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78-417: Safotu is also associated with the chiefly matai Ao title of Lilomaiava. The village is situated by the sea with a district hospital and school at the west end. The hospital sits upon a small rocky rise of black volcanic rock. The main island road passes through the village and there are several churches and local stores. A turnoff from the main road leads to the inland village settlement of Paia. Safotu

156-478: A matai to their children or direct descendants but are bestowed upon those whom the extended family agree will best serve their needs while also ensuring that different branches of the family are represented. A recent example of this Samoan custom and law is the stripping of the important Malietoa title from the son of the previous title holder, the late Head of State, Malietoa Tanumafili II (1913–2007). Following Malietoa Tanumafili II's death in 2007, one branch of

234-594: A tuaigoa shared title name only, in which case they are not referred to at all in family matters and may be deprived of their names at the will of their superior at any time. The faʻamatai system is entrenched in Samoan politics. From the country's independence in 1962, only matai could vote and stand as candidates in elections to parliament. In 1990, the voting system was changed by the Electoral Amendment Act which introduced universal suffrage and

312-524: A Western-style modern government (referred to as the malo ) where the matai' s authority is confined and balanced against the national governance. There are two different ranks within the Samoan chief system. There is the 'high' or 'sacred' chief known as the Aliʻi and ʻorator' chief known as Tulafale. The system is found in every district throughout Samoa. In some places, there is also the Tulafale-alii,

390-512: A chief of high rank who, owing to their status and antiquity, carry the dual functions of orator-chief. These are also referred to as 'matua' (elder), most notable of which are the Fuataga and Tafua of Aleipata, Moeono and 'Iuli of Falefa, Tofuaʻiofoʻia and Talo of Falealili, Teʻo and Maugatai of Safata. In former times the term matai applied only to tulafale , but over time the term has become applied to aliʻi generally. The wife of an aliʻi

468-493: A holder of all four titles) was confined to the leading members of two families, Sā Tupua and Sā Malietoa, under whom all Samoa is united. The leading tides of these two family lineages were called tamaʻāiga ("sons of families"). By mid-19th century, the Tupua Tamasese of Sā Tupua and Malietoa of Sā Malietoa were joined by two more titles, Mataʻafa and Tuimalealiʻifano , as the four highest titleholders of Samoa. With

546-445: A name ( suafa ) by and through which they exercise their rights in the family over which they preside. Matai names are for the most part very old ones and are handed down from generation to generation. Matai titles can be bestowed on one person or numerous family members who are distinguished from each other by their Christian name . It is common for each ʻa iga to have a number of matai titles, but one particular title will be

624-455: A number of ceremonial items associated with them. The fue (whisk), a specific necklace ʻulafala made from carpels of the pandanus fruit, and toʻotoʻo (long wooden staffs). The power balance this system carries is often depicted in cultural and social settings. Aliʻi are known to not to say much during these meetings as the Tulafale are the traditional mouthpiece tasked with interpreting

702-532: A particular region or the entire island group, has sometimes been translated incorrectly to the English language as "king" in the European sense. The relatively brief usage of the term "king" died out with the end of colonialism. In the early 20th century, matai leadership played a pivotal role in the pro-independence Mau movement which eventually led to Western Samoa's independence in 1962. Each matai has

780-398: A practice further strengthened by the 1990 Village Fono Law. Most Samoans live in villages consisting of groups of families with close ties and history. The influence of the matai is felt not only in the village but also in the district and even beyond. The active factor in the life of the village is the village council or fono o matai and its members are the matai . The fono of matai

858-464: A respected journalist and owner of the Samoa Observer newspaper. There are no official holders of the other two pāpā titles. In the 49-seat Legislative Assembly of Samoa , all 47 Samoan members are also matai , performing dual roles as chiefs and modern politicians, with the exception of the two seats reserved for non-Samoans. The 2006 census of Samoa identified 15,783 matai out of

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936-533: A total population of 180,741 (8.7%); 12,589 (79.8%) were male and 3,194 (20.2%) were female. Two great families comprise what may be termed the aristocracy of Samoa: Sa Malietoa , and Sa Tupua . For a great length of time, the title of Tupu (Sovereign) was confined to members of the latter since the reign of Queen Salamasina . On the death of the Safe-o-fafine, the last king in the Sa Tupua line,

1014-466: Is a state dynasty and one of the four paramount chiefly titles of Samoa , known as the tama a ʻāiga . It is the titular head of one of Samoa's two great royal families – Sā Tupua, the lineage of Queen Salamasina . The current holder of the title is Tui Ātua Tupua Tamasese Efi . "Tupua" refers to Salamasina's descendant, King Tupua Fuiavailili, who was the first to unite both of Salamasina's descent lines in his personage and ascended to

1092-497: Is a rocky headland forming one end of Safotu beach. The lagoon varies from 300m - 400m in width along the coast with small reef breaks off the shore. There are small freshwater springs surfacing along the shore and some of these are contained as village pools at the western end of Safotu beach. In pre-history, Safotu was a settlement for Tongans Talaaifeii was the name of one of the Tongan chiefs. There are different stories about

1170-456: Is about 46 km from Salelologa and the ferry terminal. The popular tourist destination Manase village is the neighbouring village to the east. Heading west past the village is Samauga followed by Lefagaoali'i and Safune . Safotu is situated on a coastal strip at the west end of a volcanic escarpment approximately 50 m high that runs down to the coast. The coastal strip extends inland rising steadily towards Mt Matavanu . Atuimo Point

1248-444: Is also agreed upon by consensus. The Samoans explain this by saying that a man has a fasi igoa – a piece of the title. Usoaliʻi refers to brother chiefs, those men in the family union holding matai names. They may all enjoy the same rights or be under the control of one matai who is termed sao , in which case the other chiefs are referred to as tuaigoa . Tupua Tamasese Tupua Tamasese , formally known as Tupua ,

1326-452: Is appended to the beginning of their name so that their Christian name follows their new matai title. As one person may hold a number of different matai names from different branches of their genealogy, the new names are also added before their Christian name, with no set order in terms of general usage. An example is Mataʻafa Faumuina Fiame Mulinuʻu I whose first three names reveal individual high chief titles and thereby his genealogy and

1404-514: Is completed, the new matai is henceforth called by their new name. In New Zealand, more people born in Samoa than any other foreign country officially change their names with the Department of Internal Affairs and it is believed that many of these are adding matai titles. Matai titles are sometimes conferred upon non-Samoans as an honour by Samoan families and their villages. An example

1482-486: Is decisive. The remainder who are merely at the fono to listen, agree with the decisions given. It is permissible for the minor matai to discuss the matter with and endeavour to try to influence the matai sili before the fono commences. Before the fono commences preliminary councils are held ( taupulega ) by the different groups and at these councils the single family heads exchange opinions and endeavour to convince each other and to create harmony in order that when

1560-615: Is established under Galumalemana) King Nofoasaefā (tyrant, assassinated by rebels in Savaiʻi) King Iʻamafana (allegedly willed his kingdom to Malietoa Vainuʻupo but according to the Sa Tupua family, this is not true; succeeded by Safeofafine who was killed in combat; kingship passes from the Sa Tupua line to the Leiʻataua/Tamafaigā line) 1751 - 1830: Maeaeafe Mataʻafa 1830 - 1860: Leasiolagi Moegagogo 1860s - 1891: Tui Aʻana Tui Atua Tupua Tamasese Titimaea (restoration of

1638-405: Is found in the genealogical line of succession tracing back to the rule of Queen Salamasina. Her descendant, Fonoti, won the civil war that led to his installation as King of Samoa. His son and successor, Muagututiʻa, married Fenunuʻivao, daughter of Leutele of Falefa . Because they had no children of their own, they adopted Fenunivao's nephew Fuiavailili (son of Fuimaono of Salani) as their son. As

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1716-506: Is referred to as faletua . The wife of a tulafale (orator status matai ) is referred to as tausi . Central to Samoan culture is the recording of history and genealogy which was achieved through oral history before the introduction of a written language. Orator chiefs ( tulafale ) and speakers ( failauga – 'speech-maker') are terms used for Samoans holding the position of speakers or mouthpieces of chiefs and they are found in all villages. They are also described as 'wayfinders who negotiate

1794-589: Is the executive and judicial authority of every village in Samoa. If a matter is of importance the assembly is held on the malae , the open space in front of the village. The speakers address the assembly and stand to do so. The listeners are comfortably seated on mats. Those not taking part in these assemblies are described as tagatanuʻu (people of the village) and include untitled men, women and children. Democratic ideas do not prevail at these fono s and decisions are independent of majority or minority rule. The decision of one or more matai sili (senior matai )

1872-413: Is the title of Seiuli conferred in 1993 by Samoa's Head of State, Malietoa Tanumafili II upon Barry Curtis , at the time Mayor of Manukau , a New Zealand city with a large Samoan population. Other non-Samoan New Zealanders bestowed with matai titles include prime ministers Robert Muldoon , David Lange and Jim Bolger , politician Winston Peters and Auckland businessman Dick Hubbard who holds

1950-421: Is under customary ownership, with the rest under the national government ( malo ) as public lands with another 4% freehold . At the apex of this system are the four major title holders – Tupua Tamasese , Malietoa , Mataʻafa and Tuimalealiʻifano - known as the tamaʻāiga ("sons of the families") that afford them leadership over the royal families of Samoa. All heads of state of Samoa have been drawn from

2028-499: The Prime Minister of Samoa to the country's Head of State, who is referred to as O le Ao o le Malo (the chieftain of the government). As matai head their families and represent their villages, communities and districts, important high-ranking title-holders came to play significant roles in colonial politics with the advent of western powers and rivalry in the 19th century. The colonial era saw Britain , Germany and

2106-517: The United States supporting different matai (such as Mataʻafa Iosefo and the youthful Malietoa Tanumafili I ) in order to gain political influence in Samoa. This led to the colonial powers bestowing the European title of king upon their own candidate during the tumultuous years of the late 19th century, leading to warring among competing high-ranking matai in different districts. The Samoan term tupu , referring to paramount status over

2184-606: The Vaʻa-o-Fonoti district at the east end of Upolu island and Falealupo at the west end of Savaiʻi have agreed to conservation covenants for their native forests. Much of the land under the government today was alienated or sold during colonialism and later came under the Samoa government when the colonial era ended. This includes large tracts of plantation land from the 19th century as well as later periods of colonial administration including German Samoa (1900–1914) followed by

2262-460: The matai presents on behalf of the ʻa iga to ensure the family's obligations are met in their village or wider community. Men and women have equal rights to matai titles in Samoa, although the role of women in Samoan society means female matai comprise a relatively small percentage. Before the advent of European contact and influence, the authority ( pule ) of the matai extended to life and limb but this power has been altered and absorbed by

2340-437: The tamaʻāiga . In addition, these four paramount chiefs are often accorded pāpā titles - titles that indicate sovereignty or leadership over a designated territory or kinship network. These titles are Tui Ātua , Tui Aʻana , Gatoaitele and Vaetamasoalii. The Tui Ātua is currently held by Tui Ātua Tupua Tamasese Efi , former prime minister and head of state of Samoa. The Gatoaitele title is currently held by Savea Sano Malifa ,

2418-463: The 1500s. Sa Malietoa rejoined at the beginning of the 19th century, coinciding with the collapse of Manono's dominance and the arrival of British missionaries. Both the tama a ʻāiga Tupua Tamasese title and the pāpā Tui Ātua mantle are currently held by Tui Ātua Tupua Tamasese Efi , a former Samoan prime minister and head of state. The origins of the Tupua (later Tupua Tamasese) title

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2496-522: The New Zealand administration. This has resulted in ongoing court cases for land claims between matai and the government, such as that of the village of Satapuala over land by Faleolo International Airport , disputes which directly impact upon the country's national infrastructure. In effect, every Samoan, men and women, is an heir to a matai title pertaining to their kinship and ancestry. However, matai titles are not automatically passed from

2574-876: The Sa Tupua/Salamasina lineage leads to the Tamasese appellation being used hereafter with the Tupua title to become Tupua Tamasese) 1891 - 1915: Tui Atua Tupua Tamasese Lealofi-o-aʻana I, son of Tui Aʻana Tui Atua Tupua Tamasese Titimaea. 1915 - 1918: Tupua Tamasese Lealofi-o-aʻana II, eldest son of Tui Atua Tupua Tamasese Lealofi-o-aʻana I 1918 - 1929: Tupua Tamasese Lealofi-oʻaʻana III ( Mau leader, assassinated by NZ Soldiers during Black Saturday), younger brother of Tupua Tamasese Lealofi-o-aʻana II 1929 - 1963: Tupua Tamasese Meaʻole (Co-Head of State with Malietoa Tanumafili II after Independence), younger brother of Tupua Tamasese Lealofi-o-aʻana III 1963 - 1983: Tui Atua Tupua Tamasese Lealofi-o-aʻana IV (this

2652-539: The Tupua Tamasese title, subject to the approval of Aiga Sa Fenunuivao. When a Tupua is to be appointed, the descendants of Fenunuʻivao (adoptive mother of the first Tupua) meet to decide on who should hold the mantle. The Aiga Sā Fenunuivao (Fenunuivao's descendants) are the primary political family of the Sā Tupua clan, led by the Moeono of Falefa and Tofuaʻiofoʻia of Salani. The family holds authority and custodianship of

2730-686: The Tuʻi Tonga Kauʻulufonua II) and the Tui Aʻana Tamaʻalelagi. She was entrusted to the care of Levalasi Soʻoaʻemalelagi, wife of the Tui Atua Mātaʻutia. She was betrothed to marry Tonumaipeʻa Tapumanaia in order to form a political alliance with the influential Tonumaipeʻa faction in Savaiʻi. Salamasina instead, eloped with her love, Alapepe. This relationship brought forth a daughter named Fofoaivaoese, who grew to become Tuiaʻana and

2808-435: The actual fono eventuates everything will move smoothly. Some matai are permitted to speak at these fono without having any right to make a decision. The 2006 census of Samoa also revealed that 96% of the country's matai were actively involved in village activities as part of their matai responsibilities. The 4% 'not active' was explained as possibly due to the matai holding more than one title or living away from

2886-650: The ancestress of Fonoti and Tupua. Alapepe, however, was pursued by the furious Tonumaipeʻa clan to the Tongan island of Tongatapu where he was killed for “defiling” the taupou. Salamāsina's son by Tapumanaia was named after his father and later received the Lesātele title of the Salani and Sālesātele villages in Falealili, thereafter known as Tapusatele. In a twist of fate, the lines of both Fofoaivaoese and Tapusatele - Salamasina's heirs - were reunited by Tupua Fuiavailili,

2964-491: The banana tree' to examine the child's lineage). Through this careful process, it was revealed that Fuiavailili's biological father Fuimaono was both a relative of Fenunuʻivao and also a direct descendant of Queen Salamasina's second child, Tapumanaia (also known as Tapusatele). Through his ancestry and adoption, Tupua Fuiavailili united both Salamasina lineages through his biological ancestor and King Muagututiʻa's ancestor Fofoaivaoʻese, Salamasina's first child. Having satisfied

3042-604: The bestowal of the Tupua Tamasese title on its current holder. Having not secured the consent of the title's governing family, Sā Fenunuivao of Falefa and Salani, it would not be until their acquiescence in 1986 that eventually led to an agreement for Tui Ātua Tupua Tamasese Efi to be bestowed with the title. Other cultural factors can also play a part in the complex decision making process including seniority in age (an important factor in Samoan society), leadership qualities, oratory and an individual's ability to contribute to

3120-472: The capital Apia . On the island of Savaiʻi , where there are fewer people and fewer signs of western material culture, 93% of the 43,142 population live on customary land. Looking after the collective family land is one of the most important responsibilities of Samoan families and their matai . A matai may make their wishes known and bequeath certain property to others such as a married daughter, but they cannot transfer land rights beyond their own. Under

3198-416: The centuries as it is only through their consent that the royal aliʻi title of Tui Aʻana and Tui Ātua titles could be bestowed. Men and women both have equal rights to the matai title. The Chiefs are responsible for their village/family, whenever needed, they must be there to support them. (Faʻalavelave) . Samoan gafa (pedigree, ancestors, descent) is central to family kinship and will usually commence from

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3276-448: The concept of serving and taking on the responsibility for the welfare of the family is integral to the faʻamatai system. Various members of the family are called upon in turn to support their matai in carrying out their role and responsibilities according to Samoan tradition, cultural obligations and duty. This often involves the family contributing money and important cultural items such as ʻie toga (fine mats) as well as food which

3354-399: The country's land under customary ownership, the position of the matai is significant in modern-day politics in Samoa in terms of the nation's economic development, conservation, sustainability, tourism, national infrastructure and access to natural resources such as water, forestry, road access, agriculture and farming. An example in recent years is the matai from the village of Sili on

3432-435: The culture's communal and extended family relationships. The term ʻa iga includes not only the immediate family (father, mother and children), but also the whole union of families of a clan and even those who although not related are subject to the family control. At the local level, much of the country's civil and criminal matters are dealt with by some 360 village chief councils, Fono o Matai , according to traditional law,

3510-578: The different villages and families to which he belonged; the Faumuina title from Lepea , the Fiame title from Lotofaga and the Mataʻafa title, one of the paramount names in the country. As more than one family member can be bestowed the same matai title, each person's Christian name serves to distinguish them from each other. Dividing a family title so that it is shared among more than one family member

3588-408: The distribution of mats will take place. Many of these mats, particularly the fine mats ( ʻie tōga ), are valued very highly both from a monetary point of view and also from a historical and sentimental viewpoint. The more important mats bear respected names. The most noteworthy occasions on which mats are presented are marriages, births and deaths and the bestowal of a chiefly title. The matai of

3666-486: The exception of Sā Malietoa, all are descended from Queen Salamasina, the daughter of Tui Aʻana Tamalelagi and a descendant of the Tuʻi Tonga . She became the first sovereign of all Samoa. Throughout most of Samoa's history, the root cause of civil unrest was the struggle for titular supremacy among these families.The senior of the two, Sā Tupua dominated the office since the time of its titular ancestor, Queen Salamasina, in

3744-623: The family bestowed the title upon his son Papaliʻi Faʻamausili Moli in the village of Malie . The other branches of the family filed petitions at the Land and Titles Court of Samoa claiming the bestowal invalid in breach of Samoan law. In June 2008, the court agreed and ruled the bestowal of the Malietoa title upon the son illegal, highlighting the unique nature of matai selection based on consensus, merit, custom and due process rather than automatic hereditary selection. A similar situation arose during

3822-428: The family is the administrator and representative of the family property which includes customary land . Most of the population in Samoa , 65% overall, live with their families in villages on customary land. However, the 2006 Samoa census showed that 34 out of 48 political districts had more than 80% of households living on customary land with the lowest figures (25%) in the more densely concentrated urbanised area around

3900-417: The family's overall circumstances and well-being. Matai titles ( suafa , literally "formal name") are bestowed upon family members during a cultural ceremony called a saofaʻi which occurs only after discussion and consensus within the family. The saofaʻi is a solemn ceremony which marks the formal acceptance of a new matai by their family and village into the circle of chiefs and orators. It involves

3978-753: The first 'Tama-a-ʻaiga) Tafaʻifā Queen Salamāsina (progenitor of Samoa's four main royal bloodlines) Tapumanaia (taken to Falealili and renamed Tapusatele; marries Sailau, daughter of Leutele, of Falefa.) Tapufautua Sifuiva Fuimaono (marries Oilau, of Faleālili.) Fuiavailili Tafaʻifā King Tupua Fuiavailili (the first Tupua and the first 'Tama-a-ʻaiga) King Tupua Fuiavailili, descendant of Queen Salamasina, adopted son of King Muagututiʻa and Fenunuivao, daughter of Leutele King Afoa (defeated in single combat by his brother, Galumalemana. Thereafter named Afoafouvale, "he who rebels for no good reason.") King Galumalemana (the Aloaliʻi as an institution of succession

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4056-417: The first Tama-a-'Aiga. Tupua's biological father, Fuimaono, was a direct descendant of Tapusatele. His adoptive father, King Muagututiʻa, was a direct descendant of Fofoaivaoese. Tupua Fuiavailili was thus the first King to be descended from Queen Salamasina through both her children, Fofoaivaoese and Tapusatele. The young untitled men of Falefa have thereafter been called Tupua ma le Aumaga (literally "Tupua and

4134-410: The gathering of chiefs and orators in a fale tele meeting house, the exchanging of oratory speeches, the reciting of genealogies and a kava ceremony followed by a feast provided by the new matai' s family. Architecture of Samoa dictates seating positions inside the meeting house during the title bestowal including the position of those making the kava being situated at the rear. Once the ceremony

4212-684: The great families of Ātua . "Tamasese" refers to his descendant, Tupua Tamasese Titimaea, whose prowess in battle and generosity won favour with many of his followers and whose actions restored the Salamasina line's prestige. All subsequent Tupua title holders thus carried the two names together. The seat of the Tupua Tamasese title is at Mulinuʻu ma Sepolataʻemo in Lufilufi . Three political families make up Sā Tupua – ʻAiga o Mavaega, ʻAiga Sā Tuala and ʻAiga Sā Fenunuivao. The ʻAiga Sā Fenunuivao of Falefa and Salani holds authority and custodianship of

4290-519: The hope of escaping from his tyranny, the people of Aʻana conferred their title of Tui Aʻana upon him, but only to further smart under his oppressive rule. Whereas the Tonumaipeʻa clan had earlier taken all the royal titles and left the districts to run their own affairs, the reverse happened in Manono's case. The Manono/Tonumaipeʻa party ignored the royal titles but took the malo (executive power). This

4368-461: The island of Savaiʻi turning down a government proposal to build a hydroelectric plant on village land because of environmental concerns. In contrast, the matai in Sasina have agreed with government support to an unprecedented 120-year lease of prime oceanfront land to an American company to build a tourism resort estimated to cost US$ 450–500 million. In conservation, the villages of Uafato in

4446-462: The kingship of Samoa in c.1550, upon the death of his adoptive father, King Muagututiʻa. Tupua Fuiavailili was adopted by his aunt, Fenunuʻivao (daughter of Leutele and wife of King Muagututiʻa) and named as the King's successor. Tupua's rise also led to the first usage of the term tama a ʻāiga by the orator polity of Leulumoega and Lufilufi, in reference to his many genealogical connections to

4524-408: The management of one or more matai the lands are divided amongst the various families for their own use and are viewed by these family members as their unassailable rights. A Samoan proverb highlighting the importance of land in Samoa reads, E le soifua umi le tagata faʻatau fanua (The man who sells family land will not live to an old age – devils will bring about his early death). With most of

4602-646: The meeting place of Atua's leaders in Lufilufi. Tafaʻifā Queen Salamāsina (progenitor of Samoa's four main royal bloodlines) Tafaʻifā Queen Fofoaivaoese (first daughter of Queen Salamasina) Tafaʻifā Queen Taufau Asiata (daughter of Queen Fofoaivaoese) Le Tupufia (The King with only three pāpā) Faumuinā (nephew of Queen Taufau) Tafaʻifā King Fonoti (Defeats siblings for Kingship; Fagaloa, Faleapuna and Falefa are rewarded with honours) Tafaʻifā King Muagututiʻa. (marries Fenunuivao, daughter of Leutele, of Falefa.) Tafaʻifā King Tupua Fuiavailili (the first Tupua and

4680-401: The most important and serve as the main matai title. The title of a family matai which is peculiar and particular to that family is the subject of tradition and is faithfully recorded by the family and passed on from generation to generation. It sometimes happens that new names are for some reason taken and the old ones discarded or passed on to lesser or junior chiefs. In Samoan culture,

4758-521: The origin of the name Safotu. Fa%27amatai Faʻamatai is the indigenous political ('chiefly') system of Samoa , central to the organization of Samoan society. It is the traditional indigenous form of governance in both Samoas , comprising American Samoa and the Independent State of Samoa . The term comprises the prefix faʻa ( Samoan for "in the way of") and the word matai (family name or title). Of central importance in

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4836-419: The passing of his first cousin, former Prime Minister Tupua Tamasese Lealofi IV . Moeono and Tofuaʻiofoia speak for Aiga Sa Fenunuʻivao, not only on matters pertaining to the Tupua title, but also on dealings with Samoa's other main political families, such as Sa Tuala and the other great family of Atua, Sa Levalasi. Tofuaʻiofoia and Moeono are members of the great council of Atua which meets at Lalogafuʻafuʻa,

4914-421: The person who first brought the name into prominence and caused it to be respected. It does not necessarily mean that the family commenced from the institution of a name or that the individual holding the title was the founder of the family. Former matai of the family have by comparison become unimportant and their names have fallen into disuse or become uninfluential. There are many Samoan public events at which

4992-439: The relationships between different parties'. Important matai titles are also tied to certain orator matai titles. Orators serve the means of conveying the wishes of chiefs to the people or speaking on behalf of the family, village or district on important occasions. The orator is the recorder of family histories and pedigree ( faʻalupega ), genealogies ( gafa ) and events and is indispensable at public ceremonies. Tulafale have

5070-433: The requirements of having strong linkages to Samoa's royal lineages and noble families, Fuiavailili was named Tupua and proclaimed as the first Tama a 'Āiga (lit.'son of the families') by the orators of Tumua, succeeding his adoptive father as the next King. The ancestor of the Tupua Tamasese title was Samoa's first ruler to possess all four pāpā titles - Queen Salamasina. She was the daughter of Vaetofaga (a granddaughter of

5148-482: The right to vote for adults aged 21-years and over. However, the right to stand for elections remains with matai , who are themselves selected by consensus of their families, including non-matai family members. Therefore, every Samoan Member of Parliament is also a matai , performing dual roles as a 'chief' as well as duties in the Samoan parliament . This applies to most Samoans in positions of public responsibility from

5226-521: The royal residence no longer was situated in the province, the new king continuing to reside on Manono. As his tyranny increased, in like proportion increased the hatred of the people of Aʻana, and at length they rose against him and he was killed in 1829. This was just before the missionary John Williams visited Samoa for the first time . A bloody war ensued and Aʻana's power was broken and the district laid waste. Samoa's chiefly system revolves around family and extended clans of kinship ( ʻaiga ), based on

5304-409: The successor of King Muagututiʻa, the orators of Tumua - the orator polity of Upolu based in Lufilufi and Leulumoega - questioned who this child was to assume such an important mantle and whether he possessed the necessary genealogical links to the great families of Samoa in order to be worthy. This inquiry is known as when "na saesae laufaʻi ai Tumua" (lit. when Tumua systematically 'ripped the leaves of

5382-439: The system are the matai , the holders of family chief titles, and their role in looking after their family. Faʻamatai is the key socio-political system of governance and way of life ( faʻa Samoa ) in Samoan culture. Inherent in the faʻamatai system is the welfare and well-being of the extended family ( ʻaiga ) and the protection of family property, consisting most importantly of customary land . About 81% (567,000 acres),

5460-515: The title Galumalemana . In 1988, American ethnobotanist Paul Alan Cox received the legendary title Nafanua from the village of Falealupo , where Cox had lived for many years and later helped to set up a covenant to protect the native rainforest. In 1978, the Governor-General of Fiji , Ratu Sir George Cakobau was bestowed the title Peseta by Matautu on Savaiʻi island during his visit to Tui Fiti 's sacred ground. Ban Ki-moon

5538-406: The title remained in abeyance for a long time, as the line of succession was broken after Atua's defeat in war and the seat of power moved briefly from Lufilufi to Manono. The new malo was led by the Manono high chief Leiʻataua Lelologa, His son Tamafaiga, succeeded him and assumed the attributes of a god as well as those of a king. He was actually worshipped as a god and developed into a tyrant. In

5616-442: The title, deciding who from among its heirs it should be bestowed upon. Once an appointment has been made, the orators of Lufilufi are informed to issue the proclamation. The current holder, His Highness Tui Atua Tupua Tamasese Efi , is a direct descendant of Fenunuʻivao, Tupua Fuiavalili, his second son Galumalemana and his grandson, Nofoasaefā, of Asau, Savaiʻi. Tupuola Efi was chosen as Tupua Tamasese by Aiga Sa Fenunuʻivao after

5694-426: The title, deciding who from among the heirs it is bestowed upon. The tama a ʻāiga comprises the maximal lineage titles of Samoa. These titles are often associated with pāpā titles, paramount district titles which affords the holder authority over an entire region or, if one acquires all four pāpā , the entirety of Samoa. The field of contention for the pāpā titles and tafaʻifa (the title used for

5772-486: The village where their title belonged. The authority of the matai has some limits. They are called upon to discuss all important matters with everyone of significance belonging to the family union. If the matter is of minor importance and only of interest to the immediate village family, more distant relations may be omitted from discussion. Matai subject to a senior matai ( matai sili ) are independent in family matters concerning their own single family unless they have

5850-489: The will of the Aliʻi. In doing so, tulafale have over the centuries become a powerful group, able to utilise their speaking platform to wield considerable influence over the aiga, the village and in their dealings with other aiga and districts. This led to the rise of the Tumua ma Pule institution, the influential group of orators from both Savaii and Upolu. The orators of Leulumoega and Lufilufi have wielded considerable power over

5928-598: The young men"), marking the arrival of Tupua Fuiavailili to Falefa and his status as the young heir of King Muagututiʻa, which would also have entailed duties as leader of the young untitled men. To this day, these young men stand guard at every bestowal ceremony and are responsible for guarding the chiefs of Falefa and the holder of the Tupua Tamasese title. Tupua would go on to sire children through different unions, all politically important to cement his reign. From his four usuga (marriages), King Tupua Fuiavailili had five children: All aloaliʻi title holders are eligible to hold

6006-456: Was a political move, as claiming the Tafaʻifa was irrelevant to the substance of power and would only validate his defeated foes' traditional authority to distribute patronage. And so for the first time for many generations, the dignity passed from the family of Fonoti and thus from the line of the ancient Queen Salamasina. Aʻana not only lost the prestige it had so long held in this connection but

6084-581: Was given the title Prince Tupua Ban Ki-moon of Siupapa Saleapaga on 2 September 2014 during the United Nations' Small Island Development Conference while serving as the Secretary General of the United Nations. A matai title is always first in naming convention as the most important name for a titled individual. When a person is appointed a matai , they retain their Christian name in addition to their new matai title. The matai title

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