Max Duval Final 1. A father and mother gave birth to a child; it was a boy. (VSOLT) ‘O Tafitofau ma ‘Ōgafau na fānau le la tama ‘o le tama.
2. They named it Tui, and then had nine more boys named Tui. (ona lea) Sā fa‘aigoa e lā‘ua ‘o ia ‘iā Tui, ona fānau lea ‘i ni tamatama e to‘aiva ma fa‘aigoa ‘uma lātou ‘iā Tui.
3. When they had a girl, they named her Sina. (ina ‘ua) Ina ‘ua lā‘ua fānau le la tama ‘o le teine, sā fa‘aigoaina ‘o ia ‘iā Sina.
4. One day, Sina saw a bird and wanted the bird for a husband. (Vsolt) ‘O le isi aso, sā va‘ai atu Sina ‘i le gogosina ma mana‘o e ‘avea le gogosina ma lana tāne.
5. Sina tells her brothers to look for the bird and then they go. (Ona lea) Sā ta‘u Sina ‘i ona tuagane e su‘e ‘i le gogosina, ona ō lea lātou.
6. Sina’s brothers went to look for the bird while Sina stayed at home. (a’o) ‘O tuagane o Sina sā ō e su‘e ‘i le gogosina ‘a‘o fa‘amuli ‘o Sina i le fale.
7. Sina’s brothers told her not to call out when they are away. (‘a/afai) ‘O tuagane o Sina sā ta‘u ‘iā ia e ‘aua le tauvala‘u pe ‘ā ō lātou.
8. Sina called out for Tui while her brothers were looking for the bird. (a’o) Sā tauvala‘au Sina ‘iā Tui ‘a‘o sā‘ili tuagane o Sina ‘i le gogosina.
9. When Sina called out, the spirit Tuioletafu’e came. (ina ua) Ina ‘ua tauvala‘au Sina, sā sau le sauali’i ‘o Tuioletafu‘e.
10. The demon wanted Sina to brush his hair. (VSOLT) Sā mana‘o le sauali’i e vā‘ili e Sina lona ulu.
11. Sina’s brothers return and then they sang Soufuna Sina. (ona lea) Sā toe fo‘i tuagane o Sina ona pepese lea ‘i le tagi “Soufuna Sina”.
12. Her brothers ran away from the demon. (vsolt) Sā sōsola tuagane o Sina mai le sauali’i.
13. The youngest Tui didn’t run away and then tied Tuioletafu’I’s hair to the house. (ona lea) Sā le‘i sola le ui‘i ona nonoa lea laulu o Tuiletafu‘e ‘i le fale.
14. When Tuioletafu’I wakes, he tried to catch Sina and Tui. (ina ua) Ina ‘ua ala Tuiletafu‘e, sā taumafai ‘o ia e pu‘e Sina ma Tui.
15. The house fell on Tuioletafu’e and he died. (vsolt) Sā pa‘ū le fale i luga o Tuiletafu‘e ma oti.
1. There was a couple, Tafitofau and 'Ogafau. Sā iai ulugāli'i, 'O Tafitofau ma ‘Ōgafau.
2. Tafitofau went into 'Ogafau. Na usu Tafitofau 'ia 'Ogafau.
3. And then they had ten male children. Ona fānau lea ia fānau tamatāne e to'asefulu.
4. And they had a girl. Ona fāanau lea i le tamateine.
5. Her name was Sina. 'O lona igoa 'O Sina.
6. They got older. 'Ua So'ona mātatua lātou.
7. And then Sina saw the gogosina. Ona va'ai atu lea 'O Sina i le gogosina.
8. When she saw the gogosina, she cried because she wanted it. Ina 'ua va'ai atu Sina i le gogosina, ia 'ua tagi pe'ā ia mana'o.
9. And then her brothers went to look for the gogosina, and told Sina not to call out. Ona lea ō nei tama ua alu su'e mai le gogosina ma fai ia Sina ua le se vala'au.
10. Sina did not listen and called out, "Tui! Tui!" E le fa'alogo o Sina ma vala'au, "Tui! Tui!"
11. And then Tuiletafu'e came. Ona lea sau mai tuiletafu'e.
12. Tuiletafu'e told Sina to comb his hair. O Tuiletafu'e ua fa'atonu ia Sina e vaili lana ulu.
13. When her brothers returned they were afraid. Ina 'ua toe sau tamatane ua fefe.
14. The older Tuis ran away, but the youngest Tui did not. Ua sōsola Tui mātutua, 'ae le sōsola Tui pito i la'itiiti.
15. The youngest Tui saved Sina's life. Ua fa'aola Tui pito i la'itiiti o Sina.
Christian Siania 10 May 2013 SAM 202 Instructor – Niko Patu Response to Soufuna Sina There is one theme that saturates the entirety of the fāgogo about Sina and her brothers. It is the relationship that exists between a brother and a sister and what the brother-sister bond entails. The word used by Samoans to describe that specific relationship is feagaiga, which literally means “covenant”. This short story or tale is written to instill the values and responsibilities of that covenant between a brother and a sister. This tala is not simply a rhyme, but rather a tool of instilment. It is usually used to instruct children of the importance the feagaiga holds among the people. Perhaps the most important things to recognize within this relational context is the mutual respect that exists between brothers and sisters. If you notice, when Sina sees a bird that she wants her brothers, without question, seek to fulfill their sisters desire. There is no contemplation amongst them. Their sister wants something (apparently not something that is destructive to her nor her siblings) and so they go out looking for the gogosina. That is the first aspect. Often times there is bickering between brothers when their sisters demand things. I too have argued. However, according to the story there should be no argument. As a brother I am obliged to do as my sister wishes and do so immediately. On the other hand the sister has the obligation to obey her brothers. She must listen to their commands. This idea is enforced in the conflict that occurs when Sina calls out for her brothers after they had strictly forbade her to do so. She calls for Tui and Tuiletafu’e (the ogre-like monster) comes instead. He forces Sina to do comb his hair. Whether it is a reference at a more explicit activity is of no import. The significant idea is that “bad things” occur when there is a violation in the feagaiga. Now another important idea is that of protection. Brothers must protect their sisters at all costs. Sina’s brothers when they return see that there is a giant in the fale and instead of standing up for their sister all of them flee in fear except the youngest Tui. Now, the violator, in this case Sina, does not automatically mean that the other party need not fulfill their obligations. Sina may have committed a breaking of the sacred covenant, but her brothers are never relieved of their duties. Thankfully for Sina, the youngest brother understands this and proceeds to free his sister from the monster thus fulfilling his obligation and responsibilities. While these themes of relational responsibility come out through the telling of the story there was another thing that stood out that was not said. It was that the youngest Tui received no praise for his actions. The reason I say that is because there is nothing necessarily extraordinary about what that Tui did. It is part of his responsibilities as a Samoan brother to look after his sister at all costs. His job is not to judge whether or not his sister fulfilled her obligations before he fulfilled his. His job is to respect his sister and to protect her. In the same way Samoan culture reflects these ideals.
Modern culture I feel has a tendency to war against this ideal or type of relationship. Much of modern culture is based upon “contract” rather than “covenant”. A contract can be voided if one party fails to live up to their particular obligations. A covenant cannot be voided. It holds almost sacred stature. No one voids a covenant because it says that despite what the other party may do, one must with all their might act upon their stated responsibilities. Simply, this story is one that reflects so deeply the type of culture Samoans are traditionally supposed to have. Reading and learning about these stories helps Samoans to realize the gifts that their culture has been blessed with. Sadly, much of Samoan culture in the Western World has been diluted as more “popular” cultures have found a way to infiltrate the Samoan home. It is without trepidation that I state that if Samoans cannot find a way to respect the relationships that exist between brothers and sisters, elders and youth, and the like that our culture will eventually move from its vibrancy to a mere skeleton based on ideals that are less than fa’a Samoa. Fa’afetai tele lava. Ia saga fa’amanuia atu le Atua ia ‘outou uma.
1. Sa iai le ulugali’i o’ tafitofau ma ‘ogafau a. there was a couple tiptofau and ogafau 2. Na usu tafitofau ‘iĀ ogafau a. tafitofau married ogafau 3. Ona fānau lea iā Tui e to’asefula a. and gave birth to tui times ten 4. Ona fānau lea i le teine iā Sina a. Then they gave birth to a girl Sina 5. Ua so’ona mātua lātou a. They grew old into adults. 6. Sina wanted the gogosina a. Na fia le gogosina o’ Sina. 7. Her brothers go to catch the gogosina a. Ona uso alu pu’e le gogsina. 8. Sina called out to her brothers. a. Na alaga o’ Sina i le uso. 9. The brother said don’t call a. Na fai uso ‘aua alaga. 10. She called Tuioletafu’e a. Na alaga o’ Tuioletafu’e o’ ia. 11. Tuioletafu’e wanted his hair brushed a. Na fia o’ Tuioletafu lauulu selu. 12. Brothers returned for sina and saw Tuioletau’e a. Na toe fo’i uso ona ‘o sina ma na va’ai o’ Tuilotau’e 13. The youngest brother stayed a. Na nofo ui’i uso. 14. He tied Tuioletafu’e hair to the house a. Sa saisai laulu o’ Tuioletafu’e I le fale. 15. Tui saved Sina a. Tui sao o le Sina. 16. Tuioletau’e woke up and the house on him a. Na fafagu o’ Tuioletau’e ma fale i luga o’ ia. 17. Tuioletau’e died a. Na fa’alanu o’ Tuioletau’e
Morals of the story This is a legend told by elders to the children Tagata mātutua and tupulaga talavou Stresses brother sister relationships-feagaiga, vā tapuia b. Obedience to brothers c. Take care of sister(sacredness) i. Pa’ia, mamalu d. Duties and obligations of brothers and sisters e. Male serve females i. Males cook ad serve the sisters food
The tradition of story telling is one of great importance. Any body can pick up a book and read about something but being told a story first hand is an experience that is much more memorable. Being able to tell stories in such detail and make them come alive is truly a great skill. In Samoa the elders often tell the children stories, to either tell them of how something came to be or good morals. The story we learned in class about Sina and her brothers is a legend of morals. It has several themes present in it such as, love, family, bravery, trust, and obedience. This story also teaches a great deal about the bond between sisters and brothers in Samoan culture and their duties to each other. In most cultures brothers in sisters have a love for each other, but also fight and argue a lot as well. This story shows us the importance of family and how one should properly treat your sibling. For example, in the story Sina asks her brothers to fetch her a bird that she saw fly by, and they seek it without hesitation. That kind of respect and understanding of duty is unparalleled. Having two younger brothers of my own, I can really appreciate how this story helps kids to understand the importance of looking out and caring for one another. You only get one family so it is best to protect it. In Samoan culture the brothers have a lot of duties to their sisters, they have to prepare the food, protect her from harm, to do any heavy work, to protect her pa'ia (sacredness) and mamalu (honor, glory). In the case of the sister they are supposed to cheer on and wish the brothers well, make decisions, bless her brothers, protect herself until marriage. The word used by Samoans to describe that specific relationship is feagaiga, which literally means “covenant”. This story does a great job of showing both sides to this relationship between a brother and sister. We see a positive side throughout the majority of the story with the brothers doing all that Sina asks, but it becomes negative when they all run from the spirt and don't protect Sina, however, one brother stays and remains true to the brother sister bond. The concept of feagaiga can be carried over to a lot of different areas of both Samoan and modern culture. To me it is the unwritten bond between teammates, or friends that you create when working together. The strongest example is probably in family, because everyone, no matter what, loves and cares for their family deep down. I believe that telling these types of stories by way of mouth is much more effective and has a better chance of sticking with the audience, then had they read about it in a book. It is so important to instill this kind of knowledge and attitude into kids at a young age so they can grow up practicing it. Samoans are very family oriented and that is something I very much respect about them. I have loved going to the two Umus and seeing how everyone works together, and getting a peek in to everyday Samoan life. I think they are a very respectful and hard working people and I am so glad I got the opportunity to learn about them in my time here at UH over the last four semester. Thank you for everything. I hope to have my own Umu some day with my own family so I can share with them what I have learned and what I have grown to love about the Samoan culture.
1. A father and mother gave birth to a child; it was a boy. (VSOLT) ‘O Tafitofau ma ‘Ōgafau na fānau le la tama ‘o le tama. 2. They named it Tui, and then had nine more boys named Tui. (ona lea) Sā fa‘aigoa e lā‘ua ‘o ia ‘iā Tui, ona fānau lea ‘i ni tamatama e to‘aiva ma fa‘aigoa ‘uma lātou Tui. 3. When they had a girl, they named her Sina. (ina ‘ua) Ina ‘ua lā‘ua fānau le la tama ‘o le teine, sā fa‘aigoaina ‘o ia ‘iā Sina. 4. One day, Sina saw a bird and wanted the bird for a husband. (VSOLT) ‘O le isi aso, sā va‘ai atu Sina ‘i le gogosina ma mana‘o e ‘avea le gogosina ma lana tāne. 5. Sina tells her brothers to look for the bird and then they go. Ona lea) Sā ta‘u Sina ‘i ona tuagane e su‘e ‘i le gogosina, ona ō lea lātou. 6. Sina’s brothers went to look for the bird while Sina stayed at home. (a’o) ‘O tuagane o Sina sā ō e su‘e ‘i le gogosina ‘a‘o fa‘amuli ‘o Sina i le fale. 7. Sina’s brothers told her not to call out when they are away. (‘a/afai) ‘O tuagane o Sina sā ta‘u ‘iā ia e ‘aua le tauvala‘u pe ‘ā ō lātou. 8. Sina called out for Tui while her brothers were looking for the bird. (a’o) Sā tauvala‘au Sina ‘iā Tui ‘a‘o sā‘ili tuagane o Sina ‘i le gogosina. 9. When Sina called out, the spirit Tuioletafu’e came. (ina ua) Ina ‘ua tauvala‘au Sina, sā sau le sauali’i ‘o Tuioletafu‘e. 10. The demon wanted Sina to brush his hair. (VSOLT) Sā mana‘o le sauali’i e vā‘ili e Sina lona ulu. 11. Sina’s brothers return and then they sang Soufuna Sina. (ona lea) Sā toe fo‘i tuagane o Sina ona pepese lea ‘i le tagi “Soufuna Sina”. 12. Her brothers ran away from the demon. (VSOLT) Sā sōsola tuagane o Sina mai le sauali’i. 13. The youngest Tui didn’t run away and then tied Tuioletafu’I’s hair to the house. (ona lea) Sā le‘i sola le ui‘i ona nonoa lea laulu o Tuiletafu‘e ‘i le fale. 14. When Tuioletafu’I wakes, he tried to catch Sina and Tui. (ina ua) Ina ‘ua ala Tuiletafu‘e, sā taumafai ‘o ia e pu‘e Sina ma Tui. 15. The house fell on Tuioletafu’e and he died. (VSOLT) Sā pa‘ū le fale i luga o Tuiletafu‘e ma oti.
1. Sa iai le ulugali’i e igoa ia Tapitofau ma ‘Ogafau. There was a couple named Tapitofau and ‘Ogafau.
2. Ina ua fanau le la tama muamua, ona faaigoa ia Tui. (INA ‘UA) When they had their first child, they named him Tui.
3. Ona toe fanau fo’i lea o isi tama e to’a iva, ua fa’aigoa uma fo’i o Tui. (ONA LEA) Then they had nine more children (boys), and named them Tui.
4. Ina ‘ua fanau le la pepe mulimuli o le teine, ona fa’aigoa lea ‘O Sina. (INA ‘UA) When they had their last child, a girl, they named her Sina.
5. Sa tuputupu a’e I tuanane ma lo latou tuafafine o Sina. Sina and her siblings grew up.
6. I le tasi aso, sa va’ai e Sina I le gogosina ma tagi e mana’o iai. One day, Sina saw a gogosina and cried that she wanted it.
7. Sa O tama e su’e se gogosina ma Sina. The boys went to search for a gogosina for Sina.
8. Ina ua O Tuanane e sa’ili se gogosina, sa fa’atonu Sina e fa’atali. (INA ‘UA) When they went to look for a gogosina, they told Sina to wait.
9. Fai mai o tuanane o Sina, “Afai e matou te tuai mai, aua le vala’au.” (AFAI) Sina’s brothers told her, “If we’re late, don’t call.”
10. Sa umi na fa’atali o Sina. Sina waited for a long time.
11. Sa vala’au o Sina I ona tuanane o Tui, ona sau ai lea o le Sau’ai o Tuioletafu’e. (ONA LEA) When Sina called out to her brothers, Tui, then Tuioletafu’e the sau’ai came.
12. A’o fo’i mai tuanane o Sina ma lana gogosina, olo’o moe le sau’ai i vae ‘o Sina. (A’O) When Sina’s brothers came back with the gogosina, they saw the Sau’ai sleeping on Sina’s legs.
13. Ua va’ai tuanane i le Sau’ai, ona fefefe ai lea. ( ONA LEA) The brothers saw the Sau’ai and then were afraid.
14. Sa noanoa le tuanane laititi I le lau’ulu o le Sau’ai I pou o le fale, ona sosola ese lea oia ma Sina. (ONA LEA) The youngest brother tied the hair of the Sau’ai to the poles of the house, and ran away with Sina.
15. Ua iloa le Sau’ai ua nonoa I lona lau’ulu i pou o le fale ma pa’u le fale ma oti ai lea. The Sau’ai knew his hair was tied to the house and the house fell and he died
The story of Soufuna Sina exemplifies Feagaiga or the convenant between brother and sister. In the Samoan culture, the Feagaiga of brother and sister has a unique relationship because of how females are portrayed in the Samoan culture. The brother is responsible to protect her pa'ia (sacredness) and mamalu (honor). No matter where their sister goes, he brothers must always protect them.
The story of Soufina Sina informs the audience/readers of the significance of the Feagaiga between brothers and sisters. They must fulfill their sister's wants/needs at any cost and avenge her if anyone violated her honor. When Sina wanted to play spears (despite that being a game/practice for men), her brothers allowed her because they needed to do as she pleased. In the story, Sina tells her brothers to fetch her the gogosina. The brothers do as she wishes but as stubborn as spoiled sisters can be, Sina didn't listen to the one instruct they gave her, which landed her in trouble.
Other examples that showed men were the more active roles in culture is the daily labor/work men were responsible for. For example, men do all the cooking while the sisters eat with their parents. The brothers ate last. After the parents and sisters are done eating, the brothers would bring a bowl of water and cloth so that they may wash their hands.
Men are the dominant gender in the Samoan culture because I believe through labor, custom and tradition-- they toil in plantations/farms to provide food for their family, they cook the food, they speak on behalf of their family and they uphold the honor of their last name. In Samoan tradition, to bring honor to your family is second under bringing honor to God.
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1. A father and mother gave birth to a child; it was a boy. (VSOLT)
‘O Tafitofau ma ‘Ōgafau na fānau le la tama ‘o le tama.
2. They named it Tui, and then had nine more boys named Tui. (ona lea)
Sā fa‘aigoa e lā‘ua ‘o ia ‘iā Tui, ona fānau lea ‘i ni tamatama e to‘aiva ma fa‘aigoa ‘uma lātou ‘iā Tui.
3. When they had a girl, they named her Sina. (ina ‘ua)
Ina ‘ua lā‘ua fānau le la tama ‘o le teine, sā fa‘aigoaina ‘o ia ‘iā Sina.
4. One day, Sina saw a bird and wanted the bird for a husband. (Vsolt)
‘O le isi aso, sā va‘ai atu Sina ‘i le gogosina ma mana‘o e ‘avea le gogosina ma lana tāne.
5. Sina tells her brothers to look for the bird and then they go. (Ona lea)
Sā ta‘u Sina ‘i ona tuagane e su‘e ‘i le gogosina, ona ō lea lātou.
6. Sina’s brothers went to look for the bird while Sina stayed at home. (a’o)
‘O tuagane o Sina sā ō e su‘e ‘i le gogosina ‘a‘o fa‘amuli ‘o Sina i le fale.
7. Sina’s brothers told her not to call out when they are away. (‘a/afai)
‘O tuagane o Sina sā ta‘u ‘iā ia e ‘aua le tauvala‘u pe ‘ā ō lātou.
8. Sina called out for Tui while her brothers were looking for the bird. (a’o)
Sā tauvala‘au Sina ‘iā Tui ‘a‘o sā‘ili tuagane o Sina ‘i le gogosina.
9. When Sina called out, the spirit Tuioletafu’e came. (ina ua)
Ina ‘ua tauvala‘au Sina, sā sau le sauali’i ‘o Tuioletafu‘e.
10. The demon wanted Sina to brush his hair. (VSOLT)
Sā mana‘o le sauali’i e vā‘ili e Sina lona ulu.
11. Sina’s brothers return and then they sang Soufuna Sina. (ona lea)
Sā toe fo‘i tuagane o Sina ona pepese lea ‘i le tagi “Soufuna Sina”.
12. Her brothers ran away from the demon. (vsolt)
Sā sōsola tuagane o Sina mai le sauali’i.
13. The youngest Tui didn’t run away and then tied Tuioletafu’I’s hair to the house. (ona lea)
Sā le‘i sola le ui‘i ona nonoa lea laulu o Tuiletafu‘e ‘i le fale.
14. When Tuioletafu’I wakes, he tried to catch Sina and Tui. (ina ua)
Ina ‘ua ala Tuiletafu‘e, sā taumafai ‘o ia e pu‘e Sina ma Tui.
15. The house fell on Tuioletafu’e and he died. (vsolt)
Sā pa‘ū le fale i luga o Tuiletafu‘e ma oti.
1. There was a couple, Tafitofau and 'Ogafau.
ReplyDeleteSā iai ulugāli'i, 'O Tafitofau ma ‘Ōgafau.
2. Tafitofau went into 'Ogafau.
Na usu Tafitofau 'ia 'Ogafau.
3. And then they had ten male children.
Ona fānau lea ia fānau tamatāne e to'asefulu.
4. And they had a girl.
Ona fāanau lea i le tamateine.
5. Her name was Sina.
'O lona igoa 'O Sina.
6. They got older.
'Ua So'ona mātatua lātou.
7. And then Sina saw the gogosina.
Ona va'ai atu lea 'O Sina i le gogosina.
8. When she saw the gogosina, she cried because she wanted it.
Ina 'ua va'ai atu Sina i le gogosina, ia 'ua tagi pe'ā ia mana'o.
9. And then her brothers went to look for the gogosina, and told Sina not to call out.
Ona lea ō nei tama ua alu su'e mai le gogosina ma fai ia Sina ua le se vala'au.
10. Sina did not listen and called out, "Tui! Tui!"
E le fa'alogo o Sina ma vala'au, "Tui! Tui!"
11. And then Tuiletafu'e came.
Ona lea sau mai tuiletafu'e.
12. Tuiletafu'e told Sina to comb his hair.
O Tuiletafu'e ua fa'atonu ia Sina e vaili lana ulu.
13. When her brothers returned they were afraid.
Ina 'ua toe sau tamatane ua fefe.
14. The older Tuis ran away, but the youngest Tui did not.
Ua sōsola Tui mātutua, 'ae le sōsola Tui pito i la'itiiti.
15. The youngest Tui saved Sina's life.
Ua fa'aola Tui pito i la'itiiti o Sina.
Christian Siania
ReplyDelete10 May 2013
SAM 202
Instructor – Niko Patu
Response to Soufuna Sina
There is one theme that saturates the entirety of the fāgogo about Sina and her brothers. It is the relationship that exists between a brother and a sister and what the brother-sister bond entails. The word used by Samoans to describe that specific relationship is feagaiga, which literally means “covenant”. This short story or tale is written to instill the values and responsibilities of that covenant between a brother and a sister.
This tala is not simply a rhyme, but rather a tool of instilment. It is usually used to instruct children of the importance the feagaiga holds among the people. Perhaps the most important things to recognize within this relational context is the mutual respect that exists between brothers and sisters. If you notice, when Sina sees a bird that she wants her brothers, without question, seek to fulfill their sisters desire. There is no contemplation amongst them. Their sister wants something (apparently not something that is destructive to her nor her siblings) and so they go out looking for the gogosina. That is the first aspect. Often times there is bickering between brothers when their sisters demand things. I too have argued. However, according to the story there should be no argument. As a brother I am obliged to do as my sister wishes and do so immediately.
On the other hand the sister has the obligation to obey her brothers. She must listen to their commands. This idea is enforced in the conflict that occurs when Sina calls out for her brothers after they had strictly forbade her to do so. She calls for Tui and Tuiletafu’e (the ogre-like monster) comes instead. He forces Sina to do comb his hair. Whether it is a reference at a more explicit activity is of no import. The significant idea is that “bad things” occur when there is a violation in the feagaiga.
Now another important idea is that of protection. Brothers must protect their sisters at all costs. Sina’s brothers when they return see that there is a giant in the fale and instead of standing up for their sister all of them flee in fear except the youngest Tui. Now, the violator, in this case Sina, does not automatically mean that the other party need not fulfill their obligations. Sina may have committed a breaking of the sacred covenant, but her brothers are never relieved of their duties. Thankfully for Sina, the youngest brother understands this and proceeds to free his sister from the monster thus fulfilling his obligation and responsibilities.
While these themes of relational responsibility come out through the telling of the story there was another thing that stood out that was not said. It was that the youngest Tui received no praise for his actions. The reason I say that is because there is nothing necessarily extraordinary about what that Tui did. It is part of his responsibilities as a Samoan brother to look after his sister at all costs. His job is not to judge whether or not his sister fulfilled her obligations before he fulfilled his. His job is to respect his sister and to protect her. In the same way Samoan culture reflects these ideals.
Modern culture I feel has a tendency to war against this ideal or type of relationship. Much of modern culture is based upon “contract” rather than “covenant”. A contract can be voided if one party fails to live up to their particular obligations. A covenant cannot be voided. It holds almost sacred stature. No one voids a covenant because it says that despite what the other party may do, one must with all their might act upon their stated responsibilities.
ReplyDeleteSimply, this story is one that reflects so deeply the type of culture Samoans are traditionally supposed to have. Reading and learning about these stories helps Samoans to realize the gifts that their culture has been blessed with. Sadly, much of Samoan culture in the Western World has been diluted as more “popular” cultures have found a way to infiltrate the Samoan home. It is without trepidation that I state that if Samoans cannot find a way to respect the relationships that exist between brothers and sisters, elders and youth, and the like that our culture will eventually move from its vibrancy to a mere skeleton based on ideals that are less than fa’a Samoa.
Fa’afetai tele lava. Ia saga fa’amanuia atu le Atua ia ‘outou uma.
Sorry I had to post my response in two parts because it was too long.
ReplyDeleteZack McDonell
ReplyDeleteSam 202 final Niko
Samoan final
1. Sa iai le ulugali’i o’ tafitofau ma ‘ogafau
a. there was a couple tiptofau and ogafau
2. Na usu tafitofau ‘iĀ ogafau
a. tafitofau married ogafau
3. Ona fānau lea iā Tui e to’asefula
a. and gave birth to tui times ten
4. Ona fānau lea i le teine iā Sina
a. Then they gave birth to a girl Sina
5. Ua so’ona mātua lātou
a. They grew old into adults.
6. Sina wanted the gogosina
a. Na fia le gogosina o’ Sina.
7. Her brothers go to catch the gogosina
a. Ona uso alu pu’e le gogsina.
8. Sina called out to her brothers.
a. Na alaga o’ Sina i le uso.
9. The brother said don’t call
a. Na fai uso ‘aua alaga.
10. She called Tuioletafu’e
a. Na alaga o’ Tuioletafu’e o’ ia.
11. Tuioletafu’e wanted his hair brushed
a. Na fia o’ Tuioletafu lauulu selu.
12. Brothers returned for sina and saw Tuioletau’e
a. Na toe fo’i uso ona ‘o sina ma na va’ai o’ Tuilotau’e
13. The youngest brother stayed
a. Na nofo ui’i uso.
14. He tied Tuioletafu’e hair to the house
a. Sa saisai laulu o’ Tuioletafu’e I le fale.
15. Tui saved Sina
a. Tui sao o le Sina.
16. Tuioletau’e woke up and the house on him
a. Na fafagu o’ Tuioletau’e ma fale i luga o’ ia.
17. Tuioletau’e died
a. Na fa’alanu o’ Tuioletau’e
Morals of the story
This is a legend told by elders to the children
Tagata mātutua and tupulaga talavou
Stresses brother sister relationships-feagaiga, vā tapuia
b. Obedience to brothers
c. Take care of sister(sacredness)
i. Pa’ia, mamalu
d. Duties and obligations of brothers and sisters
e. Male serve females
i. Males cook ad serve the sisters food
Brendin Brown
ReplyDeleteSamoan 202 Final (Niko)
PART I: ANALYSIS
The tradition of story telling is one of great importance. Any body can pick up a book and read about something but being told a story first hand is an experience that is much more memorable. Being able to tell stories in such detail and make them come alive is truly a great skill. In Samoa the elders often tell the children stories, to either tell them of how something came to be or good morals. The story we learned in class about Sina and her brothers is a legend of morals. It has several themes present in it such as, love, family, bravery, trust, and obedience. This story also teaches a great deal about the bond between sisters and brothers in Samoan culture and their duties to each other. In most cultures brothers in sisters have a love for each other, but also fight and argue a lot as well. This story shows us the importance of family and how one should properly treat your sibling. For example, in the story Sina asks her brothers to fetch her a bird that she saw fly by, and they seek it without hesitation. That kind of respect and understanding of duty is unparalleled. Having two younger brothers of my own, I can really appreciate how this story helps kids to understand the importance of looking out and caring for one another. You only get one family so it is best to protect it. In Samoan culture the brothers have a lot of duties to their sisters, they have to prepare the food, protect her from harm, to do any heavy work, to protect her pa'ia (sacredness) and mamalu (honor, glory). In the case of the sister they are supposed to cheer on and wish the brothers well, make decisions, bless her brothers, protect herself until marriage.
The word used by Samoans to describe that specific relationship is feagaiga, which literally means “covenant”. This story does a great job of showing both sides to this relationship between a brother and sister. We see a positive side throughout the majority of the story with the brothers doing all that Sina asks, but it becomes negative when they all run from the spirt and don't protect Sina, however, one brother stays and remains true to the brother sister bond. The concept of feagaiga can be carried over to a lot of different areas of both Samoan and modern culture. To me it is the unwritten bond between teammates, or friends that you create when working together. The strongest example is probably in family, because everyone, no matter what, loves and cares for their family deep down.
I believe that telling these types of stories by way of mouth is much more effective and has a better chance of sticking with the audience, then had they read about it in a book. It is so important to instill this kind of knowledge and attitude into kids at a young age so they can grow up practicing it. Samoans are very family oriented and that is something I very much respect about them. I have loved going to the two Umus and seeing how everyone works together, and getting a peek in to everyday Samoan life. I think they are a very respectful and hard working people and I am so glad I got the opportunity to learn about them in my time here at UH over the last four semester. Thank you for everything. I hope to have my own Umu some day with my own family so I can share with them what I have learned and what I have grown to love about the Samoan culture.
PART II: SENTENCES
ReplyDelete1. A father and mother gave birth to a child; it was a boy. (VSOLT)
‘O Tafitofau ma ‘Ōgafau na fānau le la tama ‘o le tama.
2. They named it Tui, and then had nine more boys named Tui. (ona lea)
Sā fa‘aigoa e lā‘ua ‘o ia ‘iā Tui, ona fānau lea ‘i ni tamatama e to‘aiva ma fa‘aigoa ‘uma lātou Tui.
3. When they had a girl, they named her Sina. (ina ‘ua)
Ina ‘ua lā‘ua fānau le la tama ‘o le teine, sā fa‘aigoaina ‘o ia ‘iā Sina.
4. One day, Sina saw a bird and wanted the bird for a husband. (VSOLT)
‘O le isi aso, sā va‘ai atu Sina ‘i le gogosina ma mana‘o e ‘avea le gogosina ma lana tāne.
5. Sina tells her brothers to look for the bird and then they go. Ona lea)
Sā ta‘u Sina ‘i ona tuagane e su‘e ‘i le gogosina, ona ō lea lātou.
6. Sina’s brothers went to look for the bird while Sina stayed at home. (a’o)
‘O tuagane o Sina sā ō e su‘e ‘i le gogosina ‘a‘o fa‘amuli ‘o Sina i le fale.
7. Sina’s brothers told her not to call out when they are away. (‘a/afai)
‘O tuagane o Sina sā ta‘u ‘iā ia e ‘aua le tauvala‘u pe ‘ā ō lātou.
8. Sina called out for Tui while her brothers were looking for the bird. (a’o)
Sā tauvala‘au Sina ‘iā Tui ‘a‘o sā‘ili tuagane o Sina ‘i le gogosina.
9. When Sina called out, the spirit Tuioletafu’e came. (ina ua)
Ina ‘ua tauvala‘au Sina, sā sau le sauali’i ‘o Tuioletafu‘e.
10. The demon wanted Sina to brush his hair. (VSOLT)
Sā mana‘o le sauali’i e vā‘ili e Sina lona ulu.
11. Sina’s brothers return and then they sang Soufuna Sina. (ona lea)
Sā toe fo‘i tuagane o Sina ona pepese lea ‘i le tagi “Soufuna Sina”.
12. Her brothers ran away from the demon. (VSOLT)
Sā sōsola tuagane o Sina mai le sauali’i.
13. The youngest Tui didn’t run away and then tied Tuioletafu’I’s hair to the house. (ona lea)
Sā le‘i sola le ui‘i ona nonoa lea laulu o Tuiletafu‘e ‘i le fale.
14. When Tuioletafu’I wakes, he tried to catch Sina and Tui. (ina ua)
Ina ‘ua ala Tuiletafu‘e, sā taumafai ‘o ia e pu‘e Sina ma Tui.
15. The house fell on Tuioletafu’e and he died. (VSOLT)
Sā pa‘ū le fale i luga o Tuiletafu‘e ma oti.
Janelle Saole
ReplyDeleteSAMOAN 202
SAM 202- Final Project
1. Sa iai le ulugali’i e igoa ia Tapitofau ma ‘Ogafau.
There was a couple named Tapitofau and ‘Ogafau.
2. Ina ua fanau le la tama muamua, ona faaigoa ia Tui. (INA ‘UA)
When they had their first child, they named him Tui.
3. Ona toe fanau fo’i lea o isi tama e to’a iva, ua fa’aigoa uma fo’i o Tui. (ONA LEA)
Then they had nine more children (boys), and named them Tui.
4. Ina ‘ua fanau le la pepe mulimuli o le teine, ona fa’aigoa lea ‘O Sina. (INA ‘UA)
When they had their last child, a girl, they named her Sina.
5. Sa tuputupu a’e I tuanane ma lo latou tuafafine o Sina.
Sina and her siblings grew up.
6. I le tasi aso, sa va’ai e Sina I le gogosina ma tagi e mana’o iai.
One day, Sina saw a gogosina and cried that she wanted it.
7. Sa O tama e su’e se gogosina ma Sina.
The boys went to search for a gogosina for Sina.
8. Ina ua O Tuanane e sa’ili se gogosina, sa fa’atonu Sina e fa’atali. (INA ‘UA)
When they went to look for a gogosina, they told Sina to wait.
9. Fai mai o tuanane o Sina, “Afai e matou te tuai mai, aua le vala’au.” (AFAI)
Sina’s brothers told her, “If we’re late, don’t call.”
10. Sa umi na fa’atali o Sina.
Sina waited for a long time.
11. Sa vala’au o Sina I ona tuanane o Tui, ona sau ai lea o le Sau’ai o Tuioletafu’e. (ONA LEA)
When Sina called out to her brothers, Tui, then Tuioletafu’e the sau’ai came.
12. A’o fo’i mai tuanane o Sina ma lana gogosina, olo’o moe le sau’ai i vae ‘o Sina. (A’O)
When Sina’s brothers came back with the gogosina, they saw the Sau’ai sleeping on Sina’s legs.
13. Ua va’ai tuanane i le Sau’ai, ona fefefe ai lea. ( ONA LEA)
The brothers saw the Sau’ai and then were afraid.
14. Sa noanoa le tuanane laititi I le lau’ulu o le Sau’ai I pou o le fale, ona sosola ese lea oia ma Sina. (ONA LEA)
The youngest brother tied the hair of the Sau’ai to the poles of the house, and ran away with Sina.
15. Ua iloa le Sau’ai ua nonoa I lona lau’ulu i pou o le fale ma pa’u le fale ma oti ai lea.
The Sau’ai knew his hair was tied to the house and the house fell and he died
The story of Soufuna Sina exemplifies Feagaiga or the convenant between brother and sister. In the Samoan culture, the Feagaiga of brother and sister has a unique relationship because of how females are portrayed in the Samoan culture. The brother is responsible to protect her pa'ia (sacredness) and mamalu (honor). No matter where their sister goes, he brothers must always protect them.
ReplyDeleteThe story of Soufina Sina informs the audience/readers of the significance of the Feagaiga between brothers and sisters. They must fulfill their sister's wants/needs at any cost and avenge her if anyone violated her honor. When Sina wanted to play spears (despite that being a game/practice for men), her brothers allowed her because they needed to do as she pleased. In the story, Sina tells her brothers to fetch her the gogosina. The brothers do as she wishes but as stubborn as spoiled sisters can be, Sina didn't listen to the one instruct they gave her, which landed her in trouble.
Other examples that showed men were the more active roles in culture is the daily labor/work men were responsible for. For example, men do all the cooking while the sisters eat with their parents. The brothers ate last. After the parents and sisters are done eating, the brothers would bring a bowl of water and cloth so that they may wash their hands.
Men are the dominant gender in the Samoan culture because I believe through labor, custom and tradition-- they toil in plantations/farms to provide food for their family, they cook the food, they speak on behalf of their family and they uphold the honor of their last name. In Samoan tradition, to bring honor to your family is second under bringing honor to God.