KING FONOTI TUPU TAFA'IFA OF SAMOA:
The Succession Line of the Royal Family of Samoa: One of the early kings was Tuia’ana Tuiatua Faumuina Le Tupufia. He had three children. The sons were named Fonoti and Va’afusuaga Tole’afoa, and the daughter was named Samala’ulu. They are Known commonly in traditions of Samoa as ‘The Three of Faumuina‘. Each child was by a different mother, but Tuia’ana Tuiatua Faumuina before he died, he did not declare a decree for a successor to rule on the throne. And intimately, this is why his three children, Fonoti, Samala’ulu and Va’afusuaga Tole’afoa entered into war to fight it.. the dispute was also taken up by their maternal relations that became so intense that war was raged to who will be King. And began the arise of famous family clans of Samoa such as Sa-Tuala, Sa-Levalasi, Sa-Asomua, Sa-Tago, Sa-Amituana’i, Sa-Tunumafono and others. This is also why their father, or the title Faumuina is greeted as ‘Le Tupufia‘. Tupufia, means or referred to of his children that they all wanted to be King! in the 1600’s
The distribution in the war was about as follows : with Fonoti: Fagaloa, Faleapuna, Falefa, Saluafata, Solosolo, Vaimauga, Faleata, Safata, Falealili, Fasitoouta, Falelatai, Manono, half of Lufilufi and of Leulumoega. On the side of Va'afusuaga Tole'afoa and Samalaulu were: Aleipata, Luatuanuu, Lepa, Lotofaga, Siumu, Faleula, Sagana, Saleimoa, Faleasi'u and Samatau, also all of Savai'i island through Va'afusuaga Tole'afoas influence.
Fonoti and his supporters like Tofaeono and others were victorious, and the supporters of his kin Va'afusuaga Tole'afoa and Samala'ulu were defeated. Thereafter, Fonoti succeeded and was bestowed to him all four titles: Tuia'ana, Tuiatua, Vaetamasoalii, Gatoaitele, as King Fonoti Tupu Tafa'ifa of Samoa, the second Tupu Tafa'ifa since Queen Salamasina. And there was no other war ever since in history that of anyone raised against King Fonoti Tupu Tafa’ifa to claim the four Papa titles, nor through his Kingly lineage “the Sa-Fonoti” right to the present time. Fonoti being Tupu Tafa'ifa (four sided Kingship) which furnished Fonoti as sat upon his throne, opportunities to bestow marks of distinction. One of the marks of distinction by King Fonoti are the two important districts; Aiga I le tai and Vaa o Fonoti, having different historical origins and maintain their independent political status to this day. It is the mark of distinction of his Tafa’ifa Kingdom that King Fonoti Tupu Tafa’ifa was able to issue such decrees and appointments (tofigas) which were looked upon as dogmas.
The Vaa o Fonoti District comprises the village of Faleapuna and the sub district of Fagaloa in the region of Atua. People in these places not only sided with King Fonoti Tupu Tafa'ifa but their fleets also contributed greatly to King Fonoti's victory. In reward King Fonoti Tupu Tafa'ifa designated them an independent political district in its own right. Aiga I le Tai district comprises the villages on the small island of Manono and Apolima, and their associated villages along the north western tip of A'ana district, they sided with Va'afusuaga Tole'afoa and Samala'ulu against their brother Fonoti in the war. Probably in an effort to reconcile old differences, King Fonoti Tupu Tafa'ifa designated these villages an independent political district in its own right-thus the political district Aiga I le Tai, literally family on the seaward side . The Alataua and Itu’au are sub-districts of Tuamasaga, Safata and Faleata respectively, having war and divination functions referred to, and singled out for special honour for traditional reasons. And all as it stated in the All Fa'alupega of Samoa.
Falefa District rewarded as King Fonoti’s city: Tulouna a oe faleatua (greeted you the house of Atua; the chiefs, Saluafata, Luatuanu’u.‘Crown Council’), Tulouna a oe le a’ai o Fonoti (greeted King Fonoti’s city; symbol of honour for Falefa for bravery in Fonoti’s war; just as Faleapuna and Fagaloa are called King Fonoti’s ship). Other shortened version of the fa’alupega of Falefa involve the mention of the two titles: Iuli and Moe’ono, alternative ways of referring to the body of orators, who could be called: le a’ai o Fonoti le Tupu, or the people of Fonoti. …And may you never have to leave your fly whisk, or your precious stick oh Matua of our village.. and also may the leaves be always strong on your trees, people of (the King) Fonoti. The person of Fonoti refers to “Fulumu’a”, being part of his ceremonial greeting. This image refers to Gods power to end anyone’s life at any time and implies the recognition of God’s love to the assembly for fleeting to King Fonoti.
King Fonoti also conferred honours on Tofaeono, Aiono, Misa and the privilege of receiving food on Faleata. King Fonoti granted Ulualofaiga also complete power over Fagaloa District and in addition king Fonoti gave Ulualofaiga the village of Amanave in Tutuila . This village is controlled in this manner right down to the present day and the authority as recognised by the American Government! King Fonoti Tupu Tafa’ifa conferred many honours too numerous to mention upon those chiefs and Districts that had fought for him and such honours and privileges are honoured by the “Tumua and Pule” and Samoa its faasamoa to this day.
TOFIGA O LE MALO O FONOTI LE TUPU TAFA'IFA O SAMOA:
FA'ALUPEGA AOAO O SAMOA: Tumua ma Pule, Itu'au ma Alataua, Aiga ile Tai ma le Va'a o Fonoti.
TE'O: O oe o le Anava o Taua, ma lou Manu Samoa .
FIA'AITAGATA: O au Suafa ia o Fatialofa, ma Auelua. O le a fai i la’ua ma Tulauniu o Atua, Punefu o Atua, To’oto’o o le Tui-Atua.
MATA'UTIA: O le Va’a o Fonoti, O le Malu o Ma’auga- Leulumoega, ma Lalogafu’afu’a, Lufilufi. Fea, o le Va’a o Fonoti, O fea fo’i e Fa’aopea ia Atua le Fauono.
MOLIO'O: O oe o le Va’a o Fonoti, O oe o le To’o o le Fua.
LEUTELE (FALEFA): O oe o le A’ai o le Tupu o Fonoti. Falefa (District), Sanone, Gagaemalae, Saleapaga, Sagapolu, Falevao, Sauago, Saletele, Uafato.
TOFAEONO: E Ono Pou o Lufilufi, Fitu ia te oe. E Iva Pou o Leulumoega, Sefulu ia te oe. E Fitu Pou o le Malietoa, Valu ia te oe. E Tolu Pou o Satunumafono, Fa ia te oe.
TUMUA O ASIATA: Ole a falefa Tumua ia te oe. (Ole sa'iliga Malo o Asiata ia Fonoti le Tupu Tafa'ifa)
O LE VA'A O FONOTI: Samamea, Ma’asina, Lona, Taelefaga, Salimu ma Ma’auga, Musumusu, Falefa, Sanone, Gagaemalae, Saleapaga, Sagapolu, Falevao, Sauago, Saletele, Uafato, Lalomauga, Manunu, Faleapuna, Lufilufi, Saluafata, Fusi, Salelesi Safanua, Fagaloa, Solosolo, Luatuanu’u.
Va’afusuaga Tole’afoa the founder of Aiga Taulagi who he plans many times wanted to rage an attack on his older brother Fonoti but never carried out; Aiga Taulagi with other descendant of the same Va’afusuaga Tole’afoa means the aiga whose many plans to attack their enemies during this war were never carried out. Satunumafono is traced to the four sons of Tunumafono. He had a sister name Fe’enu’u that she married Va’afusuaga Tole’afoa the brother of Fonoti and Samala’ulu.
King Fonoti Tupu Tafa’ifa was married to Fuatino, daughter of chief To’alepaiali’i of Satapuala, and begot a son name Muagututi’a (boy: eldest). Then King Fonoti married again to Ta’eleasa’asa, daughter of chief Tautaiolefue of Lealatele in Savai’i, they begot a daughter name Falegaoti (girl). It is in the Lineage of King Fonoti Tupu Tafa’ifa of Samoa, that his son Muagututi’a was to be recognised also as a King, but for his ‘tofiga’ or appointments given by his father King Fonoti before he died in the presents of Tumua were the following: Muagututi’a; O le a e Alu ma Lou Muagututi’a, Lou Fuatino, Lou Faumuina ma Lou Melegalenu’u. E te Nofo i Mulifusi. E te Tua ia Sa-Tuala, Ae Tausi oe e Leulumoega. And none of the four Papa titles were mentioned was given also to Muagututi’a. King Fonoti’s daughter Falegaoti is also called “Ma’opu o Tuala ma Sala”.
King Fonoti's wish with his younger brother Va'afusuaga Tole'afoa:
Then Toleafoa went and arrived at Lufilufi in Atua where the Palace of Mulinu’u Lalogafu’afu’a and Sepolata’emo the royal seat of Lufilufi the Tumua – the principal place. He sat down beneath the breadfruit trees and did not enter the house. So the king spoke: Be welcomed in the house so that we can confer well with each other. So Toleafoa said: Your pigeon flight and gentle winds descend upon me. I shall not enter your house except for the tumua. So Fonoti and the Tumua said: Welcome here in the house, let us confer with the king.
So Toleafoa came and sat down by the in-between posts at the rear. Again the king spoke: Come, that I may determine our affairs so that your children and mine will fare well. The following were the words of Fonoti : The four high titles be for me and my children , while the title Tonumaipea be for you and your children , so that you will lead the aumaga. Therefore the aumaga shall be known to be sanctified. And because you have the title Tonumaipea, you shall sit on a mat, and only you alone shall sit outside on a mat, and the others of the aumaga shall be forbidden to sit down on a mat. When the kava chewing is over, all shall stand up with their kava bits and put them in the kava bowl; but for your kava bit someone else shall rise and take it there. Then let the kava bowl be brought and placed before you. If no king is announced by the tumua, you are to be Tuiaana aveau malaga and the words of the aualuma are to point to you. Your aualuma is to be cared for by Leulumoega, and Fasitootai and Fasitoouta are to protect them.
However, if you ever again reach for my things, you and your children shall be the prey of the creepers (in the grave) and water shall flow below you; if on the other hand I should reach for your things then I and my children shall be seized by the creepers and water shall flow under me.
The Fa’alupega of all Samoa the fa’avae of its government from two occasions in this order: (1.) Pule ma Tumua: bestowing the four titles from the wars of Nafanua to Salamasina ; Tumua and Pule, sufficed to indicate the whole of politico-ceremonial Samoa . And later addition: (2.) Alataua ma Itu’au, Aiga I le tai, ma le Va’a o Fonoti: from the war of Tui-A’ana Tui-Atua Faumuina’s Tupufia; Fonoti the Tafa’ifa King, Va’afusuaga Tole’afoa and their sister Samala’ulu. (thus the traditional saying“Samoa Ua Uma Ona Totofi”)
And element of uncertainty is also found in regard to Tumua. The term Tumua is now usually applied to the orator groups who control the political capitals of Aana, Atua, and Tuamasaga: Leulumoega, Lufilufi, Afega, and Malie respectively, (6) and is thus symbolic of Upolu . Yet it would seem that until recent times Tumua applied only to the A’ana and Atua orators, while those of Tuamasaga were given the district name of Laumua.
Tui-A’ana, Tui-Atua, Gatoaitele, and Vaetamasoalii, the four Papa titles together as: Tafa’ifa. Each title chiefs namely has two supporters who on festive occasions sit to the right and left of the Tupu Tafa’ifa. These supporters are called tafa’i or tu’itu’i. As with all other offices in Samoa , these too are privileges of certain families and are associated with bearers of that family name. For the Tui-A’ana title they are the chiefs Umaga and Pasese; for the Tui-Atua title, Tupa’i and Ta’inau; for the title Gatoaitele, the two paramount orators Fata and Maulolo; and for the title Vaetamasoalii lastly the two orators Fuga and Mauava of Safata. At the Tafa’ifa all four seats of government distribute themselves alongside the King; in general Leulumoega and Lufilufi sit to the left, Afega and Safata to the right.
Then through the 18th century to early 19th century, the Colonial period, the preferred candidates for succession to Papa titles, and rivals for the Tafa’ifa, came to be known as Tama-a-aiga (sons of the families). And in the right to become King of Samoa under a new central government by the Three Powers. Which is looked upon as a Colonial Invention, and not by Samoan C ustoms . There are points to note about the institutions of the titles and the Tafa’ifa. First, when the incumbent Papa holder passes away, the faleupolu who confers the Papa title has the right to decide who the next holder should be, a right that may at times bring them into conflict with the Aiga, although before the colonists, it was normally only the descendants of previous Papa title holders are considered. These Tamaaiaga who possessed the titles requisite for a Tafa’ifa, or king of all Samoa , had been made King by European influence, although they did not possess the necessary titles of Tuia’ana an Tuiatua, and so was not qualified. It may of true that the Tuia’ana title had been granted by one of the A’ana electors, and the Tuiatua title by an Atua electors who had done so; but the titles had not been granted by the electoral groups, and so were not validly held.
HON FONOTI MATA'UTIA IOANE BROWN OF LOTOFAGA LE AIGA PA'IA O SA-LEVALASI ATUA:
The Petition for Self-Government in 1944 by the Fono of Faipule leader Hon Fonoti that presented directly to New Zealand Governor-General Sir Cyral Newall in June, and much more directly to the Prime Minister Rt. Hon Peter Fraser on the 20-26th of December the same year.
While engaged to all his successful Business Activities, Hon J.B. Fonoti was also a Successful Politician. He was the leader of The Fono a Faipule of Samoa from 1939 to 1947. And was also a Member of the Legislative Assembly from 1948 to 1952 and 1955 to 1957. And in 1954 he was a member of the Working Committee of the Constitutional Convention of the Government of Samoa. And was the leader of the MAU for Atua also from 1935 to 1942. When the New Zealand Governor-General Sir. Cyril Newall visited Samoa in June 1944 and the Prime Minister the Rt. Hon Mr. Peter Fraser on a special fono in December the same year. Leader Faipule Hon J.B. Fonoti presented directly to both the Petition for Self-Government in Samoa. While welcoming, leader Faipule Hon J.B. Fonoti and on behalf of the Fono of Faipule, expressed solid criticism of New Zealand policy.
There was, then, in Western Samoa from 1942 onwards a growing and audible demand for self-government, a demand by no means silenced by New Zealand paternalism.
In 1944 that which had long been familiar to experts was made explicit. In June of that year the Governor-General, Sir Cyril Newall, paid his third visit to the territory, and Samoan spokesman, while welcoming him on behalf of the Fono of Faipule, expressed solid criticism of New Zealand policy. "The Samoans, said leader Hon Fonoti, had been denied even that element of self-government which had been established in Tonga and Fiji and in Eastern Samoa. The terms of the mandate have imposed on New Zealand the solemn duty of educating the Samoans to self-government and the terms of the Atlantic Charter express the same aim for the small nations of the world. Thirty years have passed since New Zealand took over Western Samoa and we are appreciably no nearer this goal. We wish to assure your Excellency that the Samoan people are loyal to the Union Jack, His Majesty the King and the British Empire, but after thirty years of New Zealand administration during which our justified aspirations were ignored and our requests for improvements were rejected, we have lost confidence in the trusteeship of New Zealand which has shown a lack of interest in the territory and treated its people as stepchildren. In the Governors phrase, a nettle is appearing".
In the month that followed, political activity continued, and the Faipule leader Hon Fonoti formed a standing committee to keep in touch with the workings of the administration: move with sinister precedents. In the view of an experienced observer; it was not far removed from the formation of another Mau. By this time, however, it was known that the Prime Minister himself was about to visit the mandated territory. He was known to have a keen personal interest in its administration, of which since 1940 he had been the ministerial head; but the tremendous pressure of war issues during the ensuing years had kept his main attention elsewhere.
In 1944, as the war situation eased and as politics in Western Samoa grew more tense, he carried out a long-deferred intention to discuss the matter on the spot with those most concerned. This visit of the Prime Minister Peter Fraser to Western Samoa and his discussions with a special Fono in December "proved a Crucial Event in New Zealand's Relations with the Samoans and in the Evolution of New Zealands conception of trusteeship".
In the first place, the Samoans formulated their political demands for themselves, as well as for the New Zealand Government, with unmistakable clarity. The Faipule leader Hon Fonoti presented to the Prime Minister a list of remits, most of which were detailed and aimed at progressive displacement of Europeans by Samoans in administration, but which was headed by a firm request for self-government after the war. The Samoan spokesman leader Hon Fonoti, told Mr. Fraser frankly that he was "quite convinced that the Samoans are able to have their own government at the present time. The only obstacle that we think is in the way is the communication with other countries. We are quite able to run our own affairs in Samoa; but obstacles had always been put in the way of such overseas contacts. As regards the government of the people and preservation of the peace, many years ago the Samoans had their own forms of government before the Europeans set up government in this country, he said. These governments functioned very successfully, except when Europeans interfered. Moreover, at that time the Samoans had no education whatever, nowadays they have a fair amount of education, they have a very good understanding of affairs and they are quite able to control their own government."
Demands were made in direct by leader Hon J.B. Fonoti with a firm request for Self-Government in Samoa, included: 1. The association with the administration of Samoa representatives to deliberate with Fonoti on All Government Matters, 2. The appointment of Samoans as head of the Native Affairs Department, 3. For a Department of Agriculture to be established, 4. Promotions of Samoans through out the Public Service to more senior posts, 5. For the training overseas of the Ablest Samoan Youths for further Education, 6. And For Limiting the Term of Expatriates to Three Years and No more than Six years. And more.
Several important, though uncomplicated, decisions were made by New Zealand straight away. In particular: 1. A Scholarship Scheme to inaugurated to enable some of the Ablest Samoa Children to go to New Zealand for further Education, 2. A new appointment was made to the Office Of Administration. This was not an easy position for the New Zealand Government to fill.
NOTE : The Trusteeship Agreement for Western Samoa was submitted and approved by the General Assembly of the United Nations Organisation on the 13 December 1946! Its details belong to the history of self-government in Samoa. Samoa's Freedom From New Zealand Was Approved And Confirmed!
At the beginning of June two major events gave further evidence of the growing reality of the new political era. On 1st of June 1948 the newly authorized flags of Samoa-the Samoan flag (which had just been adopted) and the New Zealand flag, flown conjointly, were raised ceremonially for the first time. An official anthem, The Banner of Freedom, had been composed for the occasion. In the wave of sympathetic emotion which the occasion generated the country gained a national flag, a national anthem and a national day, all of which established a hold on the peoples minds and survived as part of the ceremonial superstructure of the nation state that they were engaged in creating. The next day the High Commissioner opened the first session of the Legislative Assembly.
Immediately after the general election of 1951, Hon Fonoti had taken the novel step of calling a public meeting of Samoans to consider the formation of a political party. Out of this action the Samoan Democratic Party emerged. Men as varied in their outlook as Hon Fonoti himself, the practical businessman, in Hon Fonotis case, to retain Political Office. During its first year the party claimed a membership of about three hundred and the support of a substantial proportion of the untitled people; after that it gradually declined. But the election of Hon Fonoti to the Fono of Faipule late in 1951 and his return to the Legislative Assembly in 1954 Gave It A Place In The Formal Political Life Of The Country; and others who were associated with it have since served in Public Office. Though it was never able to function effectively as a pressure group, its more important policy proposals were brought clearly before the public; even thou the Party died, its Ideals have lived on in the form of demand for Universal Surfrage with Matai Candidacy, the replacement of The Fono a Faipule and The Legislative Assembly by One Body. Fonoti Mata'utia Ioane Brown is a descendant of King Fonoti Tupu Tafa'ifa of Samoa.
To view related original copies of Govt. minutes of the 1944 petiton, the UN approval etc. click on this link: DOCUMENTS
To view Samoa Lands and Title Court final decision in 1952 documents, click on this link: COURTCASE-1952
HON FONOTI MATA’UTIA JOHN BROWN GOVERNMENT APPOINTMENTS OF HIS WISH FOR THE OFFICIAL CONSTITUTIONAL GOVERNMENT OF SAMOA IN 1954-57: Tumua ma Pule, Itu'au ma Alataua, Aiga I le Tai ma le Va'a o Fonoti, Tama ma a latou Aiga, po'o Aiga ma a latou Tama.
HON FONOTI: Hon Acting Chairmen and the dignity of the Convention.
Samoa, I would say that even though this Convention has been somewhat long, it is now seven weeks since it started, but it is not a thing that we should be downhearted about, and from what I have heard of the expression of options I am convinced that the majority of us here are very keen indeed to secure Self Government - Samoa Independence!
I agree that this Constitutional Convention is something like religious conference because we have very often mentioned the Name of God, whereas this Convention is the Constitutional Convention of the Government of Samoa. I feel that the reason why perhaps we are mentioning the name of God so very often is because we are anxious that a Government of Samoa be founded in God, and I wish to say therefore to you Samoa well done indeed.
I am convinced that Samoa is very anxious to take over the reins of her own Government and regain her rights to take charge of her own affairs. I would appeal to you Samoa, do not worry. Why should we worry? We are present here, we are all Samoans and this is Samoa which is holding this Convention. I would drew your attention Samoa to the fact that we are a Christian Country and this week we will again commemorate the Birth of Christ, the King of Peace on Earth. Peace and Goodwill onto men. Therefore, I would say let us not worry. I am convinced that our people of Samoa are Christians, and where there is right according to the Will of God, there will be success. I would say therefore, to you to bear in mind that Samoa are Christian people and as Christians we should certainly exercise, faith, hope and Love.
By faith I mean we should believe there is a God; by hope I would say that we should meet the temptations of the devil with hope in God; and by Love I mean that we should have that love whereby we will reject all that is bad and all that is not right that we may do, as good Christian people to love God and love our people and do that which is right. Samoa, let us be bound together in that love which should bring us together and do what is right for the benefit of our country in future.
Now I will express my opinion on this question of Head of State. Before I actually state what I have in mind I should first like to remind this Convention that I am one of the members of the Working Committee, and our recommendation of course is before you now; but since listening to the expressions which have been made in this Convention since the time we started I have come to some conclusions and formed my own opinion which I now wish to express before you.
First, I would say that the present Council of State be retained and that its name be changed to Fono of Ta’imua – Council of Leaders.
Second, that the four royal sons of Samoa be in that Council.
Third, that the Hon Tupua Tamasese and Hon Malietoa, as they are at present, the Head of State, but for the future that there be only one Head of State and that the Head of the State be selected from within that fono of Ta’imua, and that the four nominates the Head of the State. If they are unable to do that then the matter should be referred to the Legislature for final action.
Those are my wishes to this question of Head of the State and I would say if we should do that and carry hope, faith and charity in our hearts, and trust in our Lord, and trust in our own people, I am sure we will succeed and be bound together in Unity and Friendship. And I would say not only for the present, but also for the future, so that the very words written in our flag which is flying above us now “God is The Foundation of Samoa” may be always in our hearts. I have many other points which I would have liked to speak about but time is short.
Sir, I move that the Steering Committee comprising 5 Samoans and 2 Europeans namely:
Hon Leutele Te’o,
Hon Gatoloai Peseta,
Hon To’omata and Va’ai Kolone,
Hon H.W. Moors and Hon A.M. Gurau, be Confirmed.
Hon Fiame Mata’afa Faumuina Mulinuu (ii) as per the first Prime Minister of the Government of Samoa - (Hon Fonoti called a meeting and confirmed this offer with his district and family of Sa-Levalasi at Lotofaga Atua).
FONOTI: A MAJOR GLOBAL RECOGNITION FOR WORLD PEACE AND FREEDOM IN 1945:
Leader Hon Fonoti of Western Samoa Global Recognition rated at the same level as Gandhi of India and three others for Intermational World Peace and Freedom in 1945.
From Book :
The Evolution of International Human Rights; visions seen; by Paul Gordon Lauren. Edition 2 (Page 176: Chapter 6)
Book Intro: Paul Gordon Lauren is the first person to be named as a Regents Professor at The University of Montana. He is an internationally-recognized teacher and scholar on diplomacy, international relations, and human rights. Paul Lauren makes clear the truly universal nature of this movement by drawing into his discussion people and cultures in every part of the globe. In this regard, the book offers particularly remarkable revelations and insights when analyzing the impact of wars and revolutions, non-Western nations, struggles against sexism and racism, liberation movements and decolonization, nongovernmental organizations, and the courage and determination of countless numbers of common men and women who have contributed to the evolution of international human rights. This new edition incorporates the most recent developments of the International Criminal Court, the arrest of Augusto Pinochet and the trial of Slobodan Milosevic, technology and the Internet, the impact of NGOs like Amnesty International and Human Rights Watch, globalization, terrorism, and the aftermath of the September 11 terrorist attacks. Professor Lauren has presented many lectures throughout the United States and around the world to a wide variety of audiences, including students and professors, the general public, activists, analysts, attorneys and judges, professional diplomats, legislators, and policy makers. He also has delivered invited addresses before the Smithsonian Institution, the Nobel Peace Institute, and the United Nations.
Peace And A Charter With Human Rights: on Page 176
As a result of the Second World War, it has become clear that a regime of violence and oppression within any nation of the civilized world is a matter of concern for all the rest. It is a disease in the body politic which is contagious because the government that rest upon violence will, by its very nature, be even more ready to do violence to foreigners than to its own fellow citizens, especially if it can thus escape the consequences of its acts at home. The foreign policy of despots is inherently one which carries with it a constant risk to the peace and security of others. In short, if aggression is the key-note of domestic policy, it will also be the clue to foreign relations.
The ordeal of this particular war similarly contributed to the concept that any lasting peace would require an implementation of the right of self-determination. Part of this, of course, resulted from the many promises made by the Allies to distance themselves from their adversaries and to solicit support for the larger crusade. They promoted the idea at every opportunity that the right of all people to choose the form of government under which they would live remained one of the most essential ingredients of any peace settlement. Thus, the Atlantic Charter, the Declaration of the United Nations, the many speeches by Allied leaders, and even the Declaration on Liberated Europe emerging as late as February 1945 from the Yalta Conference between the United States, Britain, and the Soviet Union all fostered this belief. But there was something more as well. The war produced millions of new European victims of aggression at the hands of the Axis powers. As a result, their own first-hand experience made them much more sympathetic than ever to the sufferings of others forced to live under conquest and subjugation, including those indigenous people within their colonial empires, who vowed that there could never be lasting peace as long as they were denied their freedom. Thus, many victims in the west began to join with many others like Gandhi in India, Ho Chi Minh of Indochina, Nkrumah and Kenyatta of Africa, Carlos Romulo of the Philippines, and Fonoti of Western Samoa in regarding the right of self-determination as absolutely necessary for international peace.
The Universal Declaration of Human Rights: on Page 207
Simultaneous with these intense debates on the new human rights agenda were those that raged over the right of self-determination. World War II had released powerful psychological and political forces in Africa, Asia, the Caribbean, Middle East, and the Pacific demanding rights for indigenous peoples and an end to colonial empires. These clashed directly and often violently with the resistance of the imperial powers to surrender control over their possessions.
Considerable pressure had been bought to bear by the majority of states to write provisions into the Charter concerning the Declaration Regarding Non-Self-Governing Territories, recognizing the principle that the interests of the inhabitants of these lands were paramount and pledging to work toward self-government and to authorize the creation of an International Trusteeship system within the United Nations. But this represented only a tenuous compromise. The majority within the General Assembly, who themselves had once been victims of imperialism, still were not satisfied, and decided to push further. Instead of having only imperial powers serve on the Trusteeship Council, for example, they elected such well-known vocal opponents of colonialism as China, Iraq, Mexico, and the Soviet Union. They battled over the text of each and every trusteeship agreement, trying to drive the specific conditions toward a greater emphasis on the rights of the peoples of these territories. In this regard, they strongly criticized a number of the early draft proposals from the colonial powers, but praised the commitment from the New Zealand that its agreement with Western Samoa would be in effect a self-contained Bill of Rights for the inhabitants.
GAFA AIGA O TUPU, AIGA O PAPA, AIGA NA TAFA’IFA, AIGA TAULAGI O SAMOA:
TUI-FITI LE TUPU ANAMUA O FITI:
1. Usu Tui-Fiti ia Si’uuilasisifo le alo o Tui-Atua Puluitua faae’e le gafa o Fata po’o Fata-igoatele (tama). (Suafa “Fata” o Lotofaga le Aiga Salevalasi)
2. Usu #2 Fata po’o Fataigoatele ia Sinasinavaiao le alo o Tuiatua Fogalepulu o Etemuli faae’e le gafa, o Fata (ii), po’o Fata-levave (tama).
3. Usu Fata (ii), po’o Fatalevave ile tama’ita’i o Fulu’ula-ale-matoto o le ilamutu o Tui-Fiti i Lotofaga, fa’aee le gafa: o Leu (teine).
4. Usuia Leu e Matasepu o Lepa, fa’aee le gafa: o Tau’iliili (tama), ma Talalaufala (teine)
(Ona tofia lea o Tauili’ili e lona tama, e alu i Amaile e tapega le a’ai e taunu’u iai le Ali’i o Aiga)
TUI-ATUA LE TUPU O ATUA:
5. Usuia Talalaufala e Tuiatua Fa’asoutele o Ti’avea, fa’aee le gafa: o Fililesalue (teine).
6. Usuia Fililesalue e Leali’ifanovalevale i Palauli, fa’aee le gafa: o Popoai (teine), ma Taufaito’a (teine).
TUI-TOGA LE TUPU O TONGA:
7. Usuia Popoai e le #1 Tui-Toga (viii), fa’aee le gafa o Togialelei (maliu, e le’i usu gafa), ma Tuiavi’i (tama: fa’avae a gafa o Tuifa’asisina, Tauaaletoa ma Unisialetoa).
8. Usuia Taufaito’a e le #2 Tui-Toga (viii), fa’aee le gafa o Tui-Toga Puipuifatu (tama).
9. Usu Tui-Toga Puipuifatu ia Pulu-mata-moana le alo o Hulu-a-talala o Toga, fa’aee le gafa o Tui-Toga Manaia (tama: na usu ia Nafanua), ma Tui-Toga Faisautele (tama).
TUI-MANU’A LE TUPU ANAMUA O MANU’A:
10. Usu Tui-Toga Faisautele ia Painu’ulasi le alo o Tui-Manu’a Ali’atama le Tupu o Manu’a, fa’aee le gafa: o Vaetoefaga (teine), ma Ulualofaiga (tama).
(Ole tama'ita’i lenei o Painu’ulasi, po’o Si’ueatausilinu’u na fe’avea’i e Aumua ma Olotua o Fagaloa e sa’ili ai so la’ua Ali’i. Ua so’o Ali’i o Samoa e le alo le tamaita’i. O lea na malaga ai Aumua ma Olotua ma Si’uea o tausilinu’u i Toga, maua ai le tasi igoa o Si’ueaotausilinu’u, po’o Painu’uilasi fo’i).
TUI-A’ANA TAMALELAGI: FA’AVAE O AIGA E LUA O SAMOA, LE AIGA FA'ALAGILAGI O SA-TUALA, MA LE AIGA PA'IA O SA-LEVALASI:
11. Usuia Vaetoefaga le alo o Tui-Toga Faisautele e Tuia’ana Tamalelagi le atali’i o Tuia’ana Tagaloa Selaginato ma Vaetamasoali’i, fa’aee le gafa o Salamasina (teine).
(Ole Ulua’i Tupu Tafa’ifa o Samoa, na faae'e iai Papa e fa ole Tuia’ana, Tuiatua, Vaetamasoalii ma le Gatoaitele mai ia Nafanua, ma le tamafai a So’oaemalelagi Levalasi le fa’avae ole Aiga Salevalasi, e uso o la tina ma Tuia’ana Tamalelagi na usu muamua ia Namoaitele maua le tama ulumatua o Tuala, Ole Alii o Aiga, ma le fa’avae ole Aiga Sa-Tuala. O Aiga nei e lua o Samoa. Na mavae ai le ulua’i Tupu Tafa’ifa o Salamasina ia Aiga ma Tumua i lona fa’atafa i Lotofaga: O Aiga e lua, ua Pa’ia ole Aiga Sa-Levalasi ma le Aiga Sa-Tuala e tausi i Papa ma Aiga, ma latou toga ua pa’ia ole Pulu ma le Leuleu).
SALAMASINA LE ULUA’I TUPU TAFA’IFA O SAMOA: O LE AIGA PA’IA O SA-LEVALASI I LOTOFAGA ATUA:
12. Usuia Salamasina le ulua’i Tupu Tafa’ifa o Samoa e Tonumaipe’a Tapumanaia le alo o Tonumaipe’a Saumaipe’a o Auala i Savai’i, fa’aee le gafa: o Fofoaivaoese (teine: Na fa'asolo iai Pa’ia ma Papa ole Tupu), ma Tapumanaia (ii) (tama: Na e’e iai le Ao o le Satele i Falealili: Tapuolesatele).
13. Usuia Tuia’ana Tuiatua Fofoaivaoese e Tauatamaniula’aita le alo o Valasi-I-Ologa le Aiga Tonumaipe’a i Satupa’itea Savai’i, fa’aee le gafa: o Taufau (teine: Na tafea lana Uto), Sina (teine: Na au lana Uto), ma Asomua Lemalama (tama).
14. Usuia Tuia’ana Tuiatua Sina e Tito’iaivao o Faleatiu i A’ana, fa’aee le gafa: o Faumuina Le Tupufia (tama ulumatua ‘Ole Alii o aiga’. E fa’alupe Ole “Tupufia” au’a e fia Tupu uma lana fanau).
15. Usu #1 Tuia’ana Tuiatua Faumuina le Tupufia ia Manalelei po’o Talaleomalie le alo o Vaovasa i Gataivai Savai’i, fa’aee le gafa: o Fonoti (tama ulumatua ‘Ole Ali’i o Aiga’).
(Ole Tupu Tafa’ifa o Samoa, ole Tuia’ana, Tuiatua, Vaetamasoalii, ma le Gatoaitele. Ole taua mo Papa e fa, e ta’ua ole “taua ole Paegauo ale Tupufia” o Fonoti ma ona uso taufeagai o Va’afusuaga Tole’afoa ma le teine o Samala’ulu po’o ai a Tupu o Samoa. Na manumalo Fonoti ona o le tulaga fulisia o Samoa sa lagolago ia te ia. Ole tofiga ole Malo ole tupu o Fonoti: (1) Fa’alupega Aoao O Samoa: Tumua ma Pule, Itu’au ma Alataua, Aiga ile Tai ma le Va’a o Fonoti. (2) Te’o: O oe o le Anava o Taua, Ma lou Manu Samoa. (3) Fia’aitagata: O au Suafa ia o Fatialofa, ma Auelua. O le a fai i la’ua ma Tulauniu o Atua, Punefu o Atua, To’oto’o o le Tuiatua. (4) Mata’utia: O le Va’a o Fonoti, O le Malu o Ma’auga o Leulumoega, ma Lalogafu’afu’a, Lufilufi. Fea, o le Va’a o Fonoti, O fea fo’i e Fa’aopea ia Atua le Fauono. (5) Molio’o: O oe o le Va’a o Fonoti, O oe o le To’o o le Fua. (6) Leutele; (Falefa), O oe o le A’ai o le Tupu o Fonoti. Falefa (District); Sanone, Gagaemalae, Saleapaga, Sagapolu, Falevao, Sauago, Saletele, Uafato. (7) Tofaeono: E Ono Pou o Lufilufi, Fitu ia te oe. E Iva Pou o Leulumoega, Sefulu ia te oe. E Fitu Pou o le Malietoa, Valu ia te oe. E Tolu Pou o Satunumafono, Fa ia te oe. (8) OLe Va’a o Fonoti: Samamea, Ma’asina, Lona, Taelefaga, Salimu ma Ma’auga, Musumusu, Falefa, Sanone, Gagaemalae, Saleapaga, Sagapolu, Falevao, Sauago, Saletele, Uafato, Lalomauga, Manunu, Faleapuna, Lufilufi, Saluafata, Fusi, Salelesi Safanua, Fagaloa, Solosolo, Luatuanu’u. (9) Tumua o Asiata: Ole a Falefa Tumua ia te oe-Sa’iliga Malo o Asiata ia Fonoti. (10) Ole Mavaega a Fonoti le Tupu Tafa’ifa ma lona uso; “O Papa e fa, ole a ia te a’u ma la’u fanau, A’o le Ao ole Tonumaipe’a ia oe Tole’afoa ma lau Fanau”).
16. Toe usu #2 Tuia’ana Tuiatua Faumuina le Tupufia ia Tu’umaleulua’iali’i le afafine o Manu’aifua i Afega, fa’aee le gafa: o Samala’ulu (teine)
(Na ia tofiga Alipia, Ole matua na togi. A’o tofiga ia Tanuvasa, Ole itu lua iai o A’ana).
17. Toe usu #3 Tuia’ana Tuiatua Faumuina le Tupufia ia Atamulau le afafine o Segi i Amoa, Fa’asaleleaga i Savai’i, fa’aee le gafa: o Va’afusuaga Tole’afoa (tama)
(Ole Ao le Tonumaipe’a, mai tofiga a le Tupu o Fonoti. Ma le fa’avae ole Aiga Taulagi).
FONOTI LE TUPU TAFA’IFA O SAMOA: O LE AIGA PA’IA O SA-LEVALASI I LOTOFAGA ATUA:
18. Usu #1 Fonoti le Tupu Tafa’ifa ia Fuatino le alo o To’alepaiali’i i Satapuala Aiga Satuala, fa’aee le gafa: o Muagututi’a (tama ulumatua ‘O le Alii o aiga’).
(Tofiga o Muagututi'a, Na ioe Tumua ile malelega a le Tupu o Fonoti e fa’apea; Muagututi’a, O le a e alu ma lou Muagututi’a, lou Fuatino, lou Faumuina ma lou Melegalenu’u. E te nofo i Mulifusi. E te tua ia Sa-Tuala, Ae tausi oe e Leulumoega).
19. Toe usu #2 Fonoti le Tupu Tafa’ifa ia Taeleasa’asa le afafine o Tautaiolefoe o Lealatele i Savai’i Aiga Satuala, fa’aee le gafa: o Falegaoti (teine: E ta’ua Ole “Ma’opu o Tuala ma Sala”).
20. Usu #1 Muagututi’a ia Poto le alo Amituana'i Manaia o Si’ufaitoto’a i Faleata, fa’aee le gafa: o Seutatia (teine ulumatua ‘Feagaiga ale Aiga’).
(Ole Mavaega a Muagututi’a, Ole teine ulumatua “feagaiga a le aiga” o Seutatia na tofia e ala’ala ile Maota o Mulinu’u Lalogafu’afu’a ma Sepolata’emo i Luiflufi o Tumua Atua. O lo'o iai le suafa ma le Maota o Seutatia i Mulinu’u Lufilufi e o’o mai ile aso).
21. Toe usu #2 Muagututi’a ia Agaitafili le afafine o Lilo Seve o Salega i Savai’i, fa’aee le gafa: o Mata’utia (tama), Fualau (tama), ma Talopatina (teine).
22. Toe usu #3 Muagututi’a ia Taumata le afafine o Toa’ali’i i Saluafata, fa’aee le gafa: o Fepulea’i (tama), ma Lagi (teine: E tau le gafa ia Mata’afa Fa’asuamaleaui i Amaile).
23. Toe usu #4 Muagututi’a ia Fenunuivao le afafine o Leutele i Falefa, fa’aee le gafa: e le fanau, Tupua Fuiava’iliili (tama fai).
(Ole atali'i o Fuimaono ma Oilau i Falealili. Sa tali iai Satuala, "Ia Ifo Tonu Le Fuiniu I Le Lapalapa". Na Saesae Laufa’i ai Tumua, ma e’e iai le ulua’i suafa “Tupua” ma le ulua’i “Tama-a-aiga” ia Fuiavailili, au’a e tele aiga ole tama: fa’avae Aiga Sa-Tupua).
FONOTI LE TUPU TAFA’IFA O SAMOA I MULINU’U LALOGAFU'AFU'A SEPOLATA'EMO I LUFILUFI, MA LE AIGA PA’IA O SA-LEVALASI LOTOFAGA ATUA:
24. Usuia Seutatia o Mulinu’u i Lufilufi e Lilomaiava Nailevai’iliili o Palauli i Savai’i, fa’aee le gafa: o Nofoa-tolu Lilomaiava Vae-ole-nofoa-fia (tama: Suafa Nofoatolu).
(Ole ulua’i suafa “Nofoatolu” o Lufilufi lea na fa’aee ile Maota o Mulinu’u Lalogafu’afu’a ma Sepolata’emo i Lufilufi o Tumua Atua. E fa'amanatu ai le usuga lea a Seutatia ma Lilomaiva Nailevaiiliili Vaeolenofofia - Satuimalufilufi. Ole uiga o le Nofoa-tolu po’o le Vae-ole-nofoa-fia e fa’amanatu ai ia suafa ole Lilomaiava i afioaga nei e tolu fa’apea (1.) Ole suafa Lilomaiava i Palauli i Vai’iliili, (2.) Ole suafa Lilomaiava i Sagafili po'o Satuimalufilufi, (3.) Ole suafa Lilomaiava i Finao i Safotu i Savai'i).
25. Usu Nofoatolu Lilomaiava Vaeolenofoafia ia Sinaivaiana le alo o Va’afusuaga o Faga i Savai’i, fa’aee le gafa: o Fonoti Nofoatolu Laufeti’iti’i (tama: Fonoti o Lotofaga Atua).
(Fonoti o Lotofaga Atua. O le toe nofoia mai o le suafa o Fonoti le Tupu Tafa’ifa o Samoa ile Maota o Mulinu'u Lalogafu'afu'a ma Sepolata'emo i Lufilufi o Tumua Atua. Ole Aiga Sa-Fonoti ma le Aiga Pa’ia o Sa-Levalasi i Lotofaga Atua, po’o le Malae fo'i o Papa i Mulifusi ma Tanumaleu i Lotofaga Atua).
FONOTI O LOTOFAGA: SULI O VA’ASA: O LE FIAME LE SA'OFAAPITO, MA LE AIGA PA’IA O SA-LEVALASI I LOTOFAGA ATUA:
26. Usu Fonoti Nofoatolu Laufeti’iti’i o Mulinu’u i Lufilufi ia Va’asa le alo o Fiame Muagututi’a le Sa’ofaapito ma le Aiga Pa’ia o Salevalasi i Lotofaga Atua, fa’aee le gafa: o Fonoti Oliovaigafa (tama ulumatua ‘O le Alii o aiga’), Nofoatolu Ti’auliva’a (i), ma Lagouta (teine) – [Sa-Fonoti i Lotofaga Atua].
(O Va’asa o le alo o Fiame Muagututiá, ole tasi ole to’afa o lo’o fa’alupe nei i Lotofaga Atua o “Alo-tau-tino ole Sa’ofa’apito ua Fiame”. Ole to’afa lenei e filifili po’o ai so latou suli e nofoia le suafa Fiame, pe’a avanoa. Na usu Fiame Muagututi’a ia Masu le alo o Sitagata Timalesa o Lotofaga fotuai mai o Leaegalesolo (tama), Fuiava’iliili (tama), Va'asa (teine), ma Va’aloa (teine)).
27. O Fonoti Oliovaigafa na ai ali’i mai iai Molio’o ma le Ailaoa e fai ma o latou Ali’i e iai le ulua’i Suafa Fonoti sa ala’ala i lona Maota o ‘Vainiu’ i Faleapuna. Na maliu ai lava le Ali’i ma sa lagomau ai lava. E pa, e leai sona suli.
28. Usu Nofoatolu Ti’auliva’a (i) ia Tamasailau le afafine o Lualemana o Asu i Tutuila, fa’aee le gafa: o Nofoatolu Ti’auliva’a (ii).
29. Usu #1 Nofoatolu Ti’auliva’a (ii) ia Sologaliua le afafine o Sialega o Nu’uuli i Tutuila, fa’aee le gafa: o Fonoti Nofoatolu Fata (tama ulumatua ‘O le Alii o Aiga’), ma Taelimu.
30. Toe usu #2 Nofoatolu Ti’auliva’a (ii) ia Timaima le afafine o Lolo Salulu o Salani i Falealili, fa’aee le gafa: o Nofoatolu Tamasipani (tama), ma Fualeva (teine).
31. Toe usu #3 Nofoatolu Ti’auliva’a (ii) ia Sina le afafine o Gaugau i Sapapali’i, fa’aee le gafa: o Nofoatolu Salatielu (tama), ma Nofoatolu Fata (tama).
32. Usu Fonoti Nofoatolu Fata ia Teoteo Taufagalupe le afafine o Seinafolava i Lotofaga Atua, fa’aee le gafa: o Fonoti Teoteo Tuipu’avai (tama).
33. Usu Fonoti Teoteo Tuipu’avai ia Saumaloto le alo o Tuala Tamalelagi o Safa’atoa i Lefaga, fa’aee le gafa: o Muiamana (teine ulumatua ‘Feagaiga ale Aiga’), Fonoti Tuala Sola (tama), Gauifaiva Samuela (tama), Poto (teine), ma Fipe (teine).
34. Usuia Muiamana e Teleso o Si’umu, fa’aee le gafa: o Fonoti Pua’a (tama), Lasela (teine), ma Leota Tafilipepe Ioane (tama).
35. Toe usuia Muiamana e Tafea Elise le alo o Lupe Tafea Tuai’ipuniu ma Fonoti LeTaupe Tuipalepale o Matatufu Lotofaga Atua, fa’aee le gafa: o Tafea Lomano Maioa (tama).
36. Usu Tafea Lomano Maioa ia Anne Vaelua Brown le afafine o Tuimanu’a Alexander Brown o Ti’avea Aleipata, fa’aee le gafa: Ola Mika Brown (tama), Fonoti Mata’utia Ioane Brown (tama), Tasala Brown (tama), Bella Brown (teine), ma Fiava’ai Brown (teine).
(Ua toe fetaia'i i I'u o Gafa o Aiga e Lua ia Sa-Levalasi ma Sa-Tuala).
37. Usu Hon Fonoti Mata’utia Ioane Brown ole Aiga Pa’ia o Salevalasi i Lotofaga Atua ia Luisa ole Aiga Satuala ma le alo o L.M.S. Pastor Rev. Ieremia Manulesa FS Mata’utia Tuala o Sataua, Lealatele, Leauva’a ma Amoa i Savai’i ma Upolu, fa’aee le gafa e to’a sefulu ma le lua le fanau: o Uatogitau Alosio Fonoti Brown (tama), Fonoti Letaupe Ioane Jr Brown (tama: Fonoti Letaupe o Matatufu 1953), 38. Fonoti Inu Saufo’i Brown (tama: na soso’o ile Fonoti o Lotofaga Atua 1975), Hon Teoteo Asiasi’au Tiatia Sauso’o Fonoti Brown (tama: Faipule ole Malo 1973/1984), 39. Fonoti Tuala Le Sa’oalii Kamilo Brown (tama: Ole Sa’oalii o Satuala 1963, ma le Fonoti o Lotofaga Atua 2003 o’o mai ile aso), Falesefuluotualamasala Judith Fonoti Brown (teine), Lili’i Sae Benedict Fonoti Brown (tama), Lemalu Galusina Lalogafau Lui Paulo Asalemo Fonoti Brown (tama), Sailivao Peter Fonoti Brown (tama), Feiloa’ivao Paulo Fonoti Brown (tama), Tagaloamamana Inu Tulo Fonoti Brown (tama), ma Samala’ulu Otila Fonoti Brown (teine).
Click on the following url link to view the English version of the Kingly family Genealogy: http://chrisb1967.wordpress.com/
Gafa o Le Fiame Le Sa’ofaapito Ma Le Aiga Pa'ia o Sa-Levalasi I Lotofaga Atua
1. Usu Samatau’a Siolosega ia Sinaevae le alo o Po’elaga i Lepa, fa’aee le gafa: o Fiame Ufi’avapupu (tama: Ulua'i Fiame o Lotofaga Atua), ma Taufau (teine)
2. Usu Fiame Ufi’avapupu ia Levalasi le alo o Tapu o Letaupe i Mata’tufu, fa’aee le gafa: o Tuiatua (tama ulumatua: O le Alii o Aiga), ma Muagututi’a (tama: o Muagututi’a lea na suafa ia Fiame, na soso’o mai i lona tama o Fiame Ufi’avapupu. O Fiame Muagututi’a na si’í e Mata’tufu i lalo i Matafagatele, o le ala lea ua ali’i ta’i ai ia Fiame ma Sa’ofa’apito iai e o’o mai ile taimi nei ile Malae o Lotofaga i Atua.).
3. Usu Fiame Muagututi’a ia Masu le alo o Sitagata Timalesa i Lotofaga, fa’aee le gafa: o Leaegalesolo (tama), Fuiava’iliili (tama), Va’asa (teine), ma Va’aloa (teine).
4. Usuia Va’asa e Fonoti Nofoatolu Laufeti’iti’i mai Mulinu'u i Lufilufi, fa’aee le gafa: o Fonoti Oliovaigafa (tama), Nofoatolu Ti’auliva’a (tama), ma Lagouta (teine) – [Sa-Fonoti o Lotofaga Atua: O le gafa o suli tau toto ma le suafa o Fonoti Le Tupu Tafa'ifa o Samoa].
O le Mavaega a Fiame Muagututi’a Le Sa’ofa’apito o le Aiga Pa’ia o Sa-Levalasi i Lotofaga Atua: E na’o i la’ua teine o Va’asa: Fonoti, ma Va’aloa: Fiame na tofia e alaala (Maota) i gatai’ala i Mala’e i Mulifusi ma Tanumaleu, po’o le Malae o Papa o le Aiga Pa’ia o Sa-Levalasi i Lotofaga Atua. Ole Malae fo'i o tofiga a le ulua'i Tupu Tafa'ifa o Salamasina i Aiga e Lua, le Aiga Pa'ia o Salevalasi ma le Aiga Satuala e tausi i Papa ma Aiga, ma latou toga ua pa'ia ole Pulu ma le Leuleu.
OLe Mavaega a le ulua'i Tupu Tafa'ifa o Samoa o Salamasina ia Tumua ma Aiga i lona fa'atafa gasegase i Mulifusi Tanumaleu i Lotofaga Atua:
Sa ta’oto gasegase o Salamasina i Lotofaga. Ua vaivai o le tupu, ua potopoto Tumua ma aiga. Ona fai lea o mavaega a Salamasina ia aiga ma Tumua. O Papa tuu atu e tausi aiga e iai ua Paia o le aiga o Sa-Levalasi, ma le aiga Sa-Tuala (”Aiga Fa’avae E Lua A Nei A Samoa”) ma latou toga ua paia i le igoa o le Pulu ma le Leuleu; ma ua sa fai mai le mavaega, a fai e iai se tasi ua manuia i le finagalo a Leulumoega ma Lufilufi ona faao’o ina lea o toga i Mulinuu i le Maota o le Tuiatua i Lufilufi ma Nu’uausala i Leulumoega i le Maota o le Tuia’ana.
Salamasina na fanaua Fofoaivaoese, o lana fanau o Taufau ma Sina. Usuia Sina e Tito’iaivao, fa’aee le gafa o Faumuina. Usu Faumuina ia Manalelei po'o Talaleomalie, fa’aee le gafa o Fonoti le Tupu Tafa'ifa. Ua o’o ia Fonoti, ona fa'ato’a taunu’u o le mavaega a Salamasina, au’a ua tofia Fonoti ia Leulumoega ma Lufilufi ma fa’aee i ai o Papa ia Fonoti; ona fa’aooina lea o le mavaega a Salamasina i Mulinu’u ma Nu’uausala Papa o le Tuia’ana ma le Tuiatua lenei.
Ole Mavaega a Fonoti le Tupu Tafa'ifa o Samoa ma lona uso o Va'afusuaga Tole'afoa i Mulinu'u Lalogafu'afu'a ma Sepolata'emo i Lufilufi o Tumua Atua:
Na iloa atu e Tumua ua afio atu Tole’afoa, ona faiatu lea, afio mai i le Maota e te lua talatala ma le Tupu. Tali Tole’afoa, leai oute ava i Tumua, ua lava a’u i lalo o le ulu lea. Ae sa augani atu lona aiga ma Tumua, afio ane ia i le Maota. Na faofale loa Tole’afoa ma sa faa’alia lava lona fa’aaloalo ia Fonoti, ua faae’e o ia i le pou pepe o leisi tala o le Maota i Mulinu’u Lalogafu’afu’a ma Sepolataemo i Lufilufi Atua.
Ona agiagi atu ai lea ole tupu o Fonoti e fa’apea: “Tole’afoa e, afio mai o le a totofi a ta mea, au’a le nofo lelei ai o lau fanau ma la’u fanau i le lumana’i. OLE AO OLE TONUMAIPE’A, OLE A IA TE OE MA LAU FANAU. Ole a saofia le Aumaga, ole mea lea e ta’ua ai le Aumaga e Pa’ia. E te afio i le fala, Na’o oe lava e te nofo i le fala i fafo, E sa se isi o le Aumaga e nofo ise fala. A uma ona mama o le ava, e tu lava le tagata i luga ma lana maga’ava ma tu’u i le tanoa, a’o lau maga e tu mai se tasi na te avatua, ona aumai lea o le tanoa tu i ou luma. A leai se Tupu e alagaina e Tumua, Ole a e Tuia’ana Ave’aumalaga! Ole a fa’asino fo’i ia te oe upu ole Aualuma. O lou Aualuma o le a tausi e Leulumoega ma e na ta i Fasito’otai ma Fasito’outa”.
O PAPA E FA, O LE A IA TE A’U MA LA’U FANAU. A e toe tago mai i a’u mea, e sauaina oe i le aufuefue ma soloa i le vailalo ma lau fanau. A ou tago atu i au mea ia fa’apea fo’i ona soloa a’u i le aufuefue ma tafea i le vailalo ma la’u fanau.
Ole Mavaega lea nai i Mulinu’u Lalogafu’afu’a ma Sepolata’emo i Lufilufi o Tumua Atua, a Fonoti le Tupu ma lona uso o Va’afusu’aga Tole’afoa. O LO’O TAUSI IAI SAMOA I LENEI MAVAEGA E O’O MAI ILE ASO!
Tupu Tafa’ifa o Salamasina ma Fonoti o lo’o lagomau i Mulifusi ma Tanumaleu, po’o le Malae o Papa ile Aiga Pa'ia o Sa-Levalasi i Lotofaga Atua.
The Current Successor of the Family: Le Afioga Fonoti Tuala Le Sa'oalii Kamilo Brown, ole Aiga Pa'ia o Salevalasi i Lotofaga Atua, ma le Aiga Satuala ma Sala.