Samoan lyrics are beautiful, "Ia alofa le Atua, ma tausi ia te 'oe..." which translates to "may God take loving care of you".
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In Tikopian mythology Atua Fafine and Atua I Raropuka are creator gods and Atua I Kafika is the supreme sky god.
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Lufilufi's honorific salutation includes the title of 'Matua o Atua', (the Head, or Elder of Atua).
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"Te Atua o Tokelau" or "Tokelau mo te Atua" is the anthem of Tokelau, a territory within the Realm of New Zealand.
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Lufilufi is the political centre of Atua. The sovereign of Atua is the Tui Atua, who both resides and has its investiture ceremony at Mulinu'ū ma Sepolata'emo in Lufilufi. Within Lufilufi is the Faleono (House of six), six families whose orators govern Lufilufi are vested with the authority to appoint the Tui Atua. Lufilufi's Faleono and its attendant privileges mirror that of its Tumua counterpart Faleiva in Leulumoega.
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Lufilufi is a historical village situated on the north coast of Upolu island in Samoa. The village is part of the electoral constituency (Faipule District) Anoamaa East which is within the larger political district of Atua. Lufilufi is the traditional center of the Atua district and is the residence of the royal Tui Atua pāpā title. Governed by the 'Faleono' (House of six) orator group, it is also vested with the authority to appoint the Tui Atua.
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"Te Atua Mou E" and "Ko e Iki he Lagi" are the national anthems of the Cook Islands and Niue, respectively. In 2012, Tokelau adopted a territorial anthem, "Te Atua o Tokelau".
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In Polynesian mythology (specifically: Tikopia), Atua Fafine is a creator god.
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Mulinu'ū ma Sepolata'emo is also where the tama-a-aiga Tupua Tamasese title investiture ceremony is held. Lufilufi's authority in Atua is reflected by its title as Matua o Ātua, (the elder of Ātua). The six orators of Lufilufi also summon the Fale Atua (what can be called the 'parliament' of Ātua), to ascertain its members views on a prospective holder of the pāpā Tui Atua title when the title is vacant. The Fale Atua decides with the Tui Ātua in matters of war and state.
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Mai Te Awa o Te Atua Ki Tongariro, Tūwharetoa Ki Kawerau, Tūwharetoa Ki Waiariki, Tūwharetoa Ki te Tonga (From Te Awa-o-te-Atua to Tongariro, Tūwharetoa at Kawerau, Tūwharetoa at Waiariki, Tūwharetoa at Tongariro). This pepeha (tribal saying) describes the tribal boundaries of Ngāti Tūwharetoa extending from Te Awa o Te Atua (a confluence of rivers at Matata) south to Tongariro.
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In 1982, "Te Atua Mou E" was adopted as the national anthem of the Cook Islands, replacing "God Defend New Zealand". Davis wrote the music to "Te Atua Mou E" and his wife wrote the lyrics.
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Atua-anua is a mother goddess in the mythology of Easter Island.
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In Polynesian mythology (specifically Tikopia), Atua I Kafika is the supreme sky god.
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It was the ancient capital during the reign of Tupu Tafa'ifa (King) Fonoti who, after having defeated his siblings Va'afusuaga and Samalaulu for control of Samoa, chose to rule from his new seat in Falefa, an honour remembered in its faalupega (Charter and Salutations) to this day. Falefa is headed by the descendants of the two founders of the village - Moe’ono (tulafale-alii or 'matua') and Leutele (tamāalii). It is situated in the Anoama'a i Sasa'e electoral constituency which itself is situated within the larger ancient political 'district' of Atua. Atua is headed by the Tui Atua (sovereign of Atua), a title once held by the seer Tui Ātua Leutele (called Tui Atua Leutelelei'ite) in the 10th century, during Samoa's period of antiquity.
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The establishment of Moe'ono and Leutele titles predate the Tongan period, as the primordial holders were the sons of Tui Atua Mua'iteleloa (one of the earliest holders of the Tui Atua pāpā title) and founders of Falefa somewhere between 300B.C - 200 A.D.
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One of Tu-te- wanwana's offspring was Uenuku, a lesser reptile atua. His mother was Mairangi, who was the daughter of Kauika, son of Wareware, son of Murirangawhenua and Mahuika. This Uenuku should not be confused with Uenuku, a more prominent atua.
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The village and Lepea Electoral Constituency are part of the larger political district of Atua.
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The specific epithet comes from the Niuean words hui (bones) and atua (of the dead).
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In addition, these four paramount chiefs are often accorded pāpā titles - titles that indicate sovereignty or leadership over a designated territory or kinship network. These titles are Tui Atua, Tui A'ana, Gatoaitele and Vaetamasoalii. The Tui Atua is currently held by Tui Atua Tupua Tamasese Efi, former Prime Minister and Head of State of Samoa. The Gatoaitele title is currently held by Savea Sano Malifa, a respected journalist and owner of the Samoa Observer Newspaper.
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In the 1830s Te Atua Wera started the Papahurihia Faith in opposition to the missionaries. It mixed Christian, Judaic and Māori customary influences. They held services on Saturday and called themselves or Jews. Te Atua Wera reverted to the more customary role of a figure by the late 1830s.
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Lufilufi was part of the older territory of Falefa until the reign of Tui Atua Polailevao. A chief by the name of Velova'a (also called Tautaifau in other versions) was out fishing and having caught enough fish, prepared to head to Asau to visit his father, Tufuga. As he passed through the area, he was hailed by the Tui Atua and summoned into his residence - Mulinu'ū ma Sepolata'emo - where the boy Seleanamani was present, serving the Tui Atua. Seleanamani was then ordered to divide the fish and distribute it to the three great districts of Atua: Anoama'a along the northern coast, Itu Salefao along the southern coast, and Aleipata on the easter end.
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Luso (6 June 2012). "Violinista Carlos Damas atua no sábado em Macau". Diário de Notícias. Retrieved 13 February 2014 .
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Whaitiri is a female atua and personification of thunder in Māori mythology. She is the grandmother of Tāwhaki and Karihi. Whaitiri is the granddaughter of Te Kanapu, son of Te Uira, both of whom are personified forms of lightning (Reed 1963:158). Another more primary atua of thunder, a male, is Tāwhirimātea.
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Riri-tuna-rai is the goddess of the coconut in the mythology of Easter Island. She is married to Atua-metua.
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In Rapa Nui mythology, Hina takes the form of Hina-Oio, a goddess of sea animals who was married to Atua-Metua.
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Two rainbows. Kahukura is another atua of the rainbow. Tūāwhiorangi is his wife, represented by the lower bow. In the traditions of Ngāti Awa, Kahukura (also Kahukura-pango, and Kahukura-i-te-rangi) is the name of another atua who manifests as the upper bow during double rainbows, and may also be a god of war in some places whose apparition represents an omen.
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Te Atua Mahuru is a prominent peak in southern Hawke's Bay, in New Zealand's eastern North Island. It lies in the Ruahine Range, within the boundaries of the Ruahine Forest Park, of which it is the second highest peak, at 1534 metres. The Makroro River has its source on the eastern flanks of Te Atua Mahuru. The slightly smaller Mount Maropea lies just to the south.
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Salamāsina also had a son by Tapumanaia, who was named after his father. He later received the Lesātele title of the Salani and Sālesātele villages in Falealili, Atua, ‘Upolu. Queen Salamāsina had a long and peaceful reign in Mulifusi, Lotofaga, Atua, ‘Upolu. She had attained the lofty status of Tafa‘ifā during her lifetime and both her son (by Tapumanaia) and her daughter (by Alapepe) inherited high rank and prestige through her.
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Karl Rensch points outs the language difficulties. When Caret sought to explain the Trinity, saying that there is one God; (but) there are three persons in God, he said, "E atua ko tahi noti - E tora mea atua". The people understood this as "There is one (Great) God - there are three small gods." As they took this as a reference to the three archangels, it did not apparently hamper their conversion.
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In Polynesian mythology (specifically Tikopia), Atua I Raropuka is a creator being, often spoken of in tandem with his wife, Atua Fafine. Raropuka is the lesser creator-god. He was invoked after the creation of the world within the sky, and was directed to give man all his knowledge. Which foodstuffs were edible, which animals were to become man's totems and which were taboo, as these are either messengers or omens.
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Te Atua Wera taught that heaven was a place where there was happiness, no cold or hunger with an abundance of flour, sugar, muskets, ships, murder and voluptuousness.
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In some versions of the Māori legend of Tāwhaki, Ngā Atua is the sixth of the twelve layers of the heavens (Craig 1989:183, White 1887–1891, I:App).
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He is born from his mother's navel, and is raised by his grandfather, Te Rupe, who gives him a magic staff named Atua-tane and a hatchet named Iraiapatapata.
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Haere is a Ngāi Tūhoe name for another atua of the rainbow. There are at least three representing brothers, or forms: Haere-kohiko, Haere-waewae and Haere-atautu. One story says they went to avenge their father's death, and failed the first time on breaking a rule of tapu, and then later succeeded with the use of incantations. In some ancient traditions, Moekahu the dog atua of Tūhoe is said to be their sister.
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Tulouna a oe Lufilufi tulouna lau saofaiga tulouna lo outou to'aono (Poloai, Tomanogi, Magele, Sele, Taala, Feesago) ma le vai na lepa Afio mai le Tui Atua ma ou tu'itu'i o Tupa'i ma Ta'inau Susū mai lau susuga a Tupa'i o le Nofoasā Susū mai le Togiai o le Tui Atua ave aumalaga Alaala mau Leausa ne e itu'au a'i e Alataua a'i Afio mai Seutatia na alaala maota i le Mulinuu.
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"Te Atua Mou Ē" ("God is Truth") is the national anthem of the Cook Islands. It was adopted in 1982, replacing the previous New Zealand anthem "God Defend New Zealand".
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In later centuries, a great war between Tuamasaga and the two allies, Atua and A'ana ravaged the country. Having been defeated, Malietoa Uitualagi and the Tuamasaga army sought refuge at Ana o Seuao in Sa'anapu, Safata. Atua and A'ana 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 Malietoa's troops. The stage was set for perhaps the most celebrated of all Samoan orations.
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In 1994 Davis led the design and construction of the society's first replica voyaging canoe, Te Au o Tonga. Te Au o Tonga was later used by the Okeanos Foundation for the Sea as a model for a group of fibreglass-hulled replicas, including Marumaru Atua. Marumaru Atua was gifted to the society in 2014. Since 2018 the society has collaborated with NGO Korero te Orau to run a school holiday programme on traditional voyaging and vaka knowledge.
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The Polynesian cultures each have distinct but related oral traditions; legends or myths are traditionally considered to recount ancient history (the time of "pō") and the adventures of gods ("atua") and deified ancestors.
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Tuvalu for the Almighty (Tuvaluan: Tuvalu mo te Atua) is the national anthem of Tuvalu. The lyrics and music are by Afaese Manoa. It was adopted in 1978, when the country became independent.
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Lautivunia is in Tonga under his catamaran.’ So the search party returned to Tonga and found the body of Lautivunia. The Tui Toga 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 Leutele's seer abilities by naming him Leutele Leiite, that is, Leutele with the prophetic powers.
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The senior of the two, Sa Tupua dominated the office since the time of its titular ancestor, Queen Salamasina, in the 1500s. Sa Malietoa rejoined at the beginning of the 19th century, coinciding with the collapse of Manono's dominance and the arrival of British missionaries. Both the Tama-a-Aiga Tupua Tamasese title and the pāpā Tui Atua mantle are currently held by Samoa's former Prime Minister and Head of State, His Highness Tui Atua Tupua Tamasese Efi. Tupua Tamagāsese Titimaea.
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Tuvalu mo te Atua, Ko te Fakavae sili, Ko te ala foki tena, Mo te manuia katoa Loto lasi o fai, Tou malo saoloto Fusi ake katoa Ki te loto alofa Kae amo fakatasi Ate atu fenua. “Tuvalu mo te Atua” Ki te se gata mai! Tuku atu tau pulega Ki te pule mai luga, Kilo tonu ki ou mua Me ko ia e tautai. “Pule tasi mo ia” Ki te se gata mai, Ko tena mana Ko tou malosi tena.
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Te Atua Wera was also present at the Battle of Ohaeawai, where he made divinations from the scalp of the dead Lieutenant George Phillpotts and composed two songs, one of which foretold victory against the British.
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The state funeral was a rare occasion when ancient rituals and exchanges were made to the Sa Malietoa (the national political 'family' or clan from which the Malietoa title belongs). Traditional cultural presentations (or Si'i Fa'atupu) from other districts and clans from within Samoa were made and ancient funeral rites were performed. The delegation (or auala) from Lufilufi, representing the Tui Atua, circled the Maota of Malietoa at Faatoialemanu where the late Malietoa lay in state, chanting the ancient funeral chants associated with the district of Atua (where the Tui Atua is the paramount title) and its relationship with the district of Tuamasaga (where the Malietoa is the paramount title). Traditional delegations representing the Tongan Royal Family and the Fijian Great Council of Chiefs also made cultural presentations to reflect the ancient genealogical ties between Samoa and her southern neighbours Tonga and Fiji.
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In later times, portions of Falefa's lands were gifted by subsequent rulers to form the settlements of Lufilufi, Lalomauga, Falevao as well as the villages of Sauano and Saletele in the Fagaloa Bay. Tui Atua Leutele-le'i'ite also gifted land to his nephew Puga (or Puna) to form the village of Faleapuna. Puna subsequently became a leading orator in the Atua district under the new title of Molio'o, until it became part of the Vaa-o-Fonoti district. These villages are historically tied to Falefa through their founding and centuries of intricate political interactions.
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The Tuvalu Media Department provides Tuvaluan language radio programming and publishes Fenui News, a Facebook page and email newsletter. The writer Afaese Manoa (1942–) wrote the song "Tuvalu mo te Atua", adopted in 1978 as the country's national anthem.
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Salamāsina’s mother, Vaetoefaga, returned to Tonga and entrusted Salamāsina to the safe-keeping of Levalasi So‘oa‘emalelagi. So'oa'emalelagi was the principal wife of the leading chieftain of the Atua district, Tuiātua Māta‘utia, and Salamāsina was raised as their own daughter.
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Lealatele is a village on the south east coast of Upolu island in Samoa. The village is part of Lepa Electoral Constituency (Faipule District) which is within the larger political district of Atua. The population is 137 (2006 Census).
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Saleapaga is a village on the south east coast of Upolu island in Samoa. The village is part of Lepa Electoral Constituency (Faipule District) which is within the larger political district of Atua. The population is 503 (2006 Census).
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A'ufaga is a small village on the southeast end of Upolu island in Samoa. The village is part of the electoral constituency (Faipule District) Lepa which is included in the larger political district of Atua. The population is 468 (2006 Census).
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Luatuanu'u is a village situated on the east side of Upolu island in Samoa. The village is part of Anoamaa West Electoral Constituency (Faipule District) which is within the larger political district of Atua. The population is 960 (2006 Census).
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Arutua, or Ngaru-atua is an atoll in the Tuamotu group in French Polynesia. It is located 40 km SW of Rangiroa. The closest land is Apataki Atoll, only 16 km to the East. Arutua Atoll has a roughly pentagonal shape.
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Several of his followers, acting under the chiefs Kaitoke and Pi, engaged in the ritual killings of Protestant missionaries and converts at Te Hikutu and Te Puna. A popular story circulated that Te Atua Wera had given Kaitoke an enchanted musket that would make him invulnerable, but the British captured him after a number of skirmishes anyway. James Busby blamed chief Waikato for instigating hostilities; he had supposedly given them the muskets to carry out the attacks. To restore utu for the capture of Kaitoke, Te Atua Wera's followers later raided European settlers in the Hokianga and stole their property.
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In 1843, he claimed to be controlling a large comet which had appeared in the sky; this was seen as an omen of war. Two years later, at the outbreak of the Flagstaff War, Te Atua Wera became a spiritual advisor to Hone Heke. Nakahi would speak to Hone Heke through Te Atua Wera, promising Heke his warriors would not be harmed in battle, so long as they observed both the rites of their ancestors and the European god. During a battle at Puketutu, Nakahi blew away the fire of a Congreve rocket, saving Heke's life.
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365x365pxThe pāpā titles confer upon individual holders authority over designated territory (Tui Atua rules Atua, Tui A'ana rules A'ana etc.) or, in the case of a Tafa'ifā (holder of all four pāpā titles) status as King or Queen of all Samoa. However, these titles are usually contested exclusively among Samoa's royal lineages, each with a paramount title holder and a titular figure whom the lineage is named after and in whom the mana (honour) of the family is represented. These are called tama-a-'āiga ('sons of the families', i.e. the four paramount families of Samoa).
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Mahanga-atua-matua is a canoe mentioned in a letter by Uma-kau-oho-mata- kamokamo, a Māori chief from the Tauranga district, New Zealand, quoted in White (1887-1891). Claiming that this canoe did not bring any food plants to New Zealand because it was too sacred to carry such items, and was manned by priests and chiefs, Uma-kau-oho-mata-kamokamo said that Mahanga-atua-matua was the first canoe to land in New Zealand, and that he or his people still possessed (the traditions relating to) the priests who built the canoe and the adzes that they used.
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Te tamari no atua (Polynesian for The Son of God) or The Birth is an 1896 oil on canvas painting by Paul Gauguin, now in the Neue Pinakothek in Munich. It forms a Nativity in Polynesian guise.David Haziot, Gauguin, Fayard, 2017, p. 23.
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Solosolo is a village on the northeast coast of Upolu island in Samoa. The village is in the political district of Atua and is one of the prominent settlements in the area with the largest population in its electoral constituency of Anoama'a West.
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Matatufu is a small village on south east end of Upolu island in Samoa. The village is part of Lotofaga Electoral Constituency (Faipule District) which is within the larger political district of Atua. The population is 420 (2006 Census). Neighbouring villages are Lotofaga and Vavau.
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He died in December 1995 at North Shore Hospital in Auckland, after falling ill at his home in Northcote. At his death, Smithyman left five volumes of unpublished poems, including a number intended for an eventual Collected Works edition and more than 500 other poems he didn't intend to publish.Web page titled "Collected Poems 1943 -1995 by Kendrick Smithyman / an introduction by Peter Simpson" "Smithyman Online" website, accessed 28 April 2008 Shortly before his death, he completed Atua Wera, a long poem of almost 300 parts largely about Penetana Papahurihia (also known as Te Atua Wera), an early 19th-century Nga Puhi religious leader.
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Pōmare I (c. 1753 - September 3, 1803) (fully in old orthography: Tu-nui-ea-i- te-atua-i-Tarahoi Vaira'atoa Taina Pōmare I; also known as Tu or Tinah or Outu, or more formally as Tu-nui-e-a'a-i-te-atua) was the unifier and first king of Tahiti and founder of the Pōmare dynasty and the Kingdom of Tahiti between 1788 and 1791. He abdicated in 1791 but remained in power as the guardian regent during the minority of his successor Pōmare II from 1791 until 1803. He is best known in the western world for being the ruler of Tahiti during the mutiny on the Bounty in 1789.
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The current holder, His Highness Tui Atua Tupua Tamasese Efi, is a direct descendant of Fenunu'ivao, Tupua Fuiavalili, his second son Galumalemana and his grandson, Nofoasaefā, of Asau, Savaii. Tupuola Efi was chosen as Tupua Tamasese by Aiga Sa Fenunu'ivao after the passing of his uncle, former Prime Minister Tupua Tamasese Lealofi IV. Moeono and Tofua'iofoia speak for Aiga Sa Fenunu'ivao, not only on matters pertaining to the Tupua title, but also on dealings with Samoa's other main political families, such as Sa Tuala and Sa Levalasi. Tofua'iofoia and Moeono are members of the great council of Atua which meets at Lalogafu'afu'a, the meeting place of Atua's leaders in Lufilufi.
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She sang him a song of farewell and returned to the sky and left him for as long as he lived. Rainbow in the evening sun at The Remarkables. Uenuku is a famous atua of the rainbow. Uenuku wandered the world searching for his beloved wife.
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In the video game Danganronpa V3: Killing Harmony, the character of Angie Yonaga is a follower of a god named Atua. Her devotion becomes of key importance during the third chapter, as the nature of the cult- like group she forms causes a locked-room mystery.
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Afaese Manoa is the author of words and music to an anthem, Tuvalu mo te Atua (Tuvalu for the Almighty), in the Tuvaluan language. In 1978, the year of Tuvalu's independence from the United Kingdom, Manoa's anthem lyrics and music were adopted as the national anthem of Tuvalu.
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The force of his action caused the surrounding earth and sand to cave in and cover him. When Lautivunia's 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.
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Poutasi is a village on the south east coast of Upolu island in Samoa. The population was 379 in the 2006 Census. The village is part of Falealili Electoral Constituency (Faipule District) in the larger political district of Atua. Poutasi was extensively damaged by the 2009 Samoa earthquake and tsunami.
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Samoan mythology tells stories of many different deities. There were deities of the forest, the seas, rain, harvest, villages, and war. There were two types of deities, atua, who had non-human origins, and aitu, who were of human origin. Tagaloa was a supreme god who made the islands and the people.
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Hence became the South Island. In a slight variant, Aoraki and his grandfather Kirikirikatata landed at Shag Point aboard the , where they turned into the ever-associated mountain and range. Kirikirikatata persuaded Aroarokaehe to come sit with them there, while her husband Mauka Atua became a peak on the Ben Ohau Range.
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On 2 September 2020 the Faatuatua i le Atua Samoa ua Tasi party announced it would join forces with the Samoa National Democratic Party and Tumua ma Puleono parties to contest the 2021 election. SNDP and Tumua ma Puleono candidates will run under the FAST banner, with only one candidate in each constituency.
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1915 - 1918: Tupua Tamasese Lealofi-o-a'ana II, eldest son of Tupua Tamasese Lealofi-o-a'ana I 1918 - 1929: Tupua Tamasese Lealofi-o'a'ana III (Mau leader, assassinated by NZ Soldiers during Black Saturday), younger brother of Tupua Tamasese Lealofi-o-a'ana II 1929 - 1963: Tupua Tamasese Mea'ole (Co-Head of State with Malietoa Tanumafili II after Independence), younger brother of Tupua Tamasese Lealofi-o-a'ana III 1963 - 1983: Tui Atua Tupua Tamasese Lealofi-o-a'ana 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-a'ana III 1986–present: Tui Atua Tupua Tamasese Efi (Former Prime Minister and Head of State 2007-2017), son of Tupua Tamasese Mea'ole.
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He was the spirit guardian invoked by tribal tohunga and appealed to for advice and omens in times of war. Each hapū had an image of Kahukura, often a small carved wooden figure, which was kept in a tapu place. A literal translation of Kahukura is 'red garment'. Rongonuiatau may be a similar atua.
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Faleapuna is a village on the island of Upolu in Samoa. It is situated on the north east coast of the island in the political district of Va'a-o-Fonoti. The village is an exclave of Va'a-o-Fonoti and is geographically located further west within the district of Atua. The population is 620 (2006 Census).
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Fa'atuatua i le Atua Samoa ua Tasi (; F.A.S.T.) is a political party in Samoa. It is led by MP Laauli Leuatea Polataivao. The party was registered on 30 July 2020. It opposes controversial constitutional amendments proposed by the Human Rights Protection Party government of Tuilaepa Aiono Sailele Malielegaoi, and supports a two term limit for the prime minister.
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Following her resignation she was invited by the Faatuatua i le Atua Samoa ua Tasi party to become its leader. She declined as she wished to complete the parliamentary term. Mata'afa has represented Samoa on the executive board of UNESCO. From 2006 to 2012 she served as Pro Chancellor and Chairperson of the University of the South Pacific.
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King Tupua Fuiavailili, descendant of Queen Salamasina, adopted son of King Muagututi'a 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 Savai'i) King I'amafana (the last King installed by Lufilufi and the elders of Atua. 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-a'ana I, son of Tupua Tamasese Titimaea.
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5) Upon completion, the waka was given the name Ngā rākau kotahi puu a Atua Matua (also known as Ngā rākau maatahi puu a Atua Matua, or more simply Ngā rākau rua a Atuamatua - the two trunks of Atuamatua) in memory of Tamatekapua's grandfather Atuamatua. The waka was completed and berthed in Whenuakura Bay while Tamatekapua, in his capacity as chief of the canoe, set about trying to find a priest for the journey. Ngātoroirangi and his wife Kearoa were tricked by Tamatekapua to board the canoe to perform the necessary appeasement incantations to the gods prior to the canoe's departure. However, while they were on board, Tamatekapua signalled his men to quickly set sail, and before Ngātoroirangi and his wife could respond they were far out to sea.
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The casualties included Captain Grant of the 58th Regiment and Lieutenant Phillpotts of . The scalp of Lieutenant Phillpotts was brought to the tohunga Te Atua Wera, who made divinations and composed a song foretelling victory against the British. Shaken by the loss of a third of his troops, Despard decided to abandon the siege. However, his Māori allies contested this decision.
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Penetana Papahurihia (died 1875), also called Te Atua Wera ("the fiery God"), was a Māori tohunga, war leader and prophet. He belonged to Ngā Puhi, by way of the Te Hikutu and Ngāti Hau hapū. In 1833, he founded a religious cult called Te Nakahi around the Bay of Islands and Omanaia, and later served as a spiritual advisor to Hone Heke.
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In November 1834 he moved to the Hokianga to spread his teachings. He debated the missionary William White on theological matters at Waima on April, 1835, but for the next few years, his influence seemed to wane. In 1837, he took the name Te Atua Wera ("the fiery God"). He was sympathetic to the Catholics in the Hokianga, but disliked Protestants.
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Lotofaga is a village on the south coast of Upolu island in Samoa. Lotofaga is also the name of the larger Lotofaga Electoral Constituency (Faipule District) which includes Lotofaga village and two other villages, Vavau and Matatufu. The villages and Lotofaga Electoral Constituency all come within the larger political district of Atua. The population of Lotofaga village is 1,089 (2006 Census).
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The valley is situated in the political district of Atua. To the north east is the smaller district of Va'a-o-Fonoti which includes an extensive conservation area. A main island highway runs north to south on the east side of the valley connecting the north coast of the island to the east and south coast settlements including the Aleipata Islands and Lotofaga.
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The quarter for American Samoa shows an ava bowl, a fue whisk and to'oto'o staff (symbols of traditional authority), and a view of the coastline showing a coconut tree. Inscribed on the coin is the motto of American Samoa, "Samoa Muamua Le Atua", which means "Samoa, God is First" in Samoan.American Samoa Quarter, United States Mint. Accessed December 27, 2010.
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Pōmare II (c. 1782 – December 7, 1821) (fully Tu Tunuieaiteatua Pōmare II or in modern orthography Tū Tū-nui-ʻēʻa-i-te-atua Pōmare II; historically misspelled as Tu Tunuiea'aite-a-tua), was the second king of Tahiti between 1782 and 1821. He was installed by his father Pōmare I at Tarahoi, February 13, 1791. He ruled under regency from 1782 to 1803.
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Upon reaching Aotearoa Ngātoro-i-rangi left the waka at Te Awa o te Atua (near Matata) and headed inland. As he went about, springs of water appeared where he stamped his foot. These springs are stills seen all over the area, such as around the Rotorua Lakes district, through to Tokaanu. He also placed patupaiarehe (human-like spirit beings) on the hills.
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In Māori tradition, the Maero (or Mohoao) are an iwi-atua or supernatural people from Aotearoa. They are sometimes described as giants and they inhabit mountains and forest, particularly in Te Wai Pounamu. Maero are characterised as wild, malevolent and often violent, carrying stone clubs as weapons. They are covered in dark body hair and have long, bony fingers with sharp fingernails.
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Tuhawaiki adopted a threefold strategy for coping with the new world. Firstly, he encouraged the development of skills appropriate to the emergent world of Pākehā and Māori. Secondly, he clearly envisaged the peaceful integration of these two worlds on terms acceptable to the Māori. And thirdly, he recognised the importance of Pākehā religion and the power of the Pākehā Atua (or God).
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By joining the daughter of Luafalemana with Tuimavave, the Tui Atua line arrives at a harmonious junction between the two great families of Atua - 'Aiga Sā Levālasi (custodian of the Matā'afa title) and 'Aiga Sā Fenunuivao (custodian of the Tupua Tamasese title). Family traditions differ as to who was the first Matā'afa, but the majority of opinions favour either Filifilisounu'u, son of Fa'asuamale'aui or Tafagamanu, son of Filifilisounu'u. Either way, it is the line of Fa'asuamale'aui that began and carried the title from its inception until 1948, when the title passed to the Silupevailei line. After subsequent appeals before the Lands & Titles Court, the title returned to Fa'asuamale'aui's line upon the death of former Prime Minister Fiame Matā'afa Faumuina Mulinu'u II, when it was bestowed on Matā'afa Puela Fa’asuamale’aui Patu who held it until his passing in 1997.
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Uenuku (or Uenuku-Kōpako, also given to some who are named after him) is an atua of rainbows and a prominent ancestor in Māori tradition. Māori believed that the rainbow's appearance represented an omen, and one kind of yearly offering made to him was that of the young leaves of the first planted kūmara crop.Best, Elsdon. "Rainbow Myths", Maori Religion and Mythology, Part 2, p.
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In other versions, when Tāwhaki reaches the sky- world he disguises himself. When at last he reveals himself, he is reconciled with Tangotango, and their daughter Arahuta. Some versions say that he decided to stay in the sixth heaven, Ngā Atua, where he displays his power with lightning and thunder. In others stories, Tāwhaki's wife is named Hinepiripiri; they are the parents of Matuku and Wahroa.
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As he was crossing the plains near Tarawera, Ngātoro-i-rangi came across a strange figure named Te Tama-hoi. He was a demon (atua) who was directing evil spells towards Ngātoro-i-rangi. Ngātoro-i-rangi struggled against the demon and eventually overcame him. Ngātoro-i-rangi stamped his foot opening a chasm in the mountain into which Te Tama-Hoi was buried.
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Mata'afa subsequently appointed him as Minister of Justice. Mata'afa died in 1975 and Lealofi was appointed by then Head of State, Malietoa Tanumafili II, as his replacement. Following the 1976 elections he was defeated in the vote for Prime Minister by his cousin, Tupuola Efi (later Tui Atua Tupua Tamasese Efi). He subsequently resigned from the Legislative Assembly and was elected to the Council of Deputies again.
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Because the Ngati Toa became Anglican, most of the prominent Ngāi Tahu joined the Wesleyans. Some villages acknowledged the mana of each denomination's Atua. Very small kaiks sometimes built two churches and two schools and the chief at Moeraki made part of his hapu Catholic, part Anglican, and part traditional. Among the Māori the generosity and mana of the Pākehā tohunga counted for much.
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Since the 17th century, this mantle has been occupied mainly by one of the two Tama-a-'āiga (maximal lineage chiefs) of Ātua's Salamasina line: Tupua Tamasese and Matā'afa. Together with the village of Salani, Falefa is the home of one of Samoa's main political families, 'Aiga Sā Fenunuivao (descendants of Fenunuivao, wife of King Muagututi'a and mother of the first Tupua, Fuiavailili). It is led by Moe'ono and Leutele of Falefa and Tofua'iofo'ia and Fuimaono of Salani, and is the custodian of the Tama-a-'Āiga Tupua Tamasese title. Both the Tama-a-'āiga Tupua Tamasese and pāpā Tui Atua royal titles are currently held by Samoa's former Prime Minister and Head of State, His Highness Tui Atua Tupua Tamasese Efi. The sitting Member of Parliament for Anoama'a i Sasa'e Electorate is Afioga Alai'asā Moefa’auō Sepulona Moananu, a high-ranking chief of Falefa.
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Such an offer was eagerly grasped, and before long the great sailing canoes of Atua were heading eastward to claim the prize, while Malietoa and his crest-fallen followers returned to their villages. This famous incident is still remembered in the proverb—“Ua tosi fa'alauti le eleele o Tutuila” (The land of Tutuila has been torn to shreds even as the strands of a native skirt), and to this day many of the village names and chiefly titles of Tutuila still bear witness to the nature of their origin, derived directly as they were from the district of Atua. For his efforts in ending the conflict, 'Iuli Potini was elevated from tulafale to tulafale-alii and given the rank of Matua by Moe'ono and Leutele. Furthermore, his kava cup was named “Lau ipu lenei; lua po, lua ao” (This is your kava cup: ‘The two nights and the two days’).
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After some initial doubt, the verbal resignation was deemed to be effective, and a by- election was called. On 30 July Schmidt registered the Faatuatua i le Atua Samoa ua Tasi (FAST) Party to contest in the 2021 Elections. He ran as a candidate for the party in the 2020 Gagaifomauga No. 3 byelection. On 28 August 2020 Schmidt was re-elected in the 2020 Gagaifomauga No. 3 byelection.
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European settlement of the area began in 1878, OCLC: 154651459. when an area of forest called the Victoria Block was cleared and subdivided into 36 farming sections. The Manga-atua School house opened in the area 1887, with a roll of the 18 pupils increasing to 22 within the first day. The school changed its name to Papatawa School in 1905, and it eventually gained an extra classroom.
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R is the standard designation, from Barthel (1958). Fischer (1997) refers to it as RR15. This piece is commonly known as Atua Mata Riri, after the first name in a chant that Ure Vae Iko sang to a photograph of one of Jaussen's tablets, possibly B or H. The error, if it is one, may be due to a misattribution in the Smithsonian publication of Thomson's book (Fischer).
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The definite article is le: ʻo le Atua, God; indefinite e.g., ʻo le matai o Pai, (the) chief (named) Pai. It is sometimes used where English would require the indefinite article: Ua tu mai le vaʻa, a canoe appears. The article se is always a singular indefinite (ta mai se laʻau = cut me a stick), while "ni" is the plural indefinite ("ta mai ni laʻau" = cut me some sticks).
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The party aims to contest the 2021 Samoan general election. In May 2020 it announced that it had recruited 17 candidates. On 2 September 2020 the party announced it would join forces with the Faatuatua i le Atua Samoa ua Tasi and Tumua ma Puleono parties to contest the 2021 election. SNDP and Tumua ma Puleono candidates will run under the FAST banner, with only one candidate in each constituency.
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Simaile was born in 1908 and worked as a clerk, trader and planter.Lauofo Meti (2002) Samoa: The Making of the Constitution, p326 He was conferred with the chiefly titles Leutele, Te'o and Satele, before becoming Tuatagaloa in the 1940s. He became a member of the Fono of Faipule, and was elected to the Legislative Assembly from the Atua constituency in 1951. He was appointed to the Executive Council in 1953.
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Among the warriors of Atua was the orator (tulafale) Iuli Potini of Falefa; and he it was, who, in an effort to save the people of Tuamasaga from the peril which confronted them, spoke with unflagging fervour for two full days and nights entreating the leaders of Atua and A'ana to have mercy on their captives. His oration was not, however, a disinterested appeal, for in the cave together with her husband, Pulemagafa—an orator (tulafale) of Fangali'i (a village in Tuamasaga), was the daughter of Iuli and her two children. The daughter's name is said to have been Talalaufala, and her two children were Salamaleulu, a girl, and Falefataali'i, a boy. This boy Falefataali'i, was the sole surviving male descendant of Iuli Potini and would upon Iuli's death have inherited his lands and title. According to Samoan custom he would be termed “o le gafa malō o Iuli”, and his position is one of great importance.
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Badge of Tokelau Badge of the General Fono of Tokelau The national badge of Tokelau depicts a tuluma, which is a traditional Tokelauan carved wooden “tackle box” used by local fishermen. A white cross in the centre of the tuluma and the inscription below Tokelau mo te Atua (Tokelauan, "Tokelau for God") reflect the strong influence of Christianity in Tokelau. Tokelau's parliament, the General Fono, uses an identical design surmounted by St Edward's Crown.
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The Samoan Assemblies of God International (Samoan: Le Fa'apotopotoga a le Atua Samoa) or SAOG is a Pentecostal fellowship of churches. It reached the Western Islands and outer countries with large Samoan communities, such as New Zealand, America and Australia. It has over 530 churches worldwide with over 97,000 adherents. The Samoan Assemblies of God fellowship is a registered movement under the Assemblies of God Worldwide, which together forms the largest Pentecostal movement worldwide.
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In 1975 he was appointed Minister of Agriculture in the Cabinet of Tupua Tamasese. He was re- elected at the 1976 election and appointed Minister of Finance in the government of Tui Atua Tupua Tamasese Efi, a role he held until 1982. In May 1983 he was appointed Chief Justice by Prime Minister Tofilau Eti Alesana, and resigned from the Fono. Filipo later served as Ombudsman in 1993, and died in office.
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Vavau beach Vavau is a small village on south east end of Upolu island in Samoa. The village is part of Lotofaga Electoral Constituency (Faipule District) which is within the larger political district of Atua. The population is 356 (2006 Census). Vavau Beach viewed from the water Before the 2009 tsunami, Vavau had a beach resort which was a popular getaway for locals on weekends and was also visited by overseas tourists.
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The various Polynesian cultures each have distinct but related oral traditions, that is, legends or myths traditionally considered to recount the history of ancient times (the time of "pō") and the adventures of gods (“atua”) and deified ancestors. The accounts are characterised by extensive use of allegory, metaphor, parable, hyperbole, and personification. Orality has an essential flexibility that writing does not allow. In an oral tradition, there is no fixed version of a given tale.
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It intends to contest the 2021 Samoan general election. As of 29 August 2020 the party had recruited three candidates to contest seats for it. On 2 September 2020 the party announced it would join forces with the Faatuatua i le Atua Samoa ua Tasi and Samoa National Democratic Party parties to contest the 2021 election. SNDP and Tumua ma Puleono candidates will run under the FAST banner, with only one candidate in each constituency.
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The ancestor of the Tupua Tamasese title was Samoa's first ruler to possess all four pāpā titles - Queen Salamasina. She was the daughter of Vaetofaga (a granddaughter of the Tu'i Tonga Kau'ulufonua II) and the Tui A'ana Tamaalelagi. She was entrusted to the care of Levalasi So'oa'emalelagi, wife of the Tui Atua Māta'utia. She was betrothed to marry Tonumaipe'a Tapumanaia in order to form a political alliance with the influential Tonumaipe'a faction in Savai'i.
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The magic of literacy most dramatically expressed the power of the Pākehā atua. Bibles, or a few pages from any book, represented a new magic which Māori believed could protect its owner from death in battle, bestow eternal life, ward off sickness, and thus complement the power of traditional karakia (or incantations). Ngāi Tahu sailors must have heard the Word. Northern converts such as Te Rauparaha's son, brought the new Word south.
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Described as an Amazon queen, she was an energetic and courageous woman who personally led warriors into battle. In May 1815, Teriitaria and Teremoemoe visited the district of Pare where Teremoemoe‘s daughter Aimata (born 1813) resided with her wet nurse. The native Christians (known as "Bure Atua" or Prayers of God) had re-established themselves in the district. The two women intended to tour Tahiti since it was Teriitaria's first time visiting the island.
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Ngātoro-i-rangi did not remain at Tongariro, instead returning to the coast to live out his life at Motiti Island. His descendants settled at Te Awa o Te Atua inland to Kawerau increasing over the generations until the time of Mawake Taupo, 8th generation descendant of Ngātoro-i-rangi. Mawake Taupo married an Ariki of Hapuoneone named Hahuru, whose lineage included the original inhabitants of the area and their son Manaia would eventually take the name Tuwharetoa.
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One Maori legend mentions taniwha, in the form of wheke (octopuses), escorting two canoes in the Ngāti Toa migrations of the 19th century. Another story concerns three taniwha which escorted (Ngāti) Ruanui and Ngā Puhi on the journey from Hawaiki after the people called out to the atua (spiritual overlords) seeking a means of safe passage. Two taniwha oversaw the safety of Ngā Puhi and the other guarded Ruanui. The origins of many other taniwha are unknown.
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In Samoan and Tahitian mythology, all existence began inside an egg-like shell called Rumia. The first being to exist within Rumia was Tangaloa. Tangaloa instigated the creation of many aspects of reality, the atea/lagi heavens, the papa earth, and additional living creatures (the atua / gods) tightly compressed within the shell. The new creatures eventually worked to release the shell and pushed the heavens and earth apart, resulting in the universe as we know it.
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Tamatea took the child to a tapu place, where he cuts his hair, to bury it later. Upon returning, the body had disappeared, and manifested into a rainbow above the ocean, alongside Hine-korako. In a version recorded from Hori Ropiha of Waipawa in the late 19th century, Iwipupu was visited after Tamatea offered an umbilical cord to his atua, Uenuku, by hanging it up over the window. A child was later born named Uenuku-wharekuta.
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Outu is the phonetic English rendering of O Tū, Tū being the name, o the nominal predicate meaning that is. Older 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.
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The enemy warriors surrendered in shame when they realised that they had been outclassed by a woman. There are a few different interpretations of some of the events, but Nafanua is widely accepted in Polynesia as one of the greatest warriors. After her victory, Nafanua took possession of the four major chiefly titles of the district: Tui Atua, Tui A‘ana, Gato‘aitele, and Tamasoali‘i. She therefore established the fa’amatai (chiefly system of government) that continues in Samoa today.
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Tui Atua Tupua Tamasese Lealofi IV (8 May 1922 – 9 July 1983) was the second Prime Minister of Samoa from February 25th, 1970 to March 20th 1973 and again from May 21st, 1975 to March 24th, 1976. He was the previous holder of the Tupua Tamasese paramount title, one Samoa's of four apex tama-a-'āiga titles, following the death of his uncle Tupua Tamasese Mea'ole. Lealofi VI held the title until his death in 1983.
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Jacob Roggeveen analyzing a Moai statue, 18th-century engraving. The first recorded European contact with the island was on 5 April 1722, Easter Sunday, by Dutch navigator Jacob Roggeveen. His visit resulted in the death of about a dozen islanders, including the tumu ivi 'atua, and the wounding of many others. The next foreign visitors (on 15 November 1770) were two Spanish ships, San Lorenzo and Santa Rosalia, under the command of Captain Don Felipe Gonzalez de Ahedo.
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Lauati (left) and two matai chiefs aboard the German warship, 1909. All three bear the symbols of matai orator status – the fue (fly whisk made of organic sennit rope with a wooden handle). On 15 January 1916, Sivaotele, Lauaki's wife, and their son arrived back in Samoa aboard the steamer Atua. They brought the news that Lauaki had died at 10pm on 14 December 1915, An Account of Samoan History up to 1918 by Te'o Tuvale, p.
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Marumaru Atua, Rarotonga 2010 The Cook Islands Voyaging Society (CIVS) is a non-profit organisation in the Cook Islands dedicated to the promotion of polynesian navigation, cultural ancestry,and environmental knowledge for future generations. It builds and sails replicas of traditional double-hulled voyaging canoes, undertaking voyages throughout Polynesia using traditional navigation techniques. The society was established in 1992, and formally incorporated in 1993. It was initially led by former Cook Islands prime Minister Tom Davis.
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She had nine children, three boys and six girls, from a previous marriage to George Ani Rima Peyroux. Pa Terito had become a Baháʼí in the 1950s; sometime after 1986, Davis joined the Baháʼí Faith. Davis and his wife wrote the music and lyrics to "Te Atua mou e", the national anthem of the Cook Islands since 1982. In 2000, Davis married for a third time, to American Carla Cassata, but they separated ten months before his death.
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The specific epithet (taylorii, originally Taylori) honours Rev. Taylor. It is the only species in the genus. Taylor stated that the Māori name for wood rose was pua reinga (more grammatically, pua o Te Rēinga, "flower of the underworld", poetically rendered by Hooker as "flower of Hades"). Hill noted that at least in the Taupo region this name referred to a different parasitic plant, Thismia, and claimed the Māori name for Dactylanthus was waewae atua, "feet or toes of the spirits/gods".
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They encountered the sea creature named Te Parata that was summoned by the people on the Tainui. They were saved from it by a great mythical shark, and in its honour renamed their canoe and themselves to Te Arawa. Upon arriving to the North Island, they explored the coast from Cape Runaway to the Hauraki Gulf. The priest Ngātoroirangi performed rituals to conceal the tribe's atua and guardians in the landscape, brought to the new island from the old marae at Taputapuātea.
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Te Uenuku, or simply Uenuku, is an early Māori carving housed at Te Awamutu Museum in the North Island of New Zealand. Te Uenuku (literally "The Rainbow") represents Uenuku, a tribal atua of war who manifests as a rainbow. The taonga is of extreme significance both to the local Tainui people and also for its archaeological value. It is 2.7 metres in height and consists of a simple upright post, the top of which has been carved into a spiral form.
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The Samoatel building (2004) which is the site for Samoa's international telecommunications hub, was built inland at Maluafou, also to protect it from the effects of seasonal cyclones. The DBS building (2007) in Savalalo houses the Development Bank of Samoa and new courts complex in Mulinuu, with the district, supreme, and land & titles courts (2010). The Tui Atua Tupua Tamasese Building (2012) in Sogi houses government ministries. Another addition to Apia's skyline is the SNPF Molesi shopping mall, opened in 2013.
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Cult figures called staff-gods or atua rakau from Rarotonga, apparently combine images of gods with their human descendants. They range in length between 28 inches (71 cm) and 18 feet (5.5 m) and were carried and displayed horizontally. At one end there is a schematized blade-shaped head and arms of the progenitive god with a succession of little figures rising from his body, alternatively full-face and in profile with penis erect. The staff itself terminated in a phallus.
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Between 1862 and 1888, about 94% of the population perished or emigrated. The island was victimized by blackbirding from 1862 to 1863, resulting in the abduction or killing of about 1,500, with 1,408 working as indentured servants in Peru. Only about a dozen eventually returned to Easter Island, but they brought smallpox, which decimated the remaining population of 1,500. Those who perished included the island's tumu ivi 'atua, bearers of the island's culture, history, and genealogy besides the rongorongo experts.
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Appellations of the Drobo Stool Which were Acquired by the Brave Deeds of some of the Past Rulers of the Drobo State. 1\. Twimasi Agyei Nkrawiri, Krotwiamansa Kwadwo an ofiti krotia a neho bon afiemu, krotwiamansa a nkwaenoma di no nyegyeso wo kwae bretuo mu. 2\. Baehene Kyeremeh Duodu an odi sika atomprada, Abasa tenten an adoye wo mu, Okoto yiri firi an onim sika dabre. 3\. Adofo Kwaagyebiri Kankanfo, Nkakraboa an odi atua, onwam kese breku an odi nakonode. 4\.
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Ketetahi Springs Western Taupo Steam and Hot Springs Western Taupo looking north Ngāti Tūwharetoa are descendants of the eponymous male warrior Tūwharetoa i te Aupouri. He was born as in Onepu (Kawerau) ca. 1300. The main Tribal areas of his people are based from Te Awa o te Atua in Matata to Tongariro. He gains his mana principally from the powerful tohunga and navigator Ngātoro-i-rangi who piloted the great waka Te Arawa from Hawaiki to Aotearoa & also the great navigator Toroa of the Mataatua waka.
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Two years later, Rongovei arrived to Manuenua in his canoe, the Tanemaitai, and became very good friends with Te Urutupui, who told him to go back to the island of his father and bring back a wife and rule as ariki. This he did, landing at a passage called Ruaikakau near the settlement of Reureutematao Te Erui, where he took Tiapara and Punanga-atua as his wives before visiting Ruatapu to deliver news of his son. They returned to Manuenua and lived on the smaller island.
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He is a son of Punga and brother of Ikatere.Grey 1971:1–5Ika-tere Punga's father was Tangaroa, atua of the sea. When Tāwhirimātea made war against his brothers for separating Rangi and Papa, Ikatere and Tū-te-wehiwehi had to flee, and Ikatere fled to the sea and became an ancestor of fishes, while Tū-te-wehiwehi took refuge in the forest and fathered lizards. Before Tū-te-wehiwehi and Ikatere fled, they disputed together as to what they should do to escape from the storms.
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Costume design for the character of Purea, for the pantomime Omai by Philip James de Loutherbourg, 1785 Captain Samuel Wallis of HMS Dolphin being received by Purea, July 1767 Purea, Tevahine-'ai-roro-atua-i-Ahurai, also called Oborea (floruit 1769), was a queen from the Landward Teva tribe and a self-proclaimed ruler of all Tahiti. Queen Purea is known from the first famous European expeditions to Tahiti. She ruled as chieftainess of her tribe area in 1767–1768, when she was encountered by the expedition of Samuel Wallis.
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These victories earned Ama Lele the renown of Paramount Chief and Commander of War in Safata. Ama Lele continued to expand his boundaries to the west towards the districts of Aana, with Lemalu and Le Mamea, to the east to the district of Atua with Leota, towards the village of Mulivai, and north to the mountain range with Faumuina and south towards the Pacific Ocean. Ama Lele married Soli'ai, a daughter of Tui Manua. They produced a son Peseta, who was to become the next Ama, and a daughter, Tohu'ia Limapo.
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The third Warrior represents Rongo the Atua of Peace (Rangimarie). It is the final warrior who offers the rautapu, a signal that the manuhiri (guests) may enter the Marae- atea. Historically, it has roots in both showing off the martial prowess of the iwi's warriors, as well as testing the steadfastness of the visitors. By accepting the rautapu, a leaf or carved effigy, that the lead warrior will place on the ground before the visitors as a symbolic offering of peace, this part of the ceremony is concluded.
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Darryn George, Atua, 2011, oil on canvas George connects minimalist abstraction and the politics of photographic reproduction which has long influenced New Zealand art. George explores the contrast between the sheen and glossy photographic images accessible in books and the textural quality of paintings when encountered in real life. Whereas George uses abstract patterns that recall the pristine and hard-edged aspect of photographic representations in books, his paintings also include subtleties on the surface such as ridges and wobbly lines differentiating it from photographic reproductions. George has an interesting work process.
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The point has a long history of wrecks, notably the wrecking of the ancestral waka atua on a return trip from Hawaiki, leaving some of the cargo being on the beach at Katiki, below the lighthouse. Tradition holds that the remains of the cargo are the Moeraki Boulders. Just before the light was to be lit for the first time, a storm shook the tower to the extent that the lamp glass broke. A new one had to be ordered, and the tower was strengthened, before the light was lit on 22 April 1878.
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Group (seated, wearing white) with Wilhelm Solf, New Zealand parliamentarian Charles H. Mills and paramount chief Matā'afa Iosefo during a visit by Mills to Samoa, 1903. Matā'afa is one of the four paramount tama-a-'aiga (maximal lineage) titles of Samoa. Tradition versus democracy in the South Pacific: Fiji, Tonga, and Western Samoa by Stephanie Lawson, p. 146 It is one of two such titles originating from the Atua district at the east end of Upolu island (the other being Tupua Tamasese of Falefa & Salani) and has its historical seat in the village of Amaile.
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This is confirmed by the definition of mana provided by Maori Marsden who states that mana is: > Spiritual power and authority as opposed to the purely psychic and natural > force — ihi. According to Margaret Mutu, mana in its traditional sense means: > Power, authority, ownership, status, influence, dignity, respect derived > from the god[/atua]. In terms of leadership Ngāti Kahungunu legal scholar Carwyn JonesCarwyn Jones comments that, "Mana is the central concept that underlies Māori leadership and accountability." He also considers mana as a fundamental aspect of the constitutional traditions of Māori society.
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Moeraki Boulders, said to be the water gourd and fishing net of . was a canoe () of some of Ngāi Tahu's ancestors in Māori tradition. The canoe was conveyed to New Zealand by the north-east wind, carrying the chiefs Kirikirikatata, Aroarokaehe, Mauka Atua, Aoraki, Kakeroa, Te Horokoatu, Ritua, Ngamautaurua, Pokohiwitahi, Puketapu, Te Maro-tiri-a-te-rehu, Hikuroroa, Pahatea, Te Waioteao, and Hapekituaraki. The canoe's fishing net and the water gourd (calabash) were turned into stone at Moeraki in the South Island, where they can still be seen in the form of the Moeraki Boulders.
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Tuhawaiki, widely travelled and knowledgeable in the ways of the Pākehā, possibly ascribed to the Pākehā Atua the role of unifying the two peoples. In accepting James Watkin, the Methodist parson at Waikouaiti, and yet inviting another missionary to Ruapuke, he may have responded to the conversion of his own followers. In any case he travelled to Waikouaiti to hear Watkin's first sermon, asked for a missionary to be sent to Ruapuke, and extended a warm and hospitable welcome to visiting clergy. During the 1830s Christianity had caught on through much of the North Island.
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As they arrived at the top of the mountain range, Faumuina stopped Ama Lele for a rest and declared that this would be their shared boundary, the north of the mountain range situated at the head of Lake Luanotoo was to be Faumuina's territory and the south of the mountain range to Mt. Fiamoe was declared Ama's territory. Ama duly accepted the offer from Fuamuina. Ama fought in and claimed victory in many other wars that contended the land in Samoa. Such wars were fought against the Aiga Sa Tunumafono clan, the Alataua and the Aana and Atua districts.
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Ngāti Tūwharetoa is an iwi (Māori tribe) descended from Ngātoro-i-rangi, the priest who navigated the Arawa canoe to New Zealand. The Tūwharetoa region extends from Te Awa o te Atua (Tarawera River) at Matata across the central plateau of the North Island to the lands around Mount Tongariro and Lake Taupo. Tūwharetoa is the sixth largest iwi in Aotearoa with a population of 35,877 of the 2013 New Zealand census, and 40% of its people under the age of 15. The tribe consists of a number of hapu (subtribes) represented by 33 marae (meeting places).
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However, pōwhiri are also often performed for tourist groups as part of special events. For most non-Māori speakers the wero, an aggressive challenge of the visitor at the beginning of the ceremony, is the most spectacular part of the pōwhiri. During this part of the ceremony, three Māori warriors will advance cautiously towards the guests with ceremonial weapons and perform threatening gestures and grimaces, calling out battle screams and generally giving an impression of being ready to explode into violence against the visitors at any moment. The first warrior represents the realm of Tūmatauenga, the Atua (God) of War.
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Huata, pp 88-98 Construction and design varied widely depending on regional, tribal, and personal preferences. Another variety of poi is poi tāniko. In this construction, the outer shell was made of finely woven muka using a pattern based on a fishing net;Huata pp99-100 these poi sometimes included strands that were dyed yellow to form a diamond pattern known as Te Karu ō te Atua (the Eye of God). In the late 19th century and the first half of the 20th century, a cottage industry developed from the manufacture of raupō poi for sale to tourists, especially in the Rotorua area.
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In doing so, tulafale have over the centuries become a powerful group, able to utilise their speaking platform to wield considerable influence over the aiga, the village and in their dealings with other aiga and districts. This led to the rise of the Tumua ma Pule institution, the influential group of orators from both Savaii and Upolu. The orators of Leulumoega and Lufilufi have wielded considerable power over the centuries as it is only through their consent that the royal ali'i title of Tui A'ana and Tui Atua titles could be bestowed. Men and women both have equal rights to the matai title.
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Piula Cave Pool (also known as Fatumea Pool) is a natural freshwater pool by the sea beneath the historic Methodist Chapel at Piula on the north coast of Upolu island in Samoa. It is situated at Lufilufi in the political district of Atua, 26 km east from the capital Apia, along the scenic coastal road. Entry is by the main road through the painted stone wall of Piula Theological College with steps leading down to the pool. A popular swimming hole for locals and visitors, the pool is formed by a natural spring flowing out of a cave and out to sea.
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Samoan is an analytic, isolating language and a member of the Austronesian family, and more specifically the Samoic branch of the Polynesian subphylum. It is closely related to other Polynesian languages with many shared cognate words such as aliʻi, ʻava, atua, tapu and numerals as well as in the name of gods in mythology. Linguists differ somewhat on the way they classify Samoan in relation to the other Polynesian languages. The "traditional" classification, based on shared innovations in grammar and vocabulary, places Samoan with Tokelauan, the Polynesian outlier languages and the languages of Eastern Polynesia, which include Rapanui, Māori, Tahitian and Hawaiian.
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Hina-Oio is a goddess of the sea animals in the mythology of Easter Island. She was married to Atua-Metua and represented the mother of all animals of the sea. Hina is a divine figure common throughout the Polynesian narrative, with prominent variants also found in Māori mythology, Samoan mythology, and Hawaiian religion. The creation chant of the Rapa Nui people of Easter Island references Hina-Oio twice in the following passage: This passage was sung from memory by an old man named Ure-vai-ko to William Thomson, an American on an 1886 Smithsonian expedition to Easter Island.
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Taruia asked what purpose there would be in traveling, as all islands were about the same anyway, and no more exciting than Aitutaki. At this Ruatapu laughed, saying there were many bigger islands, and some with beautiful women of much lighter complexion - some almost white - and with a brighter hair tone, all of this sounded much better to Taruia than what his island already offered. Once again, Ruatapu proved to be the more skilled ariki, completing his canoe first and calling it Te Atua- apaipai. Ruatapu brought the canoe down to the lagoon, and said he'd venture out in the morning.
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Originally other major villages opposed the introduction of Christianity and had sought to kill Peniamina. The people from the village of Hakupu, although the last village to receive Christianity, came and asked for a "word of God"; hence, their village was renamed "Ha Kupu Atua" meaning "any word of God", or "Hakupu" for short. In 1889 the chiefs and rulers of Niue, in a letter to Queen Victoria, asked her "to stretch out towards us your mighty hand, that Niue may hide herself in it and be safe".Commonwealth and Colonial Law by Kenneth Roberts-Wray, London, Stevens, 1966. p.
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In legislation and Hansard the proposed Woodville balloon loop was referred to as the 'Woodville Connection'. It was approved by the Finance Act of 1957 and the written description of the line was as follows; A connecting line leaving the Wellington to Woodville Railway near the Manga- atua Stream and running in a westerly direction to a junction with the Palmerston North to Napier Railway at McLean Street. Length about 1¼ miles. From the debate it is clear the loop was proposed due to the completion of Rimutaka Tunnel, and the subsequent increase of through traffic over the Wairarapa Line.
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From Rurima he then crossed to the mainland landing at Te Awa o te Atua, near Matata, before proceeding past Otaramuturangi to Te Kohika. From here he travelled to the inland of the Bay of Plenty. Ngatiawa expressly state that Te Paepae-o-Rarotonga arrived before the coming of Mātaatua, and it is said to have been a very tapu craft; hence the place where it lay (The canoe is said to be lying, buried, at Tara-o-muturangi) was used as a burial- place. Waiataha-ariki-kore married Hineteariki of Hapuoneone who had her pā at Otamarakau and inland to Waitahanui.
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Ngātoro-i-rangi was tricked onto the Te Arawa waka by the chief Tama-te-kapua as it was considered good luck to have him aboard. He was originally destined to travel aboard the Tainui waka. This greatly angered Ngātoro-i-rangi and his disdain and animosity of the Te Arawa chief led to his leaving the group soon after arrival. In Aotearoa they made landfall at Te Awa o Te Atua, and Ngātoro-i-rangi departed heading inland to Te Takanga i o Apa (Kawerau area), thence to Ruawahia there he encountered the monstrous Tama o Hoi and eventually reaching Taupo district where he climbed Mount Tauhara.
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To date, there have been three elections for the office of Head of State. The first was held on 16 June 2007, in which Tufuga Efi was elected unopposed by the 49-member strong parliament. The second was held on 19 July 2012, in which Efi was nominated by Prime Minister Tuilaepa Aiono Sailele Malielegaoi and seconded by Palusalue Fa’apo II, the leader of the opposition. The third was held on 30 June 2017, in which Va'aletoa Sualauvi II was elected over Efi by a majority vote of 23 to 15.Samoa’s parliament reappoints Tui Atua as head of state Radio New Zealand International, 19 July 2012.
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"God Save the Queen" was the sole official national anthem until 1977 when "God Defend New Zealand" was added as a second. "God Save the Queen" is now most often only played when the sovereign, governor-general or other member of the Royal Family is present, or on some occasions such as Anzac Day. The Māori-language version was written by Edward Marsh Williams under the title, "E te atua tohungia te kuini". There is a special New Zealand verse in English which was once commonly sung to replace the second and third verses: : Not on this land alone : But be God's mercies known : From shore to shore.
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169 The next European visitors arrived during the period of intense Anglo-French rivalry that filled the twelve years between the Seven Years' War and the American Revolutionary War. The next European to have visited Tahiti according to existing records was Captain Samuel Wallis, who was circumnavigating the globe in , sighting the island on 18 June 1767,Laneyrie-Dagen, p. 181 and eventually harbouring in Matavai Bay. This bay was situated on the territory of the chiefdom of Pare-Arue, governed by Tu (Tu-nui-e-a'a-i-te-Atua) and his regent Tutaha, and the chiefdom of Ha'apape, governed by Amo and his wife "Oberea" (Purea).
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Presiding over the body was the Salelesi (the ancient herald or 'dog' of the Malietoa and Tupua Tamasese), from the village of Salelesi (District of Atua). His role is to guard the body, herald its presence and escort it into the tomb. All villages in the District of Tuamasaga and other villages connected to the Malietoa title cut palm leaves and branches of hundreds of coconut trees and laid them by the side of main roads in an ancient mark of mourning for the death of a paramount chief. The Malietoa's body was then moved to the Samoan Parliament to lie in state on 17 May.
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These patupaiarehe had an aversion to steam, however. Whenever the people living close to a patupaiarehe home (such as at Te Raho-o-te-Rangipiere) opened their , the patupaiarehe would allegedly lock themselves away to avoid the steam. Where they lived, Te Tuahu a te Atua, was a dry place with no sources of water (possibly as a further precaution against humid conditions), so they had to climb down to the 'northern cliffs, near the side of the Kauae spur', which happened to be the sacred burial place of the Ngāti Whakaue . They carried the water back to the summit of the mountain inside (gourds, calabashes).
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One child was his grandson, Te Aukura, who told him that Moenau had been killed. Te Aukura brought Ruatapu to his mother Te Kaumarokura, who was with Taratekui and Taratekurapo. She told Ruatapu they were her relatives, not her husbands, and that they were looking after her and the child. After Ruatapu had fallen asleep in their house, the warriors confessed to Te Kaumarokura that they feared him - surely he must be a great ariki, or even an atua, and begged her to not tell him what they did to his son, to which she agreed, so he could not avenge his son's death.
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Another interpretation came from a popular novel of the Ming period, which portrayed the latrine deity as three sisters who were responsible for the Primeval Golden Dipper (hunyuan jindou) or celestial toilet bowl, from which all beings were born. Some variants of Buddhism incorporate a belief in Ucchuṣma, the "god of the latrine", who is said to destroy defilement. A cult developed around Ucchuṣma in Zen monasteries where the latrine, the bath and the meditation hall or refectory were regarded as the three "silent places" (sanmokudō) for contemplation. In New Zealand, the atua – the gods and spirits of the Māori people – were believed to focus on the village latrine.
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They were: Abigail Kawānanakoa, 1929. # Teri'i-nui-o-Tahiti Te- vahine-taora-te-rito-ma-te-ra'i Teri'ia'e-tua, better known as Princess Teri'inui o Tahiti (March 9, 1879 — October 29, 1961) # Ari'i-manihinihi Te- vahine-rere-atua-i-Fareia, better known as Princess Takau Pōmare-Vedel (January 4, 1887 — June 27, 1976) # Ernest Albert Teri'i-na-vaho-roa-i-te-tua- i-Hauviri Tetua-nui-marua-i-te-ra' i Aro-roa-i-te-mavana-o-Tu Te pau, (May 15, 1888 — December 4, 1961) Queen Marau traveled to Paris in 1884 where she was greatly received. Her fashion style was admired and copied by many Parisian society women.
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Gauguin outlived three of his children; his favorite daughter Aline died of pneumonia, his son Clovis died of a blood infection following a hip operation,Harrison Swain "Emile Gauguin Honor Guest at Artists' Ball" in The Evening Independent 26 January 1965, pp. 15 and a daughter, whose birth was portrayed in Gauguin's painting of 1896 Te tamari no atua, the child of Gauguin's young Tahitian mistress Pau'ura, died only a few days after her birth on Christmas Day 1896. His son Émile Gauguin worked as a construction engineer in the U.S. and is buried in Lemon Bay Historical Cemetery, in Florida. Another son, Jean René, became a well-known sculptor and a staunch socialist.
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The scene is seemingly calm and luxurious simultaneously. Metzinger's early quest for a 'total image' explains the lack of illusory depth, the profuse light, and the refusal to depict a marked difference between the foreground, background and the woman's frame. Metzinger added a conspicuously tropical setting presumably under the influence of Paul Gauguin's Mahana no atua, Day of the Gods (1894) or Henri (lLe Douanier) Rousseau's Le Rêve (two more painters the artist greatly admired). Bacchante is already typical of Metzinger's style, with its sumptuous textures, sinuous harmony of line (for example the arching trees and foliage), and depiction of the serene attitude and chaste sensuality of the Bacchante's body—all enlisted in Metzinger's quest for absolute perfection.
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When arriving, the translation of the Bible (te Baibara) was the first duty of the missionaries. Protestants (1860) and Roman Catholics (1888) have to find or create some words that were not in use in the Gilbert Islands, like mountain (te maunga, borrowing it from Hawaiian mauna or Samoan maunga), like the serpents, but also to find out a good translation for God (te Atua). Many words was adapted from English, like te moko (smoke), te buun (spoon), te beeki (pig), te raiti (rice), te tai (time, a watch), te auti (house), te katamwa (cat, from expression cat-at-me). Some words of the Swadesh list did not exist in Gilbertese like te aiti (ice) or te tinoo (snow).
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Waka taua are the largest and most elaborate of the single hull carved waka used by Māori for ceremonial engagements and in the past as war canoes. The waka taua has an elaborate carved prow called the tau ihu with a large variety of designs such as this highly stylised prow from Taranaki. The hull of the waka has been formed by a single log with the size of the waka determined by the size of the log. When the waka is used in ceremonial occasions it has two poles protruding from the prow covered with feathers called ihiihi. It has two large ‘eyes’ or karu atua through which the way ahead is viewed.
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On the basis that the Rapanui word maꞌu "to take" is nearly homophonous with a plural marker mau, he posited that the hand of 606 was that plural marker, via a semantic shift of "hand" → "take", and thus translated 606 as "all the birds". Taking penis to mean "copulate", he read the sequence 606.76 700 8 as "all the birds copulated, fish, sun". Fischer supported his interpretation by claiming similarities to the recitation Atua Matariri, so called from its first words, which was collected by William Thomson. This recitation is a litany where each verse has the form X, ki ꞌai ki roto ki Y, ka pû te Z, literally "X having been inside Y the Z comes forward".
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Mahana no atua (English: Day of the God) is an 1894 oil painting by the French Post-Impressionist artist Paul Gauguin which is in the collection of the Art Institute of Chicago. The painting was executed in Paris on Gauguin's return from his first period of living and working in Tahiti and is more imaginative than real. It depicts a central carved idol of the goddess Hina standing on a rock by the beach around which human figures are arranged in a symmetrical pattern. On the left two women are bearing votive offerings and on the right two others are dancing the upaupa, an erotic Tahitian dance which the colonial authorities tried to ban.
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Maungatua, Otago From the shore of Lake Waihola, 15 kilometres to the southOften incorrectly called The Maungatuas or The Maungatua Range, Maungatua is a prominent ridge which dominates the skyline of the Taieri Plains in Otago, New Zealand. Rising 900 metres above the floodplain of the Taieri River, directly to the west of Dunedin's airport at Momona, it can be clearly seen from much of Dunedin's urban area, 35 kilometres to the east, and from as far south as the outskirts of Balclutha, 65 kilometres to the southwest. Lake Mahinerangi is located on the western side of Maungatua. The name Maungatua comes from the Maori words Maunga-atua, meaning "Hill of the spirits".
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The tribe's next prominent ancestor was Tautūrangi of his own Te Wakanui tribe, who arrived with the Nukutere waka around 26 generations before 1900CE. It made landfall on a rocky cove and was moored to a flat white rock now known as Te Rangi. Tautūrangi then sailed the waka around to Te Kōtukutuku and went ashore, where he went up the Waiaua Valley to a high point named Kapuarangi where he installed his atua, Tamaīwaho. Nine generations after the arrival of Nukutere, the next waka to arrive was Mataatua which landed at Whakatāne with kūmara, and carried the ancestress Muriwai, the eldest daughter of Wekanui and Irākewa whose other two children, sons, were Toroa and Puhi.
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However, petroglyphs are abundant in the islands in the further reaches of the Polynesian triangle, particularly in Hawaii, the Marquesas, and Rapa Nui. Rapa Nui has the densest concentration of engravings in Polynesia as a whole; while the Pu'uloa petroglyphs site in Hawaiʻi has the largest number of petroglyphs in a single site at over 21,000 engravings. Polynesia also features megalithic sacred ceremonial centers generally known as marae. Carving of Rongo, the Māori deity (atua) of kūmara, from Taranaki, North Island, New Zealand A 1782 illustration of a heiau temple in Hawaii In Tonga and Samoa, the existing rock art sites consist mostly of engravings with motifs including curvilinear shapes, human figures, "jellyfish", turtles, birds, and footprints.
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Her mother was a fan of Macross Frontier, and knowing Suzuki's dream of becoming involved in entertainment, pushed her to participate in the audition. Having been inspired to participate in the audition due to her idolizing Megumi Nakajima, voice actress of Macross Frontiers Ranka Lee, Suzuki auditioned for the Macross Delta role, and in 2015 was selected for the role from a pool of approximately 8,000 other applicants. She was cast as Freyja Wion, the lead female character in the series, and a member of the fictional idol group Walküre. For Danganronpa V3: Killing Harmony, She voiced as the Ultimate Artist, Angie Yonaga; a peppy, quirky, heavily religious and spiritual girl, believing that Atua is always at her side.
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Around 1906, Picasso met Matisse through Gertrude Stein, at a time when both artists had recently acquired an interest in Tribal art, Iberian sculpture and African tribal masks. They became friendly rivals and competed with each other throughout their careers, perhaps leading to Picasso entering a new period in his work by 1907, marked by the influence of ethnographic art. Picasso's paintings of 1907 have been characterized as proto-Cubism, as Les Demoiselles d'Avignon, the antecedent of Cubism. Paul Gauguin, 1894, Mahana no Atua (Day of the Gods, Jour de Dieu), oil on canvas, , Art Institute of Chicago The African influence, which introduced anatomical simplifications and expressive features, is another generally assumed starting point for the Proto-Cubism of Picasso.
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It is said that he was the descendant of Pou-te-aniwaniwa (possibly Pou-te-anuanua of Rarotonga), and the son of Rongo-mai (personified form of meteors and meteorites) and Hine-te-wai. Using the bodies of his mother, father, Paoka-o-te-rangi, Totoe-rangi, Tahaina, Kaurukiruki, and Hereumu, he built a bridge from Hawaiki to New Zealand for himself and his wife Rongoiamo to cross the Pacific Ocean. With this bridge, they are the origin of the kūmara in New Zealand. Supposedly, these entities represented the colours of a rainbow bridge. This atua's wife is Tūāwhiorangi, who appears as the lower rainbow during a double rainbow, sometimes she may be referred to as ‘Atua wharoro mai te rangi’.
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Falefa is one of the oldest and largest villages in Samoa, with its traditional borders stretching from Uafato to the East, Saoluafata to the west and Lotofaga on its southern border. Oral tradition and archaeological evidence from the nearby Sasoa'a Lapita discovery site in the Falefa valley place the date of settlement in the area to as far back as between 300B.C - 200 A.D. According to oral tradition, Falefa was founded by the two sons of Tui Atua Mua’iteleloa and Leateafaiga (daughter of Lufasiaitu of Uafato, Fagaloa) - Moe'ono Faleologa & his younger brother Leutele Leutogitui. Since then, Falefa has been headed by the descendants of these two brothers who hold the respective Moe'ono (tulafale-alii or 'matua') and Leutele (alii) titles.
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Chapter 3, Ngariki. Pg 12. While there have been a few tribes descended from or recognizing the Ariki tradition, including Nga Ariki (of Ngati Apa), Ngariki Rotoawe (Turanga - no longer existent), Ngariki Po (Turanga - no longer existent), Ngā Ariki Kaipūtahi are one of remaining active tribes that holds its Mana Motuhake (authority) as direct descendants from these original peoples of Aotearoa called by various names 'Te Ariki', 'Moriori', 'Panenehu', and 'Turehu'. The Mana Motuhake is defined in its parts as: Mana Atua (Authority from the Gods) through the four Ariki; Mana Tupuna - an unbroken line of Ariki and Rangatira to the present day generation; Mana Whenua - undisturbed possession of the Mangatu lands for over 700 years; Mana Tangata - the present day tribal sovereign government.
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Kupa Kupa was the name used at the 1860s compensation hearings for the area north of Te Awa o te Atua (River of God \- now Firewood Creek), and stretching to what is now Huntly, as it included the former village of that name near Huntly. Te Akatea (translates to white rata, which was plentiful) village settlement of 22 settlers was formed in 1887, spread along much of the route between Ngāruawāhia and Waingaro. The name is still retained by a hamlet about north of what is now Glen Massey. Glen Massey seems to have first appeared in 1914. One source asserts there was a large Scottish population in the area, the name ‘Glen’ means ‘valley’, and the name ‘Massey’ honoured the Prime Minister, William Massey, elected in 1912.
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Scholars have been particularly interested in Salamāsina's life (and the fact that her supreme titles passed on to her chiefly descendants primarily through her daughter Lupefofoaivaoese) because ancient Samoa has often been portrayed as a male dominated society. Penelope Schoeffel and Gavan Daws point to Salamāsina's significance as the ancestor of many powerful Samoan rulers: > Salamasina's historical significance was that she was the means of drawing > together all the great aristocratic bloodlines and links to supernatural > power in a period of political transformation, to create a basis of > legitimacy for the new power-brokers of Samoa, the orator group Tumua of > A'ana and Atua. For the next four centuries or so, they were to manipulate > the new dynasty she gave birth to through control of the paramount titles > which they were empowered to bestow.
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In Māori mythology, Rongo or Rongo-mā-Tāne (also Rongo-hīrea, Rongo-marae-roa, and Rongo-marae-roa-a-Rangi) is a major god (atua) of cultivated plants, especially kumara (spelled kūmara in Māori), a vital crop. Other crops cultivated by Māori in traditional times included taro, yams (uwhi), cordyline (tī), and gourds (hue). Because of their tropical origin, most of these crops were difficult to grow except in the far north of the North Island, hence the importance of Rongo in New Zealand. He was also an important god of agriculture and god of war in the southern Cook Islands, especially on Mangaia where the Akaoro marae and Orongo marae were centres of his worship; where cooked taro and human sacrifices were offered to him cited in to assure success in battle and the fertility of land.
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In Māori mythology, the heavens are divided into a number of realms. Different tribes number the heaven differently, with as few as two and as many as fourteen levels. One of the more common versions divides heaven thus: # Kiko-rangi, presided over by the gods Toumau # Waka-maru, the heaven of sunshine and rain # Nga-roto, the heaven of lakes where the god Maru rules # Hauora, where the spirits of newborn children originate # Nga-Tauira, home of the servant gods # Nga-atua, which is ruled over by the hero Tawhaki # Autoia, where human souls are created # Aukumea, where spirits live # Wairua, where spirit gods live while waiting on those in # Naherangi or Tuwarea, where the great gods live presided over by Rehua The Māori believe these heavens are supported by pillars. Other Polynesian peoples see them being supported by gods (as in Hawaii).
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One of Tamaalelagi's royal attendants named Utufanunutunutu traveled to the Tongan island of Tongatapu with the intent of securing Vaetoefaga as Tamaalelagi's wife. He deceived her family with fantastical stories about the land and people of Samoa and succeeded in arranging the marriage and an impressive dowry. As part of the arrangement, Vaetoefaga's brother Ulualofaigā was given political concessions in Fagaloa (in Atua district). Vaetoefaga prompted the construction of the Tuia‘ana's “unofficial” residence (akin to a vacation home) near Vaialua in Nofoali‘i, A‘ana after being threatened by the families of Tamaalelagi's other wives. Vaetoefaga left Nu‘uausala (the Tuia‘ana's residence in Leulumoega) to seek refuge among her Tongan relatives who had settled in the villages allotted to her brother (Tamasese 2004:10). Her home was named Afeafe-o-Vaetoefaga (“refuge of Vaetoefaga) to commemorate this fearful time of persecution and conflict between the budding Tongan community and the established Samoan factions.
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The use of these instruments, as part of the toolkit of the tohunga (Maori priests), seemed to be exclusively used as an oral flux between Ira Tangata (man) to Ira Atua (the Divine/Gods) or the temporal and the spiritual, which is why Māori regarded them with awe and respect; they were regarded as tapu (sacred/taboo) items of use from the tohunga. When used for entertainment and for recreation, it was a hidden and private practice. Many of these musical traditions had been lost over time because of spiritual reservations Māori people held towards the instruments, but sensitive researchers and enthusiasts such as Richard Nunns, Hirini Melbourne and Brian Flintoff have done considerable restorative work and provided a wealth of knowledge and information around the sounds, history and stories of these taonga (treasures). Today, taonga pūoro are used more frequently at Māori ceremonies and by New Zealand composers.
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A village fa'alupega is essentially a series of salutations that refer to a village or district's 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. Tulouna a le a'ai o Fonotī (le a'ai o le Tupu) ma fale e fagafua Maliu mai oulua matua: 'Iuli ma Moe'ono a Fulumu’a na falelimaa’I 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 Alai’asa na fita I tuga Afio mai Luafalemana o le Aloalii. The basic structure of Falefā's fa'alupega, in its most reduced version, is composed of three main parts, with the third allowing several possible variations: #...'Aiga ma aloali'i ...the chiefs (lit.
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Maori versions: Oath of allegiance: > Tenei au, a [name], te oati nei ka pirihongo au, ka noho au hei haumi tuturu > ki te Mana Roera, ki a Kuini Irihapeti te Tuarua, te Kuini o Aotearoa, ana > kawa me ana piki turanga i raro i te ture, a, ka u marika au ki nga ture o > Aotearoa, ka whakatutuki ano hoki i nga kawenga kei runga i a au hei > kirirarau o Aotearoa, i runga i nga manaakitanga a te atua. Affirmation of allegiance: > Tenei au, a [name], te whakau nei i runga i te ngakau pono, i te ngakau pai, > ka pirihongo au, ka noho au hei haumi tuturu ki a Kuini Irihapeti te Tuarua, > te Kuini o Aotearoa, ana kawa me ana piki turanga i raro i te ture, a, ka u > marika au ki nga ture o Aotearoa, ka whakatutuki ano hoki i nga kawenga kei > runga i a au hei kirirarau o Aotearoa.
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Iuli's words were heard by the people of Tuamasaga, and the nature of his oration was conveyed to Malietoa and the other chiefs and orators within the cave. Pulemagafa, too, must have heard the story of Iuli's plea, and old and blind as he was, he made his way forward to the mouth of the cave guided by his son Falefataali'i. As he groped his way he was assailed by the taunts of his fellow captives, for to them he was making but a hopeless gesture. He pressed on however until gaining the mouth of the cave, and questioning his son so as to determine the identity of those without, he made an oration in reply to Iuli and the chiefs and orators of Atua and A'ana, pleading for deliverance. Pulemagafa's earnest appeal was poorly received, for great was the rancour between the warring districts, until he announced that Malietoa was willing to pay as ransom (togiola, which literally means, ‘the price of one's life') the island of Tutuila.
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