"Samoan literature Samoan literature can be divided into oral (pre-colonial and post-colonial) and written literatures, in the Samoan language and in English or English translation, and is from the Samoa Islands of independent Samoa and American Samoa, and Samoan writers in diaspora. Samoan as a written language emerged after 1830 when Tahitian and English missionaries from the London Missionary Society, working with Samoan chiefly orators, developed a Latin script based Samoan written language. Before this, there were ""logologo"" (tapa signs) and ""tatau"" (tattoo signs) but no phonetic written form. Pre-colonial and post-colonial Samoan oral literature includes ""solo"" (poetic narratives), ""fa'alupega"""
"Tapu (Polynesian culture) Tapu, tabu or kapu is a Polynesian traditional concept denoting something holy or sacred, with ""spiritual restriction"" or ""implied prohibition""; it involves rules and prohibitions. The English word ""taboo"" derives from this later meaning and dates from Captain James Cook's visit to Tonga in 1777. The concept exists in many societies, including traditional Fijian, Māori, Samoan, Kiribati, Rapanui, Tahitian, Hawaiian, and Tongan cultures, in most cases using a recognisably similar word, though the Rotuman term for this concept is ""ha'a"". In Māori and Tongan tradition, something that is tapu is considered inviolable or sacrosanct. Things or places"
"The highly reverential title ""Malietoa"" refers to the parting words of Tongan warriors, ""Malie toa, malie tau"" (literally, ""Brave warrior, bravely fought""). This was given by The Tongan King after having finally been driven out of Samoa. The title was amended as part of the more ancient royal courts and titles of Tui A'ana, Tui Atua. Contact with Europeans began in the early 18th century but did not intensify until the arrival of the British missionaries. In 1722, Dutchman Jacob Roggeveen was the first European to see the islands. This visit was followed by the French explorer Louis-Antoine de Bougainville"
"savages' they had seen. The word ""tattoo"" itself comes from the Tahitian ""tatau"", and was introduced into the English language by Cook's expedition (though the word 'tattoo' or 'tap-too', referring to a drumbeat, had existed in English since at least 1644) It was in Tahiti aboard the ""Endeavour"", in July 1769, that Cook first noted his observations about the indigenous body modification and is the first recorded use of the word tattoo to refer to the permanent marking of the skin. In the ship's log book recorded this entry: ""Both sexes paint their Bodys, Tattow, as it is called in"
"the Tongan ""fakaleiti"" (also ""fakafefine""), the Cook Islands Māori ""akava'ine"", the Hawaiian and Tahitian ""māhū"" (literally ""in the middle""), the Māori ""whakawāhine"", the Niuean ""fiafifine"" (also ""fakafifine""), the Tokelauan ""fakafāfine"", the Tuvaluan ""pinapinaaine"", the Gilbertese ""binabinaaine"", and the Wallisian ""fakafafine"". The FTM or female-to-male equivalent in Samoa are known variously as ""fa'atane"", ""fa'atama"", and ""fafatama"". Ultimately, Western terms like gay, transgender, FTM, etc., do not align exactly with Samoan terms like fa'afafine, fa'atane, etc., which have meaning within the fa'asamoa traditional cultural systems of Samoa. The Samoan slang word ""mala"" (or ""devastation"" in the Samoan language) is in less frequent"
"live to a very great age this temporary substitution could become permanent. In the rest of Polynesia ""tū"" means to stand, but in Tahitian it became ""tiʻa"", because the word was included in the name of king Tū-nui-ʻēʻa-i-te-atua. Likewise ""fetū"" (star) has become in Tahiti ""fetiʻa"" and ""aratū"" (pillar) became ""aratiʻa"". Although ""nui"" (big) still occurs in some compounds, like Tahiti-nui, the usual word is ""rahi"" (which is a common word in Polynesian languages for 'large'). The term ""ʻēʻa"" fell in disuse, replaced by ""purūmu"" or ""porōmu"". Nowadays ""ʻēʻa"" means 'path' while ""purūmu"" means 'road'. Tū also had a nickname,"
"of missionaries, but has recently become popular again. Historically the Cook Islands tribes or clans each usually recognized a particular fish, bird, insect or plant that was sacred to that tribe and symbolized its unity. The ritual association requires members of the clan to treat the totem with respect. Its supernatural help could also be sought in times of distress. The symbol for the centipede with a poisonous bite is a common totem of chiefs and was normally tattooed on the chief's back. Captain James Cook recorded ""tatau"" as the Tahitian term when he arrived there in 1769, although tatau"
"Tautua Tautua is a word in Samoan that expresses the cultural tradition of service to the family or ""aiga"" and specifically to the ""ali'i"" or titles of the family; it can also mean any service of an individual to a greater cause. Tautua is reflected in the Samoan proverb—""o le ala i le pule o le tautua""—the road to leadership is through service. Tautua can mean monetary and material contributions to ""fa'alavelave"", which mean important extended family events such as weddings or funerals, but more often it means labor, such as cleaning and preparing family functions, cooking, taking care of"
"The account Bougainville and Philibert Commerson gave of his port of call would contribute to the creation of the myth of a Polynesian paradise and nourished the theme of the noble savage, so dear to Jean-Jacques Rousseau, which was very much in fashion. Between this date right until the end of the 18th century, the name of the island was spelled phonetically ""Taïti"". Beginning in the 19th century, the Tahitian orthography ""Tahiti"" became normal usage in French and English. In between the visits of Bougainville and Cook, in December 1768, a war of succession amongst the Tahiti's clans took place"
"tradition of raising some boys as girls to play important domestic roles in communal life (including dancing, singing and house chores). Such individuals are known as the ""māhū"", and are perceived by society as belonging to a third gender. This is similar to the ""fa'afafine"" of Samoa and the ""whakawāhine"" of New Zealand. Historically, the ""māhū"" would hold important positions among nobles, and unlike eunuchs were not castrated. The Tahitian term ""rae rae"", on the other hand, refers to modern-day transsexuals who undergo medical operations to change gender. ""Māhū"" and ""rae rae"" are not to be confused, as the former"
"do not recognize some words that their forbears used, such as the word ""ua"" for rain. Younger Tuamotuans use the word ""toiti"" to describe rain in contemporary Tuamotuan. No systematic grammar has been published on the Tuamotuan language. Current Tahitian-Tuamotuan orthographies are based upon the Tahitian Bible and the Tahitian translation of the Book of Mormon. An available source for Tuamotuan-English comparatives is ""The cult of Kiho-Tumu"", which contains Tuamotuan religious chants and their English translation. The Segmental Phonemes in Tuamotuan are as follows: (a) Consonants: stops: /p, t, k, ' (glottal stop)/ fricatives: /f, h, v/ nasals: /m, n,"
"The Māori language word ""takatāpui"" had historically referred to devoted relationships between people of the same sex, but in modern terminology encompasses LGBT identity and sexuality. The word ""whakawāhine"" (literally ""to become a woman"") describes those who were assigned male at birth but act, dress and behave as female, while the term ""tangata ira tāne"" has the opposite meaning, that being a person assigned female at birth but behaves as male. Some of the earliest European settlers in New Zealand were Christian missionaries who arrived in the early nineteenth century and eventually converted most of the Māori population to Christianity."
"the word ""taboo"" has been somewhat expanded in the social sciences to strong prohibitions relating to any area of human activity or custom that is sacred or forbidden based on moral judgment, religious beliefs, or cultural norms. ""Breaking a taboo"" is usually considered objectionable by society in general, not merely a subset of a culture. The term ""taboo"" comes from the Tongan ""tapu"" or Fijian ""tabu"" (""prohibited"", ""disallowed"", ""forbidden""), related among others to the Maori ""tapu"", Hawaiian ""kapu"", and Malagasy ""fady"". Its English use dates to 1777 when the British explorer James Cook visited Tonga, and referred to the Tongans'"
"the elderly and children of the extended family, farming in family plantations, etc. Tautua Tautua is a word in Samoan that expresses the cultural tradition of service to the family or ""aiga"" and specifically to the ""ali'i"" or titles of the family; it can also mean any service of an individual to a greater cause. Tautua is reflected in the Samoan proverb—""o le ala i le pule o le tautua""—the road to leadership is through service. Tautua can mean monetary and material contributions to ""fa'alavelave"", which mean important extended family events such as weddings or funerals, but more often it"
"word ""aituā"" means misfortune, accident, disaster. In Tahitian, ""aitu"" (syn. atua/raitu) can mean 'god' or 'spirit'; in other languages, including Rarotongan, Samoan, Sikaiana, Kapingamarangi, Takuu, Tuamotuan, and Niuean, ""aitu"" are ghosts or spirits. In Cook Islands ""Aitu"" is also the name of ancient tribes who came from the east. In the Samoa Islands, ""aitu"" also means ghost. In other Austronesian cultures, cognates of ""aitu"" include the Polynesian ""atua"", Micronesian ""aniti"", Bunun ""hanitu"", Filipino and Tao ""anito"", and Malaysian and Indonesian ""hantu"" or ""antu"". Aitu In Polynesian languages the word aitu refers to ghosts or spirits, often malevolent. The word is"
"piped from an inland river at Vaipouli. During the late 1800s and the colonial era of Samoa, Fagamalo, which had a wharf and anchorage, became the main government administration centre on Savai'i. The centre included a hospital, school and court houses. Tui Fiti a spirit deity in Samoan mythology resides in a sacred grove ""vao sa"" in Fagamalo. The Reverend George Pratt (1817–1894), a missionary of the London Missionary Society lived in Matautu for many years. Pratt authored the first Samoan English language dictionary ""A Grammar and Dictionary of the Samoan Language, with English and Samoan Vocabulary"", first printed in"
"Tahitian language Tahitian (autonym , part of , languages of French Polynesia) is a Polynesian language, spoken mainly on the Society Islands in French Polynesia. It belongs to the Eastern Polynesian group. As Tahitian had no written tradition before the arrival of the Western colonists, the spoken language was first transcribed by missionaries of the London Missionary Society in the early 19th century. Tahitian is the most prominent of the indigenous Polynesian languages spoken in French Polynesia (""reo mā’ohi""). The latter also include: When Europeans first arrived in Tahiti at the end of the 18th century, there was no writing"
"ceremonies. The voyages still spoken of in ancient Polynesian Chieftain Oratory poetics (lauga) are called 'Taeao'; a recalling of past histories and contacts within the Polynesian archipelago by Samoan Oral High Chiefs. These 'Taeaos' include oral and written accounts of familial tribal/klan contacts with the neighboring islands of; 1) Tokelau (New Zealand) 2) Tuamotu (French Polynesia) 3) Huahine (French Polynesia) 4) Tahiti (French Polynesia) 5) Ha'apai (Tonga) 6) Vava'u (Tonga) 7) Rarotonga (Cook Islands) 8) Pukapuka (Cook Islands) 9) Tuvalu 10) Havai'i (Hawaii) 11) Futuna (France) 12) Uvea (France) 13) Rotuma (Fiji) 14) Viti-Levu (Fiji) Early contact with Europeans was"
"marriage) and hostile (visits by Tongan slave-seekers). Vaitupu was also visited by I-Kiribati, and was thus far from isolated. Vaitupu means 'the fountain of water'. Obed Starbuck, a whaling captain, visited Vaitupu on the ""Loper"" in 1825, naming it 'Tracy Island'. The United States Exploring Expedition under Charles Wilkes visited Vaitupu in 1841. Samoan pastors from the London Missionary Society successfully introduced Christianity in the 1860s. The pastors implemented religious regulations, outlawing many cultural practices. They also introduced the Samoan language, as their Bibles were written in Samoan. Vaitupuans became literate in Samoan rather than in their own language. Vaitupuans"
"use of the term ""taboo"" for ""any thing is forbidden to be eaten, or made use of"". He wrote: The term was translated to him as ""consecrated, inviolable, forbidden, unclean or cursed."" ""Tabu"" itself has been derived from alleged Tongan morphemes ""ta"" (""mark"") and ""bu"" (""especially""), but this may be a folk etymology (Tongan does not actually have a phoneme /b/), and ""tapu"" is usually treated as a unitary, non-compound word inherited from Proto-Polynesian *""tapu"", in turn inherited from Proto-Oceanic *""tabu"", with the reconstructed meaning ""sacred, forbidden."" In its current use on Tonga, the word ""tapu"" means ""sacred"" or ""holy"","
"road people). Concerning the Tui Haatakalaua supporters: when this division arose, in the 15th century, they were of course the Kauhalalalo. But when the Tui Kanokupolu had overtaken them they shifted their allegiance to the Kauhalauta. Modern archeology, anthropology and linguistic studies confirm widespread Tongan cultural influence ranging widely through East 'Uvea, Rotuma, Futuna, Samoa and Niue, parts of Micronesia (Kiribati, Pohnpei), Vanuatu, and New Caledonia and the Loyalty Islands, and while some academics prefer the term ""maritime chiefdom"", others argue that, while very different from examples elsewhere, ""...""empire"" is probably the most convenient term."" In the 15th century and"
"Pō-mare (literally means 'night coughing'), under which his dynasty has become best known. By consequence ""pō"" (night) became ""ruʻi"" (nowadays only used in the Bible, pō having become the word commonly in use once again), but ""mare"" (literally cough) has irreversibly been replaced by ""hota"". Other examples include; Some of the old words are still used on the Leewards. Tahitian language Tahitian (autonym , part of , languages of French Polynesia) is a Polynesian language, spoken mainly on the Society Islands in French Polynesia. It belongs to the Eastern Polynesian group. As Tahitian had no written tradition before the arrival"
"Tahiti). Whakatane, Rangitoto Island, Taupo, Urewera, Ngongotaha, and Tikitapu all commemorate incidents that occurred during the early arrivals, many of which are now forgotten. Maketu and Mount Moehau are two of the few remaining names connected to places in ""Hawaiki"". The use of Polynesian mythology in names is more apparent, with Tāne (the forest god) lending his name to Otane and Taneatua, among others. Descriptive words often occur as part of a place name: widely-used elements include: Thus Whanganui means ""wide river-mouth"" and Waikanae indicates good waters for catching ""kanae"", or flathead mullet. European arrivals exposed Māori to Christianity, leading"
"account regarding their arrival in the region. The learned Māoris of the past regarded their history as being exceedingly sacred, or ""tapu"", and therefore imparting it to a stranger rendered it 'polluted' or 'common'. Being the most sacred canoe of all in the migration, the ""Tākitimu""'s history was held strictly tapu. Subsequently, two versions of its story exist, one of the Northern East Coast which tells of the crew disembarking at Mahia, and the another of the Southern East Coast which maintains that the ""Tākitimu"" landed at several places along the East Coast including Ūawa (Tolaga Bay) and Turanganui (Gisborne)."
"wild bananas Like sigano and spearheads The greatest in the whole world! Pe'a The Pe'a is the popular name of the traditional male tatau (tattoo) of Samoa, also known as the , a term used in the Samoan language chiefly vocabulary and ""respect"" register (). The soigaimiti/pe'a covers the body from waist to the knees. The word ""tattoo"" in the English language is believed to have originated from the Samoan word """". The process for the pe'a is extremely painful, and undertaken by (master tattooists), using a set of handmade tools: pieces of bone, turtle shell and wood. The are"
"Salmon ruled in all but name. The reestablished mission set up a new native government based on the indigenous district councils of Tahiti. At the instigation of Bishop Tepano Jaussen of Tahiti, Atamu was appointed by Father Hippolyte Roussel as King in 1883 to represent their interest alongside two ""to‘opae"" (councillors) and two judges. He adopted the additional name Maurata after the ""ariki mau"" who died during the Peruvian slave raids. Unlike his predecessors, Atamu was not considered a member of the traditional royal patrilineal line and held little political power. He married Ana Eva Hei Vehi (Uka ʻa Hei"
"was a Tahitian priest with properties in both Tonga and Samoa. Native Hawaiian Historian David Malo, in his book Hawaiian Antiquaries, suggests that Pili and Pa'ao immigrated from the Society Islands or Tahiti. The island names of Taha'a and Borabora are rather recent as according to Tahitian oral history. The traditional name of the island now known as Taha'a originally was Vevaʻu and the traditional name of Borabora, in the ancient times was called ʻUporu. It is also well known in Tahiti that the island Ra'iatea, notorious for its religious practices was originally called Havaiʻi. Samuel M. Kamakau, John Papa"
"literature writes his family name as Tunuieaiteatua, which leaves incertainties about the proper pronunciation as Tahitian usually did (and does) not write macrons and glottals. Barring this incertainty, in the current proper orthography would be Tū-nui-ēa-i-te-atua meaning Great-Tū,-road-to-the-god. Tū (standing straight up) was a major Tahitian god. Ariitaimai claims that this Tū is a contraction of ""atua"" (god), but that is unlikely. The name Pōmare was adopted later. Pō-mare means ""night cougher"", a nickname he took, as was common in that time, in honor of his daughter Princess Teri’inavahoroa who died from tuberculosis in 1792. Tu was the son of"
"French protectorate during her father's reign. Remaining unmarried, Tehauroa died on 18 March 1884 after a short illness. She was succeeded by a female-line cousin, the equally pious Prince Ari'imate Teururai of Huahine, who ascended the throne as King Tamatoa VI, which effectively ended the rule of the Tamatoa Dynasty. Tehauroa Rere-ao Te-hau-roa-ari'i, also given as Teri'i-hau-roa ( 1830 – 18 March 1884), was the Queen of Raiatea and Tahaa. In the Tahitian language, her name means ""flying-in-the-world"" and ""perpetual peace"" or ""long governments of kings"". She was the only reigning Queen of Raiatea. Tehauroa was the daughter of King"
"of learning located there, called Te Rawheoro. The priest asked about the Maori homelands, 'Rangiatea' (Ra'iatea), 'Hawaiki' (Havai'i, the ancient name for Ra'iatea), and 'Tawhiti' (Tahiti). Linguists have reconstructed the term to Proto-Nuclear Polynesian ""*sawaiki"". The Māori word figures in legends about the arrival of the Māori in Aotearoa (New Zealand). The same concept appears in other Polynesian cultures, the name appearing variously as ""Havaiki"", ""Havaii"", or ""Avaiki"" in other Polynesian languages, though ""Hawaiki"" or the misspelling ""Hawaiiki"" appear to have become the most common variants used in English. Even though the Sāmoans have preserved no traditions of having originated"
"weaving, and poi. The concept of tapu (meaning taboo or sacred) is also a strong force in Māori culture, applied to objects, people, or even mountains. Europeans migrated to New Zealand in increasing numbers from 1855. Māori traditionally had a penchant for war, especially between 1805 and 1842 during the Musket Wars and diseases introduced, destabilized the traditional Māori society. The Treaty of Waitangi 1840 formed the basis of the establishment of British rule over New Zealand. New Zealand became partly self-governing in 1852 with the establishment of its own Parliament. The most serious conflict between Māori and European settlers"
"black signifying Po, the spirit world, while one was white, signifying Ao, the world of people. A crown of red feathers signified 'Oro. A curved wooden board, ""pautu"", below the mask contained five polished pearl shells, which signified Hina, the moon goddess. Hanging below were more shells in rows, ""ahu-parau"", signifying the Pleiades, considered to be the eyes of former chiefs. Finally, a ceremonial garment, ""tiputa"", covered the body and was decorated with an apron of polished coconut shells, ""ahu-'aipu"". The Tahitian national sport is Va'a. In English, this paddle sport is also known as outrigger canoe. The Tahitians consistently"
"had learnt to speak and write English, went to London, where they met the language expert Samuel Lee. They stayed with a school teacher, Hall, who they told that even in Northern New Zealand there were ""different languages and dialects"". The language retained enough similarities to other Eastern Polynesian languages, to the point where Tupaia, the Tahitian navigator on James Cook's first voyage in the region acted as an interpreter between Māori and the crew of the ""Endeavour"". Traditional Māori beliefs have their origins in Polynesian culture. Many stories from Māori mythology are analogous with stories across the Pacific Ocean."