Faalupega O Nuu O Samoa

Fealupega O Nuu O Samoa

SADORANIAN RADIO PROGRAMS IN SYDNEY METROPOLITAN. " Pese" by Vaito'omuli Palauli, during America Samoa's Flag Day Celebrations. Vaito'omuli Palauli. Fealupega o fagaalu suggestions (Click here to sort alphabetically). Savaii, Upolu,.

Pemerika L. Tauiliiliili - Anoafale O Le Gagana Ma Le Aganuuu

Anoafale" depicts the relationship between speech and civilization within the "matai" or the system of the Samoan population. It is an tool that shapes different cultural facets within the school. Samoans are cultural orientated and to be able to experience and comprehend the system you have to know the languages and their cultures.

It is a system of small families and the head of this one.

Videos from and about Vaitoomuli, Savaii, Samoa

"Vaito'omuli Palauli's Pese" during America Samoa's Flag Day Celebrations. Photofootage - by kind permission of Video Aau. Vaito'omuli Palauli. Catch Q.... pose samoa. Se'i fi la suite a le au lokals, ua so le me a..... Se'i fiai la suega a le au lokals, ua oso le me a le fa'asa LoL Ken.

Fa'afiafiaga Falealili 100 Tausaga Fu'a America Samoa V.1. 10,000 high definition travelling videoclips. This is Palauli Savaii. Upgraded from an Android mobile device. Faulufalega Faaala Palauli Part 4. Out of the début of the guys SOL3 MIO - now available in the NZ débutbum!

Suaalii sauna, Tamasailau --- "It's in your bones!" Security Tradition and Discourse"[2011] NZYbkNZJur 10; (2010-2011) 13-14 Yearbook of New Zealand Juries 70

": Reflecting on my input to this discussion on customs, justice and the state, I chose to present a reflecting play that consciously explores the discourse of assurance that reinforces and undermines the claims of habit consciousness in modern Samoan space. September 2011 I hosted a young filmmaker from Auckland, Marina Alofagia McCartney, for a presentation for the Vaaomanu Pasifika Unit seminars.

Taupou is a traditional reference to a beauty of a town. It is the traditional leader of the villages daughter or Aula group. It is the representative of the town on festive occasions. Read the TTTE Tui Atua's Papaigalagala Campus, Vaivase, Samoa, Samoa, 5 juillet 2011.

The Samoan term is a Samoan translation of the Anglo-Saxon term half-caste, with which the Samoans relate to the sons of Samoan and non-Samoan (mostly European) families. I kept to these words "It is in your bones" and used them to formulate my input to this discussion about Samoan customs, the laws and the state.

For example, the force and penetration of Foucault's use of discursive to describe such structural principals as customs is his exploratory inquisitiveness for what is said in the unsaid and how, when we recognize and say what is not said, we are compelled in our proverb to acknowledge the seductions of force and assurance that are lurking within us.

Whilst there is a place for security in the meaning that equity in the settlement of differences demands the clear and open implementation of rules or practices, discerning jurists12 and post-colonial tribal theoreticians13 have quickly pointed out that this clearness and openness is strongly dependent on the lenses through which the rules or practices are interpreted.

The Village Fono Act of 1990; and, secondly, official filings before the Samoa Land and Titles Court. They provide an overview of the different ways in which the Samoan state, its most influential judiciary, i.e. the regional and title courts, and the subjects/consumers of both, i.e. the parties to the trial, conduct security discourse on Samoan use.

I propose here that the Samoan tradition should not only be named and given a vote, but that its "truth" should also be justified or proven to the contentment of those who are defining it and presiding over it. In 1962, its value to the present Samoan administration and its democratically elected Samoan nation is demonstrated.

In its foreword, the Constitution explicitly states, among other things, that Samoa is an independent state founded on Samoan customs and beliefs. In this case the customs are called beside the tradition: Considering Foucault's remark about the unspoken and Jacques Derrida's humiliating message about interpretation, where he says: "I do not know how or in how many tongues one can interpret this[French] term lecher, if one wants to say that one speech leaks another, like a fire or a caress ",16 it seemed to me informative to make the Samoanic linguistic interpretation of this constitutional provision apparent in this study for comparison and interpretational ends.

In Samoan it says: was amended to "Samoa" by the Constitutional Amendment Act of 1997 (No. 2) No. 15. I use the word Asofou So' o in his discussion of what he describes as the unpleasant union between Samoa culture and culture. Ile faamatai (National University of Samoa, Apia, 2007).

Of particular analytic importance are the concepts of "holy heritage" and "Samoan customs and tradition" used in the Protestant text. Saamoan icons are called " samoanic customs and practices " samoanic holy heirs. In contrast to the British word "heritage", "tuufaasolo" needs a previous word like tilesia ( "holy name") or mu ( "faith or history") to identify what is handed down or bequeathed.

With this in mind, the concept of the word tufaasolo gives the Samoan readers the notion that something that is regarded as a tradition or an inheritance is something flowing, it is moving, if not in shape, then in essence, from one culture to the next. Do ma aganuuuu is the more commonly used Samoan interpretation for the British notion of habits and traditions: tu refers to the picture of life on a solid base that is implicitly contained in the concept of basic principle; aganuuuu means verbatim "the paths (aga)18 of a town ("nuuuu")".

They point to a less fluent, firmer comprehension of Samoan practices and tradition and are the authorities for the definition, supervision and enforcement of these practices within the rural community. Tui Atua explained in the explanation of the Samoan tales of origin that they were "tala sa dai ma fau tuufaasolo a ama ma nuuu, o se waega o al faalemafafaufau ma muaga saaa limaitaiina ai le tonfa sa'ili ma le daautaga allualu muamao a mamua o Samoa i so ua mavae".

Tales of families and villages, handed down from generations to generations, provided the utopias and speeches that led the quest for knowledge and visions of our Samoan ancestors. {\a6} (English language version by Tui Atua, oral communication). This Samoan part of Tamari Mulitalo-Cheung refers to her Samoan course "Samoan Mythology", SAM204 (section 01), autumn 2010.

It draws the document entitled "O se suega faalumaga i Tu ma Åga, Tala o le Vavau ma le Tala Faasolopito e Faamautuina ai le Filemu ma Pulega Lelei i Aiga, Nuu ma Ekalesia" by Tui Atua. Also see Tui Atua's Samoan Linguistic Script Collections in his volume Talanoaga na la ma Ga'opo'a (Government Printery & Continuing & Community Education Programme, Alafua Campus, University of the South Pacific, Apia, 2008) for an interesting debate on the notion of " ga ". aganuuu is a general practice of Samoa/Samoans.

It is a statute or statute that specifically refers to a particular home or town and its roots in the past and familyalogy. Recognizing the singularity of each of the villages, its histories and genealogies, the city of Algaifanua is creating tua'oi or borders inside and outside. The Samoan word Intelligent is literally translated into English.

Tui Atua "Samoan Jurisdiction and the Samoan Country and Title Court: Tamasese Ta'isi and the Samoan Indigenous Reference (Apia, Samoa, 2009) 52 at 159. See C. Macpherson and L. Macpherson Samoan Medical Belief and Practice (Auckland University Press, Auckland, 1990) at 7 a.m. This proverb emphasizes blurring or slipping in the use of the word "aganuu".

If" aganuuuu" in this sentence refers to practices between countries, then its use here makes technical sense. aganuuu " refers to them. But if " aganuuuu " refers to the traditions of one town, then the word "aga-i-fanua" should read: One town and the next is guarded by the tua'oi22 principles, which adopt a conception of right, in which the right and authority of one town do not interfere with that of another.

Within the contemporary environment, where village people are interacting more with other village people and the outside environment, the borders or Tua'oi of their customs and tradition or "aganuuuu" (or rather technical aga-i-fanua) can change. In his lecture "E le o se timeu na to, o le ua el o ua af ua ffua manu'a: a massage of love ab fanauga", Tui Atua will offer a useful debate on the tua'oi idea held on February 23, 2011 at the Professor James Ritchie Memorial Lecture Series, University of Waikato, Hamilton, New Zealand.

At Samoa, the term tuoi is mainly associated with the definition of borders between nations, between nations and their land or their surroundings, and between nations and their deity. Historically, these borders or fuaoi were seen in faalupega, ie rural and / or county constitions, most of which quote the honor of the town or county, reflecting their origin and policy-making.

W ]hile tuoi can be educated by the wider principals of aganuuuu....the most important acts and practices for the determination of auaoi at the rural levels are called aga-i-fanua. Principle of Aga-i-fanua are a set of custom and rule tailored to the needs and wishes of the community and/or area.

In the course of the years, these principals develop taking into consideration new context and imperative, but always in the knowledge that those who are "from the land" are most closely connected with the country and its maintenance and are therefore best able to define its present and prospective borders. The ideas of samoan tofis and faasinomagas are implicitly contained in both aganuuu and aga-i-fanua" (ibid., 6-7).

Proof of the Samoan state's respect for the administration of the community is the adoption of the 1990 Village Fono Act, which is still legislation. "ACT to confirm and authorize the exertion of force and authorities by Oliage Fono in accordance with the practice and use of its towns. "There are Samoan rites and beliefs that live beyond or outside the town.

For example, they have their own habits and tradition, which are different from those of the villages, although they do not usually compete with those of the villages. Calling into question the decision-making powers of the community of Fono can destabilize the Nuu and endanger the mayhem. Traditional habits or habits, practice and convictions that come into dispute with a rural phono decrees can be marginalized and hushed up by an rigid or legalist implementation of rural ritual.

Three years after the Vilage Foundation Act was passed in 1993, the Samoan Fatiala Mafulu Samoan Convention defied the Samoan tradition of the Lona Fagaloa Founo in Upolu, and his appeal was answered with their deaths. As Nuutai, a Samoan businessman, came back to his town of Lona to reside there after many years in New Zealand, he declined to follow what his hamlet told him as their do ma anganuu.

By proposing, among other things, that he had every right to dwell in the town because it was "in his bones" but not in keeping with the tradition of the town, Nuutai's voices represented an unsustainable threaten. The heads of the chieftains or Matais, who in the name of the hamlet of Fão chose to shut Nuutai's voices up, could not cover up such a vocal silencing.

See Aiavao " Decease in the Town " (Nov. 1993) Islands Business Pacific 20. For the alii and lazybones of an old town ( "nuuu mavae") it is very good to make a decision about a family/individual on common lands that would last. However, it is difficult for a family/one person on his/her/its property.

It would be difficult for a group of matei who call themselves o Alii ma Faipule o se nuu[sic] to expel an unmanageable hostage. Va'a's main system is called Falamatai and is key to Samoan customs. Today the Feamatai are sheltered and are being ruled by the Samoa Landtitles Court.

It has become the modern fortress of Samoan customs and tradition. Inside Feamatai are three items that Aiono Fanaafi considers the nucleus of Fasasinomaga (the own nucleus identification and genetic heritage as Samoans): First, Samoan title (suafa); 26 Samoan Observer, available at www.samoaobserver.ws/index.php? option=com_content&v iew=article&id=35555:village-fono-act&catid=52:letters-to-the-editor&Itemid=61 (last access October 23, 2011).

Refer to So' o (above n 15) and S Vaai Samoa Faamatai and the Rule of Law (National University of Samoa, 1999). Further investigation of the controversial meaning associated with Samoan customs will benefit from unravelling the relation between languages, countries and title about what the trial parties say (and not say) about Sule.

Now I turn to the issue of how two parties have expressed their particular Souli and/or Paul rights to properties and securities before the Samoa Country and titles court. It is interesting to ask whether a song is owned by a country or ruled by a country (i.e. its customs) or not.

Of course, countries and names according to Samoan tradition or the Samoan word for the word are inseparably connected. Fanaafi proposes that countries (fanua) are among the songs (suafa). Tui Atua (above, no. 20) says that Samoan tribal ecology includes godliness in the country and its population. Recipients of degrees confer management credentials and are those who have an established link with the original country of residence and/or who have faithfully and lovingly cared for the family(s).

Country and name are considered holy. The name Aiono Fanaafi gives this first pillar (le poutu koa muamua) Ygoamatai (matai or mainly title); second ( "le poutu iona lua), which she describes as the country of the authorities of the Matai name ( "oele ma finua el puna el leigoa matai, le leigoa po o le suafa, ae le o le tagata o lo o umia le igoamatai") and third (le poutu iona tolu) is the Samoan tongue (le gagana Samoa) (O le Faasinomaga):

Samoa Country and Cover Court 1903-2008: With regard to common lands, she argued that the" authoritative power of Peter is to assign lands, to discard them, to expel men from using and allowing or ending them". The persons to whom a Materai Prize is awarded are those whose entitlements to the prize are deemed justified.

Replicas 34 See Tui Atua (above n 20) and Vaai (above n 27). 34 See F Aiono-Le Tagaloa These (above n 31), A So' o Democracy and Custom in Samoa:[Your Honour, the court's ruling is unsustainable, it does not have the backing of either the real heir of the titles or suli moni].

As was stated in the court ruling LK 286 of 14.5.1914, there are many who have died and are still living today, who have stated and know that Leulusoo Manaia is the child of Pu'e]. The majority of the German used in the German version will be retained. The Samoan and Samoan reader will notice that the move between the Samoan originals and the British translations is not very slick and really only licks the interface, but it is possible, from what is said in both the Samoan and the Samoan version, to estimate the point that subjugations are given in land and title court to claim (both explicit and implicit) the accuracy of the gaafa or geneticology of those who claim the Soli state.

Forty Fanaafi says:"....because of the kind of argumentation normally used in the Court's rulings, it is often difficult to know how and why the Court decides how the habit is to be used on the facts in order to solve a particular case.

My sire and his comrades-in-arms explained to the court that this was not an appropriate policy in this case. They thought that the court had been wrongly informed of the incumbent's genetic makeup; it was not from the line which should now take its legitimate turn, therefore the court's decision in favor of the officeholder was more than inadequate; it was inaccurate.

Tui Atua wrote this to the Court's Chancellor and presented it to the Court as proof of two cases that were brought before the Court in 2003 and 2010 to challenge his action. One was between Tui Atua, Poloai Kaleopa and Poloai Mikaele's representatives Tafafuna'i Viliamu, the other between Tui Atua and Tupolesava.

The Poloai Kaleopa and Tafafuna'i were present during the meeting between Tui Atua and Tupolesava. In the cases already referred to in 2003 and 2010, Tui Atua, Poloai and Tupolesava are important figures. Tui Atua has an important historic and culturally value as a father titel, both for the Atua region and for Samoa as a whole.

"Originally, the owners of these books were the gods Tagaloa-a-lagi. According to verbal tradition, these books seem to be among the oldest in Samoa. "The extract from the present document refers to the Tui Atua'sule above the country or the Mulinuuu ma Sepolataemo (M&S) residential complex in the town of Lufilufi in Upolu.

See Samoa Country and Title Litigation (2003) LC 10481 P1 and ((2010) LC 11443. In Samoan legend, Tagaloa-a-lagi is regarded as a precursor of Samoan civilization. I am thankful to Tui Atua for the accessibility of this note and for the statement of the happenings around these talks.

I would now like to comment on some of the extracts from the letter: 45 Tupo is an abridged form of the name Tupolesava. There' s a popular Samoan saying: e le tu se Tamaaiga i se su ianiu, which means verbatim that a Tamaaiga is standing or falling because of the bond of affection and allegiance that he can create among his own tribe, his aga.

That is a mighty reservation towards the Tamaaiga and emphasizes the importance of the usual and historic points of references of creation as well as of genetic (or residence) and place (or residence) in modern Samoan time. See Tui Atua "Resident, Residence in Samoan Custom" in R Benton (ed) In conversation with the ancestors:

These cases, which would cover some, but certainly not all the demands of paul and suli stature, can confuse or subdue the discourse of assurance in the game more than avert.

In this spirit, our investigations of customs are practices in the delicate but strict verification of assurance that are committed to the greater and implacable aim of the search forjustification. Among the great problems associated with investigating what has been said and what has not been said in judicial proceedings, especially in cases concerning personalities of local life, in small places like Samoa, where only a few songs have a significant influence at country stage, is that it is sometimes political inconvenient what is made known.

samoanic tradition as a man-made construction can never be completely resistant to man. In the finer points of importance and the difficulties of interpretation, we can sometimes only really move the surfaces of our comprehension of the countless ways in which Saoan customs are expressed, not spoken, listened to and misunderstood, understands and misunderstood.

However, this does not mean that we cannot or should not try to go under the surface to achieve what could be truth or reality, what unites or separates us, or what motivates and keeps us attached to things like customs. Tradition may be an invention that is re-invented and even bypassed, for good and evil, as Roger Keesing has stressed, but unwrapping, at least in the Samoan contexts, as aganuuuu or aga-i-fanua, is our most intimate union, to find out as honest and frankly as possible what and why we say and believe something, as Marina's aunt expresses it, only to be "in your bones"!

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