Many years ago i fell into despair and I cried out to God to take this mission relating to saving our Customary Land from me and give it to someone more talented and fluent in Samoan.
He sent me a Dream
I was in a House that was like the Tardis – Dr Who’s Time Machine and which was filled with rooms.
He opened a door of one room and inside were so many wonderful machines doing things I could not understand that I was blown away and He said, ” This House is You!”
These machines could do anything, they could even produce miracles but as my heart is to feed, clothe and care for the entire Aiga of Samoa and set them on a future course of happiness and prosperity my needs to achieve those goals are few. I do not need to fly or walk on water. I am a servant not one who goes to collect a prize. When I die it does not matter if my name is never remembered, I get my reward serving our Lord and people and among our ancestors and unborn i sit with their arms around my shoulders in comfort knowing I lived my life for all of us.
Even if it was just a dream it lifted my spirits and 9 years later I am fresh in spirit and rise daily to help our people.
” The Pacific Climate Change Center.” Hmm, Is this the central govt. of the Pacific Region head quartered in Samoa funded by the ADP. The Centralization of all Pacific Nations under one Central Govt. mimicking the EU form of govt with one currency, the Euro. A total drastic transformation of how we will live our lives. A part of the agenda 2021 and agenda 2030. No more separate island sovereign nations but unite in regions as they love to use the word “Regionalism.” Land ownership will be the thing of the past. Interesting time to be alive. I challenge Samoa Observer to have an investigative report on these interesting developments and see if I’m only blowing hot air.
You are correct Leituala. In 1998 the PM agreed to the break-up of Customary land and its securitization with the Asian Development Bank. The ADB said Samoans needed to borrow money to grow the economy. They desired the transfer of Samoa’s customary land from the Aiga to Asian investors.
My land theft profit formula shows that at zero cost foreigners can loan corrupt politicians vast amounts of money all repaid by the citizens of a state through taxes, even as they are being robbed of their land rights. The lure is infinite profit.
P = (A + NEA + EP) – / + UM x N (1, 2, 3)
P= Profit to Foreigners and Corrupt Elite
A = Assets (Land, Seas and natural resources)
NEA = Nurture and Enjoyment of the Assets
EP = Exponential Profit from Economic Activity
UM = Upfront Money loaned to Corrupt Elites to seize land
from the People and ongoing Blood Money to act as puppets for foreign interests, including loan monies and aid – initially a liability, then repaid
by taxes on the people. (- / +)
N = Number of years from one to Infinity.
Aiga members lose all of their land, assets and resources.
They suffer as a result of this loss. They suffer at the hands of those, who
grow wealthy from the economic activity. They pay ongoing tax to repay the loan and aid monies for which they received no benefit. They wonder how they went from landowners to wage slaves and feel shame. The traditional culture
completely collapses, as they must work to eat all the days of their lives for sene.
Thank you, Maua for deciphering the illegal scheme this govt. has perpetrated on the Samoan people. There is no question whatsoever of the magnitude of deception orchestrated to undermine the theft of our customary land and denying future generations their rights to their family land. We are slowly seeing the subtle changes that’s coming, and little by little before most of our people wake up it’s over. Perpetual taxation on a yearly basis will introduce to our people to pay taxes on our own land to pay for the money the government loaned for infrastructures we don’t really need. We’ve seen more and more embassies from all over the world are set up in Samoa to capitalize on this emerging growth at the expense of our land. The jobs we’re getting is slave jobs in exchange for the most important asset any country may have is fixed assets our land and also in exchange for their fiat currency that is worth nothing. One day I hope that the majority of our people will wake up and see this injustice and do something about it and hopefully it’s not too late.
Those foreigners are slavering at the mouth to displace our people. Foreigners write all laws now like evil magic weaving a modern state, where the Samoan has no pule and is reduced to slavery. The water will be owned by foreigners and sold to our Aiga. The village fono are being paid to prepare their own coffins. The faipule vote Yes to every law put before them because they are expensive pampered pets.
No Samoan will be able to build or dig without a permit and will have no land for their food. Salelologa has been approached by Switzerland and the Netherlands to sell their land for peanuts. Our people have been driven to desperation by a regime which intends to buy low and sell high. Unless we march by the tens of thousands our land will be taken. Subdivision plans already exist for Lalomanu and many other villages. We have been utterly betrayed and must stand or die of shame- the weakest generation – who will answer to our ancestors and unborn.
“This is what I was afraid of and I foresaw this development. One thing that we have learned from history removing a tyrannical organization is not easy. They will fight tooth and nail to maintain their power…first through deception then through corruption and finally by violence. All revolutions that happened to free people from oppressive governments had a bloody confrontation. The Mau movement was no exception, except Tamasese prevented more bloodshed by calling on Samoa to stay calm. So was it in America and France. The French people did it right…they guillotined all the royal families. I’m not advocating a violent overthrow but the fact that the current oppressors are making moves to consolidate their power under the control of the most infamous corrupt politicians in Samoa is bad news for Samoa. If this happened then we will see extreme oppression from these idiots, ten times worse than what is happening now. This is what I think is happening….there are forces from foreign community in Samoa pushing and financing the status quo. They want things to remain in this state of confusion. During such times they can manipulate the country and its leaders to suit their agenda and increase their control over Samoa as well as increase their profits. This is where we are now. Samoa is in a dangerous place. If we do not have strong leaders stand up and fight for our freedom Samoa will end up slaves to the capitalist control of those who have the most money. This is unacceptable because Samoa is democratic not an oligarch. The people must become aware of these developments and organize to take back their power which is being usurped by a small group of power hungry politicians and their backers. Samoa Tula’i!”
Tui Atua Tupua Tamasese Ta’isi Efi,
“Foreword for Relational Self Book
In the indigenous context we both mourn and celebrate death and dying.
Through a felt belief in the spiritual, in how it gives meaning to thoughts and acts of love and compassion – to alofa, aloha, aroha, ‘ofa – and to ideas and practices of nurturing life, indigenous peoples gain insight not only into what is profound, divine and beyond us – beyond our mortality – but also, to what is within us, to what is us, to our humanity.
In our values and worldviews, our languages, customs and rituals, the spiritual is explicit and embraced into our lives, not hidden, feared and compartmentalised; it is revered and protected, not commodified for sale or tokenised for the advancement of power politics and greed; it is lived and embodied, rather than distanced and made abstract purely for intellectual titillation. The spiritual – the spirit-world – is family, is us.
This book celebrates without apology the fact that indigenous spirituality lives and breathes in our Pacific person and personhood. In so doing it celebrates what is core to indigeneity in the Pacific: to our names and to our naming; to our knowing, being and seeing; and to our identities and sense of belonging.
Each of the eighteen chapters in this book offer food for thought about how we might language and mobilise a politics of decolonisation in and for the Pacific. One that can open our eyes to the damage that is being caused to the indigenous body politic by ungrounded philosophising and lazy theorising on the one hand, and by the politically and ethically ambivalent monoculture of neoliberal consumerism that our Island nations have knowingly and unknowingly bought into, on the other. Such a politics of decolonisation appreciates, as the authors of this text have said, that colonisation happens not only from the outside but also, and more damagingly, from within.
The hegemonic machine of neoliberal capitalism seeks to dominate, demoralise and divorce the spiritual from the physical and from the real in our globalised, secularised, digitised societies. It does so by getting us to think that it is indeed possible, reasonable and desirable, to separate or de-link our spiritual being from our physical or biological selves without serious consequences.
Such de-linking promotes silo constructions of roles, rights and responsibilities, that finds the mind deprived of the soul and its nurturing and protective qualities. This de-linking promotes a compartmentalisation of rights, roles and responsibilities, that fall outside Pacific indigenous understandings of the va.
These secularised silos result from modern western theories of economic development that were first driven by racist greedy power hungry monarchs, but later became part of the normal business of clergy, merchants and statesmen, and more recently to be found in the common parlance of the common man. In other words, the power of neoliberal capitalism lies not in the tactics and technologies of monarchical government, but in self-government.
Loss of customary lands, for example, occurs not just because governments take them by force or manipulation, but because Pacific citizens have become so disempowered or disconnected from their Pacific-ness that they truly believe either that they don’t need to fight for the customary or that the fight is just too hard, personally and collectively.
Decolonising the Pacific person, the Pacific nation-state and the Pacific church is not about avoiding hegemonies or merely replacing one with another, but about better understanding these hegemonies, understanding what drives them, and understanding them in the aloha sense advocated for by Manulani Aluli Meyer, who says that: “Aloha is the spiritual ignition to knowing something…Ula a’e ke welina a ke aloha – Loving is the practice of an awake mind”. What such understanding offers is the reclamation of our soul as inseparable from all other parts of us; a soul that has been stolen and needs to be returned or restored.
There are two Samoan sayings that refer to the soul: “Ua segia le mauli” (meaning: either my soul or spiritual essence, or the soul or spiritual essence, has been stolen) and “O le alugaloa na i Sataua, o le malaga na ave e Mataulufotu o latou agaga” (meaning: there lie the wooden pillows of the travelling party of Sataua whose souls were taken by Mataulufotu).
Both sayings speak to Samoan indigenous understandings of morality and the human soul or spiritual essence, and allude to the important role that stories play, from Hawaiian mo’olelo to Malaitan sili, in keeping our indigenous mauli and/or agaga inside and alive. The term agaga is more commonly heard than the term mauli as a descriptor for the soul in modern Samoan speech.
Among other things, this demonstrates the influence of changing political, cultural and religious tides on indigenous languages and cultures: agaga, the more well-known term, is openly preferred for its Christian roots. There are subtle messages in this preference about the nature and character of continuity and change that are worth reflecting on as we attempt to decolonise our understandings of Pacific sovereignty, agency and personhood.
Like mo’olelo from Guåhan and many other Island nations, the mo’olelo from which these Samoan sayings belong, involve fish. When the Tui Fiti (Fijian Leige Lord) found out that Mataulufotu, the son of Fine and Sau from Savaii, Samoa, was able to retrieve and restore the soul of his daughter Sina and therefore bring her back to life, he gifted to them Sina’s anaeoso (the reddish-lipped mullet fish) to take with them back to Samoa. A reciprocal pre-colonial relationship between Fiji and Samoa, between humans and animals, humans and their environment, and life and death, is emphasised in this morality tale. By owning and retelling this story one is able to imagine, celebrate and pass on an understanding of personhood founded on context-bound relationships and values, both spirit-filled and spirit-led.
If anyone thinks that the Island Pacific is no longer vulnerable to imperial ego- politics, Pyongyang’s recent threats to attack Guåhan, and his chest-thumping ping pong sessions with President Trump and the UN Security Council, should leave no-one in any doubt that the Island Pacific still continues to be a military playground for the West and its enemies.
The fear, instability, self-doubt, outrage and depression this outside hegemony causes, is matched only by the fear, instability, self-doubt, outrage and depression caused by the loss of a loved one to suicide. While the two contexts are obviously not the same, for indigenous peoples the turbulence caused is equally impacting and ultimately dealt with in the same way. With faith: faith in the goodness of humanity, and in the spirituality of love.
This book is timely. It exposes how our grip on our own search for how we should understand the many dimensions of our Pacific-ness is slipping, and offers a thoughtful conversation on how we can get better traction on it and really own it. If for this reason alone, this book has the potential to make a positive and lasting impact on the very people it was written for. Pacific peoples talking about decolonisation and personhood in deep and meaningful ways is one thing. Pacific peoples talking about decolonisation and personhood in ways that privilege the indigenous is, sadly, quite another in today’s day and age.
This book nuances a conversation for ‘talking indigeneity a la Pasefika’, and by doing so it remembers and honours our forebears.
It is no accident that this book has come about through the leadership and partnership of Samoan theologian and scholar, Reverend Dr Upolu Luma Vaai of the Pacific Theological College, and Fijian educationalist and scholar, Dr Unaisi Nabobo-Baba, of the University of Guam.
The indigenous Pacific needs our church and education sector leaders to be unafraid to speak truth, to share understanding, and offer opportunities for real probing learning. This takes courage and support, and a firm anchoring in our spiritual mau (message): in our faasinomaga (identity), tofā mamao (the wisdom of the long view) and faautaga loloto (the wisdom of the deep view).
In other words, in the tofi (personhood) of our Pacific being. Enjoy.”
Olp that Samoan Patriot has revealed a corrupt plan to continue the corruption, which happened under the PM Tuilaepa and cover up the details of financial management by appointing a man, Faumuina Tiatia Liuga, reviled as totally corrupt by many HRPP Faipule(MPs). This will protect ongoing corruption and prevent an audit of Tuilaepa’s years.
He has deliberately created a captive market to make Samoa reliant on foreigners for food.
He is clearing the young and strong from the villages and winning the hearts of the village fono and faifeau in order to sell the land to foreigners.
All of Samoa was mapped by satellite. Subdivision plans have already been drawn up in anticipation of online selling. I have a source, who has seen these plans.
The Profit Loss Formula explains why the Saina and Palagi want to steal our inheritance. In all families, there are traitors willing to sell even the blood of their relatives for tupe. Tupe has become a god in Samoa.
This makes the death of our entire race acceptable to some:
My land theft profit formula shows that at zero cost foreigners can loan corrupt politicians vast amounts of money all repaid by the citizens of a state through taxes, even as they are being robbed of their land rights.
The lure is infinite profit.
P = (A + NEA + EP) – / + UM x N (1, 2, 3)
P= Profit to Foreigners and Corrupt Elite
A = Assets (Land, Seas and natural resources)
NEA = Nurture and Enjoyment of the Assets
EP = Exponential Profit from Economic Activity
UM = Upfront Money loaned to Corrupt Elites to seize land from the People
and ongoing Blood Money to act as puppets for foreign interests, including
loan monies and aid – initially a liability, then repaid by taxes on the
people. (- / +)
N = Number of years from one to Infinity.
Aiga members lose all of their land, assets and resources. They suffer as a result of this loss. They suffer at the hands of those, who grow wealthy from the economic activity. They pay ongoing tax to repay the loan and aid monies for which they received no benefit. They wonder how they went from land owners to wage slaves and feel shame. The traditional culture completely collapses, as they must work to eat all the days of their lives for sene.
Most of you are younger than me and will likely survive me. When I go to our ancestors, I can say to them I did my best. I have seen that our relatives will be reduced to slaves working as servants and factory workers or expelled from Samoa if we do not stop the Fa’aSaina, Fa’aADB, Fa’aPalagi.
I had hoped that with your help, we could reach more of our relatives.
When they realize that Tuilaepa has lied and fooled them and that their
Aiga are destroyed many will suffer a complete collapse of their spirits
I first noticed Siaosi Siomia in the comments section of the Samoan Observer on the 30th of June, when he posted this comment.
“The stubborn PM and his cohorts, who live off the debt, live like they are in Disneyland, while the rest of [the] poor Samoans are scraping the earth and scouring the sea for any food or begging.”
I began to follow him, as he continued,
10 October 2017
“The government is not only broke but is desperate for more money.
The government is like a big bad monster that feeds on money.
The more money you feed the monster the more bigger and hungrier it gets.
Samoa will have to sell all its land to feed this big bad ugly monster.
This monster is now wanting to eat the money from the pastors and the church-goers.
This big fat monster will keep eating all the money in Samoa until there is nothing left.
This greedy big fat ugly monster is only good for one thing only.
And that is to destroy everything in Samoa.
This monster (sauAI KUPE) was born out of greed and corruption.
Samoa ala mai!!!”
A month ago.
“It is true that greed poisons the mind but we as a Samoan culture and country have allowed this mental disease to fester within our systems.
Politicians are clever human beings and will take advantage and manipulate any system for their own benefit.
Our matai/government system has allowed the P.M. to get in without a single vote. Our matai/government system has allowed the H.R.P.P. to take control of all the money in Samoa.
The H.R.P.P has manipulated the government system to put in all those close to them and allowed them free reign to all money belonging to all Samoans.
My question to every Samoan is: Is this right? Think deeply about it.
Will we eventually be affected by this twisted matai/government system?
Before the Mau Movement Samoa operated only on a matai system which worked well for most Samoans.
Now we have a mixture of a Samoa and palagi system.
And because only a very few people understand this palagi system (government) they take advantage of it for their own benefit.
It is time for all Samoans get involved and fix this mixture of matai/ government system for the benefit of all Samoans in the future.
We either get rid of the government system which has benefited only a few people and go back to the matai system. Or we tweak the current system and make everyone understand and benefit from it.”
“The amount of poverty in Samoa shown daily by the Samoa Observer team should send warning alarm bells to our government.
Unfortunately for the poor Samoans the PM and his Ministers are too busy fighting amongst themselves and too busy filling their own pockets with money.
You read daily of poor Samoans desperately crying out for water and electricity but the PM and his ministers are not in government to serve the people of Samoa but to make as much money as possible.
Let me whisper to the PM’s ear and say stop listening to “divine whispers” and start opening your eyes/ears and look/listen to the cry for help of those poor Samoans standing on holy ground.
Let me remind you PM that when you die the only people in heaven that will save you from hell are those you have ignored and not helped in Samoa.”
Two months ago,
“When you have a corrupt government controlling everything in Samoa there is nowhere or no-one to turn to. It is Hell in Samoa. That is the reason why many Samoans move overseas. Get out or get burned.”
“There are three streams of power operating in Samoa.
The government system (palagi system) controls everything in Samoa and is an absolute failure.
The Matai (Samoa) system is controlled (bought with money) by the government of Samoa and and is used mostly in village affairs.
The Church (God) system in Samoa is a complete failure with church-goers committing sin (no fear of God) during the 6 days of the week and on the 7th day forgiveness is asked with a remorseful heart and the sinful cycle begins again the following week.
Samoa has a mixture of all these three systems (government-matai-church) operating and is the cause of all failures in Samoa.
To restore order the God-Christ system must rule everyone in Samoa.
Unfortunately there is no hope of this happening any time soon.”
“All evil in Samoa is the work of Sakagi.
The evil works of Sakagi (corruption) operates in all government departments.
What is so ironic is that these same people doing these evil things go to church every Sunday.
Just because you know the bible and go to church every Sunday does not give you a free ticket from God to commit sin. Those guys working at kafaigaka who committed this crime should be the ones thrown in the sela.”
“Is the Prime Minister of Samoa free from corruption?
Can the Prime Minister of Samoa do whatever he wants whenever he pleases?
Are all government departments in Samoa free from corruption?
Can the head of departments do whatever they want whenever they feel like it?
How do we know or not know that there is corruption in Samoa?
Do we need an inquiry? Why do we need an inquiry?
Inquiry means the seeking of the truth about something.
An “Open Inquiry” means the truth is exposed or not hidden from everyone in Samoa to observe.
An Open investigation can still be influenced and altered by the the
Open inquiries leads us nowhere because the PM’s hand is still in control.
An independent (Inquiry) is free of or removed from the Prime Minister’s authority.
Independent inquiries can lead us to the truth we are seeking.”
Three months ago,
“There is only one thing I disagree with Moe Lei Sam and God bless her soul for speaking her mind. God gave every single person a mind to use.
The PM was not put in government by the people of Samoa!
Did a single Samoan vote him in parliament? No!!!!
He came through the back-door uninvited into parliament.
The PM has tricked his way into power for far too long and enough is enough. Samoa is beyond repair now because of all the damage he has done. It will take years and years to fix all government department. It is time to pull him up by the ear and send him out the back-door the same way he came in uninvited. He has overstayed his welcome.”
“What do you expect from a Dictator of Samoa.
– a chief with total power over a country,
– a chief with absolute unrestricted control or power
– a stubborn chief who insists on complete obedience from others
– a chief who exercises power in a cruel and oppressive way.
– a chief that controls a government system expecting people to obey everything asked for without question.
– an undemocratic leader.”
“Customs in Samoa is where many of the biggest scams are happening from day to day in plain sight. Everybody in Samoa including the PM and his Ministers know what has been going on at Customs.
Plenty of uncollected tax from successful businesses in Samoa has been sneaking pass the wharf from the beginning of HRPP’s reign.
So the rich businesses get richer and the poor Samoans have to pay more tax to government because HRPP has done nothing about this for 30 years.”
Democracy vs Dictatorship: Key differences
In a democracy the leader of the party with the most
votes is in control, but they still have to answer to their
political party, and the voters.
In a democracy political parties represent different
points of view and compete for the votes of the
electorate. In a democracy political power is secured by
winning a fair election.
In a democracy newspapers are free to print the truth
and can criticise the government when mistakes are
made or if there’s disagreement.
In a democracy there’s usually less control over the
films and books people can enjoy.
In a democracy the government has less control over
how people spend their time and what they believe.
People are free to join clubs, political parties and
In a dictatorship there’s just one leader who has
total control over the party and the country. Often
propaganda, as well as genuine support, will paint them
as the people’s hero.
In a dictatorship the government tightly controls all
aspects of the state and will often ban or tightly control
groups and meetings.
A dictatorship completely disregards the rights of
individual citizens. The government and state will try
to control all citizens through laws, police, spying and
force. The government and state is the most important
thing to a dictatorship.
In a dictatorship there is only one party – all opposition
is destroyed and banned. Totalitarian states don’t allow
opposition or elections.
The government in a dictatorship controls every
element of people’s lives, including radio, cinema and
Will illness of the PM and speaker be used as an excuse not to table and debate, the OPC Reports, those audits prepared by the Auditor General and son-in-law of the PM explaining spending and revealing any corruption, which become a public document. We know that by S.40 of the Audit Act 2013 these OPC Reports are meant to be prepared and released yearly. There is no point preparing these audits if they are never released.
In `The Accountability and Audit of Governments: A Comparative Study’ E. L. Normanton says,
” Questions of finance are questions of power, and from the openness and quality of accountability and control the political fate of a state ‘can be read, as if from a barometer ‘. Heinig contrasts constitutional methods with the alternative of tyranny;
Dictatorship is poles apart from the constitutional control of finance. If
political criticism were permissible it would be a limitation of that power which monopolizes decision. Critical discussion and study of financial administration, its expenditures and receipts, its monetary and credit policies, are equally intolerable to it— or else it is no longer dictatorship. Of course, orderly bookkeeping and accountancy are possible under a dictator. Absolutism often insists that revenue be precisely recorded and that the spending authorities keep proper books.
Absolute rulers have usually maintained a close check upon their
Such control involves no obligation of accountability towards a third party, no duty to submit to an assessment of policies and the success thereof, nor to answer for the object and results of expenditures; it is useless for these purposes. Usurping power is able to count, but it refuses to render account to anyone else.
The budget which is completely under an uncontrolled executive is exposed to all kinds of abuse. It has no real defences against the underground influences of the courtiers, the clique, the gang, the lobby clientele, the notables and the favourites. This can be studied from current history.’
An independent audit, according to Heinig, is an essential element of the constitutional and democratic form of the state.”
19th century American news publisher Joseph Pulitzer said more than once,
“There is not a crime, there is not a dodge, there is not a trick, there is not a swindle, there is not a vice which does not live by secrecy.”
The creation of overseas debt forges chains for the people and their descendants.
If those hundreds of millions or billions borrowed from other countries have not been used for the peoples’ benefit, then we as a people must refuse to pay for monies spent by others!
Let foreign countries begin to recover those monies now from corrupt individuals!
There is no moral right to recover monies from a nation when no benefit has accrued to its people and the lending countries are well aware that there is no accounting for monies by a nation’s leaders.
Consider Samoa’s tax haven.
What profit is made by the Samoan Government through off shore banking?
Does the profit made belong to the people of Samoa or the politicians?
Why do we pay taxes at all, if the Human Rights Protection Party’s profit from offshore banking is so great that it dwarfs the rest of our economy?
The Samoan land mass and its traditional resources are the prize that traitorous Samoans and foreign wealthy individuals and corporations seek to steal from the Aiga Samoa Atoa.
We will never consent to give up our land in exchange for monies which we have never received.
The Constitution of Samoa forbids the alienation of Samoan land without a national referendum. There has been no national referendum so that the Land Titles Registration Act 2008, which converts all customary land with Aiga sovereignty into freehold land granted through state sovereignty, which is taxable, has not fulfilled the requirements to be a law in Samoa. It is clear that the Head of State has signed a nullity. Suesue? Suesue?
The Human Rights Protection Party has abandoned the rule of law in favour of a dictatorship.
The country is led by an accountant and yet there is no verifiable accounting for National income, expenditure or profit. Does the Dictator deserve to be honoured for this?
The national debt is hidden and transparency is replaced by press statements announcing greater overseas aid and praising various foreign countries and companies.
All current politicians refuse to speak the truth about the degree of corruption in Samoa. None are fit therefore to be re-elected to Parliament.
We see propaganda replacing transparency. Dictators desire weak minds, slaves and victims. The dictator accesses the minds of the people through a government controlled monopoly of television and radio broadcasts.
Politicians who do not love the people are thieves in fine clothing.
These politicians who ignore the rule of law are criminals and enemies of the people.
If the HRPP can spend 25 million tala per year on paying village councils to win each election and make billions hidden from the voters’ eyes, the people would become wealthy overnight, if they vote the HRPP out, split the billions between themselves and forget about taxes.
So go for the big money; vote the HRPP out of power in 2021 and find out just how much money they have been hiding from the people.
There will be no words to describe the joy of Samoa when it votes the HRPP out and opens the treasure box of the HRPP, which are the monies hidden from the people.
So either keep suffering Samoa or find out for yourself what it feels like to be a master not a slave.
Dear Editor – We live in a land where our ancestors are revered and our unborn are an eagerly anticipated future reality.
All have a contribution to make in the ongoing development of the living culture of the FaaSamoa.
Our forefathers understood that our future survival and happiness, even our very existence rely on us clinging steadfastly to God’s laws expressed as Christian principles, the Fa’aSamoa and their gift to us –Samoa’s Constitution.
Yet within 50 years, and almost immediately after the death of the former Head of State, Malietoa Tanumafili II C.B.E., who was present as a fautua –signatory, Samoa finds herself locked in a struggle first for her land, water and soon her very soul.
The rights of the aiga are secretly being removed and her people are being prepared for slavery.
Foreigners are placed as superior to all Samoan law and therefore all Samoans without true consultation with the people before the passing of the Police Powers Act 2007.
As a land of Warriors, we must be concerned that foreign warriors are permitted to enter our realm with weapons and machines of great power and to establish hidden fortresses. These are modern aitu.
Before the Police Powers Act 2007, only God was above the law of Samoa.
Under this law, they may act without restraint- no act is unlawful but any Samoan acting in self-defense or protection of family or home may be killed, captured, imprisoned or tortured without protection from the current government.
Samoans are now inferior to non Samoans in their own land. We must obey the law.
We are at their mercy. We bind ourselves whereas they are beyond our moral or legal judgment.
This is unconstitutional as it reduces the rights of Samoans within their own land by making them powerless against foreigners with a state license issued by our very own Human Rights Protection Party.
Question: Are rape, theft, murder and torture crimes in Samoa?
Answer: Yes Samoans may not commit those offences by law but foreigners with a government issued license may commit any act without fear of consequence.
Are we to become a game preserve for hunting or a fantasy island or both, where all Samoans are at the mercy of the seven sins of foreigners?
There will be no reply to my strong words because Globalisers, when challenged in other lands –in reply- use small words, avoided the issues and kept up an evasive silence.
In the guise of friendship globalizing foreigners have eyed her assets and decided to profit from her in a way intended to destroy all things Samoan.
They pit our current leadership against us. How did they manage that?
It is their vision to take what is not theirs. They are to own. We are to serve.
We are to praise them as developers instead of destroyers. They have forgotten on 28 October 1960, our oaths as families all bound by signature to uphold the Constitution and to act as leaders to safeguard all rights especially all fundamental rights to all family members.
Are we to believe their lies that our people do better in any other society than in the Fa’aSamoa?
Are we to permit them to ravage the treasures of our ancestors, guardians and eagerly anticipated heirs?
All Samoans alive are Guardians and parts of a living and joyous culture.
For this reason I say to the Nation and to our family nations worldwide.
We are worthy to continue as a culture and we are not second class citizens.
We reject and oppose any sale of our traditional treasures or property by middlemen of any nation including our own unless the entire nation is consulted so as to ensure true understanding of both advantages and disadvantages to the nation as a whole.
We wish to stand eternally as Samoans, free men and women, serving God and our families and enjoying our land and her treasures as the property of our families- sovereign ancestors past, sovereign guardians present and sovereign heirs future. Faleauto Simi Maua Taua
Tuesday 15 April 2008 Samoa Observer Letter to the Editor
Dear Editor – In a day when we are supposedly ruled by democratic means, it is a sad sight to see the underhand tactics of our Government!
Such blatant abuse of power is leading me and I believe many others, to question whether we really are founded on God.
With the illegality of many of the Government’s decisions it is ludicrous to believe that we are a Christian nation.
A Christian nation, based solely on the principles and values of Christianity and democracy, is something we want to become but it is something we are failing to become.
We are failing to live up to the very essence of our nation’s being. We are betraying the very ideals we were founded upon.
Our Government is dragging the name of our nation through the ground and with it, the sacrifices of our forefathers.
To the many who are afraid to stand up, fear not… for the Lord is with you! Fear not… for what you believe to be right is right! Fear not… because in the end, God shall judge the immoral and corrupt individuals we unfortunately have as leaders.
Let your voices be heard… Do not sit back and let Samoa, your country… my country, be dragged through the mud!
Let our voices be heard and if they aren’t, may we scream and holler even louder until our Government begins to abide by the foundation of our nation’s being.
May we all come together, under one banner and with one united voice, and fight the evil corruption that is gradually eating away at our nation’s moral fibre.
God bless Samoa, its leaders and most of all, its people!
May democracy reign supreme in Samoa!
Stand up and be heard!!! Be counted!!!
Let your voice be heard!!! Leota R.
PS: The tomorrows of our children is in our hands…
Lemalu Tanupo Fiu Fogalevai Aukuso – The Editor, SAMOA TIMES. 03 October 2017
O le vaiaso na te’a nei na faasoa atu ai se lagona e uiga ile Pule ale Matai Sa’o o le aiga, e pei ona taumafai nei le malo e tuufaatasia se tulafono e faatonutonu ai tiute o le Matai Sa’o. I lo’u lava talitonuga, o nei tulafono ma suiga fou o loo agai le malo e faatulaga mai, ina ia atili maua ai le malosiaga o le tulafono o le Resitalaina o Eleele Faaleaganuu (LTRA 2008).
O le fesili e faataoto atu e te mafaufau iai. “O se mea amiotonu le taumafai o le Malo e fausia ni tulafono e faatonutonu ai lou aiga ma lo’u fo’i aiga, lou tofi ma lo’u fo’i tofi, ma noatia ai le saolotoga o le aiga e i ona eleele ma ona suafa matai, ona ole atina’eina o le tamaoaiga o loo moomia e le Malo? Fai mai le Tuiatua Tupua Tamasese, a talanoa le Samoa i lona tofi, e talanoa ile eleele ma le fanua, e talanoa ile suafa matai, e talanoa ile vatapuia o le tagata ma lona siosiomaga. I lo’u lava talitonuga to’atasi, o mea nei o loo ta’ua e le Tuiatua o mea na aumai e le Atua ile tagata Samoa, o le ioimata foi lea o le aganuu male agaifanua, o le faasinomaga lea o le tagata e afua ai ona gagana faleupolu, o le fanua ma lona tapu a fanua, o le tagata ma lona faasinomaga.
O le mafuaaga foi lea na taavao ma faaaunuua ai tuaa ua lagomau mai tiasa, o le mafuaaga foi lea na masaa ai le toto ma masoe o outou tuaa i pulufana a papalagi ona o le finauina o le saolotoga. Ae afua ona finau le saolotoga ona o le musu ina ne’i mamulu atu ma migia lou tofi ma lou faasinomaga, ona o pulega soona fai a tagata ese. Ae talofa i nai tuaa ma le sailigamalo na afua ai ona agiagia le fu’a o le saolotoga ma o tatou mimita ai o Samoa o le atunuu ua tutoatasi, ua toe fano lava i o tatou lima le tofi ma le faasinomaga, talu ai o tulafono ua soona fai, ona o le manao ile tupe.
E le ose tala tuulafoa’i o loo o’u talanoa atu ai, aua o le faletupe o Atinae a Asia na faamalosia le Malo, e fausia le tulafono fou lea ua faaigoaina nei o le Resitala o Fanua ma Eleele 2008 (LTRA 2008), ina ia mafai ona faamatuu mai se vaega tupe e 7 miliona tala mo manaoga o le Malo. Samoa, e na o le fitu miliona le tau o lou tofi ma lou faasinomaga?
O le itulau 10 o le lomiga lenei a le Samoa Times o loo faamanino atu ai e le alii loia ia Faleauto Maua Faleauto, le uiga o le Vaega 32 o le tulafono LTRA 2008. O loo manino mai ile faamalamalamaga a le alii loia, e pau lava le faamoemoe o le aiga potopoto e mafai ai ona malu ona eleele tau Samoa i lalo o le tulafono fou lenei LTRA 2008, o le faaamaoni lea o le Sa’o o le aiga ile maliega ua ia faia faatasi ma le Aiga Potopoto.
O lea foi e faamanino mai ilea vaega o le tulafono, poo a lava maliega e faia e le Aiga Potopoto ma le Sa’o, e le toe aloa’ia ia maliega peafai e mae’a ona Resitalaina le eleele o le aiga i lalo o le tulafono fou. Afai e to’a 5 matai o loo tauave’ina le suafa Sa’o o le aiga, ae to’atasi le Sa’o o le aiga, e sainia pepa e resitala ai fanua o le Aiga Potopoto i lalo o le resitala a le Malo (LTRA 2008), e pau foi lea o le Sa’o o le a aloa’ia lana pule i lalo o le tulafono. O fanua uma o le aiga o le a umia saoloto e le Sa’o lea e toatasi na sainia le resitala. Ua mafai foi ona faatau atu e le Sa’o lea fanua o le Aiga Potopoto e aunoa ma se leo o le aiga e mafai ona toe sa’o iai. Manatua foi, o maliega na faia e le aiga muamua atu ae le’i resitalaina le fanau, e le aloa’ia e le tulafono. E pau la le mea e mafai ona fai e le aiga, o le agai e ave se latou tagi ile faamasinoga faasaga ile Sa’o, ae le mafai e le aiga ona toe faafoi mai lona fanua, ua faatau atu ele Sa’o, i lalo o le tulafono fou LTRA 2008.
Samoa, e le tatau ona tatou nofoa’i o le mafuaaga foi lea ua talanoa ma saga talanoa atu ai pea i nei mataupu, ina ia maua lo outou silafia loloto ile tulafono fou lenei. O le taimi nei na o le faavaa lava o le tusi tulafono o loo faatilitilo iai tatou e le Malo, ae tatou te leiloa poo a mea o loo i totonu o le tusi tulafono. O lena ua amata ona auiliili ma faamalamalama atu mo lou silafia. Afai e taua ia te oe lou tofi ma lou faasinomaga, lou eleele ma lou fanua ona fai lea iai o sau fuafuaga.
I le taimi nei, o le matai Sa’o o le aiga o le tausi mea, nate le puleaina se eleele ma se fanua, a mavae atu ia, tulai mai le isi Sa’o e faaauauina le tausiga o eleele ma fanua o le aiga. O lona uiga e umia pea e le Aiga Potopoto le pule i ona eleele ma fanua. I lalo o le tulafono fou a le Malo LTRA 2008, o le Matai Sa’o, o le pule o elelele ma fanua, e le toe pule le Aiga Potopoto. O le eseesega lena o le tulaga oloo iai nei ma le tulafono fou LTRA 2008.
Ua mae’a ona faalauiloa e se tasi o suli o le aiga sa-Malietoa, aafiaga o le latou aiga, ona o fanua o le aiga sa-Malietoa e pulea e le aiga potopoto, peitai, o lea ua toe su’e atu nei ua resitalaina i lalo o le suafa Malietoa Tanumafili. O lona uiga, na o suli lava o Malietoa Tanumafili e pulea nei fanua, e lea toe aia iai le aiga sa-Malietoa. Ua ou avatu lea tulaga e fai ma faataitaiga.
I le tali o le fesili o loo i luga, pe tatau ile Malo ona fausia tulafono e faatonutonu ai lou tofi, ou eleele ma suafa Matai ole aiga? O lo’u lava talitonuga toatasi, e le tatau, o lou fanua ma lou suafa matai o mea e pule ai oe ma lou aiga, ae a faatonutonu loa e le tulafono ona aveesea lea o le pule mai ou lima. O le mea tonu lena ua tupu ile taimi lenei. Samoa o loo faamalumalu mai pea le aitu tau faafefe, ma ia tautuana lou sa i toe alei ane ua magoto le igafo.
By Lemalu Tanupo Fiu Fogalevai Aukuso – The Editor, SAMOA TIMES. 03 October 2017
Last week I shared some thoughts on the authority of the Matai Sa’o of the family in relation to the new law put in place by the government that has new duties and directions for the Matai Sa’o. It is my personal belief that the new law and reforms will further cement in place the Land and Titles Registration Act (LTRA 2008) that the government has brought about to encourage the registration of customary lands.
Let me pose a question for your wise consideration: “Is it right for the government to formulate legislation to direct your family, and my family, your family and my family’s cultural place (tofi), and in so doing deny your aiga the right and freedom to their lands and matai titles, because of the government’s need for economic advancement? According to Le Tuiatua Tupua Tamasese, when a Samoan talks about his cultural place/positioning (tofi) it is a reference to his/her land (eleele ma fanua), matai title (suafa matai), the sacred spaces (va tapuia) between a Samoan person and their environment. I believe that what Tuiatua Tupua Tamasese refers to are also the gifts that a Samoan receives from God; they are the pupil (loimata) or the central point of Samoan Culture, customs and traditions; the foundation of Samoan cultural identity (fa’asinomaga); it is why the orators speak with extraordinary confidence (gagana faleupolu), be it about the land or the sacredness of land, or about the Samoan person and their Samoan identity.
It is also the reason why our ancestors who are now resting in their tombs, were chased out in to the wild, sent on exile, shed their blood and were killed by white man’s bullets fired from their guns because of their movement for freedom and independence. The reason they fought for your freedom was because they refused to let go of your source of cultural place/ positioning (tofi) and your source of Samoan Cultural Identity(fa’asinomaga), to the careless administration by non-Samoans. We remember with fond memories our ancestors and their movement for an independent Samoa, demonstrated by the flag of independence and our own heart felt pride in our independence as a nation; yet, and sadly, that freedom and your right and my right to our tofi, and fa’asinomaga, are now at the greatest risk of death, by the hands of our own people who allowed destructive laws in favour of profit.
The issue I am sharing about is not hearsay, the truth being, that it was the Asian Development Bank who pressured the HRPP government to write the new legislation called the Land and Titles Registration Act (LTRA 2008), in return for an amount of Seven Million dollars to fund Samoa’s needs as requested by the Samoan government. Let me ask you Samoa: Is Seven Million Dollars a sufficient cost for your tofi and fa’asinomaga?
On page 10 of this Samoa Times edition, Lawyer Maua Faleauto explains about Section 32 of the LTRA 2008. It is clear from Faleauto’s explanation that there is one hope left for the aiga potopoto for her customary lands to remain safe and secured under the LTRA 2008; and that will be, if the Sa’o remains true to the feagaiga (covenant/ agreement) with the Aiga Potopoto.
Furthermore, in the same section of the Act, it is stated that any agreement between the Sa’o and Aiga Potopoto becomes invalidated once the customary land/s is registered under the LTRA 2008.
If five matais carry the matai name used by the Sa’o, and there is only one Matai Sa’o who enters his signature to register the lands of the Aiga Potopoto in the register under the LTRA 2008, that one Sa’o’s name and signature is the only name recognized as owner of the land under LTRA 2008. All the registered lands of the Aiga Potopoto are owned by the one Matai Sa’o, as freehold land. The Sa’o can sell the freehold land without any consent or interference from the Aiga. Remember, any agreement with the Aiga Potopoto prior to registration is invalidated under the new Act. The last option for the family is to take their Sa’o to court, but, under the LTRA 2008, can never regain their land that the Sa’o has sold.
So, Samoa, we cannot sit and do nothing. It is the reason I continue to raise and share these important issues with you with the hope that you are informed about this new law. At the moment, only the cover of the book containing this new law is being shown to us by the Government, but we do not understand the full contents of the lawbook. I have started to share for your information. If indeed you value your tofi and fa’asinomaga, your ‘ele’ele and fanua, then by all means make some decisions now.
At this time (the old way prior to registration), the matai Sa’o of the aiga potopoto is your family’s protector, with the authority over all sections of the family land; after him, the next matai Sa’o comes along and continues the protection of your family lands. This means that the Aiga Potopoto has PULE (owner authority) of all your family lands. Under the new law, LTRA 2008, the matai Sa’o is the PULE of all the family lands, the aiga potopoto is no longer the pule. That is the main difference between the old law and the new law LTRA 2008.
A suli (descendant) of the aiga Sa-Malietoa has declared publicly how they are being affected by the new law since the aiga potopoto owns their lands, that ownership is changed as the family lands have been registered under the name Malietoa Tanumafili. It means that only the sulis (descendants) of Malietoa Tanumafili have ownership rights to the lands, and the aiga Sa-Malietoa has no more rights to the lands. This example is provided for your information and understanding.
In responding to the question posed at the outset: Is it right for the government to formulate legislation to direct your tofi, your lands and matai titles for the aiga? My personal response is – No it is not right for the government to do that because your lands and your matai title are your family’s prerogative and once the law takes over, the pule is taken out of your hands. That is what is happening right now. Samoa, the fearful Ghost continues to hover over us, so remember who you are and who you are responsible for when it is all too late and the ship has sailed.
Lemalu Tanupo Fiu Fogalevai Aukuso – The Editor, SAMOA TIMES. 26 September 2017
O le vaiaso na te’a nei, sa faasoa atu ai i itu e mafai ai ona afaina eleele faaleaganuu pe a faamatuu atu e resitala i lalo o le tulafono fou a le Malo. E fia tali atu i nisi o fesili mai le mamalu o le atunuu ina ia maua pea se malamalama’aga ile tulafono lenei.
Na fesiligia e nisi pe faamalosia e le Malo ona resitala fanua faaleaganuu o aiga uma, ae pe mafai foi ele Matai o loo tausia le aiga ona ia resitalaina fanua o le aiga aunoa ma se ioega a le aiga potopoto?
E le o faamalosia e le tulafono le resitalaina o fanua o lou aiga, e pule le aiga pe resitala o latou fanua i lalo o le polokalame lenei a le malo pe leai foi. I le taimi nei e le o mafai e le Sa’o poo le Matai o loo tausia le aiga ona resitalaina se fanua faaleaganuu i lana pule fai toatasi, peitai, o le vaega lea o le tulafono o loo taumafai le Malo e suia, ina ia noatia le aia a le aiga potopoto ma isi matai o le aiga, ae tuu tasi le pule ile Matai o loo nofo i Samoa ma tausia le aiga na te resitalaina ai se fanua o le aiga i lalo o le tulafono. O lona uiga e iai le taimi e mafai ai ona resitala fanua faale aganuu o aiga i lalo o le pule a le Sa’o poo le matai o loo tausia le aiga, aunoa ma se ioega a le aiga potopoto.
Na fesiligia foi e nisi, pe mafai ona pule le aiga ile pisinisi e lisi atu iai lo latou fanua?
A talanoa faasamasamanoa ile fesili lea, e mafai ona faapea mai le Malo, e soalaupule e le aiga ma le malo le ituaiga pisinisi e mananao le aiga e lisi ina o latou eleele. Peitai, e ao ina manino lelei tatou, o le resitalaina o eleele o lou aiga i lalo o le polokalame lea a le malo, ua e faamatuu atu ai ile malo le aiatatau latou te lisi ina atu ai le fanua lea ise pisinisi. O lona uiga o le faatalanoaina o le lisi ile va ma le pisinisi o mea uma na e fai e le malo, e le toe iai se leo o le aiga. Afai e saini e le malo le feagaiga ma le pisinisi, e ono le mafai e le aiga ona faafitia lea feagaiga. Pe mumusu la le aiga ile pisinisi o le a faaogaina lo latou fanua ae ua mae’a ona lulu lima le malo ma le pinsinisi, e leai se mea a le aiga e mafai ona toe fai iai.
O loo fesiligia foi e nisi, pe tatau ona iai se ioega a le aiga ile faamatuu atu lea o le latou fanua e fai ai se mokesi poo se nonogatupe a le pisinisi o le a lisiina le fanua?
O vaega uma nei o le a aiaia i totonu o le feagaiga o le a faia e le Malo ma le aiga e ana le fanua. O le mea tatau le iai o se maliega a le aiga ile faamatuu atu o latou fanua e fai ai se nonogatupe ale pisinisi. Peitai, afai e avanoa se maliega a le aiga ilea vaega, e ma’imau la le taimi na faapipii ai ia aiaiga ile tulafono, aua e mautinoa e leai ma se aiga e ioe e faamatuu atu o latou eleele e faamau ai se aitalafu a le faipisinisi. Ae afai foi e ioe le aiga, e iai se faamanuiaga faaopoopo e maua ele aiga? O le tali e leai. O le isi itu e ao ina silafia, o vaega nei o le tulafono o loo faatosina mai ai pisinisi e lisi eleele o loo i lalo o le polokalame a le malo, o lona uiga e itiiti lava se avanoa poo le matua’i leai lava foi ose avanoa e soalaupule ai le aiga ma le malo se faatagana o se mokesi poo se nonoga tupe e faia i luga o le latou fanua.
O vaeaga nei e ao ina tatou mataala ma fa’ifa’i iai le tofa ma le moe, peafai o mafaufau se aiga e resitalaina o latou fanua i lalo o polokalame nei a le Malo. E pei lava o le upu “E malu ae ivia” e pei ona saunoa le palamia e tele eleele o aiga o loo tuufua ma ‘ai e vao, e leai se ma o faaaoga iai. O ia eleele e mafai ona lisi atu mo pisinisi ma maua ai faamanuiaga tau tupe mo aiga. E ese le manaia o le manatu o le malo. Ae o le fautuaga ia silasila mamao. E faatupulaaia pea tagata o se aiga, ae le meme’i le eleele, e tumau pea.
O le vaiaso fou o le a faaauau atu ai le faasoa ile aitu taufaafefe ile mataupu lava lenei, ae talu ai ona o le vaiaso lenei ole faigapalota a Niu Sila, o le atunuu o loo tatou nonofo ma aumau ai, ua manatu ai e avatu se lagona vaivai, na ona faatafatafa fuga i ou tafatafa a’o lumanai ai le faigapalota.
O lau filifiliga e saoloto, e pule oe ile pati ma le sui tauva e te palota iai peitai, e ao ina fai lau palota faavae ile tofa manino. O le taimi lenei ua palemia ai oe, aua o oe lea ua faia le faaiuga o le pati ma le faipule e foi ile palemene. O le taimi lava e uma ai le palota, ona amata foi lea ona e falolo ma e oi, peafai e sese le pati ma le faipule na e palota iai.
O le itulau 20 ma le 21 o le lomiga lenei a le Samoa Times o loo lomia ai fesili ma tali o ia fesili ma tali a taitai o Pati taitasi o le a fesoasoani lea mo oe ma lau tofa manino poo ai le pati e tatau ona ave iai lau palota. Mo tatou tagata Samoa, e taua le toatele o ni o tatou sui ile palemene. Afai o tauva se tamalii Samoa i lou itumalo ave iai lau lagolago,
E lua au palota e fai, o le palota mole sui faiupule ma lau palota ile pati e te lagolagoina. O loo iai le avanoa e te palota ai e lagolago o tatou sui Samoa o faatutu, ma le avanoa e te palota ai e lagolago lau pati o loo e manao e tulai mai e taitaia le isi faigamalo fou. O le faaiuga o loo i ou aao. O le agaga maualuga ia manuia le alofaiva o tamalii o Samoa ma le Pasefika o loo tausinio ile faigapalota ile faaiuga o le vaiaso nei.
Ia tatou tapuaia foi ma talosia le sauni atu o le afioga ia Laauli Joseph Parker mo lana fusuaga ile Aso Sa nei. O upu masani a fale tapaua’i o ou mama na ia manuia lou faamoemoe.
By Lemalu Tanupo Fiu Fogalevai Aukuso – The Editor, SAMOA TIMES. 26 September 2017
Last week I shared about why our customary lands can definitely be lost if allowed to be registered under the government’s new law. Let me respond to some questions from the public as it is important to be more informed and clear about this government law.
A few asked whether the government will force the registration of all family land, and whether the matai who is looking after the family land can register the family land without any consent of the aiga potopoto?
The new law does not force the registration of your family’s customary land. It is up to each aiga potopoto (extended aiga) whether they want their land registered, or not registered under the new government programme. At this time, the Sa’o or Matai who is looking after your family, cannot register your customary lands by his authority (pule fa’a-Sa’o) however, this is the part of the new law that the government wants to change in order to deny the right of the aiga potopoto, and other matais of the aiga, and to allow the one matai who is in Samoa and who is in charge of the family to register any section of the family’s customary lands under the new law. This means that there will, definitely, come a time when the Sa’o can, under his pule fa’a-Sa’o, register all family land under the Sa’o or Matai, without the knowledge and consent of the extended family (aiga potopoto).
Some of the public asked whether the family can exercise any authority (pule) over any business venture on the family’s leased land?
Talking generally and openly about this question, the government may say, the government and family together can decide on the business venture to be implemented on the family’s leased land. However, we must understand that once your family land is registered under the government’s registration programme, it means you have released to the government the right to lease your family land for a business operation. Furthermore, it is the government who will negotiate with the business people, the details of the business operation; the family will have no more say. If the government signs the contract for the business operation, it is possible that the family cannot stop the contract. So, if the family do not want the business operation on their leased land, it is too late as the government has shook hands with the business operators (contract signed). There is nothing the family can do.
Another question from the public is whether there should be prior consent from the aiga potopoto before their lands are allowed to secure a mortgage or a loan for a business operation to be carried out on the leased land?
All these issues will be considered in a contract between the government and the aiga who owns the land. It is indeed crucial to have the family’s consent before releasing their land to secure a bank loan for a business operation on their land. If, the family is given the opportunity to voice their opinion on the issue, then it seems a waste of time for the law to mention it as it does, because no aiga would agree to release their lands for the purpose of securing a bank loan by a business investor. On the other hand, if the family agrees to release the land to secure an investor’s bank loan, will there be additional benefits to the family as a result? The answer is No. So, it is important to be informed about the law and how it attracts business operators to lease lands under the government land lease programme; which means that there would be very small or even no opportunity for the aiga and government to negotiate the granting to them, of a mortgage or bank loan using their lands.
It is because of the many questions in our minds about the government’s new registration of customary lands law that we should remain wide awake and call on our “tofa and moe” deep thinking and seeking wisdom from ancestors in our sleep), especially if families are considering the issue of registration of their aiga land under the government’s land registration programme. It is wise to remember the Samoan proverb “E malu ae ivia” (attractive on the outside but dangerous on the inside) like the words of the Prime Minister when he referred to many customary land being left to the weeds to take over and that these empty unproductive lands can be leased to investors with monetary returns for the family. These words from the government can sound sweet to the ear. However, it is wise to look ahead to the future (silasila mamao). Our families are growing fast, but our lands remain the same (do not expand).
Next week I will continue to share some more about the fearful ghost and the new law of the government. As this week is the election week in our country of residence, I wish to share some thoughts on the eve of New Zealand’s elections.
Your freedom to vote is totally your choice, you choose which political party and which candidate to vote for. But it is important that you make an informed vote (tofa manino). As a voter, you are the Prime Minister because you are deciding which party and which MPs will make up the new Parliament. Once the elections are over, then you return to being poor and suffering if you choose the wrong party and wrong member.
On page 20 and 21 of today’s issue of Samoa Times, we have published for you a Question and Answer section. The answers are from the leaders of all of the parties competing. It is hoped that this information would help you decide which party and which candidate. For us Samoans, having more Pacific representatives in Parliament would be beneficial. If there is a Pacific Island candidate in your electorate please give your vote to that candidate.
You will be required to make two votes; one for a candidate and another for a party. The opportunity is there for you to support our Samoan candidates and to support the party that you wish to lead the next government. You have the decision in your hands. The overall spirit is to see our Samoan and Pacific Island people make it to Parliament this week.
Our thoughts and blessings also go to le afioga Laauli Joseph Parker for Sunday. As we say from the cheering houses “O ou mama na ma ia manuia le fa’amoemoe” You’ve got it all so go for it with our blessings.