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Polynesian Society magazine: Aitu Convictions of the Modern Samoans, by Richard A. Goodman, 463

Nevertheless, to suggest the type of these convictions, a substantial detail is presented across several Aitutes. The majority of the information was collected in Western Samoa during my stay and research year, July 1968 to July 1969. Since then, further information has been obtained from Samoans in the San Francisco Bay region.

It' important to realize that the faith of Ayurus continues in both Samoas, while it is much more powerful in West Samoa, where customs and traditions have a greater vigor. One of these catagories is of minor importance for the lives of Samoans today and is characterized by terms surrounding the Fale of the Fe'e or "House of the Octopus", an archeological site noticed by several West researchers.

The Fale of the Fe'e shall be under the shelter of at least one adjoining building which, when the visitor is disrespected by making noisy sounds or pissing in the near flow, will cause a lightning surge through the village to swept away the perpetrators. Obviously, some Samoans do not believe this, as most of the Fale a le Fe'e have been ripped apart and discarded in recent years.

The majority of Samoans in the West have never been to the Fale of the Fe'e, and the few who have it are as confused as everyone else about its origins and use. Pulemilei, also known as the Samoan term for "grave", is located on the Nelson Copra plantation in the Palauli district of Savai'i. Scott 4 has described this solid rock structure as "the most noteworthy of Samoa's military monuments" and added that it "is noteworthy for its impressive grandeur and its apparent earlier importance, together with no traditional wisdom or regional tradition about the hill itself or the importance of the area throughout its entirety.

In addition, the Samoan civilization is strongly orientated towards its past and tradition, and the inhabitants of the towns near the Pulemilei still believe in many of the localities. It' s amazing that the village inhabitants don't connect anything with pulemy (my own independant research on the topic proves Scott's results) and have no histories about their role or ancestry.

However, although training invades tradition, many young adults in both nations still believe in this tradition. In addition, chieftains and speaking chieftains (ali'i and tul?fale) have a far greater understanding of these legends than - 465 unditled Samoans (taule'le'a). These old histories seem to be particularly important for the village inhabitants and either help to strengthen the attitude that the humans already have or even cause it to a lesser extent.

The West Samoa authorities and overseas advisors had great difficulties in removing the corals. The village inhabitants said they did not want to leave the docks. By the time the Aarhus found this, he became so furious that he stepped up in the skies with the remnants of his food. In the whole of West Samoa, many village inhabitants are very distrustful of the so-called "government" of the city.

In comparison to her Dorffono, which consists of a group of friends they know who make open consultation arrangements, the little girl seems sneaky. Doing their best to retain their independence, the villagers are usually unjustly suspicious of Apia's officials, making the work of the federal government with them twofold.

A further old history from the area of Asau, which finally also affects the government, relates to two Siasau and Sia'opo. There were two disagreements over where the border between the towns of Asau and A'opo should be. However, Asau Aarhus did not come back to his homeland. After Siasau had given his consent, he went back to his father's house.

Such things are in theory governed by Samoan traditions, and the right solutions should be known to everyone. Samoan society's regulations, however, are generally not quite as inflexible, but have a high degree of pragmatism. It was this principal that had created the difficulties between the two towns; members of one had defected to the other' s land and had started to take it over.

After a few month some people were still unhappy, but those who wanted to maintain the border believed that the history of Siasau and Sia'opo had given substance to their case and claimed that Fa'a Samoa, the Samoan tradition, had been preserved in a wise way. Whereas the faith in spirits, which is said to be associated with old myth and history, can influence the behavior of Samoan people from times to times, it would be a flaw to overemphasize this.

Today, especially in Western Samoa, the faith in the adjoining aura of the late relations manifests itself mainly in the context of the healing of the bones in the grave. For a Samoan, this shows the respectfulness of the live for the corpse. These lavishly graded piles of stones, often seen in the middle of West Samoa towns, usually indicate the tombs of high-ranking people.

Even in the past, when a great soldier was interred where his kin could not keep an eye on his tomb, foes tried to take his bone, and the man's area was no longer near enough to defend his www.ancestor group. Today, Samoans are more worried about a ghost's capacity to penalize live members of his ancestors.

When a member of the household still has a clandestine grudge against the dead man or makes irreverent remarks about him, it is often thought that the mind returns to sanction the perpetrator. For example, if someone falls ill with a disease ascribed to a particular person's mind, members of the household will come together to talk about who might have provoked the wrath of the city.

Maybe someone else in the household doesn't show the necessary regard, for example by neglecting to plant the tomb. A man in Falealupo was recently mentally disturbed and regarded as obsessed with an atheist. ?iga ruled that their fault was theirs. It is unlikely that most cases of ownership of the aura will ever be reported to the health care authority.

The samoanic traditional medicines are sometimes given by people who specialize in the healing of spiritual possessions. Nearly every old lady has her own recipe for the production of it. An obsessed lady was very ill. Your folks came to me for help. Later, part of the familiy came and said the wife was gone.

You said it wasn't my fault because the wife had been ill for three month and I was said on the last night. morning. matalafi, 7 fufüue sinah, on-oono. Lava. lavalava. lava. alitu, al va alatitu, alloalotai,alovao. ma'i abou. àloalovao, were furious because he was laughing too much.

And he called the spirits, three of them: He was very aggressive, and it took a lot of men to keep him. You can see the Venetian blind shaking when the aperture is open. Patients sit up and talk to the members of their families. If I go to see those who are haunted by spirits, I am feeling ill and anxious.

The most famous of the Samoan aura, which is in charge of many spiritual properties, is Teles?. It is dreaded by many illiterate Samoans and even by some cultured ones. An informer whom I know very well and who had talked to me about many other things with great openness said that he hesitated to talk to Teles? because she could take revenge on him.

For the Samoans, Teles? is uncommon, though not one-of-a-kind, because it has a mediator or a media, a person to whom others come when they are affected by a dilemma they believe was theirs. Samoan is well known for his relation to Teles? I' ve never talked to Y myself, but the informer from whom the following information comes has a very high handed-down stance in the town of L. It should also be noted that the detail he gave generally agrees - 470 with statements given to me by 15 other Samoans.

Teles? is the daugther of F. T. aritu. Toou. à tuupou, a demon kept her over 200 years ago alive. Well, when something happens in one and the same person's whole household thinks she's the cause. When something happens, some parents bring the thing to X. Teles? gets mad at those who say poor words, or at any girls who go into the woods and shed their fur.

When a young man climb a treetree and call out the name of someone he sees far away, Teles? gets very upset. Those who do not believe in her and go there and do whatever they want are struck by her. A lot of you have seen Teles? You know the one where the little gal comes in because everything's calm.

When the town raises funds or fancy matting, Teles? gets its part. The funeral home Teles? does not get a nice mop. When someone is swimming in this stream and combing his hairdos, Teles? will meet him. Teles? does not like humans with dark color. L's folks don't need to call us about the dark green color of our skin, because L is the town of Teles?.

The website meets kids of non-believers, kids of non-X calling L. There are also many other Samoa area. Sa'uma'iafi, who remains with Sale'imoa, is an poorer compared to Teles?. She' s beating folks a whole hell of a heap. She' s hitting guys who don' go to school.

In contrast to Teles?, she passed away before becoming an asshole, and her mind came out as an asshole. Dieser anitu is a fan of Teles? Though Sa'uma'iafi loves to beat anyone she can, Teles? is protecting her from her by saying she shouldn't beating her. Before the Holy Gospel came to Samoa, the man from whom the Sa'uma'iafi came passed away. who takes charge of Upolu. àitu, Teles? has only one name.

Though generally considered able to help his own folks by intervening in Teles?, there is some indication that on some occasion he has a contemporary medicinal perspective. There is no definite estimate of how many persons came to receive help in 1968 at the time of my visit to Mental Health Clinic, but at least four cases were transferred by him to the government clinic in Apia.

Many other people from X were probably transferred to the Mental Health Clinic during the year, and at least four other people were hospitalized for ownership by other hospitals in the city. And" possession" almost always happened after a psycological orchestration. The four instances of intellectual property not associated with Teles? concern an 18-year-old with a suspected diagnose "neurosis, hysteric arousal"; 17 a 49-year-old with a suspected diagnose "hypomanic psychosis"; a 42-year-old with a suspected diagnose "neurosis, hypsteria, heartache"; and a 14-year-old with a suspected diagnose "neurosis, hysteric arousal".

In any case, faith in him is widely spread in Upolu and Savai'i. Others that should certainly be noted, although I was not able to gather much information about them, are Moso 19 and To'oto'o. None of them is said to have associated a psychic or a certain person.

However, one article suggested that at least one other asshole the source could not name also has a mediator. One example of the recent belief in the spirit, which originated in American Samoa but is typical of both Samoans, was narrated by a Samoan from Leone, Tutuila: Futiga's boy was gone, Futiga took Fega as his own boy and named him Tuliatua.

Therefore, the man who speaks through his woman said to Alaga that he should not be called Tuliatua, but Tega. There was a mountain orchard in another town called Futiga. One night his relatives were waiting for him until the next day, but he never came home.

It was the time when the whole familiy went to pulenu'u and said to him that they wanted the whole community to look for him. "Was someone in your folks looking for a shave dish last night? No. Tuliatua had sliced her man with the flat. Alaga' as a ghost said he was still out there.

In order to remember his name, he put his name, Tuliatua, on the rocks. Humans were prohibited from touching the stone or throwing anything at it. When someone did it, something terrible would befall that individual or his dad, his mom, his brother, sis, his co-usin or another member of his household.

Faeifeau's wish to overlook Samoan traditional medicines is a particularly interesting detail in the history of Tuliatua. For example, in the Roman Catholics, preachers are doing their best to dishearten this faith. In Western Samoa, at least, human beings have noticed the sentiments of the Roman Catholics and are trying to conceal many of their faith in the aura.

The Latter-day Jesus Christ Church and the London Missionary Society (renamed the Christian Congregational Church of Samoa) are led less by parapalagi outside numbers than by the Samoans themselves and are therefore more open to the Samoan people. Sometimes the Christian congregation church even seems to be a place where old Samoan customs are kept.

Irrespective of the formal position of their church, many Samoans still believe strongly in the aura and manifest their faith in many ways. At a home where I remained for 12 month, the bathroom table was towed every night because, it was said, an auditorium would otherwise keep everyone up.

In spite of the deepness of their faith, Samoans hesitate to talk to non-Samoans, especially Papalagi, about believing in situ, and are amazed to find out that some Westerners also believe in spirits. Most have nothing to do with any designated or conventional spirits, but only serves to declare unexplained occurrences.

As they make up a very physical part of the Samoan people' s mental luggage, especially in the towns, I am including two of them to capture the taste of the Samoan faith: A nameless kid by the name of K was summoned by his minister one time to work on the temple structure.

There are many episodes of this concept in our work. Against an important trend in Samoan culture of expressing anger and animosity in an explosively violent manner, there is an equal trend to resolve quarrels once and for all by seated and discussed with one's antagonists. There was one of those gals who resembled his girlfriend.

Now he thought that the maidens who had held him up were Aitau. After sleeping with his wife and daughter in Apia, he went to the clinic with his girlfriend, where she worked as a nursing staff. It hadn' t reached the clinic yet when he saw his girlfriend come by cab.

She asked Molke if they'd go there. Arriving in Tiavi Dorf, the young man took off his clock and put it in the girl's cart. She went to the clinic. On the other hand, the young woman (aitu) saw the clock in her cart. Kid's girlfriend had a hamper, too.

Q said: "My dearly beloved and all in my own household. Kid said he was going with his girlfriend. His girlfriend said she hadn't gone with him. However, the chauffeur recalled and said, but all the nursing staff in the building were witnessing that the girlfriend was on the job.

And so they knew that it was an area that had provoked the aggravation. It can be a spirit thing, clean and easy, or it can be a young man who tried to kill himself, tried to fail and then hushed up his mistake with a thing about the town.

He protested: "My dearly beloved and all my relatives, I did not do this. Anyone who hears this and believes in it would probably interprete it as a history of an evil mind that tried to get a young man to violate the important Samoan ethic that you should give a man everything he asks for.

There was a good cause for refusing the Aitu's plea for a lift, so the ghost had to make up another plea to make the kid inappropriate. Obviously, these histories have similar functions: to underpin the usual Samoan behavior. The same often applies to convictions that have to do with Avit, which are called ghosts of death.

A man or woman's provisional ownership of an apartment is for a specific purpose. This kind of spiritual property gives an individuum the spotlight for a while. Saoan spirituality is grouped around the terms of" alofa" love", fesoasoani" help" and fa'aaloalo" respect". All Samoa's welfare facilities express these sentiments in a constantly repeating manner.

It is quickly said that other fa'alialia are "braggarts". Convictions that are briefly referred to on the previous pages, but without enough pressure, often help to clarify the otherwise inconclusive. However, taken as bodies, they offer a number of jumping-off points for exploring the intriguing Samoan way of being.

The Samoa Islands. samoanic dictionary. "of Samoan family law and inheritance laws. "The Samoan Fortifications and Monumental Architecture from Specific Examples", in I. Yawata and Y. H. Sinoto (ed.), Prehistoric Culture in Oceania. Ancient Samoa. A hundred years ago and long before that.

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