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Falefa Shi Annan/Falefa
Shi Annan/Falefa (Samoa)
Koordinaten	13° 53′ S, 171° 33′ W-13.883333-171.55
Basisdaten
Staat	Samoa
Kreis	Atua
Einwohner	1563 (2016)
Falefa Valley vom Le Mafa Pass. Falefa Valley vom Le Mafa Pass.

Treffen in Falefa c.1923-1928. In der Mitte ist der Neuseeländische Major General George S. Richardson, Administrator von Samoa (1923–1928).

Falefā (auch: Naneivi, Sagapolu, Sanonu) ist ein Ort im Norden der Ostküste von Upolu in Samoa. Falefa war zeitweise Hauptstadt während der malo (Herrschaft) von König Tupu Tafaʻifa Fonoti, der nach seinem Sieg über seine Geschwister Vaʻafusuaga und Samalaulu seinen Herrschaftssitz nach Falefa verlegte. An diese Ehre erinnert heute noch die faalupega (Charter and Salutations).

Falefa wird von zwei Matua geführt - Moeono und ’Iuli. Der Ort liegt im Wahlbezirk Anoamaʻa i Sasaʻe, welcher selbst innerhalb des größeren historischen, politischen 'Distrikts' Atua liegt. Atua wird vom Tui Atua (Herrscher von Atua) geführt, ein Titel, der seit dem 10. Jahrhundert dem Seher Tui Ātua Leutele (Leutele Leiʻite) zustand. Seit dem 17. Jahrhundert wurde dieses Amt gewöhnlich von einem der Tama-a-ʻāiga (Häuptling der höchsten Linie) von Ātua ausgefüllt: Tupua Tamasese und Matāʻafa.

Zusammen mit dem Dorf Salani ist Falefa Heimat einer der bedeutendsten politischen Familien von Samoa, der ʻAiga Sā Fenunuivao (Nachkommen von Fenunuivao, Frau von König Muagututiʻa und Mutter des ersten Tupua, Fuiavailili). Es wird regiert vom Moeono und vom Leutele von Falefa, sowie dem Tofuaʻiofoia und Fuimaono von Salani. Die Sippe ist Hüter des Tama-a-ʻĀiga-Titels Tupua Tamasese.

Sowohl der Titel Tama-a-ʻāiga Tupua Tamasese als auch der Titel pāpā Tui Atua werden derzeit von Samoas ehemaligem Premierminister, Tufuga Efi His Highness Tui Atua Tupua Tamasese Efi eingenommen. Der Abgeordnete im Parlament im Wahlbezirk Anoamaʻa i Sasaʻe ist Afioga Alaiʻasā Moefa’auō Sepulona Moananu, ein hochrangiger Häuptling von Falefa.

Geographie

Der Ort liegt am Westufer der Falefa-Bucht an der Nordküste von Samoa, wo die Richardson Road vom Norden aus Faleapuna ins Falefa-Tal eintritt. Im Ort befindet sich die Falefa Catholic Church und am Südrand des Ortes mündet der Falefa-River in die Bucht. Wenige hundert Metern weiter talaufwärts befinden sich die Falefa-Falls.

Geschichte & Kultur

Falefa Falls, ein beliebtes Ziel für Badeausflüge.

Gründung

Falefa ist eines der ältesten und größten Dörfer in Samoa. Die traditionellen Grenzen erstrecken sich von Uafato bis nach Saoluafata. Mündliche Überlieferungen und archäologische Funde aus der nahegelegenen Fundstelle Sasoa’a Lapita im Falefa-Tal belegen, dass die Besiedlung der Gegend bereits zwischen 300 v.C. und 200 n.C. begonnen hatte. Später wurden diese Ländereien von den Häuptlingen bestimmt um die Orte Lufilufi, Lalomauga, Falevao und Faleapuna, sowie die Dörfer Sauano und Saletele in der Fagaloa Bay zu gründen. Diese Dörfer sind historisch durch ihre Gründung mit Falefa verbunden und durch Jahrhunderte komplizierter politischer Interaktionen.

Der mündlichen Überlieferung zufolge wurde Falefa von den beiden Söhnen von Tui Atua Muaʻiteleloa und Leateafaiga, der Tochter von Lufasiaitu von Uafato, Fagaloa Moeʻono Faleologa und seinem jüngeren Bruder Leutele Leutogitui gegründet. Leutele wird als „Tinā o Tupua“ (Tupuas Mutter) angesprochen, wodurch die Mutter Tupuas Fenunuivao und der Großvater mütterlicherseits, Leutele, geehrt wird. Moeono wird als „le tamā o le nuʻu“ (Vater des Dorfes) angesprochen und ist einer der vorrangisten Sprecher der Aiga Sā Fenunuivao, der politischen Familie und Erben von Tupua. Falefa wird von den Nachkommen dieser beiden Brüder geleitet, die die jeweiligen Titel Moeʻono (tulafale-alii oder „matua“) und Leutele (alii) tragen. Sie verließen ihren Geburtsort Fagaloa und gründeten ihre erste Siedlung auf dem Gipfel der Berge mit Blick auf die Fagaloa-Bucht und das Falefa-Tal, damals genannt „Manuao“. Später wurde die Siedlung an die Küste an ihren heutigen Standort am nördlichen Rand des Falefa-Tals verlegt.

Aufgrund der Größe von Falefa war ein zentraler Standort für die Ausübung der Herrschaft erforderlich. „O le Faleopolu o Sagapolu“ – das Herschaftszentrum von Falefa – wurde gegründet, in dem sowohl Leutele als auch Moeʻono wohnen. Von diesem Ort aus regieren ihre Nachfolger Falefa bis heute. Weitere Teilorte folgten; Saleapaga, gefolgt von Sagogu und Gagaeimalae. Moeʻono und Leutele verliehen Titel an prominente Persönlichkeiten und schufen führende Aliʻi-Titel (heilige Häuptlinge), Alaiʻasā, Lealaisalanoa und andere, die ihrerseits eigene „Vasallen“-Häuser (genannt „Matai tautua“) gründeten, um ihnen zu dienen. Diese Führende Häuptlinge unterstützen Moeʻono und Leutele im Rahmen des Häuptlingsrates von Falefa bei der Verwaltung des wachsenden Bezirks.

Die Brüder und ihre jeweiligen Erben reisten viel durch ihr Herrschaftsgebiet – von Lemafatele (heute: Le Mafa-Pass) nach Sasoaʻa (wo Überreste von Lapita- Keramik gefunden wurden).

Wachstum und Entstehung neuer Dörfer

In späteren Zeiten wurden Teile des Falefa-Landes von Tuiatua an Polailevao verschenkt, um das Dorf Lufilufi zu gründen, nachdem ein großer Fischfang an Land kam und der Fischfang an alle Oberhäuptlinge aufgeteilt wurde, die „lufilufi ina o le iʻa o Atua“ genannt wurden. Andere Dörfer wie Sauano und Saletele in der Fagaloa-Bucht, Falevao und Lalomauga gehören noch immer zu Falefa.

Moeonos und Leuteles Schwester namens Sina lebte als Teil von Falefa auf der anderen Seite des Dorfes in der Nähe von Lufilufi, welches als Teil von Falefa galt. Es war ein Geschenk für die Schwester.

Fale und sein Bruder Puna reisten von Manono aus, um König Fonoti (ihren Verwandten) zu besuchen und etwas Essen für ihren blinden Vater zu besorgen, der krank war. Dann kehrten sie nach Manono zurück. Da erhielten sie die traurige Nachricht, dass ihr Vater bereits alle seine Matupalapala und Mavaega ernannt und an andere Menschen verteilt hatte. Mit großer Enttäuschung und Trauer kehrten sie zurück und ruhten sich bei Sinas Haus aus, um Wasser und Essen zu holen. Während sie sich mit Sina unterhielt, sagte sie ihnen, sie sollten bei ihr bleiben und ihre Brüder Moeono und Leutele über ihre tiefe Traurigkeit und ihren Schmerz informieren. Später dienten die beiden Brüder Sina mit Freundlichkeit und Loyalität. Später zog ein Bruder nach Savaii und lebte bei seiner Familie.

Sina heiratete daraufhin und bekam ihren ersten Sohn, den sie Tialavea nannte. Sina gründete ihr Dorf und nannte es „Ole Fale ma Puna“, kurz Faleapuna, von den beiden Brüdern aus Manono, die ihr mit tollen Angeboten dienten. Puna wurde der Titel Molioʻo verliehen, dessen Aufgabe es war, Nachrichten oder molimolioo feau poo finagalo o Sina oder ein Wort von Sina an ihre Brüder zu überbringen oder wohin sie wollte. [8] Diese Dörfer sind durch ihre Gründung und durch Jahrhunderte komplizierter politischer Manöver historisch mit Falefa verbunden.

Krieg: Falefa unterstüzt Fonoti

Einer der frühen Könige von Samoa war Faumuina, a direct descendant of Queen Salamasina. He had three children, two sons and one daughter. The sons were named Fonoti and Vaafusuaga and the daughter was named Samalaulu. They are commonly known in the traditions of Samoa as “The Three of Faumuina.” Each child was by a different mother so that after the death of their father they individually contended for the Kingship.

Having waged war successfully for the crown against his kin, Fonoti was ultimately proclaimed King in c.1520. He conferred many honours upon those chiefs and Districts that had fought for him and such honours and privileges are remembered and passed down by Samoa's Tulafale (Orator chiefs) down to the present day.

For contending with Manono, Sapapaliʻi and Saleaaumua naval forces and securing his victory at sea, the leaders of Faleapuna and Fagaloa were granted a district of their own called Vaa-o-Fonoti (literally, Fonotis canoe). For leading his land forces and securing victory on land, Falefa was designated the honour of serving as the national capital and was given the salutation of Aai o Fonoti, Aai o le Tupu (Fonotis city, city of the King). Falefa continued as the administrative centre of Fonoti, Muagututiʻa and Tupuas respective malo until the time of Fonotis grandson, King Afoa (later Afoafouvale), who chose to rule from Lufilufi.

These honors are reflected to this day in the Faʻalupega o Samoa (customary honorific salutations of Samoa) of the respective villages and in those of Falefa (see below).

During the 17th century, continued wars between the Falefa and surrounding districts had taken its toll. ʻIuli was rewarded by Moeono for having the courage to speak for peace and was subsequently granted the position of honour, elevated to becoming the one of the two preeminent senior tulafale of Falefa, assisting Moeʻonoʻono and Leutele with the administration of the Falefa as well as in their dealings with the rest of Samoa.

Mau leader Tupua Tamasese Lealofi III. Appointed by Falefa and Salani's Aiga Sā Fenunuivao.

Falefa, Salani and the Tama a ʻĀiga, Tupua (later known as 'Tupua Tamasese')

The pāpā titles confer upon individual holders authority over designated territory (Tui Atua rules Atua, Tui Aʻana rules Aʻana etc.) or, in the case of a Tafaʻifā (holder of all four pāpā titles) status as King or Queen of all Samoa. However, these titles are usually contested exclusively among Samoas four royal lineages, each with a paramount title holder whom the lineage is named after and in whom the mana (honour) of the family is represented. These are called tama-a-ʻāiga ('sons of the families', i.e. the four paramount families of Samoa). Tupua Tamasese is the tama of the Sā Fenunuivao aiga, one of the primary political families of Samoa based in Falefa and Salani.

King Muagututiʻa, son of King Fonoti, married Fenunuivao, daughter of Leutele of Falefa. Because they had no children of their own, they adopted Fenunuivaos nephew Fuiavailili, from Salani, as their son and heir. Upon his arrival in Falefa, he was given the name 'Tupua' and was thereafter known as Tupua Fuiavailili, the first Tama-a-ʻāiga.

As the child was now the sole heir to King Muagututiʻa, the powerful orator groups of Pule and Tumua performed their customary right of saesae laufaʻi (investigating one's genealogical links) enquiring as to whether he possessed the necessary genealogical links to the great families of Samoa in order to be worthy of tafaʻifa honours. Thus it was revealed that Fuiavaililis biological father was Fuimaono, and biological mother Saʻilau, descendants of Fanene and direct descendants of Queen Salamasinas son and second child, Tapumanaia.

King Muagututiʻa himself was descended from Queen Salamāsinas eldest child, Fofoaivaoʻese. Thus it was that Tupua Fuiavailili, through both ancestral lines, was the first ruler of Samoa to have inherited from both of Queen Salamāsinas children, re-uniting the Salamasina lineages through his ancestor, Tapumanaia, Salamāsinas husband (from the Fuimaono and Fanene line), and Muagututiʻas ancestor Fofoaivaoʻese, Salamasinas daughter with from a previous relationship with Alapepe, (from the Muagututiʻa line). Having satisfied the requirements of having direct lineage to Salamāsina and demonstrable link to both lineages and prominent families, Tupua Fuiavailili was proclaimed first Tama a ʻĀiga and succeeded Muagututiʻa to become King in c.1550.

Progenitor to the Tama-a-ʻĀiga Matāʻafa - Luafalemana.

From his four usuga (marriages), King Tupua Fuiavailili had five children. Two went on to become King, while the third went on to become the ancestor of the Matāʻafa tama-a-ʻāiga title: Luafalemana.

The beginnings of the tama-a-ʻāiga Matāʻafa lineage is traced through to Luafalemana, son of King Tupua Fuiavailili. This was enabled through the union of Luafalemanas daughter, Salainaʻoloa of ʻAiga Sā Fenunuivao with Tuimavave (also known as Tauiliʻili) of ʻAiga Sā Levālasi , issuing one of the progenitors of the Matāʻafa title, Faʻasuamaleʻaui, in 1785. Tuimavave's other union with Letelesa issued the another progenitor of the title, Silupevailei. These two lines of Faʻasuamaleʻaui and Silupevailei are from whom all Mataʻafa are selected.

Family traditions differ on who was the first Mataʻafa, but the majority of opinion favours Tafagamanu, grandson of Faʻasuamaleʻaui.

Tuimavaves union with Tupuas grand-daughter, Salainaʻoloa, has resulted in the Luafalemana titles association with both the Tupua Tamasese and the Matāʻafa titles. Several Matāʻafa holders from Falefa also held the Tupua title concurrently, like Matāʻafa Iosefo who became known as Tupua Matāʻafa Iosefo. By joining the daughter of Luafalemana with Tuimavave, the Tui Atua line arrives at a harmonious junction between the two great Tama-a-ʻāiga families of Atua - ʻAiga Sā Levālasi and ʻAiga Sā Fenunuivao.

• Luafalemana of Falefā. Ancestor of the Matāʻafa tama-a-ʻāiga line. Lived and died in Falefa.
• Afoa of Palauli. Succeeded his father to become King and ruled from Lufilufi. Defeated in single combat by his brother, Galumalemana. (later named Afoafouvale, after his defeat)
• Galumalemana of Saleimoa (who later succeeded his brother Afoa as King by defeating him at Maauga, Leulumoega).
• Tautisusua and Tufugatasi.

Collectively, these titles are known as Aloaliʻi (Dauphins or heirs). The establishment of the institution of aloalii ensured the continuation of the Tupuas political influence through his descendants and to maintain in perpetuam the genealogical linkages between the first Tupu Tafaʻifa, Queen Salamasina and later Tupu Tafaʻifa, King Fonoti, from whom later rulers would draw legitimacy.

Politics & Governance

Falefa means the 'House of Four', indicative of the four sub-villages which make up the main components of Falefa; Sagogu, Gagaemalae, Saleapaga, Sagapolu. Each of these sub villages comprise families, the heads of which, represent their extended families and their respective area at Falefas Village Council, headed by the two senior tulafale-alii of the village (Matua), Moeono & Iuli.

Moeono Alaiʻasā Kolio OBE (Moeono from 1957-1987), one of the signatories of the Constitution, pictured here with his wife, Aniva Auvaʻa of Tiʻavea

The establishment of Moeono and Leutele titles predate the Tongan period, as the primordial holders were the sons of Tui Atua Muaʻiteleloa (one of the earliest holders of the Tui Atua pāpā title) and founders of Falefa somewhere between 300B.C - 200 A.D.

Protocol: The Selection of the Moeono & the Leutele

Upon the death of a Moeono or Leutele, the district goes into an extended period of mourning and kicks off the procession of cultural protocol which follows. During this sede vacante period, the administration of Falefa is then passed to ʻIuli, Lealaisalanoa, Alaiʻasā and Falefas other matai alii (senior chiefs of each families) until a Moeono or Leutele is appointed.

At the appointed time when an heir has been chosen, the proceedings of the saofaʻi (bestowment ceremony) stipulate that only the two bearers of the titles of the two brothers - Moeono and Leutele - are part of this sacred ritual. Only once it has been completed with the completion of the ʻava ceremony and the title bestowed will ʻIuli lead the rest of the village chiefs in to the residence to join them (usu le nuu). The ceremony itself is guarded by Tupua ma le Aumaga (the name for Falefa's untitled men's guild).

The last holder of the Leutele title was Leutele Tapusatele Keli Tuatagaloa. The late Moeono Leateafaiga Atoafuaiupolu Tomanogi Penitito Alaiasa is the most recent holder of the Moeono title, which he held until his passing in 2018. Unlike the Leutele and other titles of Falefa, the Moeono line has enjoyed a revered tradition of only ever having a single holder of the Moeono at any given time. Thus the most recent holder was the 16th of his name, with known successors of the current line stretching back further to the brief intervention from Saoluafata and to antiquity.

As of 2018, both titles remain vacant pending appointment of the new holders by the respective heirs.

Lautivunia: The story of the Tui Tonga and Tui Atua Leutelelei'ite

The Tui Tonga (ruler of Tonga) had two sons. The elder was named Tuitonga after his father, the younger, Lautivunia. Lautivunia had an affair with his brothers wife. When the affair became known, the older brother was very angry.

As is the custom, the younger brother made a peace offering of cooked food wrapped in tolo (ordinary sugar cane) and fiso (wild sugar cane) leaves. These leaves underlined the message, ‘Please forgive me, for we are brothers.’

But Tuitoga was not placated and Lautivunia made another peace offering, which included the flesh of ordinary bananas and of the lei (wild banana). The two varieties of banana underlined the message, ‘We are flesh and blood – surely you can find it in your heart to forgive me?’ Tuitoga was still not placated. So Lautivunia decided that if his brother would not accept his food offerings he would offer his life. He dug a hole where his catamaran was housed, fixed spears with points upward at the bottom of the hole, and threw himself on the spears. The force of his action caused the surrounding earth and sand to cave in and cover him.

When Lautivunias disappearance was noticed, his father and brother sent out search parties to look for him. One party reached Falefa, Samoa. Tui Atua Leutele said, ‘You need not have come so far. Lautivunia is in Tonga under his catamaran.’

So the search party returned to Tonga and found the body of Lautivunia. The Tui Tonga felt obliged to reciprocate this favour from Tui Atua Leutele and instructed the search party to return to Samoa with the finest of his fine mats, which he named Le Ageagea o Tumua (the substance of Tumua). In addition, he recognised Tui Atua Leuteles seer abilities by naming him Leutele Leiite, that is, Leutele with the prophetic powers.

The title of Leiite survives today as one of the titles of the Sā Leutele family.

The Ravages of War: ʻIuli calls for Peace

In later centuries, a great war between Tuamasaga and the two allies, Atua and Aʻana ravaged the country. Having been defeated, Malietoa Uitualagi and the Tuamasaga army sought refuge at Ana o Seuao in Saʻanapu, Safata. Atua and Aʻana forces gave chase and as they arrived at Ana, prepared to complete their victory by burning the entire region and killing off the rest of Malietoas troops. To their surprise however, an elderly unnamed chief from Tuamasaga approached their war party, beseeching them to turn back from their aim and to have mercy on their defeated foes. Moved by the old mans courage, a young chief named ʻIuli rose to speak in what is now known as the longest lauga (formal oratory) in Samoan history, admonishing his side for two days and two nights to agree to peace with Malietoa's defeated Tuamasaga force. Grateful for this agreement, Malietoa Uitualagi gave the island of Tutuila to Atua. For his efforts in ending the conflict, ʻIuli was promoted to the rank of 'Matua' by Moeono as a reward for his bravery. Today, his descendant governs Falefa alongside Moeono.

The March to Independence: Moeono & The Mau Movement

In the early days of the Mau movement, Luafalemana Moeono Taʻele resigned from his post at the administration's Native Police to assist with efforts to garner national support for the fledgling independence movement. As Pule (the orators and polity heads of Savaii) were yet to pledge their unanimous support, Luafalemana Moeono Taʻele was tasked with leading a fleet of fautasi (canoes) together with Upolus orators to ask for Savaiis support. Choosing to arrive at Satupaʻitea instead of Saleʻaula, Moeono recalled Falefas earlier support for the Mau a Pule (which Savaiis orators had led during the German administration, a precursor to the Mau Movement) and called on Asiata to have Pule (Savaiis chief orators and counterpart to Upolus Tumua) reciprocate their solidarity by joining forces with them in order to further strengthen the cause for independence.

His son, Moeono Alaiʻasā Kolio OBE, would later become one of the Framers of the Constitution of the newly Independent State of Western Samoa.

The Village Fono: Falefā, Falelima & Falefitu

The convocation of a special meeting of the village fono is decided by ʻIuli or Moeono. The scale of the meeting varies depending on the situation. The most common meetings comprise only the four sub-villages of Falefa: Sagapolu, Saleapaga, Gagaʻemalae and Sanonu. The range of participants define the three types of meetings. In this context, the word fale means sub-village. A fono falefa is then a fono in which only the matai from the four sub-villages of Falefa participate. A fono falelima is a fono with the four sub-villages of Falefa and the village of Falevao. A fono falefitu involves all the villages that are part of Falefa's traditional domain, which includes the four sub-villages of Falefa, Falevao and the two villages of Sauano and Saletele in the Fagaloa Bay.

Title Contention and Controversies

Disputes over the Tupua Tamasese title

The current holder, Tui Atua Tupua Tamasese Efi. Appointed by Falefa and Salanis ʻAiga Sa Fenunuivao to be the holder of the Tama Aiga title in 1986.

Falefa and the Tupua Tamasese have a long history, dating back to when the first Tupua was installed at Falefa in c.1550. In terms of succession to the title, the family has been among the least controversial of all Tama a ʻĀiga families. Family consensus decided successors rather than the court. However, these amicable relations were eventually fractured in 1965 when a major split appeared over the successor to Samoas Co-Head of State Tupua Tamasese Meaʻole, who died in 1963. Two first cousins and sons of previous holders vied for the title and the family was forced to resort to the court for a settlement.

The family had been unable to agree between two candidates, Lealofi IV, the son of Tupua Tamasese Lealofi III, and Tufuga Efi, the son of Tupua Tamasese Meaʻole. The two men were first cousins, and their fathers had both held the titles. Both were installed at separate ceremonies, Lealofi IV by ʻĀiga Sā Fenunuivao of Falefa and Salani, and Tufuga Efi by ʻĀiga o Mavaega of Faleasiʻu and Asau in Savaiʻi and by a branch of ʻĀiga Sā Tuala from Fasitoʻouta. The latters installation took ʻĀiga Sā Fenunuivao by surprise and was immediately met with stern rejection.

Both candidates were genealogically eligible, being descended from their common ancestor, Tupua Fuiavailili. However, Lealofi had the advantage of having the unanimous support of ʻĀiga Sā Fenunuivao, the titles main political family, on the grounds that his father was older then Tufuga Efis father and he himself was the elder candidate. The subsequent court battle saw a unanimous endorsement of Lealofi IV's appointment. However, Tufuga Efis supporters returned to the court to press two more lines of argument. First they argued that the title should be appointed and conferred by the suli (heirs of descendants). ʻĀiga Sā Fenunuivao agreed, but pointed out their right to step in and decide, especially seeing as there would inevitably be disagreement among descendants and pointing to the fact that the descendants themselves were part of the wider Fenunuivao family, a view also endorsed by the court. Second, Tufugas supporters argued that the conjugate titles be split in two; they argued that the Tamasese name constituted a title in its own right and urged the court to award the Tupua title to Lealofi and the Tamasese title to Tufuga Efi. However, the court rejected this argument on the grounds that without Tupua, Tamasese could not be constituted as a title and that Tupua without Tamasese would disqualify Tupua from the rank of a Tama a ʻĀiga.

The court ruled in favour of ʻĀiga Sā Fenunuivaos candidate, Lealofi IV who would go on to be elected Prime Minister of Samoa.

Upon Tupua Tamasese Lealofi IVs death in 1983, the question as to a successor was raised yet again with Tupuola Efi once again staking his claim. However, this would require ʻĀiga Sā Fenunuivao agreeing to his appointment. Salani agreed however, Falefa and Lufilufi opposed. Nevertheless, Tupuola Efi proceeded without the unanimous support of Āiga Sā Fenunuivao. On the morning of his installation ceremony at Vaimoso, the nation's public broadcaster, Radio 2AP, read an announcement from the Moeono at the time, Moeono Alaiʻasā Kolio, notifying the country that ʻĀiga Sā Fenunuivao as well as the leaders of Lufilufi had not sanctioned Tupuola Efi's ascension to the title, effectively nullifying the candidates grasp for the title yet again.

In 1986, Tupuola Efi approached the now ailing Moeono to ask for Āiga Sā Fenunuivaos unanimous blessing. Despite their initial refusal, both Falefa and Lufilufi eventually agreed. Thus ʻĀiga Sā Fenunuivao joined with ʻĀiga o Mavaega and ʻĀiga Sā Tuala to jointly confer the Tupua Tamasese title on Tupuola Efi in an installation ceremony at Vaimoso in November, 1986, jointly registering the title under their family names.

However, the right of joint conferral was later challenged in court, with the main families within the Sa Tupua clan - Sā Fenunuivao, Sā Tuala and Aiga ʻo Mavaega - disputing authority over the title. The matter was decisively settled when in 1987, the court ruled that the right of conferral of the Tupua Tamasese title belonged exclusively to ʻĀiga Sā Fenunuivao of Falefa and Salani.

Line of Succession

The Tama of ʻĀiga Sā Fenunuivao: Tupua Tamasese

King Tupua Fuiavailili, descendant of Queen Salamasina, adopted son of King Muagututiʻa and Fenunuivao, daughter of Leutele

King Afoa (defeated in single combat by his brother, Galumalemana. Thereafter named Afoafouvale, "he who rebels for no good reason.")

King Galumalemana (the Aloalii as an institution of succession is established under Galumalemana)

King Nofoasaefā (tyrant, assassinated by rebels in Savaiʻi)

King Iʻamafana (allegedly willed his kingdom to Malietoa Vainuupo; succeeded by Safeofafine but was killed in combat; kingship passes to Tamafaigā)

1751 - 1830: Maeaeafe Mataafa

1830 - 1860: Tupua Moegagogo

1860s - 1891: Tui Aana Tui Atua Tupua Tamasese Titimaea (this is the first time Tamasese is used together with the Tupua title)

1891 - 1915: Tupua Tamasese Lealofi-o-aʻana I, son of Tupua Tamasese Titimaea.

1915 - 1918: Tupua Tamasese Lealofi-o-aʻana II, eldest son of Tupua Tamasese Lealofi-o-aʻana I

1918 - 1929: Tupua Tamasese Lealofi-oʻaʻana III (Mau leader, assassinated by NZ Soldiers during Black Saturday), younger brother of Tupua Tamasese Lealofi-o-aʻana II

1929 - 1963: Tupua Tamasese Meaʻole (Co-Head of State with Malietoa Tanumafili II after Independence), younger brother of Tupua Tamasese Lealofi-o-aʻana III

1963 - 1983: Tui Atua Tupua Tamasese Lealofi-o-aʻana IV (this is the first time Tamasese is formalised as part of the Tupua title) - Third Prime Minister of Samoa, son of Tupua Tamasese Lealofi-o-aʻana III

1986–present: Tui Atua Tupua Tamasese Efi (Former Prime Minister and Head of State 2007-2017), son of Tupua Tamasese Meaʻole.

Aloaliʻi: Luafalemana

Luafalemana Leoʻo

Luafalemana Tupua Puta

Luafalemana Fagavale

Luafalemana Tauaʻaletoa Taligamaivalu Lealaʻiasalanoa

Luafalemana Moeono Alaiʻasā Taeleomoamoa (Taele)

(also bestowed to two other holders by Luafalemana Taele Moeono)

• Luafalemana Aukusitino

• Luafalemana Eseese

Present: Vacant

Matua: Moeʻono

(Records prior to 1855 available at Lands & Titles Court, Samoa)

1855 - 1915: Moeono Sufalī Luafalemana Taligamaivalu.

1915 - 1916: Moeono Faita Tailalo

1916 - 1957: Luafalemana Moeono Alaiʻasā Taeleomoamoa (Taele)

1957 - 1987: Moeono Alaiʻasā Kolio

1987 - 2018: Moeono Atoamafuaiupolu Penitito Alaiʻasā

2018–present: vacant

Matua: ʻIuli

ʻIuli Tapa

ʻIuli Veni

ʻIuli Sefo I

ʻIuli Sefo II

ʻIuli Polailevao Moananu Salale

Aliʻi: Leutele

Leutele Malota I

Leutele Malota II

Leutele Upuolevavau

Leutele Faletui

Leutele Poutoa

Leutele Taumoumea

Leutele Simaile Tuatagaloa

Leutele Lutu

1940 - 2012: Leutele Tapusatele Keli Tuatagaloa

2012–present: Vacant

Population

The population of Falefa (exclusive of the other three villages that form the falefitu) is 1,563 (2016 Census).

South of the village settlement is Falefa Valley, Falefas traditional territory southwards to neighbouring Lotofaga and eastwards to Fagaloa Bay.

Faʻalupega: The Charter and Salutations of Falefa

Tulouna a le aʻai o Fonotī (le aʻai o le Tupu) ma fale e fagafua Maliu mai aoulua matua: ʻIuli ma Moeono a Fulumuʻa na falelimaaʻI fetalaiga ia te oe le Aai Tulouna a le putuputu o tagata o le Tui Atua Afio mai Sā Fenunuivao Afio mai Leutele o le tina o Tupua Afio mai Lealaisalanoa o le tei o Tupua, o le tama a Malili e fa Afio mai Alaiʻasa na fita I tuga Afio mai Luafalemana o le Aloalii.

A village faʻalupega is essentially a series of salutations that refer to a village or districts most important titles and descent groups. It provides a basic outline of its basic hierarchy and genealogies of note, thus the order of mention is usually (but not always) relevant, depending on the location and context. The basic structure of Falefā's faʻalupega, in its most reduced version, is composed of three main parts, with the third allowing several possible variations:

1. ...ʻAiga ma aloaliʻi ...the chiefs (lit. „Families“) and the son (Luafalemana) of the royal chief (Tupua)
2. ...afio mai Sā Fenunuivao ...to you Sā Fenunuivao (descendants of Fenunuivao, family of Tupua Tamasese)
4. ...oulua matua, Iuli ma Moeono ...to you, the elder chief orators, ʻIuli and Moeono (rulers of Falefa)
5. ...ma le putuputu o tagata o le Tui Atua ...and the gathering of the people of the King of Atua (or ...ma le tofi faʻasolo i tagata o le Tui Atua) ...and the various appointments of the people of the King of Atua

Important Names & Places in Falefa

Malae Fono

Moamoa, o le tua o Lalogafuʻafuʻa.

Laoa o le Matua

Moeono - Laloaoa ʻIuli - Nofopule

Maota o Alii

Leutele - Vaiʻiliʻili ma Fogāvaiuta Lealaisalanoa - Vaieʻe Alaiʻasā - Gataivai Suluvave - Malae

Saʻotamaʻitaʻi

Leutele - Sailau Salanoa - Fenunuivao Luafalemana - Salainaʻoloa Alaiʻasa - Punipuao Suluvave - Aovaʻa

Einzelnachweise

{{Normdaten|TYP=g|GND= }} {{SORTIERUNG:Falefa (Ort)}} [[Kategorie:Atua]] [[Category:Populated places in Samoa]] [[Category:Atua (district)]]