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FONOTI: SEUTAATIA: NOFOATOLU: TUIATUA: MAOTA O MULINU'U MA SEPOLATA'EMO I LUFILUFI O TUMUA ATUA.5/28/09
 
GAFA O FONOTI LE TUPU TAFA?IFA O SAMOA LE AIGA PA'IA O SA-LEVALASI I LOTOFAGA ATUA, MA LE AIGA SATUALA MA SALA.

Mafua?aga O Le Suafa: Fonoti

Na malaga Manalelei mai Leulumoega i lona aiga i Lotofaga e totoma, e mana?o Tuia?ana Tuiatua Faumuina i se I?e (toga) e alu ai lana malaga e a?ami lona uso taufeagai o Tupuivao. E malaga Manalelei e totoma o mamafa i lona ma?itaga. Ona to?ai lea o Manalelei ia Tupuola i Tanumaleu. Ua taunu?u Manalelei ona fai ai lea o lo la ava ma Tupuola, o le ava o le feiloaiga. Ua uma lo la ava, ona fono lea ile ti. Ua uma ona fa?amatala lea e le tamaita?i ia Tupuola le auga o lana malaga, ona e fia malaga lona ali?i o Faumuina e a?ami Tupuivao o fa?asala i Tutuila, ae leai se toga e ave ai le malaga a lona ali?i. Ua toe pau lava ia o mea o lo?o ia Faumuina ua sau ma ia, ole mutia ma le ma?a. Ona soisoi loa lea o le ali?i o Tupuola ma fa?apea atu, a! matua leo malie lau tala. O le?a fo?i le malaga a le tamaita?i o Manalelei, ona fai ai lea o a la upu ma Tupuola. Ona fa?apea atu lea o Tupuola ile tamaita?i, sauia o lea tu?u lou igoa o Manalelei, ae o le?a e igoa ia ?Talaleomalie? ona ole ?malie o lau tala? i mea na?e sau ma oe. O I?e ia e lua, ole I?e e ave ai le malaga a lou ali?i i Tutuila. Ole tasi I?e, ole I?e o le nofo a lou alo. A alo oe le tamaita?i ona fa?aigoa lea ia ?Fonoti?, e manatua ai lo ta?ua ava na ?Fono nei ile ti?. Ua uma lo la ava taumavae ua fono fo?i ile ti.

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. Usu mai le Tuiatua Fa?asoutele o Ti?avea ia Talalaufala, fa?aee le gafa: o Fililesalue (teine).
6. Usuia Fililesalue e Leali?ifanovalevale i Palauli, fa?aee le gafa: o Popoai (teine), Taufaito?a (teine).
TUI-TOGA LE TUPU O TONGA:
7. Usuia Popoai e le #1 Tui-Toga (viii), faaee le gafa o 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 ma Manu le afafine o Lu Fasiaitu o Uafato, fa?aee le gafa: o Vaetoefaga (teine), ma Ulualofaiga (tama).
TUI-A?ANA TAMALELAGI: FA?AVAE LE AIGA SA-TUALA; MA LE AIGA SA-LEVALASI ATUA:
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 e'e iai Papa ole Tuia?ana, Tuiatua, Vaetamasoalii, ma le Gatoaitele mai ia Nafanua, male 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 tamaulumatua 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: LE AIGA PAIA O SA-LEVALASI 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 Mavaega a Fonoti le Tupu Tafa?ifa ma lona uso; ?O Papa, 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 ole Tonumaipe?a, mai tofiga a le Tupu o Fonoti. Ma le fa?avae ole Aiga Taulagi).
FONOTI LE TUPU TAFA?IFA O SAMOA: LE AIGA PAIA 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?).
USUGA A MUAGUTUTI?A E FA (4) LE ATALII O LE TUPU TAFA?IFA O FONOTI:
20.] Usu #1 Muagututi?a ia Poto le alo Amituana?amanaia o Si?ufaitoto?a i Faleata, fa?aee le gafa: o Seutaatia (teine ulumatua ?Feagaiga ale Aiga?. Ole Mavaega a Muagututi?a, Ole teine ulumatua ?feagaiga a le aiga? o Seutaatia 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 Seuta?atia 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, 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 TUPU TAFA?IFA LE AIGA SA-FONOTI I LOTOFAGA ATUA: LUFILUFI O TUMUA:
24.] Usuia Seutaatia 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 o Lufilufi: 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 Seutaatia 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).
FONOTI, VA?ASA: FIAME SA?OFAAPITO 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 LE FA?ALUPEGA O SAMOA: Samoa Atoa.
Tulouna oe Pule
Tulouna a Tumua
Tulouna Alataua ma Itu?au
Tulouna Aiga i le tai
Tulouna le Va?a o Fonoti

O LE FA?ALUPEGA O LOTOFAGA: Mata?tufu, Lotofaga, Vavau.
Tulouna pa?ia o le Aiga Salevalasi ma la latou tama
Lau afioga a le sa?o fa?apito Fiame ma lou faleagafulu
Maliu mai ali?imau o faleupolu
Susu mai le va?a taumualasi
Ma le Aiga Sa-Sitagata
Alaalata?i le mamalu o le Faleatua

GAFA O LILOMAIAVA VAE-OLE-NOFOA-FIA: PALAULI: SATUIMALUFILUFI: SAFOTU.

Mafua?aga O Le Suafa: Lilomaiava

Na alu e galue ia Tiumalumatua. Ona alu ifo lea i tai o ta?atia le atu. Ona fesili lea; Se atu lea mai fea? Ona tali atu lea o lo latou aiga; o le atu na sau ma le toeaina o Lilo mai ava (old man Lilo brought it from the reef channel). Ona fa?apea lea o le alii; Ua lelei, ua maua le igoa o sio?u atalii o Tiumalumalilomaiava.

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. Usu mai le Tuiatua Fa?asoutele o Ti?avea ia Talalaufala, fa?aee le gafa: o Fililesalue (teine).
6. Usuia Fililesalue e Leali?ifanovalevale i Palauli, fa?aee le gafa: o Popoai (teine), Taufaito?a (teine).
TUI-TOGA LE TUPU O TONGA:
7. Usuia Popoai e le #1 Tui-Toga (viii), faaee le gafa: o Togialelei (maliu, e le?i usu gafa), ma Tuiavi?i (tama).
8. Usuia Taufaito?a e le #2 Tui-Toga (viii), fa?aee le gafa o Tui-Toga Puipuifatu (tama: Fanaua Tui-Toga Manaia na usu ia Nafanua, Tui-Toga Faisautele na usu ia Painuulasi)
9.] Usu Tuiavi?i ia Siaposuisui le afafine o Pei i Sagafili, faaee le gafa: o Tuifa?asisina.
10. Toe usu ia Tuiavi?i ia Letele Talaeia le afafine o Mata?afa i Ululoloa Faleata, fa?aee le gafa o Taua?aletoa (tama: tala le gafa ia Mata?afa Amaile), ma Unisialetoa (teine: tala le gafa ia Manalelei Talaleomalie, le tina ole Tupu o Fonoti).
LILOMAIAVA: VAE-OLE-NOFOA-FIA: PALAULI, SAGAFILI/SATUIMALUFILUFI, SAFOTU:
11. Usu Tuifa?asisina ia Ta?atiaifaleolo le afafine o Taito i Satapuala, faaee le gafa: o Tiumalumatua.
12. Usu Tiumalumatua ia Maseimaava le afafine o Ugapo i Falealupo, faaee le gafa: o Tuimalumalilomaiava.
13.] Usu Tiumalumalilomaiava ia Fuataifa?aula le afafine o Silofau i Papa, faaee le gafa: o Lilomaiava Nailevaiiliili, ma Tumailagi.
14. Toe usu Tiumalumalilomaiava ia Tusanilefaiaao le afafine o manu?alesa i Safata, faaee le gafa: o Toeolesulusulu.
USUGA A LILOMAIAVA NAILEVAIILIILI VAE-OLE-NOFOA-FIA: OLE VA?A-NOFOA-TOLU:
15. Usu Lilomaiava Nailevaiiliili i le alo o Mata?afa i Palauli, faaee le gafa: o Salu.
16. Toe usu Lilomaiava Nailevaiiliili ia Lamagautuloa le alo o Masoe i Asau, faaee le gafa: o Leilua, Faliuga, Tauavamea, ma Lomialagi (teine).
17. Toe usu Lilomaiava Nailevaiiliili ia Talaepa mai Siumu, faaee le gafa: o Tilafono, Fa?avaoga, ma Ufagapiu (teine).
18. Toe usu Lilomaiava Nailevaiiliili ia Tunupu?e le alo o Valomua i Satupaitea, faaee le gafa: o Seve, ma Tilimafana.
19. Toe usuia e Lilomaiava Nailevaiiliili ia Leofao (uso o Tunupu?e) le isi alo o Valomua i Satupaitea, faaee le gafa: o Aiolupotea Nonumea, ma Aigagalefili (teine).
20. Toe usu Lilomaiava Nailevaiiliili ia Sinagautaala le afafine o Tuitele i Leone, faaee le gafa: o Momo, ma I?aulualo.
21. Toe usu Lilomaiava Nailevaiiliili ia Samala?ulu le afafine o Faumuina i Faleata, faaee le gafa: o Le-tama-a-le-aitu-ma-le-tagata.
NOFOA-TOLU VAE-OLE-NOFOA-FIA SEUTATIA LE MAOTA O MULINUU I LUFILUFI ATUA:
O le ulua?i suafa Nofoa-tolu lea i Lufilufi. O le uiga o le suafa Vae-ole-nofoa-fia po o le Va?a-nofoa-tolu e fa?amanatu ai ia suafa o le Lilomaiava i afioaga nei e tolu fa?apea:
1. O le suafa Lilomaiava i Palauli i Vai?iliili.
2. O le suafa Lilomaiava i Sagafili po?o Satuimalufilufi.
3. O le suafa Lilomaiava i Finao i Safotu i Savaii.
FONOTI TUPU TAFA?IFA LE AIGA SA-FONOTI I LOTOFAGA ATUA: LUFILUFI O TUMUA:
22.] Usu Lilomaiava Nailevaiiliili o Palauli ia Seutaatia o Mulinu?u i Lufilufi (le afafine ulumatua ?feagaiga ale aiga? o Muagututi?a le atalii o le Tupu o Fonoti, ia Poto le afafine o Amituana?amanaia o Si?ufaitoto?a o Faleata), faaee le gafa: o Nofoa-tolu Lilomaiava Vae-ole-nofoa-fia (tama: Suafa Nofoatolu o Lufilufi: 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 Seutaatia ma Lilomaiva Nailevaiiliili Vaeolenofofia ? Satuimalufilufi).
23.] Usu Nofoatolu Lilomaiava Vaeolenofoafia ia Sinaivaiana le afaine o Va?afusuaga o Faga i Savaii, faaee 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).
FONOTI, VA?ASA: FIAME SA?OFAAPITO LE AIGA PA?IA O SA-LEVALASI I LOTOFAGA ATUA:
24.] Usu Fonoti Nofoatolu Laufeti?iti?i o Mulinu?u i Lufilufi ia Va?asa le afafine o Fiame Muagututi?a le Sa?ofa?apito ma le Aiga Pa?ia o Sa-Levalasi 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 o Lotofaga Atua].

AOAO TETELE FA?ALUPEGA LUFILUFI:
Tulouna le Tui-Atua ma ou tu?itu?i
Susu mai Lufilufi, Le to?aono ma le saofa?iga
Susu i la?ua matua ma le a?ai a le tupu
Alaalata?i to?oto?o o Lalogafu?afu?a ma oe le tumua.

O LE FA?ALUPEGA O SAGAFILI: Sagafili, Palauli ma Safotu; e ta?ua o le Nofoafia. O itumalo ia e tolu o le aiga SaLilomaiava e latou te e?e ina fa?atasi le suafa: Lilomaiava.
Tulouna oe Satuimalufilufi
Tulouna oe le itu?au tasi
Tulouna oe le malu Ma?auga
Tulouna a lau fetalaiga a Pei
Susu mai lou tapa?au ?o Tuifa?asisina
Susu mai Nofoafia (Sagafili, Palauli ma Safotu).

TOFIGA OLE MALO A LE TUPU TAFA?IFA O SAMOA O FONOTI:

FA?ALUPEGA 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 Tuiatua.
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. (Sa?iliga Malo o Asiata ia Fonoti)
OLE VA?A O FONOTI: Samamea, Maasina, Lona, Taelefaga, Salimu Ma Maauga, Musumusu, Falefa, Sanone, Gagaemalae, Saleapaga, Sagapolu, Falevao, Sauago, Saletele, Uafato, Lalomauga, Manunu, Faleapuna, Lufilufi, Saluafata, Fusi, Salelesi, Safanua, Fagaloa, Solosolo, Luatuanu?u.

MAVAEGA A FONOTI LE TUPU MA LONA USO O TOLE?AFOA:
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 fa?ae?e o ia i le pou pepe o leisi tala o le Maota o Mulinu'u Lalogafu'afu'a ma Sepolata'emo i Lufilufi o Tumua Atua.

Ona agiagi atu ai lea o le Tupu 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. O LE AO OLE TONUMAIPE'A, O LE A IA TE OE MA LAU FANAU. O le a e saofia le Aumaga, o le mea lea e ta?ua ai le aumaga e pa?ia. Ona ole Ao o Tonumaipe'a ua i ai. E te afio i le fala, Na?o oe lava e te nofo i le fala i fafo, E sa seisi 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, O le a e Tuia?ana Ave?aumalaga! 0 le a fa?asino fo?i ia te oe upu o le 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, 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.

O le mavaega lea nai i Mulinu?u Lalogafu'afu'a ma Sepolata'emo i Lufilufi Atua, a le Tupu o Fonoti ma lona uso o Va?afusu?aga Tole?afoa. O lo?o tausi iai Samoa i lenei mavaega e o?o mai i lea so.

O Tofiga ole Tupu o Fonoti i lana fanau o Muagututi?a male teine o Falenaoti:
Na ioe Tumua i le malelega a le Tupu o Fonoti e fa?apea: MUAGUTUTI?A, O le a e alu ma lou Muagututi?a, Ma lou Fuatino, Ma lou Faumuina, Ma lou Melegalenu?u. E te nofo i Mulifusi. E te tua ia Sa-Tuala, Ae tausi oe e Leulumoega.
Ole teine o FALENAOTI: Ole MA?OPU O TUALA ma SALA.

E tele isi mea ta?ua na maua mai e tagata i le na aso mai tofiga a le Tupu ina o le a maliu. Tai nane fo?i ma tofiga uma mai lona Malo ma le tele o isi ua le maitaulia, o lea lava e o?o mai i lea so ana tulaga mamalu. E le mafai ona suia ma o lo?o aga?i pea iai fa?aupuga a Samoa i ana mea e fai. ?O Samoa ua uma ona tofi..?

FA?ALUPEGA O LE VA?A O FONOTI:
Afio o Ulualofaiga ma le matua o Talamaivao
Le pa?ia i le to?afa ma e na ta?ita?i ma Atua Lefauono
Le afio o le Gafa, ma le Aiga pa?ia o Salevalasi
Lo la to?alua o Laumea ma Olaaiga ma Puleifia.

FA?ALUPEGA O FAGALOA: Taelefaga
Tulouna Aiga pa?ia o Salevalasi
Afio le Tui-Atua ma le Atigaga
Tulouna Oe le Va?a o Fonoti.

FONOTI, VA?ASA: FIAME SA?OFAAPITO 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 Muagututi�, 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).

Tupu Tafa?ifa o Salamasina ma Fonoti o lo?o lagomau i le Aiga Pa?ia o Sa-Levalasi i Mulifusi ma Tanumaleu, po?o le Malae o Papa i Lotofaga, Atua.

AIGA E LUA O SAMOA: Na fa?avae mai ile Tuia?ana Tamaalelagi ma lona falesefulu. Ole Aiga Pa?ia o Sa-Levalasi ma le Aiga Fa?alagilagi Le Aiga Sa-Tuala. O Aiga fa?avae ma le faitaulia a ia e lua o lo?o ta?oto ai gafa Tautupu ma gafa Tautamali?i o Samoa. Na mavae ai fo?i le ulua?i Tupu Tafa?ifa o Salamasina ia Tumua ma Aiga mai i lona fa?atafa i Lotofaga, ua pa?ia o aiga e lua ole Aiga Paia o Sa-Levalasi male Aiga Sa-Tuala e tausi i Papa ma Aiga, ma latou toga ua pa?ia ole Pulu male Leuleu.

The Current Successor: Ole tofa le Afioga o Fonoti Tuala Le Sa?oalii Kamilo Brown o Lotofaga le Aiga Pa?ia o SaLevalasi i Lotofaga Atua, ma le Aiga SaTuala ma Sala.

OLE FIAME LE SA?OFA?APITO MA LE MALAE O LOTOFAGA I ATUA:
Na ta?oto le fa?atafa o le Tupu Tafa?ifa o Salamasina ile Malae o Mulifusi i Matafagatele, ua ta?ua nei ole Malae o Lotofaga Atua i aso nei. Na to?ai le toma?aga a Manalelei Talaleomalie ia Tupuola Folopapa i Tanumaleu, ole Malae ua ta?ua o Lotofaga Atua i aso nei. Ona o?o mai lea ile taimi o Fiame Muagututi?a o ia lea na fa?ato?a sa?ofa?apito ole Malae ua ta?ua nei o Lotofaga i Atua, le Maota o Fiame le Sa?ofa?apito Muagututi?a o Lotofaga Atua. Ole Malae ole fa?autugatagi.

O le ulua?i Fiame o Ufui?avaopupu i Tanumaleu po?o le Malae o Lotofaga i Atua lea ua ta?ua ai nei, na usu ia Levalasi le alo o Tapu o Letaupe i Mata?tufu, fotuai mai o alii nei o Tuiatua, ma le alii o Muagututi?a lea na soso?o ma lona tama ile nofoia ole Fiame. O Fiame Muagututi?a na si?� 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. O ulua?i sa?o sa ala?ala i Tanumaleu lea ua ta?ua nei ole Malae o Lotofaga i Atua, o Tupuola ma Seinafolava. O lo la fa?alagina e fa?apea: Afio mai e na ulua?i sa?o Tupuola ma Seinafolava, Afio mai le fale agafulu o Fiame, Afio mai le falevalu o Seinafolava, Afio mai fa?aulu?ulu Teoteo ma Tumanuvao, Afio mai le ali?i ole ao le tupe na tago?esea Amituana?i, Maliu mai ali?imau o faleupolu Fa?atili ma Lemauga, Susu mai Sitagata ma le va?� na taumualasi ma le aiga Sasitagata, mamalu mai le faleatua.

Gafa o Fiame Muagututi?a le Sa?ofa?apito ma le Aiga Pa?ia o Salevalasi i Lotofaga Atua:
1. Usu #2 Tuiavi?i ia Leteleotalaia le afafine o Mata?afa i Ululoloa faaee le gafa o Taua?aletoa (tama), ma Unusialetoa (teine).
2. Usu #4 Taua?aletoa ia Falenaoti le afafine o Tauilili i Amaile faaee le gafa o Tago (tama), Tupuola (tama), ma Pafuti (teine).
3. Usu Tupuola ia Lifuti le afafine o Loai i Lotofaga, faaee le gafa o Seigafolava (tama).
4. Usu Seigafolava ia Taufagalupe le afafine o Leilua i Sagone, faaee le gafa o Samatau?a Siolosega (tama).
5. Usu Samatau?a Siolosega ia Sivaenae le alo o Po?elaga i Lepa, fa?aee le gafa: o Fiame Ufi?avaopupu (tama: Ole Ulua?i Fiame o Lotofaga), ma Taufau (teine).
6. Usu Fiame Ufi?avaopupu ia Levalasi le alo o Tapu o Letaupe i Mata?tufu, fa?aee le gafa: o Tuiatua (tama matua: O le Alii o Aiga), ma Muagututi?a (tama: o Muagututi?a lea na suafa ia Fiame o Lotofaga Atua, na soso?o mai i lona tama o Fiame Ufi?avaopupu).
7.] Usu Fiame Muagututi?a le sa?ofaapito 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) ? (Ole fanau to?afa lenei o lo?o fa?alupe nei i Lotofaga 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).
8.] Usuia Va?asa e Fonoti Nofoatolu Laufeti?iti?i o 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].

TALA I LE MAFUA?AGA UA ALI?ITA?I AI FALEATA I LE SUAFA FAUMUINA: UNE LE MATA?AFA O FALEATA I ATUA:

Ua maliu Tuia?ana Tuiatua Faumuina le Tupufia ona tau ai lea o le taua ina ua fia tupu uma le fanau a Faumuina, e iai Fonoti, o le teine o Samala?ulu, ma Va?afusuaga Tole?afoa; ?le Tupufia o le Faumuina?.

Ona papae ai lea o lo latou taua i Leulumoega. Ua uma le taua ua manumalo Fonoti ma avea ma Tupu Tafa?ifa o Samoa. Ona finagalo ai lea o le tupu e fia asia le itumalo o Faleata. Ona o le tasi lenei o itumalo na tau malosi i le itutaua a le Tupu o Fonoti. O Fonoti o lona tina Manalelei po?o Talaleomalie, o Manalelei Talaleomalie o lona tina Aloalonei, o Aloalonei o lona tina Unusialetoa, o Unusialetoa o lona tina Letele-o-Talaia le alo o Mata?afa o Ululoloa i Faleata, o le fai?a lea a Fonoti le Tupu ma Faleata i lena vaitau o le soifuaga.

Na malaga ai lea o le Tupu o Fonoti i Faleata. O iai i Vaimoso le tagata malosi ma le toa lenei e igoa ia Tiufea. Ona alu ane ai lea o Tiufea ia Fonoti ma lana manulele. Ua fa?alele manu nei le Tupu o Fonoti ma Tiufea. Ua fa?alele e le Tupu o Fonoti le manulele a Tiufea, ua lele aluga ma ifo mai ma tu i le a?ao o le Tupu. Ona fa?alele lea e Tiufea o lana manulele, ua na ona apata e fia lele ma pa?u mai ua tu i le ua o Tiufea. Ua fa?apea lava ona faia e le manulele le apata e fia lele, ma pa?u mai ma tu i le ua o Tiufea.

Ona malele lea o le TUPU O FONOTI ia Tiufea ma Faleata a?o potopoto iai ma le Tupu. ?TIUFEA! Tu?u lou igoa o Tiufea, ae o le a e igoa ia ?MANULELEUA? e manatua ai pea e Faleata lenei lava aso.? O lona tau, O le?a ou ?UNE? lou Ao o le ?MATA?AFA I ATUA?. Ae aumai le suafa o lo?u tama o ?FAUMUINA ETE ALIITA?I IAI (Faleata)?. O to?oto?o fo?i ia o i Faleata Sasa?e ua fa iai to?oto?o o Faleata e o?o mai i aso nei. ?Puni loa le Mata?afa, ae puni matatogo Faleata?.

GAFA O MANALELEI TALALEOMALIE LE TINA O LE TUPU TAFA?IFA O FONOTI:
1. Usu #2 Tuiavi?i le alo o Tui-Toga (viii) ia Letele Talaeia le alo o Mata?afa i Ululoloa Faleata, fa?aee le gafa o Taua?aletoa (tama), ma Unisialetoa (teine).
2. Usuia Unisialetoa e Malietoa Sa o Mulifanua, fa?aee le gafa o Togia, Ifopo, ma Aloalonei (teine).
3.] Usuia Aloalonei e Vaovasa o Gataivai i Savaii, fa?aee le gafa o Manalelei (teine: po?o Talaleomalie).
4.] Usuia Manalelei po?o Talaleomalie e Tuia?ana Tuiatua Faumuina Le Tupufia, fa?aee le gafa o Fonoti (tama ulumatua ?Ole Alii o Aiga?, ma le Tupu Tafa?ifa o Samoa).
5. 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?).
6. Usu #1 Muagututi?a ia Poto le alo Amituana?amanaia o Si?ufaitoto?a i Faleata, fa?aee le gafa: o Seutaatia (teine ulumatua ?Feagaiga ale Aiga?, na tofia e ala?ala ile Maota o Mulinu?u Lalogafu?afu?a ma Sepolata?emo i Lufilufi o Tumua Atua).
7. Usuia Seutaatia 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: Ulua?i suafa ?Nofoatolu? na e?e ile Maota o Mulinu?u Lalogafu?afu?a ma Sepolata?emo i Lufilufi o Tumua Atua)
8. 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].
9.] Usu Fonoti Nofoatolu Laufeti?iti?i o Mulinu?u i Lufilufi Atua 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 o Lotofaga Atua] - (Fonoti o Lotofaga Atua o suli tau toto ma le suafa o Fonoti le Tupu Tafa?ifa o Samoa)

Christian Teoteo Tiatia Fonoti Brown
Sa-Fonoti o Lalovaea ma Lotofaga i Atua
ma le Aiga Pa?ia o Sa-Levalasi i Lotofaga Atua.

(?e ufiufi a le tama?imoa i le tanoa, ae ioio lava..?)

Link to Post at Fonoti Website:http://chrisb1967.wordpress.com/2009...
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PETITION FOR SELF GOVERNMENT IN SAMOA BY HON FONOTI IN 1944, AND THE UNITED NATIONS APPROVAL IN 19467/9/08
 
The Petition for Self-Government in Samoa by leader Hon Fonoti in 1944, and the United Nations Approval on the 13th December 1946. The Newly Samoan Flag was Raised on the 1st June 1948. Samoa?s Freedom!

The petition for self-government in 1944 by leader Faipule Hon Fonoti that presented directly to New Zealand Governor-General Sir Cyral Newall in June, and much more directly to the Prime Minister the 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 also 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 Vaimoso the last in 1942. The founder and leader of Samoa Democratic Party in 1953. When the New Zealand Governor-General Sir. Cyril Newall and New Zealand Prime Minister Mr. Peter Fraser visited Samoa in 1944, leader Hon J.B. Fonoti presented them directly a Petition for Self-Government in Samoa. While welcoming, leader 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 Governor?s 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 Zealand?s 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 etc.

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 Issued 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 people?s 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 Fonoti?s 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, it?s 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, and Personal Tax Services.

TO VIEW ORIGINAL DOCUMENTATION AND MORE CLICK ON URL: http://fonoti.wordpress.com/2008/12/27/
some-original-copies-of-minutes-taken-on-hon-fonoti-petition-for-self-government-directly-presented-to-nz-pm-hon-p-fraser-in-1944/

FONOTI BROWN SAMOA HISTORY AND GENEALOGY SITES FYI:
1. www.fonoti.tribalpages.com
2. www.chrisb1967.wordpress.com
3. www.fonoti.wordpress.com
4. www.toaosamoa.wordpress.com

CLICK ON URL LINKS BELOW TO VIEW:

1. Documents on Hon Fonoti Petition in 1944: http:/ /fonoti.wordpress.com/2008/12/27/s
 ome-original-copies-of-minutes-taken-on-hon-fonoti-petition-for-self-government-directly-presented-to-nz-pm-hon-p-fraser-in-1944/

2. Court Documents 1952: Mata'afa Vs Fonoti: http://fonoti.wordpress.com/2008/11/...

LEADER HON FONOTI OF WESTERN SAMOA GLOBAL RECOGNITION AND RATED THE SAME LEVEL AS GANDHI OF INDIA AND THREE OTHERS FOR INTERNATIONAL WORLD PEACE AND FREEDOM.

Hon J.B. Fonoti A Major Global Recognition For World Peace and Freedom 1945. By Regents Professor Paul Gordon Lauren.

Paul Gordon Lauren, Ph.D. Biography
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. He has published many articles, chapters, and eleven books, all or portions of which have been translated into seven different languages, including the widely-read Force and Statecraft, the highly-acclaimed The Evolution of International Human Rights: Visions Seen nominated for a Pulitzer Prize, and the award-winning Power and Prejudice: The Politics and Diplomacy of Racial Discrimination. Professor Lauren has received the Distinguished Scholar Award, Outstanding Advisor to Students Award, the Most Inspirational Teacher Award, the Robert Pantzer Award, and the Award for Distinguished Service to International Education at The University of Montana as well as the CASE Professor of the Year Award and the Governor?s Humanities Award. He served as the founding director of the Maureen and Mike Mansfield Center and as the Mansfield Professor of Ethics and Public Affairs. In addition, he has been a Senior Fulbright Scholar, a Senior Fulbright Specialist, a Woodrow Wilson Fellow, a Peace Fellow, a Rockefeller Foundation Humanities Fellow, and a Distinguished Lecturer for the U.S. Department of State. 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.

Leader Hon Fonoti of Western Samoa rated at the same level as Gandhi of India and three others for World Peace and Freedom 1945:

FROM BOOK: The Evolution of International Human Rights; visions seen; by Paul Gordon Lauren. Edition 2. (Page 176: Chapter 6)

Peace and a Charter with Human Rights:
Peace, in their mind, thus required that ?all human beings, irrespective of race, creed, or sex, have the right to persue both their material well-being and their spiritual development in conditions of freedom and dignity, of economic security, and equal opportunity.

Many also began to define peace as more clearly entailing the protection of civil and political rights for all people. After their own recent history, they will no longer willing to accept the old proposition that how a government treated its own people remained an exclusive and simple matter of ?domestic jurisdiction.? The crushing of all opposition, the denial of freedom of speech and assembly, the elimination of due process, and the expansion of the power of the state over the lives of individuals and groups by Hitler, Mussolini, and the militarists in Japan ? all behind the protective shield of national sovereignty ? convinced them that the abuse of rights at home could all too quickly spill over national borders and lead to war and even genocide. ?As basic human rights are protected in each country, the prevention of war is made easier,? declared the Commission to Study the Organisation of Peace. The reason for this, they believed, could be stated directly and in light of recent experience:

Now, 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 INTERNATIONA 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?.

They adamantly rejected the plan by South Africa to annex South-West Africa and passed two important resolutions. One of these sought to take reports about the conditions within the trust territories and place them in the hands of the General Assembly as a whole where they could be discussed by determined and vocal advocates of decolonization. A second resolution called on those members who administered trust territories to convene special conferences of representatives of the peoples living in these lands in order that they might articulate their wishes and aspirations for self-government. Such action, they declared, would help to give practical effect to both the letter and the spirit of the human rights provisions within the Charter itself.

BOOK INTRO: The Evolution of International Human Rights; visions seen; by Paul Gordon Lauren. Edition 2.

This widely acclaimed and highly regarded book, embraced by students, scholars, policymakers, and activists, now appears in a new edition. Using the theme of visions seen by those who dreamed of what might be, Lauren explores the dramatic transformation of a world patterned by centuries of traditional structures of authority, gender abuse, racial prejudice, class divisions and slavery, colonial empires, and claims of national sovereignty into a global community that now boldly proclaims that the way governments treat their own people is a matter of international concern?and sets the goal of human rights ?for all peoples and all nations.? 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.

More details
The evolution of international human rights: visions seen
By Paul Gordon Lauren
Edition: 2, illustrated
Published by University of Pennsylvania Press, 2003
ISBN 081221854X, 9780812218541
397 pages. (Copy of Page 176 from book below)

Click on url link to view uploaded image of the cover and page of the book: http://chrisb1967.wordpress.com/2009...

THE INDEPENDENCE STATE OF SAMOA:

THE LEADER OF SAMOA: HON FONOTI MATA?UTIA JOHN BROWN GOVERNMENT APPOINTMENTS OF HIS WISH FOR THE OFFICIAL CONSTITUTIONAL GOVERNMENT OF SAMOA IN 1954-57.

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 Tualaulelei, Hon Gatoloai Peseta, Hon To?omata and Hon Va?ai Kolone,
Hon H.W. Moors and Hon A.M. Gurau, BE CONFIRMED.
Hon Fiame Mata?afa Faumuina Mulinuu (ii) as for 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).

NOTE: Hon Fonoti Mata?utia Ioane Brown of Lotofaga is a direct desendant of King Fonoti Tupu Tafa?ifa of Samoa.

KING FONOTI TUPU TAFA?IFA OF SAMOA GENEALOGY LINE AND TITLE SUCCESSION FROM PALACE OF MULINU?U AT LUFILUFI TUMUA THE PRINCIPAL PLACE, TO THE SACRED FAMILY OF SALEVALASI OR LE AIGA PA?IA O SALEVALASI I LOTOFAGA ATUA.

1. Tuia?ana Tuiatua Faumuina Ma Le Tupufia, son of Tuia?ana Tuiatua Sina and Titoi?aivao, first marriage to Manalelei or Talaleomalie, the daughter of Vaovasamanaia of Gataivai village in Savai?i, they begot Fonoti (boy: eldest as ?O Le Ali?i o Aiga?, became King Fonoti Tupu Tafa?ifa of Samoa: The Four Sided Title Kingship of Samoa: Tuia?ana, Tuiatua, Vaetamasoali?i, Gatoaitele).
2.] King Fonoti Tupu Tafa?ifa first marriage to Fuatino, the daughter of high Chief To?alepaiali?i of Satapuala village the Satuala family, they begot Muagututi?a (boy: eldest as ?O Le Ali?i O Aiga)
KING FONOTI TUPU TAFA?IFA OF SAMOA LINE: THE PALACE OF MULINU?U IN LUFILUFI TUMUA TO THE SACRED FAMILY OR LE AIGA PAIA O SALEVALASI LOTOFAGA ATUA.
3. Muagututi?a, the eldest son of King Fonoti Tupu Tafa?ifa and Fuatino, first marriage to Poto, the daughter of high Chief Amituana?amanaia of Si?ufaitoto?a at Faleata in Upolu, they begot Seutatia (girl: eldest as ?Feagaiga A Le Aiga?, and remain occupier to the Palace of Mulinu'u in Lufilufi)
4.] Seutatia of the Palace of Mulinu'u in Lufilufi the Feagaiga ale Aiga and the eldest daughter of Muagututi?a and Poto, married to Lilomaiava Nailevai?ili?ili a high Chief of Palauli in Savai?i island, they begot Nofoa-tolu Lilomaiava Vae-ole-nofoa-fia (boy: This was The Very First ?Nofoa-tolu? Title that was honoured and bestowed at the Palace of Mulinu?u Lalogafu?afu?a and Sepolata?emo in Lufilufi Tumua Atua. The Nofoatolu title in Lufilufi is the reminding of this marriage of Setatia and with the Lilomaiava family).
5. Nofoatolu Lilomaiava Vaeolenofoafia married to Sinaivaiana, the daughter of high chief Va?afusuaga of Faga village in Savai?i island, they begot Fonoti Nofoatolu Laufeti?iti?i (boy: SA-FONOTI FAMILY OF LOTOFAGA ATUA)
FONOTI OF LOTOFAGA: VA?ASA: FIAME LE SA?O FA?APITO MA LE AIGA PA?IA O SA-LEVALASI [THE SACRED FAMILY OF SALEVALASI] AT LOTOFAGA ATUA.
6.] Fonoti Nofoatolu Laufeti?iti?i from the Palace of Mulinu'u in Lufilufi married to Va?asa, the daughter of Fiame Le Sa'ofa'apito Muagututi?a and the sacred family of Sa-Levalasi at Lotofaga Atua, they begot Fonoti Oliovaigafa (boy: eldest as ?O Le Ali?i O Aiga?. Fonoti Oliovaigafa was requested by Molio?o and the Ailaoa to be the High Chief in Faleapuna district at his house was called Vainiu. He left and never went back to Lotofaga and his succession to Paramount Title Fonoti of Lotofaga was ended, Fonoti Oliovaigafa also had no children), Nofoatolu Ti?auliva?a (boy), and Lagouta (girl).
7. Nofoatolu Ti?auliva?a, son of Fonoti Nofoatolu Laufeti?iti?i and Va?asa Fiame Muagututi?a, married to Tamasailau, the daughter of high chief Lualemana of Asu village in Tutuila island, they begot Nofoatolu Ti?auliva?a (ii) (boy).
8. Nofoatolu Ti?auliva?a (ii) first marriage to Sologaliua, the daughter of high chief Sialega of Nu?uuli in Tutuila island, they begot Fonoti Nofoatolu Fata (boy: eldest as ?O Le Ali?i O Aiga), and Taelimu (girl).
8. Nofoatolu Ti?auliva?a (ii) second marriage to Timaima, the daughter of chief Lolo Salulu of Salani village, Falealili in Upolu, they begot Nofoatolu Tamasipani (boy), and Fualeva (girl)
8. Nofoatolu Ti?auliva?a (ii) third marriage to Sina, the daughter of chief Gaugau of Sapapali?i village in Savai?I, they begot Nofoatolu Salatielu (boy), and Nofoatolu Fata (boy)
9. Fonoti Nofoatolu Fata, the eldest son of Nofoatolu Ti?auliva?a (ii) and Sologaliua, married to Teoteo Taufagalupe, the daughter of Seinafolava, of Lotofaga in Upolu, they begot Fonoti Teoteo Tuipu?avai (boy).
10. Fonoti Teoteo Tuipu?avai married to Saumaloto, the daughter of high chief Tuala Tamalelagi of Safa?ato?a at Lefaga in Upolu, they begot Muaimana (girl: eldest as ?Feagaiga A Le Aiga?), Fonoti Tuala Sola (boy), Gauifaiva Samuela (boy), Poto (girl), and Fipe (girl).
11. Muaimana as Feagaiga A Le Aiga and eldest daughter of Fonoti Teoteo Tuipu?avai and Saumaloto, first marriage to Teleso of Si?umu at Mulivai village in Upolu, they begot Fonoti Pua?a (boy: eldest), Lasela (girl), Leota Tafilipepe Ioane (boy).
11. Muaimana as Feagaiga A Le Aiga and eldest daughter of Fonoti Teoteo Tuipu?avai and Saumaloto, second marriage to Tafea Maioa Elise, the son of Lupe Tafea Tuai?ipuniu and Fonoti Letaupe Tuipalepale of Mata?tufu at Lotofaga Atua, they begot Tafea Lomano Maioa (boy).
12. Tafea Lomano Maioa, son of Muaimana ?Feagaiga A Le Aiga? and Tafea Elise, married to Anne Vaelua Brown, the daughter of Paramount High Chief ?Tuimanu?a Alexander Brown? of Ti?avea at Aleipata Upolu ? A Scotishman from Scotland in Great Britain, they begot Ola Mika Brown (boy: eldest), Fonoti Mata?utia John Brown (boy: Paramount Title Fonoti of Lotofaga, Atua), Tasala Brown (boy), Bella Brown (girl), and Fiava?ai Brown (girl).
13.] Hon Fonoti Mata?utia John Brown married to Luisa, the daughter of L.M.S. Pastor Rev. Ieremia Manulesa FS Mata?utia Tuala of Sataua, Lealatele, Leauva?a and Amoa in Savai?i and Upolu, they begot twelve children: Uatogitau Alosio Fonoti Brown (boy), Fonoti Letaupe Ioane Jr. Brown (boy: 1953: Title Fonoti Letaupe of Matatufu), 14. Fonoti Inu Saufo?i Brown (boy: 1975: Paramount Title Fonoti of Lotofaga Atua), Hon Teoteo Asiasi?au Tiatia Sauso?o Fonoti Brown (boy: Govt. MP x 3-1973 to 1984), 15. Fonoti Tuala Le Sa?oalii Kamilo Brown (boy: 1963: Paramount chief title of Satuala, and 2003: Paramount Title Fonoti of Lotofaga Atua), Falesefulu-o-TualamaSala Judith Fonoti Brown-Gibbs (girl), Lili?i Sae Benedict Fonoti Brown (boy), Lemalu Galusina Lalogafau Lui Paulo Asalemo Fonoti Brown (boy), Sailivao Peter Fonoti Brown (boy), Feiloa?ivao Paulo Fonoti Brown (boy), Tagaloamamana Inu Tulo Fonoti Brown (boy), Samala?ulu Otila Fonoti Brown (girl).

GENEALOGY OF THE TITLE FIAME LE SA?OFAAPITO AND THE SACRED FAMILY OF SA-LEVALASI AT LOTOFAGA IN ATUA:
1. Samatau?a Siolosega married to Vaimoe, the daughter of Po?alaga in Lepa, they begot Fiame Ufi?avapupu (boy: the first title ?Fiame Le Sa?ofa?apito? of the sacred family of Salevalasi at Lotofaga Atua).
2. Fiame Ufi?avapupu married to Levalasi, the daughter of Tapu of Letaupe in Mata?tufu, they begot Tuiatua (boy: eldest as ?O le Alii o Aiga?), and Muagututi?a (boy: became the second Fiame after his father Fiame Ufi?avapupu).
3. Fiame Muagututi?a married to Masu, the daughter of Sitagata Timalesa in Lotofaga, they begot Leaegalesolo (boy; eldest), Fuiava?iliili (boy), Va?asa (girl), and Va?aloa (girl).
4.] Va?asa married to Fonoti Nofoatolu Laufeti?iti?i from Mulinu'u the Palace in Lufilufi, they begot Fonoti Oliovaigafa (boy: eldest as ?Ole Alii o Aiga?), Nofoatolu Ti?auliva?a (boy), and Lagouta (girl) ? [Sa-Fonoti of Lotofaga Atua: The home To-Date of king Fonoti Tupu Tafa'ifa of Samoa Family Genealogy Line ].

BRIEF HISTORY: FONOTI MATA?UTIA IOANE BROWN OF LALOVAEA AND LOTOFAGA ATUA. SA-FONOTI AND THE SACRED FAMILY OF SA-LEVALASI IN LOTOFAGA ATUA.

He Was Fonoti Mata?utia Ioane Brown of Lalovaea and Lotofaga Atua. Born 17 Feb 1901 and died 9 Oct 1974. His mother was Ann Vaelua Brown, a daughter of Tuimanu?a Alexander Brown of Ti?avea, a Scotishman and a Captain of his sails trading cargo ship from Great Britain in the 18th century. And his father was Tafea Fonoti Maioa of the Sa-Fonoti family in Lotofaga Atua, the line and descendants of King Fonoti Tupu Tafa?ifa of Samoa. He was educated at Marist Brothers School from 1908 to 1913. He worked with Westbrook and Burns Philip as a Salesman, and he became an entrepreneur himself and was the first Samoan successful businessman to distinguish himself in this field. He owned several successful companies, and about eighteen out-stations stores through out Upolu and Savai?i island, and also became the most successful planters and cattlemen. He owned a Bakery in Mata?tufu, A trading vessel called ?Star Of The Sea? and was engaged on a major Agricultural Development in Lotofaga from the age of 19.(in time he became The Most Successful of Planters and Cattlemen). He Established the First Primary School at Lotofaga which taught Agricultural Subjects. J.B. Fonoti Set up: The Samoa Traders Ltd.; The Mulifanua Trading Ltd.; and JB Fonoti Ltd. He also opened a Supermarket including a Bakery with delivery for Aleipata and Lotofaga district in Atua from his property in Lotofaga. He also operated a petrol station on that premises as well.

POLITICAL REFERENCE: Hon Fonoti Mata?utia Ioane Brown of Lalovaea and Lotofaga Atua. Born: 1901, Died: 1974. He is a direct descendant of King Fonoti Tupu Tafa?ifa of Samoa.

The First Samoan Successful Businessman, And a Very Successful Politician:
1.] The Leader of ?The Fono of Faipule? of Samoa from 1939 to 1947.
2.] The Leader of the MAU in Atua from 1935 to his last year for the MAU at Vaimoso in 1942.
3.] The Chairman for the Public Works Committee from 1948.
4.] A Member of the ?Legislative Assembly? from 1948 to 1952 and 1955 to 1957.
5.] A Member of the ?Working Committee of the Constitutional Convention of the Government of Samoa 1954 to 1957.
6.] The Founder and Leader of The Samoa Democratic Party established in 1951/1953.
7.] He was the first appointed joint Directors of the Bank of Western Samoa 1962/1963.
8.] A Member of the Copra Board of the Government of Samoa from 1957 to 1972.
9.] The Petition for Self-Government in 1944 by Hon Fonoti leader of Fono of Faipule that he presented directly to New Zealand Governor-General Sir Cyral Newall in June, and much more directly to the Prime Minister the Rt. Hon Peter Fraser on the 20-26th of December the same year 1944. The United Nations approval on the 13st December 1946. The newly Samoan flag was raised on the 1st June 1948. Samoa?s Freedom confirmed!
10.] A Major Global Recognition of Fonoti of Western Samoa, hes rated at the same level as Gandhi in India and three others for World Peace and Freedom 1945.
: FROM BOOK: The Evolution of International Human Rights; Visions Seen: Edition2: by Regents Professor Paul Gordon Lauren.
: - Peace and a Charter with Human Rights: (chapter 6: Page 176)
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: (Page 207)
The 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.

Hon Fonoti Mata?utia Ioane Brown achieved many goals in his lifetime. Believed to be the most generous and well respectful person in Samoa in his days. Hon J.B. Fonoti was very generous in every way in numerous of things for his district of Lotofaga, the community, the Government and his country of Samoa. The holder of the Paramount Kingly Title Fonoti of Lotofaga. An individual owner of up to 8,000 acres of Land in Lotofaga district called ?Oliula?. Hon Fonoti Mata?utia Ioane Brown was married to his wife Mrs Luisa Manulesa Mata?utia Tuala of Sataua, Lealatele, Leauvaa Amoa in Savaii and Upolu in year 1923 and have 12 children. Hon J.B. Fonoti died on the 9th of October 1974 and was buried at his land ?Oliula? at Lotofaga Atua. Fonoti Mata?utia Ioane Brown is a direct descendant of King Fonoti Tupu Tafa?ifa of Samoa.
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THE MT VAEA BAND UNBEATABLE SUCCESS IN 2006!11/29/07
 
[The Multiple Award Winning Special Dedication Album Produced by Christian Brown. To The Memories of His Beloved Parents, Brother And Sister.]

MT VAEA BAND� 'MAMA' ALBUM - [Album Released In March 2005.]

SOME OF THE COMMENTS:
RIANZ is excited MT VAEA BAND has won local acknowledgment with the coveted Tui for the Best Pacific Music Album says President ADAM HOLT.

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THE 'ALL-IN-ONE-HIT' OF SUCCESS! :
- Best Pacific Group Award @ PACIFIC MUSIC AWARDS 2006
- Best Pacific Album Award @ NZ TUI MUSIC AWARDS 2006
- Best Polynesian Album Award @ HAWAII MUSIC AWARDS 2006 [Peoples Choice]
- 4 Tracks Featured In The Movie 'SIONE'S WEDDING' 2006

BRIEF HISTORY:
Mt Vaea Band is a club band started back in the 1970's at the Mt Vaea Nite Club in Samoa - [One of the oldest clubs around in the Pacific].

POINT OF INTEREST:
[ Mt Vaea is a mountain, the burial place of famed Scottish novelist, poet and travel writer Robert Louis Stevens who died in Samoa in December 1894.]

Christian Brown
Executive Producer
Director
MTVBL.
Cell: 021-400400
Email: mtvbl1@gmail.com

DISTRIBUTION WEBSITES:
www.kingmusic.co.nz
http://www.kingmusic.co.nz/item_deta...
www.samoandreaming.com.au

MT VAEA BAND OTHER SITES:
http://www.blogger.com/profile/16066...
http://www.imeem.com/groups/JIF2H3Yn...
http://www.ilike.com/artist/Mt+Vaea+...
http://www.myspace.com/mtvaeabandmama

RELATED USEFUL SITES:
Fonoti Samoa Ancient and Political History: Genealogies Websites:
1. www.fonoti.tribalpages.com
2. www.chrisb1967.wordpress.com
3. www.fonoti.wordpress.com
4. www.toaosamoa.wordpress.com
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