS:
If you dont know this you need to research the origins of the Tui Atua title. From its creation to understand how it was established under whose authority and under what important circumstance.

LV:
First of all, this part of your comment is a non-sequitur at best and a red herring at worst. They are fallacies. And it follows therefore that your overall argument is flawed and fallacious and an embarrassment for you. So here’s something that you’ll be surprised to find out about your ignorance and arrogance being made more glaring and obvious: The source of your “research” lacks the pertinent information, at least on Fuataga and Tafua being de facto orators. The moral is to test and evaluate your sources carefully. If questionable, then it’s possible they can add to your ignorance. And by the way there's an Samoan adage that says: "E talalasi Samoa."(Samoa is multi-versioned in its traditional lore). And so for trying to show off your seeming wit and flair for your version of the origins of Tui Atua, please stop. There are more than one version (talalasi) out there on the subject, as well as how the Tuiatua title was later ceded to Lufilufi with its official residences.

Prior to the reign of Queen Salamasina, the Tui Atua was held at different times by the ranking alii of Atua, including Lufasiaitu and Mua'iteleloa of Fagaloa, Leutele of Falefa (known as Tui Atua Leuteleleiite), and the tulafale-alii polities of Fuataga and Tafua in Aleipata...

Kramer, Augustin (2000). The Samoa Islands: An Outline of a Monograph

(Notice the "tulafale-ali'i" status/distinction again for Fuataga and Tafua) 

Anonymous, you come across as one of those people who thinks he/she knows a lot, especially once they find a little bit of information, and one that seems epiphanic and overwhelming. Remember, a little knowledge is a dangerous thing. I really don't blame you for not revealing your identity. E uma ifo ua faasala oe e le kou gu'u i lou faavalevalea...ka'uvalea ai le gu'u ma aiga...Hahahaaaa. Anyway, malo lava le kaumafai.

I would love to hear from you and hopefully you will reveal your identity -- though chances are slimmer now. If you’re someone who knows me, now you've gotten to know me better. LOL!!!... and still friends, aye???😆😆

Soifua for now...????

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People, Parliament, Party and Pi Tautau (Revisited)

 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

UPDATE:

I've reposted this for a very interesting if not a funny coincidence. As in several of my prior blog posts, some things of coincidental, evidential, predictive and/or prognostic significance had presented themselves after the writeups are posted.

For this particular one, I was told that the letter was published in the hard copy of Samoa Observer around October last year (2020). Clearly, the post has a political context and content, mostly parodying politics in Samoa. Besides the other three P's in the title, the anomaly and odd one is "Pi Tautau", which I added mainly for a more humorous and satirical effect. 

And yet, just a few days ago, I happened to be watching one of the sessions of the Samoa Parliament on YouTube (Feb 16th 2021, 11:00 am), and guess what subject was cited and discussed at some length by the Members of Parliament, especially by the Prime Minister?  Yes. The Pi Tautau!! Just out of the blue. Perhaps the most apolitical subject was "politicized". LOL!  In other words, the title of my blog post makes sense now and is finally "complete". Who knows, maybe an MP read my letter or blog and was preoccupied with the Pi Tautau. So to Samoa's Members of Parliament, if one of you is reading this post, please consider passing a law to officially make the change requested above to change the pictorial association for the letter "P". Do it FAST! please HR Please! Please! (no pun or political affiliation intended). Hahahaa.

T.O.A: The Tifa (I)

 T.O.A: The Tifa

It has been said that kin blood is not spoiled by distant waters, but also that, with kinship, blood is thicker than water. Yet it’s been told of old on some distant shores that a certain kin's arms, if severed, there would be no blood - just water. Shockingly, the kin did live and spoil on kinfolk blood until finally when the water was thickened with his own blood, kin blood became unspoiled. Again.

PROLOGUE

Circa: Some time after the Foafoaga or Creative Period in the South Pacific.

As the gods brooded over the face of the waters and their vast expansive handiwork, the mysterious Taimotu archipelago lay adrift on the placid ocean below. It consisted of several islands spreading over many square miles. The majority of the islands were fringed by jagged reefs, but a few were not. For the unfringed ones, high sea cliffs rise precipitously out of the deep ocean and are constantly pounded by roaring surf and surging waves. The average distance between the islands was no more than a few miles. So close but still far apart.The notable islands of Taimotu are Motu Roa, or Long Island, Motu Tapu the sacred island and Motu Oti or Death Island.  A few of the islands were diverse enough topographically to sustain a variety of life forms. The inhabitants of Taimotu were a mixture of natives, hybrid creatures and shapeshifters. They mostly lived in harmony through blood relations, interdependence and by some abstract order designed and decreed by the gods - and demigods. But infighting and wars were also common.

Time lapsed. And as if by some mythical plan, a lone white tern appeared hovering high above Taimotu. It behaved like a bird of prey prowling for a carcass. It continued to meander through midair, descending slowly through the heat of the mid afternoon sun. The striking beams bounced off the bird’s beak and silver feathers to create piercing rays that traveled far and wide, even beyond the archipelago. The bird chirped and tweeted. It sounded urgent as if trying to signal a message about an imminent event. But the message went unheeded - or likely had been misunderstood. The tweets echoed, faded and died over the boundless expanse.

Some years following, there had been little change on Taimotu. Survival of the fittest especially from the exploits of their supernatural and shapeshifting powers became the norm. The effects of a certain type of evolution played a role in the natural selection of their chiefs and masters. Overall, the natives had kept to themselves. They were vigilant in guarding their remote, isolated existence and unshared universe until one day, an outsider, a man very much like themselves -- only fairer -- was washed ashore on Motu Roa. He was still alive. After much speculation and deliberation among the natives on what to do with the stranger, they believed that perhaps he was one of the gods or a demigod, fallen, yet still had a chance at redemption. The natives decided to allow the stranger to dwell among them.

But a few years after the stranger's arrival, a huge sailing ship anchored off the shores of Motu Roa to claim him. A row boat was lowered and a few sailors with muskets boarded and started rowing towards the shore where a group of half naked warriors armed with war clubs and spears had already gathered to meet the intruders. A few men and women were also part of the group. They had been watching the ship for the last hour as its ominous form first appeared on the horizon. In front and separate from the rest of the group, two warriors were flanking a trio - the outsider in frayed and tattered pants, a woman and a little girl holding hands and appeared anxious to join the sailors in the rowboat.

Meanwhile, a conspicuous elderly man stood apart from his band of natives. Though seemingly advanced in years, his upright posture and rugged physique exude immortality and authority. He had on a headdress made of black and white pelican feathers, and donning other primitive symbols of chieftainship. He had a wooden staff in his right hand with the bottom tip thrust firmly into the sand. With his head bowed, he chanted in low audible whispers as if invoking the gods.

Then “Bang!”  A gunshot was fired into the midafternoon air. It broke the stillness and suspense of the moment. The natives cowered and the old man stopped chanting. He looked up above the ship, as if he was expecting something. Suddenly a white tern dove and perched on one of the ship’s sails and uttered repeated loud twitters as if in reproach and defiance. Hostile murmurs rippled through the provoked but subdued natives. They stood back by order of the elderly chief while allowing the trio to board the rowboat. The warriors tucked their clubs and spears while the rest of the group bowed their heads in grief. Soon the rowboat made its way back to the ship as the elderly chief waved, uttering some words of parting in a downhearted tone. 

A crow suddenly swooped in and hovered above the natives, fluttering its wings and cawing loudly as if mocking the group, and then soared back inland where it came from. As the ship was leaving, the tern, still perched on the sail, continued to utter long and sustained chirps to the sailors below. It too finally flapped its wings and took flight.

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.