 [courtesy copy Huntington Library] |
|
[courtesy copy Huntington Library] |
[In commemoration of the upcoming Manu'a Centennial, Samoa News
has been publishing the MANU'A CENTENNIAL SERIES that contains
publications, articles, and documents, some introduced with commentaries,
relating to the people and events at the time of the separate
Tutuila and Manu'a cessions and the aftermath.
This is the last portion of the series, and because Governor Togiola
Tulafono on Friday asked Samoa News to put together a commemorative
Manu'a Centennial souvenir pamphlet for the celebrations, we are
printing this last portion of the series today, but are planning
to publish the series in its entirety this Friday, July 16. The
only modifications that will be made is that the introductory
commentaries will be combined and any changed circumstances or
corrections, plus as was previously planned, it will contain the
exclusive personal interview with 84-year old "Jerry"
McInnis born Betsy Fofovaiese Ross, the only living grandchild
of Tuimanu'a Elisara, who will be arriving in the territory on
Monday. The interview will be done by Samoa News reporter Blue
Ula'itupu Chen, daughter of Lucilla Chen who is the great-granddaughter
of Elisara's sister La'alaaiotagataleaga.
Elisara was the only brother among seven sisters, and La'alaai
was the eldest child of Tuimanu'a Alalamua and Sofe. The other
sisters were Lepepa, Pili, Nofoaga, Niue, Nonoi and Fuega. Lepepa
lived in Elisara's household and was fondly mentioned in "The
Log of the Snark" documenting the renowned California writer
Jack London's 1908 visit to Ta'u. In attempt to locate other local
descendants of Tuimanu'a Elisara's family, there is ASG Deputy
Treasurer Talia Fa'afetai I'aulualo who is the great-grandson
of Lepepa; and Nofoaga's granddaughter, 77-year old Fa'aanatuimanu'a
Taufete'e Sialaga of Nu'uuli.
This issue will contain a few selected publications from 1900
to 1993. Efforts have been made to try to present Tuimanu'a Elisara
as the man he was, a leader before his time, a man of the cloth,
who led his people peacefully into the 20th century. It was said
of Tuimanu'a Elisara, the last titleholder, that he was the most
effective and forceful Tui Manu'a of modern times.
Tuimanu'a Elisara Alalamua unexpectedly died in 1909 when he indicated
that there was much sickness in Manu'a at the time, and he had
previously decreed that the royal title would die with him, so
that no future Tui Manu'a would again be subservient to a foreign
power.
Interesting is the Jan. 1900 statistic research that was done
of Tutuila, Auunu, and Manu'a which provides a snapshot of the
territory just prior to the cession of Tutuila. It provides an
overall of the population, and political and religious makeup
that list the territory's leading ancestors and describes the
divisions of the local traditional hiearchies.
Notably in this research, is when it came only to Manu'a, the
author provided a character sketch that says much for Tuimanu'a
Elisara and the people of Manu'a:
"There is a King over the Group - who bears the name and
title of 'Moa Tui-Manu'a.'
"The present King is a son of a former King - and has been
educated for and served in the native ministry. He is between
30 and 40 years of age, and may be said to be an intelligent,
capable, and well-meaning man and ruler. He was called to the
office with great maturity in the customary form as followed for
many generations in the group.
"Unlike Tutuila (and the rest of Samoa also), Manu'a has
maintained some semblance of law on matters relating to the violation
of martial relationships, acts of violence, thefts, etc., etc.
Speaking generally - the natives of Manu'a are a kindly, well-behaved,
and peaceable community."
Another item that should be addressed is the concept of "king"
and the other English terminolgy used commonly to what is popularly
thought of "royalty," which are actually foreign to
the historical and ancestral hierachy of Samoan geneaolgy. "Sacred"
and "nobility" are probably more defining of the Ali'i,
and the Tui and titles, which is in itself is a living complicated
endeavor to comprehend.
But briefly, there is the historical genealogies of the "sacred"
Ali'i and "secular" tulafale, and the matai, the heads
of families, all which are usually herditary in nature, but not
always. And within these, there may be layers of understood family
title standings.
Nevertheless, the holders of "sacred" titles were generally
not isolated from the people. There is the deep loyalty to those
and in ceremonies or special events, the "nobility"
reign above all, but these "sacred" and "secular"
persons live and work daily amongst their people.
Additionally, the concept of central government was alien to the
Samoan political system in which authority was decentralized through
the villages and districts, and the traditional political decision-makers
were not the Ali'i, or even Tupu or Tui; however, loyalty and
respect usually gave them the last word. And like everything else
it seems with the dynamic cultural changes that are evolving,
all of this can be endlessly debated.
There is so much rich history in the Samoan Islands, and in our
ancient ties with each other, both Samoas, and how both, now separate
countries, found themselves at the 1900 century mark, no longer
supposedly belonging to themselves, the Polynesia race which goes
back 3,000 years, now basically at the mercy of foreign nations,
however powerful, but nevertheless comparatively infants compared
to the origins of the Samoan archipelago.
But now, it is time to look to the future, and American Samoa
is facing some controversial times, and there is much concern
that inevitably in the pressing dependency upon a world powerful
democracy, the price of freedoms may cost exposure of their ancestral
lands, titles and traditional customs.
Perhaps, the preservation of Manu'atele, the land of Samoan origin,
is something to look at, like the protected Hawaiian island of
Niihua where only Hawaiians can live, and the only place to guarantee
that their culture will survive in the purest possible form.
In conclusion, some may find articles from earlier years, especially
at the turn of the 1900 and a couple decades thereafter, partially
untrue, biased, condescending, deflamatory and even inciting,
but these are left to individual interpretation.
This series has been but a shifting glimpse into the long and
revered history of Manu'atele, and especially because of the shortage
of time and debatable commentaries, Samoa News extends apologies
if there was any unintended slight or offense to the descendants
of Tuimanu'a Elisara Alalamua and his family, and to the people
of Manu'a. In your Manu'a Centennial commemoration, we also extend
the best of hope for your future.]
FLAG RAISING
Details of Ceremonies at Pago Pago
Lengthy Addresses Made By Officials of the Several Nations Represented
Samoa Herald
[published in Honolulu Star Bulletin May 26]
[courtesy of ASG Archives]
APIA, Samoa, May 12, 1900 - The day set for the final
act of the agreement made between Germany, United States and Great
Britain with regard to the settlement of the Samoan question is
now past and the flag of Germany now flies on Mulinuu Point, whilst
Old Glory waves proudly on a prominent hill at Pagopago. At about
9:30 a.m. on that day the weather cleared and a start was made
for the site of ceremonies of the day - on the hill [Sogelau Ridge]
right behind Mr. Hudson's, who is in charge of the station on
shore, where, soon after, there arrived a detachment of bluejackets
and marines from the Aberanda, along with Captain Tilley, Consul
General Osborn and Mrs. Osborn, and Mr. E. W. Gurr. Then came
a boat from S.M.S. Cormoran, with Dr. Solf, Governor of Samoa,
Consul Grunow and officers, also guests of the commander from
Apia. They landed at the boat wharf near the custodian's house,
where the American guard presented arms. Commandant Tilley introduced
those landed to Mrs. Hudson and after a short stay they proceeded
to the flagstaff which had been erected on the hill just above
Mr. Hudson's residence, where the ceremony commenced by Captain
Tilley reading the convention between the United States, Germany
and Great Britain, from President McKinley and the order of the
Secretary of State.
The Naval order of the United States was read and an address from
native chiefs. The presentation of this address was accompanied
by a delivery to Commandant B.F. Tilley of an instrument of cession
of the islands east of the 171st meridian; after which Tamasese,
a high chief of Samoa, addressed the Governor.
Then the Rev. E. V. Cooper came forward and delivered a prayer
for the welfare of the new government, after which the school
under the direction of Rev. E.V. Cooper, Mrs. Cooper and Miss
Schultz, sang a gymn nicely. The Roman Cathoic priest in charge
of the station then came forward and addressed the natives, on
the conclusion of which he went through the ceremony of blessing
the flag.
Commander Tilley read the following:
"By direction of the President of the United States of America,
I have been appointed commandant of the Naval station, Tutuila,
with orders to assume the government of the Island of Tutuila
and of all the other islands of the Samoan group east of the 171st
meridian of longitude west of Greenwich.
"Acting with this authoirity, I hereby declare the islands
I have named to be under the sovereignty and protection of the
United States of America, and I hoist this American flag as a
sign that these islands now form a part of the territory of the
United States."
After this, Commadant Tilley called upon Mrs. Hudson, who comes
from an old American stock, to take hold of the halyards, and
at the sound of the trumpet she obeyed the call, and Old Glory
slowly rose until the boom of the cannon from the warships Cormoran
and Aberanda saw it in position. Then followed the American National
Hymn by the pupils of the L.M.S. led by Miss Schultz, Consul General
Luthur W. Osborn, of the United States Consulate at Apia, gave
a long address. The speech had been previously translated and
was read before the assemblage by Iosefa, a chief and missionary
from Manu'a.
On the fore shore, near Mr. Tibbitts, a large marquee had been
erected for the commandant and in it, the guests found shelter
from the showers. In front of this the natives assembled and here
addresses were read by the Rev. E.V. Cooper of the L.M.S., and
speeches given by the natives, after which Taalolo was given by
the various villages. The marquee was then cleared and a native
feast was given, after which many Sivas were given.
The Native Feeling
The attitude of the Malietoa party who since the first telegram
respecting German annexation reached the country, have been friendly
to the charge of government, which to a certain degree was to
their wishes, continues to be the same. When the Emperor's birthday
was celebrated they appeared before Consul Grunow, and some of
their principal talking men, as well as Tamasese himself, offered
the most loyal assurances. Since that time they have remained
quiet and obeyed the orders of the Governor to disperse. Tamasese
returned from Falealili and went to Pagopago for the purpose of
seeing the United States flag hoisted at Tutuila. He now sojourns
here for a short time on account of the ill health of his wife.
As regards the relations between the two parties, they are not
quite as satisfactory as those of the Samoans toward the Government.
It is difficult for Europeans to understand many of the reasons
which cause ill-feeling towards one another amongst the natives.
Another feature much to be regretted in Samoa is the influence
of rumors. Every native seems to know that it is unwise to believe
them, but, notwithstanding, they do so. So, for example, in the
last fortnight some of the Mataafa chiefs felt grossly insulted
by the alleged misbehavior of some chiefs in Savaii.
On Monday last a gathering of Samoan chiefs took place in the
private residence of the Governor at Mulinuu. It appears to have
been a kind of farewell fono for the chiefs entrusted by the Governor
to assist him in the establishment of a native self-government.
The Governor advised them to be quiet and peaceful and not to
molest people to whom they were still not altogether friendly.
The attitude of the chiefs was satisfactory and assurances were
frequently given that the time of disturbances had passed over
altogether.
Quarantine Laws
The isolated situation of Samoa, with only one port of entry makes
it easy to prevent the introduction of contagious diseases. The
only drawback is that should the quarantine regulations be too
strict, probably no steamers would call here at all and so we
might soon be short of food supplies. It appears that the quarantine
period for Samoa, the minimum of which is ten days, is shorter
than the quarantine limit in the surrounding groups. The Fiji
quarantine regulations provide a limit of fifteen days and Tonga
goes so far as to order a quarantine time of twenty to thirty
days. The Board of Health in Apia has taken every precaution to
prevent the introduction of the plague - by extra sanitary regulations
to be applied on shore and lately also by ordering that no bags
of any description, full or empty, shall be landed from any vessel
arriving here from an infected port. The latest measure was taken
in view of the increasing danger from the bubonic plague in Sydney.
The prohibiting the importation of bags may injuriously affect
the copra export of Apia, but this, we hope, will only be a temporary
measure. We feel sure that all the citizens, including the merchants,
will see that this measure is really necessary for the public
benefit.
In a May 12, 1958 letter (GAS/8D, Serial: 325) from Governor
Peter Tali Coleman to Anthony T. Lausi, Director of Territories,
Department of the Interior, Washington D.C., in regards to the
Tuimanu'a title, where Governor Coleman writes:
... The files show that the last Tuimanu'a [Elisara] died in 1909
and no successor assumed the title ever since. However, two claims
were made for the assumption of the title; one in 1924 and the
other in 1930. Both of these claims were made by a Mr. Chris Young,
a part-Samoan resident of Manu'a. When the question was first
raised in 1924, the Naval Governor intervened as he held that
the title Tuimanu'a as King of Manu'a was incompatible with the
Constitution of the United States. When the question was again
raised by the same party in 1930, the Naval Governor took the
position that he would not object to the name "Tuimanu'a"
being considered, not as a title of a ruler or a king, but as
a family name or as a matai name if the holder of the name would
be loyal and set a good example of loyalty to the Government of
the United States. The Secretary of the Navy supported the two
positions. The case was heard by the court in favor of Chris Young
but the title was never formally registered. This failure to register
may have been due to the inability of the Manu'a Chiefs to accept
harmoniously the assumption of the title. The matter was never
brought up since ...
I might refer you to the Instrument of Cession between Tuimanu'a
and the Chiefs of Manu'a and the Government of the United States.
Terms of this treaty can be found in the Preface of the Code of
American Samoa. It would appear from the Instrument of Cession
that on July 14, 1904 Tuimanu'a and the other Chiefs of Manu'a
ceded all sovereign rights to the Government of the United States
of America, and Tuimanu'a was appointed by the Governor as the
District Governor of Manu'a. By such transferal of sovereign rights
I would think that Tuimanu'a also relinquished such rights as
he may have had as a ruler or king.
Some particulars relating to the Islands of Tutuila and Aunuu,
and the Islands of the Manu'a Group
Sarona, M.
[Courtesy Bishop Museum/ASG Archives]
Tutuila
I. Population 1898
Its villages, with their populations based on census of Dec. 1898.
(a) Western Division: beginning at Asu on
the North side traveling westward.
1. Asu 55 11. Taputimu 77
2. Aoloau 101 12. Vaitogi 118
3. Fagamalo 56 13. Tafuna
4. Fagalii 43 (Inland Villages)
5. Poloa 60 14. Malaeloa 115
6. Amanave and 15. Faleniu 42
Failolo 156 16. Pavaiai 104
7. Nua and 17. Futiga 39
Seetaga 109 18. Iliili 108
8. Afao, Asili
and Amaluia 119 L.M.S. Mission Compound:
9. Leone 442 Fagalele 36
10. Vailoa 90
Approximate Total: 1900
(b) Eastern Division: beginning at Fagasa
on the North Side traveling eastward.
1. Fagasa 182 11. Fagaitua 147
2. Vatia 73 12. Laulii 61
3. Afono 57 13. Aua 134
4. Masefau 114 (Lepua: the R.C.M. compound)
5. Aoa 124 14. Pagopago 210
6. Onenoa 32 15. Fagatogo 192
7. Tula 88 16. Matuu, Faganeanea 66
8. Alao 60 17. Nuuuli 232
9. Amouli 85 18. Island of Aunuu 180
10. Alofau 67
Approximate Total: 2100
For both divisions of Tutuila: 4000
II. Vital Statistics 1898
Births: Western Division 93
Eastern Division 80 173
Deaths: Western Division 58
Eastern Division 63 121
Increase of Births over Deaths: 52
III. Religions: Statistics (approximate)
1898
(a) Adherents of the Mormons 120
(b) Adherents of the Roman Catholic (French) Mission 575
(c) Adherents of the London Mission 3300
(Protestant Evangelical)
The London Missionary Society was the first Christian organization
to visit and establish itself in Samoa (1830), as it was the first
to take up Christian work successfully in the Southern Seas (1797
in Tahiti).
The Missionaries of the London Missionary Society have given to
the Samoans the only religious, educational, and miscellaneous
literature they possess. Amongst the books printed and circulated
by the Missionaries are:
1. The Holy Scriptures - large and small editions
2. Many Commentaries thereon
3. Samoan and English Grammar
4. Grammar and Dictionary of the Samoan language
5. Scripture History
6. Church History
7. Geography (new ed. now in press)
8. Arithmetic
9. Natural Philosophy
10. Natural History
11. Devotional books for religious worship
12. A bi-monthly Magazine - circulating 1000 copies ($1.00 a year)
The Mission maintains at Upolu a Training College for Native Pastors;
a High School for Boys, and a High School for Girls. There are
also Boarding Schools for boys (intermediate under the personal
superintendence of the English Missionaries), and an Elementary
School in every village where the Mission has a Pastor located.
A High School for Girls is just about to be established on Tutuila
which will be under the supervision of two English Lady Teachers
(certified).
School Examination are held yearly in all the various grades of
Schools.
Tutuila (and Manu'a) form one District of the Mission. The District
being watched over by one English Missionary (at present) who
headquarters are at Leone Bay.
There are about 34 Pastors at work on Tutuila, and 6 in Manu'a.
Of this number (40), about one-half are ordained to the full ministry.
The Villages provide the salary or remuneration for their Native
Pastors; beside which they make an Annual Contribution to the
general funds of the Mission, that contribution the right out
Samoa covers perhaps one-third of the expenses of the Mission.
It may be remarked that in many villages on Tutuila, the people
are wholly adherents of the London Missionary Society, whilst
in the great majority of villages they preponderate over the Rom.
Catholic natives and the Mormon natives. In Manu'a the inhabitants
are wholly Protestant adherents of the Mission.
The Roman Catholic (French) Mission works from two centers: Pagopago
and Leone - at which places they have one or more Priests in residence,
and at Leone they have also "Sisters" in residence.
The 575 Rom. Catholic Natives are about equally divided in the
two main Divisions of the island but gather mostly round the two
working centers.
The Mormon Mission is most active in Eastern Tutuila - and their
work is entirely one of "prothetizing" - and mostly
amongst the Protestant Natives. There are some 7 or 8 agents from
Utah usually "at work." They would not succeed in detaching
natives from the Mission to which the great mass of natives belong
- where it not that natives having a quarrel or "out-of-sorts"
with each other, they introduce a Mormon "teacher" into
their family or village "out of spite" Another, of course,
this Mormon seeks to make the most of the dissension that has
risen - his persistency and activity together with the shamefacedness
of the native to return to his "old fold" often succeed
in keeping such people and they are called "Mormons."
The Mormons first came to Tutuila about 30 years ago; but it is
within the last 10 to 12 years that they seem to have entered
upon their propaganda with greater vigor.
Their offer "to teach English" is a frequent bait put
before the natives.
IV. Tutuila - Politically
Tutuila is divided into two large Divisions - known as falelima:
viz. the Western and the Eastern. They are called "o le falelima
i sisifo" (or eastern falelima).
Falelima - literally interpreted means: five houses, or the "five
divisions of a tour." In the political sense here the word
refers to the fact that there are five political Divisions that
go to make up each half of the island.
A line drawn across the map of Tutuila from the lagoon on the
western side of Nuuuli to a point between Asu and Fagasa will
give the two political divisions - Eastern and Western; Nuuuli
and Fagasa being in the Eastern division.
The names of 5 divisions in the Western falelima are (1) O le
Alataua, (2) le Asina, (3) Aitulagi, (4) le Tuatauta, and (5)
le Tuatatai.
(1) O le Alataua is the largest and most powerful of the 5 divisions,
being subdivided again into Leone, Samatua (comprising the villages
of Amaluia, Asili, Afao, Nua, and Seetaga, and Lapuaiga (comprising
Failolo, Amanave, Poloa, Fagalii, and Fagamalo).
(Samatua and Tapuaiga are political terms, and not names of places.)
(2) O le Asina: comprising the villages of Aoloau and Asu.
(3) O Aitulagi: only one village is associated with this political
division, that of Malaeloa - and not that probably in its entirety.
(4) O le Tuatauta: comprising Vaitogi, Tafuna, Iliili, Pavaiai,
and Faleniu.
(5) O le Tuatatai: comprising Vailoa, Taputimu, Futiga, and in
some part, Malaeloa.
The Western "Falelima" takes precedence of the Eastern
"Falelima."
The Chiefs of Western Tutuila are (1) the High Chief Tuitele (who
holds first rank in Tutuila as a whole), and (2) the Chiefs Satele,
Letuli, and Fuimaono are mentioned with him as representing their
several divisions.
The following is a list of Villages with the names of the Chief
or Chiefs or leading man or men of the Village.
Western "Falelima"
Leone The High Chief Tuitele;
(2) Faiivae, (3) Leoso, (4) Olo.
Amaluia Momo
Asili
Afao Fuamatu
Nua Leolatoomala
Seetaga Paepae
Failolo
Amanave Pule
Poloa Tauiliili
Fagalii Pone
Fagamalo Loa
Aoloau Fuimaono
Asu
Vaitoa Satele
Tuputimu
Malaeloa Atapa
Futiga
Iliili Letuli
Pavaiai Tua
Faleniu Magalei
Vaitogi Tupua
Tafuna Fonoti
Eastern Tutuila
The 5 political divisions (faigamalo) which make up the "Falelima
i sasae" or the Eastern Falelima are thus named:
1. Mauputasi
2. Alataua
3. Saole
4. Vaifaonua
5. Ituau ma Nofoa
(1) O le Mauputasi: comprising Pagopago, Fagatogo, and Aua.
(2) O le Alataua: comprising Fagaitua, Laulii, Afono, and Masefau.
(3) Le Saole: comprising Aunuu, Amouli, and Alofau.
(4) O le Vaifanua: comprising Tula, Alao, Onenoa, Aoa, and Vatia.
(5) O Ituau ma Nofoa: comprising (Ituau) Nuuuli, Matuu, and Faganeanea;
and (Nofoa) Fagasa.
The Chiefs of Eastern Tutuila are:
(1) The High Chief Mauga, and
(2) Leiato, Faumunina.
The following is a list of Villages with the names of the Chief,
or Chiefs, or leading man or men of the village:
Eastern Falelima
Pagopago The High Chief Mauga
Fagatogo Lutu
Aua Liufau
Fagaitua Leiato
Laulii Salanoa
Afono
Masefau Mana
Aunuu Faumuina and Fonoti
Amouli Utu
Alofau Tauaa
Tula Salanoa
Alao Satele
Onenoa Faiaipau
Aoa Aumoeualogo
Vatia Gaoteote
Nuuuli Soliai, Tago, Savusa
Matuu
Faganeanea
Fagasa Alo
Manu'a
is the name given to the small group of islands lying 70 miles
east of Tutuila. The islands are named
(1) Tau (2) Olosega (3) Ofu
Tau is the largest - on it there are 3 villages. The leading and
largest village bears the name of the island - Tau. The other
villages are Faleasao and Fitiiuta.
The approximate population of the largest island is about 1050,
thus: Tau - 480; Faleasa - 226; Fitiiuta - 340.
Olosega and Ofu are known together in the group as the Luanuu
- or the "two lands." They are separated from Tau by
only a few miles. At low water they appear as one island. Olosega
has two villages: one bearing the name of the island, and the
other called Sili. Ofu has only the one village.
The approximate population will be: Olosega (the two villages)
- 400; Ofu - 350.
Making a total population for Manu'a - 1800.
The Births in Manu'a for 1898 were about 80; the Deaths about
60.
The London Missionary Society first began Christian work in the
Group in 1832, and has continued its work up to the present. The
entire population are adherents of the London Mission; and the
Group in religious work forms a part of the Tutuila District under
the supintendence of the Resident English Missionary. There are
6 trained Native Pastors in charge of the six villages. Neither
Roman Catholic Priest nor Mormon "Elder" has succeeded
in getting a footing in the Group.
The Manu'a Group - politically - have ever been independent of
Samoa.
There is a King over the Group - who bears the name and title
of "Moa Tui-Manu'a." Only recently has the rulership
been filled since the decease of Queen Margaret in 1895. It is
native custom to allow the highest office to remain unoccupied
for some time after the decease of a ruler.
The present King is a son of a former King - and has been educated
for and served in the native ministry. He is between 30 and 40
years of age, and may be said to be an intelligent, capable, and
well-meaning man and ruler. He was called to the office with great
maturity in the customary form as followed for many generations
in the group.
The King resides on Tau, and all the Chiefs pay their respects
to him in proper native form.
The leading Chiefs in the Village of Tau who are usually associated
in Government affairs are Soatoa and Lefiti.
The Chiefs of the remaining villages in
Manu'a are:
Faleasao: Asoa
Fitiiuta: Tufele
Olosega: Tuiolosega
Sili: Laolagi
Ofu: Misa
Each island or village authority may act in its own affairs on
its own initiative - but the sanction and approval of the King
must be sought for all laws. Unlike Tutuila (and the rest of Samoa
also), Manu'a has maintained some semblance of law on matters
relating to the violation of martial relationships, acts of violence,
thefts, etc., etc. Speaking generally - the natives of Manu'a
are a kindly, well-behaved, and peaceable community.
 [courtesy copy Huntington Library] |
After the establishment of the Navy coaling station in Tutuila
after its cession in 1900, and eventually forever blackening the
inner harbor coastal waters, the short-termed Naval commandants
found themselves frustrated with the disinterest in Washington
D.C. for Samoa. The Federal government was not receptive for those
two decades following the cession to even provide minimum amounts
of funding for basic local improvements; however, the station
and naval requirements were funded, including the building of
the Governor's mansion.
And because the Navy administration did not reveal this indifference
of Washington D.C. to the Samoans, it was the target of ill feelings
among the community as they awaited the anticipated improvements
and developments especially in health care, education and infrastructure.
Consequently, this brought on the birth of the "Mau"
movement locally in 1920, formerly known as the Samoan Council
of Chiefs, who publicly organize in opposition to the Naval administration
voicing their grievances, and questioning the legality of the
authority of the U.S.
Within a year, many of the Mau chiefs and matai were convicted
of conspiracy to kill the High Chiefs who maintained allegiance
to Naval Governor. There were reportedly 17 convicted and sentenced
to hard labor, losing their titles.
The Honolulu Star Bulletin article below does not present a dignified
portrayal of the fate of these men, although in 1924, they were
all granted a pardon after ensuring their allegiance and forfeiting
their titles.
Furthermore, there was a USS naval ship in Tutuila in 1921 as
was mentioned in one of the articles about Si'upolu, only child
of Tuimanu'a Elisara and wife Vaitupu, when she was transported
to Hawaii in 1921 during the Mau uprising, with her Navy Chief
husband Arthur J. Ross and their four children.
SAMOAN CHIEFS ARE WORKING AS DOCK LABORERS
[Honolulu Star Bulletin Oct. 19, 1921]
[courtesy ASG Archives]
Seventeen Samoan chiefs of high rank are serving sentences at
Pago Pago ranging from a few years to 27 yeas and when the Oceanic
liner Ventura called at Pago this trip, all were put to work on
the wharves to work cargo on the steamer, according to Captain
Dowson, commander of the Ventura, which arrived at Honolulu yesterday,
and Lieut. H.G. Danelsen, U.S.N., who has just left the naval
station at Pago.
The Samoans who rank as chiefs under their own regime, were in
full sway with their titular rank a few years ago, but are now
held by the United States Navy Department at Pago as felons and
are required to do menial labor on the wharves or wherever there
is public work to do.
Practically of the chiefs, who are descendants of Samoa's great
lines of chieftains, are held in custody and penal servitude appears
to be their fate for the remainder of their lives.
There was no revolt in American Samoa recently, according to Lieutenant
Danelsen.
It was principally, he says, opposition by a large number of chiefs
who objected to a Samoan chief of lesser rank but holding a government
position of greater importance than some of them, giving them
orders. They reverted to the old system, whereby it was impossible
for a chief of lesser rank to give orders to one of higher rank.
"It was all talk, talk," said Lieutenant Danelsen, "and
there was no revolt against the American administration in Samoa."
"The result was the arrest of the chiefs, a trial followed
by sentence to imprisonment.
"They like it. They work willingly. As to revolt they wouldn't
fight anyhow. Any one could go among them and knock them over
with a stick."
There are no warships at Pago Pago, although rumors current a
few weeks ago suggested that a warship had been sent secretly
from Pearl Harbor to Pago Pago. The only naval vessel there is
the tug Fortune, which has been relieved by the tug Ontario and
will leave for San Francisco via Honolulu when the latter vessel
arrives. The Ontario recently arrived at Pearl Harbor from San
Francisco.
The steamship company pays the naval administration at Pago Pago
the pay for stevedore work. The Samoan chiefs, prisoners, are
among the number which are required to work cargo for the visiting
merchant steamers. Just what pay they receive from the naval government
for such services is not known to the officers of the Ventura.
The company pays the naval government about $1.50 a day for each
stevedore.
Margaret (Matelita) Young was born on Dec. 31,1872 in Tau, Manu'a
Islands and bestowed the Tui Manu'a title on July 1,1891 until
her untimely death just over 4 years later on Oct. 29,1895. Margaret
was taken from an Apia, Upolu convent where she was educated for
5 years and returned to Manu'a where she was reportedly forced
to take the Tuimanu'a title when she was only 19 years of age.
It is said that she is the daughter of Pa'u Young and Amperia,
the mother comes from the Taliutafa line, direct descendant from
Tui Manu'a Moa'atoa.
As reported in the newspaper article below, at the time the American
couple, Captain Luttrell and his wife visited Queen Margaret,
she was 22 years of age and had been captive in her royal position
for over 2 years.
What has been passed down in regard to her tragic demise, is that
Tuimanu'a Matelita died by fire under a sleeping mosquito net
that did not burn, only her body mysteriously burnt - similar
to what is referred today as "human spontaneous combustion."
If it is true that Matelita was adamantly against being bestowed
the Tui Manu'a, then it's questionable as to why the council did
not pursue another candidate. Contrary to what was reported in
the newspaper article below, it was not always the eldest, just
as in Tuimanu'a Elisara Alalamua's case who succeeded her. However,
it may have been that all other candidates on Matelita's line
were much younger.
What is also interesting is that the article reports that Matelita
was faced with this predicament because the Tui Manu'a at that
time had died, who was incidentally Elisara's father, Tuimanu'a
Tuilima Alalamua and who according to his descendants had selected
Elisara to eventually inherit the title.
Elisara had 7 sisters, and it was believed to be that they were
all older. In fact, at the time Matelita was bestowed the Tui
Manu'a title, Elisara was 6 years older than she was, but he was
extensively involved in his church ministry and was not receptive
to taking the title. In fact, only after the third attempt by
the Manu'a council during those 5 years following the death of
Tuimanu'a Matelita in 1895, did Elisara finally accept in 1899.
A culture is living and dynamic, and adjustments are made. Long
ago, previous Tui Manu'a were inherited through lineal lines,
from father to child, then to siblings, or from father to siblings.
Tuimanu'a Elisara Alalamua also had an untimely death in 1909
just a decade as the titleholder, and he decreed that the royal
title would die with him, so that no future Tui Manu'a would again
be subservient to a foreign power. However, he led his people
peacefully into the 20th century and it was said of Tuimanu'a
Elisara, the last titleholder, that he was the most effective
and forceful Tui Manu'a of modern times.
Tuimanu'a Elisara and his Ali'i signed the Manu'a Deed of Cession
in July 1904 which formally resigned their acceptance in placing
the Manu'a Islands under the protection of the United States of
America.
In 1924, Chris Young also known as Kilisi Taliutafa Young, contended
for the Tui Manu'a title, which no longer could be recognized
thereafter as the sacred and ancient royal title. In addition,
the Naval administration both at the time of the cession and when
the title was contended, made it a point that "royalty"
is disallowed and contrary to the U.S. Constitution. Refer to
the article "1958 Governor Coleman letter regarding Tuimanu'a
title."
Of note is that a popular picture of Chris Young in full white
robe surrounded by an entourage supposedly around the 1924 period
that has been posted on Internet websites and also seen in a history
book of Western Samoa, is actually Tanumafili Mata'afa, son of
Malietoa Laupepa. His headshot picture matching the Young photo
in question, is printed in other books and manuscripts, and the
wardrobe of the entourage was of Upolu during Tanumafili's time.
FORCED TO WEAR A CROWN
Sept. 18, 1894 newspaper article
Peculiar Position of a Queen in the South Sea Islands
PLANNING FOR AN ESCAPE
The Young Queen Was Educated in a Convent, and Now She Is Placed
in a Palace, Where She Is Allowed to Speak to Only One Man, and
That From a Distance and Through a Wall.
The Manua group of islands in the South Pacific ocean is ruled
by a queen who is tired of her job and she has to be continually
watched for fear that she does not run away. The story of her
peculiar predicament by Captain Luttrell of the bark Helen N.
Almy, which has just returned from a trading voyage among the
islands of the South Pacific.
These islands compose the Manua group, and they are settled by
happy and prosperous natives. They retain all their original customs,
and all strangers calling at the islands are made welcome.
Captain Luttrell was accompanied by his wife, and the ship was
chartered to carry a load of lumber to the islands from San Francisco.
He reached his destination after a fair voyage, and on landing
he and his wife went to pay their respects to the ruling monarch,
according to the time-honored custom of all traders in the south
seas.
Their approach to the little palace hidden away in the cool grove
of palms was heralded by a chief to whom the natives bowed as
he passed with great respect. The chief, with the two visitors,
approached to within about 100 feet of the palace, when he stopped
and called to those within. He received a reply without any persons
about the house allowing themselves to be seen. The chief explained
who the guests were and presently two young girls emerged from
the door, backing out and with their bodies bent at almost right
angles with their legs. Previous to this the chief kept his face
close to the ground, and when the girls appeared he dropped almost
prostrate. The girls rose as they emerged from the doorway and
greeted the visitors. By motions they indicated that they should
enter and Captain Luttrell and his wife were soon seated in a
cozy parlor furnished mush the same as many of the best residences
of America. They were silently greeted by the Queen and there
the two Americans sat dazed at such luxury in the midst of barbarity.
A VERY PRETTY QUEEN
The queen was a young woman, well formed and with a pretty and
attractive face. Her dress was a modification of that worn by
the ladies of America and arranged so that it would give the greatest
comfort in the warm climate. Her demeanor was that of a person
well educated in an English school, yet she uttered not a sound.
The two girls were constantly beside her with their deep bows
of subjugation, and for two hours the Captain and Mrs. Luttrell
and the queen sat in silence. As darkness was coming on the queen
arose and signified in a most dignified way that the audience
was at an end.
The Captain and his wife returned to the ship and when they climbed
over the rail they were surprised to find that all the cargo had
been discharged. The chief who had conducted the Captain to the
palace had gone out to the vessel and directed that it should
be brought closer to the reef. This the mate did, and almost before
she had dropped anchor again the decks swarmed with natives. They
took off the hatches and commenced pitching the lumber overboard.
Others in the water would take the boards as they rose to the
surface and swim to shore with them, while another gang would
take them from the surf and carry them up the beach, and when
Captain Luttrell and his wife returned from their interview with
the Queen his cargo of lumber was all safely piled on shore.
The next morning the chief, who acted somewhat in the capacity
of prime minister and secretary to the queen, came aboard the
vessel and intimated that the Queen was ready for another audience.
This time Mrs. Luttrell took along a silver card case and a few
other trinkets as presents. There were the same formalities as
before in entering the palace. Mrs. Luttrell's presents won the
dusky Queen, and she thanked the giver in terms expressed by good
English.
The visitors were more astonished than ever and the look of wonder
that spread over their faces seemed to delight the Queen. The
ice was broken, however, and her Majesty during the day told the
story of her life.
HER ROMANTIC HISTORY
She said that about seventy-five years ago, an English sailor
boy named [Francis] Young was cast up by the waves after a great
storm on the island of Tau. His skin was white and he was a mystery
to the natives. They thought he was a supernatural being and they
treated him well, fearing that he had it in his powers if he chose
to destroy them all. He soon learned the language of the natives
and lived contented as one of them. When he got so that he could
converse freely, he told the natives who and what he was, and
that he was mortal like the rest. He said he would be content
to remain all his life among them, and he took one of the native
women as his wife. A son of his married into the royal family
and I am the eldest child of the son. My grandfather took an interest
in me as well as if I was of his own family, and educated us according
to the ways of his youth. The educational facilities of the island
were not great, and he sent me to the convent at Apia. There I
remained five years, and when I returned the King died.
It is the custom of the people of Manua not to choose the succeeding
monarch from the direct lineal descent of the ruler, but to take
the oldest child of the eldest of his brothers or sisters. In
that way, through marriage, I became the Queen of the islands.
A queen has not the right to marry. My people claim that by marrying
a woman becomes subservient to the man, and the appointed ruler
in that case is not the ruler at all, but simply the slave of
her husband, who is really the King, but has no lineal right to
hold that office. The Queen is not allowed to entertain company,
nor is a man allowed to approach the palace. Her only companions
shall be two maidens, who shall never leave the side of the Queen
unless by death.
SHE RULES THE COUNCIL
She dictates to the council of chiefs, who must obey her every
wish. When the council is in session the chief, who conducted
the visitors to the palace, acts as leader, and he approaches
the palace once a day and acquaints the Queen by calling from
a prescribed distance and tells her of the council's doings. If
she is satisfied all is well, but if not the chief returns to
the council and the change is made according to the dictates of
the Queen.
She was then twenty-two years of age and had been on the throne
for two years. During that time she had not been allowed to converse
with any one but her two maids, who always went around in her
presence with a low bow, and the Prime Minister, by whom she dare
not let herself be seen, although she took a silent peep at him
sometimes when he approached to tell her of the workings of the
council.
She rebelled at such a life, and it was her intention to escape
from it as soon as she got an opportunity. She was tired of being
a queen, and Apia was her objective point. She spoke of some young
chief then, and Mrs. Luttrell knew from a sigh that escaped her
that she would rather be queen of some man's heart than queen
of a nation.
While at the island Captain Luttrell learned of many of the strange
customs of the natives. When any of the Queen's natives would
catch a particularly fine fish or get anything nicer than usual
they should present it to the reigning monarch. Their way of presentation
was peculiar. They would place the article on the end of a long
pole and cautiously approach the palace with it, acting as though
afraid to be caught. The article is placed on the doorstep from
the point of the pole, and away the native goes as fast as he
can run, leaving the pole behind and not daring to look back until
the palace is out of sight.
The father of the Queen said it was his wish that his daughter
should not be obligated to become the Queen, and the daughter
rebelled with all her might, but it was of no use. The council
of chiefs said it was the custom for countless ages in the kingdom,
and the honor was forced upon her. She had to be dragged to the
palace, and then her name was changed from Margaret Young to "Wa
[sic] Manu'a."
Refer to "1948 Manu'a seeks separate 15 more years under
Navy" article.
Samoan Chiefs Take a Walk; Oppose Two House Congress
Honolulu Star Bulletin
[ASG Archives]
PAGO PAGO American Samoa Nov. 2, 1948 - Two high chiefs walked
out of the house of Alii Upper chambers after their speeches denouncing
American Samoa's new two house legislature.
Their walkout is tantamount, by island standards to refusal of
16 members to sit in the United States senate.
The chiefs, Tufele and Lefiti of the Manua island group said in
effect the new legislative system is too democratic.
They complained it will weaken the power of the high chiefs, hereditary
overlords of eastern Samoa's 17,000 people.
The new legislature was adopted this year. It consists of an upper
house of 12 hereditary high chiefs, and a lower house of 54 members,
only two of whom are elected by secret ballot.
The lower house can enact laws over opposition of the high chiefs.
However, all laws as in the days of the one house legislature,
must be approved by the Naval Governor.
(American or Eastern Samoa is under U.S. Naval Government.)
Tufele and Lefiti also demanded withdrawal of the 1945 resolutions
to U.S. Congress asking a 10-year delay on any law that places
Samoan under civilian rule.
The two insisted Navy rule should be continued permanently if
the high chiefs are to retain their hereditary powers.
The new legislature was established with Navy approval.
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