JEAN P. HAYDON MUSEUM
From my observation at the Museum in Fagatogo, I have chosen these three historical items to discuss: the traditional Samoan tattoo (pe'a), siapo, and fishing. I focused on all these items while I was in the Museum.
First of all, I would like to describe the traditional Samoan tattoo, known as pe'a in Samoa. The pe'a is the popular name of the traditional male tattoo of Samoa, which was originally called the "Malofie". The pe'a covers the body from waist to knees. The word tattoo in the English language is believed to have originated from the Samoan word "tatau". The tatau process for the pe'a is extremely painful, and undertaken by a Tufuga ta tatau, using handmade tools of bones, tusks, turtle shell and wood. The tufuga ta tatau (tattoo artists) are revered masters in Samoan society. In Samoan customs, a pe'a is only done the traditional way, with aspects of cultural ceremony, and not with European tools or needles. The pe'a can take less than a week to complete or years. The tattoo starts on the back and finishes on the belly button. Overall, the design is symmetrical with a pattern consisting mainly of straight lines and larger blocks of dark cover, usually around the thighs. Samoan males with a pe'a are called "soga'imiti". The pe'a is very important because of its traditional value, and those who are tattooed are respected for their courage and visible Samoan cultural pride. Some of the Samoan families are well known for being tattoo master and are among the most popular Samoan tattooist. The tattoo is valuable to Samoan history, because not only is it a Samoan tradition, but a Samoan way to be shared amongst Samoan people, in order for them to know their tradition and culture.
The second display I chose or focused on is the siapo. The siapo has a lot of meaning, and it also has different designs such as siapo "elei" that can be made by first rubbing a kaka over the board, and then placing the u'a down and rubbing the u'a to bring out the design underneath. Ele or red earth clay is then used to highlight and darken the design. In addition, siapo mamanu is different from siapo elei. Siapo mamanu is hand painted. Early creations of siapo mamanu were not permanently mounted on boards like modern pieces are. U'a was stretched on boards using temporary adhesives known as "soga". When the board was dry, the design was painted and smooth, flat, hard surface using a tapa. This is one of the oldest Samoan cultural art forms. Siapo is important because it is a Samoan way of life, and in fact, it is a Samoan tradition. In Samoan culture, siapo has been passed from generation to generation, and the relation to Samoan history is because of the traditional itself. Siapo is one of the most Samoan cultural art forms that should be included in Samoan studies today. Understanding the use of siapo will help the students learn how to use and develop Samoan Art. I chose this display because I like to see some old Samoan cultural art forms, and how they are produced, and the sources ancient and modern Samoans used to develop and make the art forms. It's very interesting to know and to explore this item of Samoan traditional way.
The final display I observed and chose is one on Samoan fishing hooks. Fishing is an important aspect of a Samoan life. There are many different fishing tools from long ago that people used to catch fish. Fishing tools have different names with their meanings. For example, there is the matasele, a strong sennit rope used to catch the shark. Tu'i ipu is to attract the shark and was made of half coconut shells. Squid lure (pule tai fe'e) is made of dark lava rock in the shape of a spinning top with two pieces of cowery shell fitted to the top. In addition, there are two types of Samoan fish hooks, which are called "matau" and "pa". Both kinds are still use today. These are used for catching mumu and malauli. The fishing tools used today, as most fisherman do, are quite the same as fishing tools from old days. Some of the tools used for fishing today have different names and different meanings, but are much the same as tools used in ancient Samoa. Samoan fish hooks are significant to our history, because fishing is still vital to our existence; it was a major source of food for Samoans of old. I chose it because my dad loves to go fishing, and my mom likes fish. It is interesting also, to know names of fishing tools that fisherman used to catch fish.
This Museum project is very interesting to me, because it helps me to understand how it was to be Samoan in the past. While I was observing these items in the Museum, I was reminded of my grandpa Puletasi Aisake. One day, he said, "son ia e to'aga e fai fe'au, ma alu i le ma'umaga, ma le fale o le faife'au, e te atamai ai". Then I said to myself, " Kalofa e i si o'u grandpa". He taught me how to use and do things right. This is why I chose to write about these particular Samoan historic and cultural displays.
First of all, I would like to describe the traditional Samoan tattoo, known as pe'a in Samoa. The pe'a is the popular name of the traditional male tattoo of Samoa, which was originally called the "Malofie". The pe'a covers the body from waist to knees. The word tattoo in the English language is believed to have originated from the Samoan word "tatau". The tatau process for the pe'a is extremely painful, and undertaken by a Tufuga ta tatau, using handmade tools of bones, tusks, turtle shell and wood. The tufuga ta tatau (tattoo artists) are revered masters in Samoan society. In Samoan customs, a pe'a is only done the traditional way, with aspects of cultural ceremony, and not with European tools or needles. The pe'a can take less than a week to complete or years. The tattoo starts on the back and finishes on the belly button. Overall, the design is symmetrical with a pattern consisting mainly of straight lines and larger blocks of dark cover, usually around the thighs. Samoan males with a pe'a are called "soga'imiti". The pe'a is very important because of its traditional value, and those who are tattooed are respected for their courage and visible Samoan cultural pride. Some of the Samoan families are well known for being tattoo master and are among the most popular Samoan tattooist. The tattoo is valuable to Samoan history, because not only is it a Samoan tradition, but a Samoan way to be shared amongst Samoan people, in order for them to know their tradition and culture.
The second display I chose or focused on is the siapo. The siapo has a lot of meaning, and it also has different designs such as siapo "elei" that can be made by first rubbing a kaka over the board, and then placing the u'a down and rubbing the u'a to bring out the design underneath. Ele or red earth clay is then used to highlight and darken the design. In addition, siapo mamanu is different from siapo elei. Siapo mamanu is hand painted. Early creations of siapo mamanu were not permanently mounted on boards like modern pieces are. U'a was stretched on boards using temporary adhesives known as "soga". When the board was dry, the design was painted and smooth, flat, hard surface using a tapa. This is one of the oldest Samoan cultural art forms. Siapo is important because it is a Samoan way of life, and in fact, it is a Samoan tradition. In Samoan culture, siapo has been passed from generation to generation, and the relation to Samoan history is because of the traditional itself. Siapo is one of the most Samoan cultural art forms that should be included in Samoan studies today. Understanding the use of siapo will help the students learn how to use and develop Samoan Art. I chose this display because I like to see some old Samoan cultural art forms, and how they are produced, and the sources ancient and modern Samoans used to develop and make the art forms. It's very interesting to know and to explore this item of Samoan traditional way.
The final display I observed and chose is one on Samoan fishing hooks. Fishing is an important aspect of a Samoan life. There are many different fishing tools from long ago that people used to catch fish. Fishing tools have different names with their meanings. For example, there is the matasele, a strong sennit rope used to catch the shark. Tu'i ipu is to attract the shark and was made of half coconut shells. Squid lure (pule tai fe'e) is made of dark lava rock in the shape of a spinning top with two pieces of cowery shell fitted to the top. In addition, there are two types of Samoan fish hooks, which are called "matau" and "pa". Both kinds are still use today. These are used for catching mumu and malauli. The fishing tools used today, as most fisherman do, are quite the same as fishing tools from old days. Some of the tools used for fishing today have different names and different meanings, but are much the same as tools used in ancient Samoa. Samoan fish hooks are significant to our history, because fishing is still vital to our existence; it was a major source of food for Samoans of old. I chose it because my dad loves to go fishing, and my mom likes fish. It is interesting also, to know names of fishing tools that fisherman used to catch fish.
This Museum project is very interesting to me, because it helps me to understand how it was to be Samoan in the past. While I was observing these items in the Museum, I was reminded of my grandpa Puletasi Aisake. One day, he said, "son ia e to'aga e fai fe'au, ma alu i le ma'umaga, ma le fale o le faife'au, e te atamai ai". Then I said to myself, " Kalofa e i si o'u grandpa". He taught me how to use and do things right. This is why I chose to write about these particular Samoan historic and cultural displays.
O LE UIGA O LE FALEO'O
O le upu “Faleo’o.”
O le upu faleo’o o lo ‘o fauina i ni upu tetele se lua, e pei o upu:
· Fale
· O’o
Fale:
O le uiga lata mai o le upu fale, o se mea e nonofo ai tagata. E tatau ona malu. Ma e tatau fo’i ona iai se ‘anofale. O se fa’apuloulou e maua ai se paolo e mapu iai le tagata ‘auā se fa’asiliga malosi ma toe fotua’i ai manatu ‘auā le isi la’asaga. O le fale fo’i e fai ai tonu ma teuteu ai se mata’upu. E pei o ni isi fuaitau e fa’apea: Se’i o tatou ave ia i fale. Tatou faofālē. Se’i tatou fālē se mata’upu. O lona uiga se’i o tatou soalaupule, fevailiilia’i, ma fefa’aalia’i manatu, ina ia maua se tasi po ‘o se maliliega ia tasi ai manatu, ma lagona, a o le fa’amoemoe, ia maua le fealofani. E mafua ona maua o le fealofani, ona e le talanoaina i le auala ni tonu ma ni upu o ‘āiga ma nu’u.
O’o:
O le uiga o le ‘upu o’o; o le taunu’u. (ou te o’o atu loa ae laulau loa le taumafataga a le ‘āiga o Pai), o lona uiga ou te taunu’u atu loa ae fai loa le taumafataga a le ‘āiga o Pai. (E le i o’o le nofo a le ‘āiga o Lafai). O lona uiga, e le i taunu’u le nofo a le ‘āiga o Lafai.
O le tasi uiga o le ‘upu o’o; o le mafai. E pei o lenei: E o’o e oe le pusa? O lona uiga, o lo ‘o fesili pe mafai e oe ona si’i le pusa.
O le isi uiga o le upu o’o; o le fa’aēaēa/saofa’i/nofo. O taeao e fai ai o’o a le ‘āiga o sa Pe’epe’ē. O lona uiga o taeao e fai ai saofa’i o le ‘āiga o Pe’epe’e.
O le tasi fo’i uiga o le upu o’o; o le ‘aiga po ‘o fa’aaloaloga. O le Aso Gafua sa fai ai le o’o o Sione i le aufaipese a le pitonu’u i uta. O lona uiga o le Aso Gafua na fai ai le fafaga po ‘o fa’aaloaloga a Sione i le aufaipese a le pitonu’u i uta.
O le o’o fo’i, o le popo lea ua tupu mai ai le tatupu e ola mai ai le niu po ‘o le la’au fou. O le fa’ailoga va’aia o le ola fou.
E iai le talitonuga e tele ni isi uiga o le upu o’o o lo ‘o tou silafia. Ae ‘e iai fo’i le manatu, ua lava ma totoe uiga nei e iloa ai le uiga ma le ‘a’ano o ‘upu e lua o le “Fale” ma le “O’o”.
A fua la i uiga o le upu FALE ma le upu O’O; o lo ‘o mafai ona atagia mai ai le MANUIA po ‘o FAAMANUIAGA.
O le tulaga o le faleo’o.
O le tulaga o le faleo’o, e i le va lea o le TUNOA ma le FALENOFO( o le fale nofo, o le fale lea e talisua ma tofāfā ai mātua). A uma ona gasese pe susu’e fo’i le suavai i le tunoa, ona ave lea i le faleo’o e lufilufi ma laulau ai le taumafataga ‘auā le taliga o le sua a mātua. A uma ua lelei ma atoatoa, ona si’i lea i luma i le fale nofo o lo ‘o iai mātua ‘auā le taliga o le sua. O le tasi lea fale e fa’atino ai le tautua a le tagata tautua. O lona uiga o le fale lea o le tagata tautua.
A malaga fo’i le tagata tautua i le vao e susu’e ma fa’ato’a le vao mo se ma’umaga po ‘o se fa’ato’aga, e tele lava ina fai le faleo’o e mapu iai ma fatufatu ai manatu ‘auā nei ma taeao.
E iai fo’i ni isi o faleo’o ua fausia i mata’aga i matāfaga e pei ona iai nei aso. Ua tele ina fa’aaogaina e tagata, e le gata mo le tagata lava ia e mapu ai, ‘a ‘ua fai fo’i mo turisi po ‘o tagata tafafao ina ia maua mai se taleni ‘auā le tausiga o ‘āiga.
O foliga ma vaega o le faleo’o:
(O le a mafai ona fa’amatalaina vaega nei, i le taimi e fa’atino ai le galuega o le faleo’o).
Aotelega:
E iai le taofi e iai ni isi manatu loloto o lo ‘o i le ‘au faitofa o le atunu’u e fa’atatau i le faleo’o. Peita’i, e manatu le auauna ua lava ia manatu ma le fa’amoemoega lava o lo ‘o taumafai e ta’u atu, o le tasi lea fale e to mai ai fa’amanuiaga a matua mo i latou o lo ‘o gafa ma le tautua matavela. E ui lava ua le va’aia le tele o ni faleo’o i lenei fo’i vaitau, ona ua tele i fausaga fa’a-onapo nei. Peita’i, o le tautua sa masani ona fa’atino mai i le faleo’o, o lo ‘o faia lea i le umukuka i fausaga o maota i nei aso. Tupulaga talavou, e maua fa’amanuiaga e le tagata lufilufi lima lelei. E maua fa’amanuiaga e le tagata tautua lelei. E ui lava ina sui o fausaga o nei aso, ae o le fa’atinoina lava o le tautua, e tatau ona fa’atino i le fa’amaoni, ona maua lea o manuia po ‘o fa’amanuiaga. O le faleo’o e le o se fale e nofonofo noa ai, a o se fale e manatunatu ai mo faiva o nei ma taeao. E afugia nei, ‘ae matu ma palapala a taeao. O le faleo’o, o le fale e tapena ai lou o’o mo le isi la’asaga fou. O le fale e tapena ai ‘oe, ina ia e o’o i le isi la’asaga fou. Tupulaga talavou, e fa’amaoni le fa’atinoina o ou nafa i le faleo’o, ona tofia lea o oe e avea ma pule. O le ala i le pule o le tautua.
O le upu faleo’o o lo ‘o fauina i ni upu tetele se lua, e pei o upu:
· Fale
· O’o
Fale:
O le uiga lata mai o le upu fale, o se mea e nonofo ai tagata. E tatau ona malu. Ma e tatau fo’i ona iai se ‘anofale. O se fa’apuloulou e maua ai se paolo e mapu iai le tagata ‘auā se fa’asiliga malosi ma toe fotua’i ai manatu ‘auā le isi la’asaga. O le fale fo’i e fai ai tonu ma teuteu ai se mata’upu. E pei o ni isi fuaitau e fa’apea: Se’i o tatou ave ia i fale. Tatou faofālē. Se’i tatou fālē se mata’upu. O lona uiga se’i o tatou soalaupule, fevailiilia’i, ma fefa’aalia’i manatu, ina ia maua se tasi po ‘o se maliliega ia tasi ai manatu, ma lagona, a o le fa’amoemoe, ia maua le fealofani. E mafua ona maua o le fealofani, ona e le talanoaina i le auala ni tonu ma ni upu o ‘āiga ma nu’u.
O’o:
O le uiga o le ‘upu o’o; o le taunu’u. (ou te o’o atu loa ae laulau loa le taumafataga a le ‘āiga o Pai), o lona uiga ou te taunu’u atu loa ae fai loa le taumafataga a le ‘āiga o Pai. (E le i o’o le nofo a le ‘āiga o Lafai). O lona uiga, e le i taunu’u le nofo a le ‘āiga o Lafai.
O le tasi uiga o le ‘upu o’o; o le mafai. E pei o lenei: E o’o e oe le pusa? O lona uiga, o lo ‘o fesili pe mafai e oe ona si’i le pusa.
O le isi uiga o le upu o’o; o le fa’aēaēa/saofa’i/nofo. O taeao e fai ai o’o a le ‘āiga o sa Pe’epe’ē. O lona uiga o taeao e fai ai saofa’i o le ‘āiga o Pe’epe’e.
O le tasi fo’i uiga o le upu o’o; o le ‘aiga po ‘o fa’aaloaloga. O le Aso Gafua sa fai ai le o’o o Sione i le aufaipese a le pitonu’u i uta. O lona uiga o le Aso Gafua na fai ai le fafaga po ‘o fa’aaloaloga a Sione i le aufaipese a le pitonu’u i uta.
O le o’o fo’i, o le popo lea ua tupu mai ai le tatupu e ola mai ai le niu po ‘o le la’au fou. O le fa’ailoga va’aia o le ola fou.
E iai le talitonuga e tele ni isi uiga o le upu o’o o lo ‘o tou silafia. Ae ‘e iai fo’i le manatu, ua lava ma totoe uiga nei e iloa ai le uiga ma le ‘a’ano o ‘upu e lua o le “Fale” ma le “O’o”.
A fua la i uiga o le upu FALE ma le upu O’O; o lo ‘o mafai ona atagia mai ai le MANUIA po ‘o FAAMANUIAGA.
O le tulaga o le faleo’o.
O le tulaga o le faleo’o, e i le va lea o le TUNOA ma le FALENOFO( o le fale nofo, o le fale lea e talisua ma tofāfā ai mātua). A uma ona gasese pe susu’e fo’i le suavai i le tunoa, ona ave lea i le faleo’o e lufilufi ma laulau ai le taumafataga ‘auā le taliga o le sua a mātua. A uma ua lelei ma atoatoa, ona si’i lea i luma i le fale nofo o lo ‘o iai mātua ‘auā le taliga o le sua. O le tasi lea fale e fa’atino ai le tautua a le tagata tautua. O lona uiga o le fale lea o le tagata tautua.
A malaga fo’i le tagata tautua i le vao e susu’e ma fa’ato’a le vao mo se ma’umaga po ‘o se fa’ato’aga, e tele lava ina fai le faleo’o e mapu iai ma fatufatu ai manatu ‘auā nei ma taeao.
E iai fo’i ni isi o faleo’o ua fausia i mata’aga i matāfaga e pei ona iai nei aso. Ua tele ina fa’aaogaina e tagata, e le gata mo le tagata lava ia e mapu ai, ‘a ‘ua fai fo’i mo turisi po ‘o tagata tafafao ina ia maua mai se taleni ‘auā le tausiga o ‘āiga.
O foliga ma vaega o le faleo’o:
(O le a mafai ona fa’amatalaina vaega nei, i le taimi e fa’atino ai le galuega o le faleo’o).
Aotelega:
E iai le taofi e iai ni isi manatu loloto o lo ‘o i le ‘au faitofa o le atunu’u e fa’atatau i le faleo’o. Peita’i, e manatu le auauna ua lava ia manatu ma le fa’amoemoega lava o lo ‘o taumafai e ta’u atu, o le tasi lea fale e to mai ai fa’amanuiaga a matua mo i latou o lo ‘o gafa ma le tautua matavela. E ui lava ua le va’aia le tele o ni faleo’o i lenei fo’i vaitau, ona ua tele i fausaga fa’a-onapo nei. Peita’i, o le tautua sa masani ona fa’atino mai i le faleo’o, o lo ‘o faia lea i le umukuka i fausaga o maota i nei aso. Tupulaga talavou, e maua fa’amanuiaga e le tagata lufilufi lima lelei. E maua fa’amanuiaga e le tagata tautua lelei. E ui lava ina sui o fausaga o nei aso, ae o le fa’atinoina lava o le tautua, e tatau ona fa’atino i le fa’amaoni, ona maua lea o manuia po ‘o fa’amanuiaga. O le faleo’o e le o se fale e nofonofo noa ai, a o se fale e manatunatu ai mo faiva o nei ma taeao. E afugia nei, ‘ae matu ma palapala a taeao. O le faleo’o, o le fale e tapena ai lou o’o mo le isi la’asaga fou. O le fale e tapena ai ‘oe, ina ia e o’o i le isi la’asaga fou. Tupulaga talavou, e fa’amaoni le fa’atinoina o ou nafa i le faleo’o, ona tofia lea o oe e avea ma pule. O le ala i le pule o le tautua.