#Fa'asamoa

[tjdqmfihn1992]

모범택시2 7화 7회 E07 다시 보기

모범택시2 7화 7회 E07 다시 보기 무료로 볼수 있습니다. 이번주는 결방없이 모범택시2 7화 풀버전으로 볼 수 있습니다. 모범택시2 7회 궁금하신가요? 넷플릭스 말고 스트리밍으로 바로 모범택시2 7화 재생가능 합니다.

모범택시2 7화 다시 보기 링크 <

누누 말고 이제 당당하게 모범택시2 7회 보시기 바랍니다.

미국에서 사람이 가장 적게 방문한 국립공원은 미국 본토 해안에서 상당히 멀리 떨어져 있습니다. 사실 거의 5,000마일 떨어져 있습니다. 남태평양의 아메리칸사모아 국립공원은 적도 이남의 유일한 국립공원관리청 부지입니다. 이번 주 국립공원관리청이 발표한 새로운 방문 수치에 따르면 2022년에는 1,887건의 방문에 그쳤습니다. 2021년에 비해 그 수치는 78% 감소했습니다. 공원은 작년에 몇 차례 Covid-19 폐쇄가 있었다고 NPS는 말했습니다. 국립 공원은 열대 우림, 화산 경사면, 모범택시2 7화 깨끗한 해변 및 수천 에이커의 해양 서식지가 있는 3개의 섬에 걸쳐 있으며 풍부한 문화와 얽혀 있습니다. 공원 웹사이트에는 "사모아('신성한 땅')라는 단어의 의미에 따라 공원은 3,000년 된 사모아 문화의 관습, 신념 및 전통인 파아사모아(fa'asamoa)를 보호하는 데 도움이 됩니다."라고 말합니다. 섬 공원은 붐비지 않는 유일한 NPS 사이트에서 멀리 떨어져 있습니다. 424개 국립공원관리청 사이트 중 거의 400개 사이트가 방문자 수를 계산합니다. 그리고 모든 방문의 3/4은 64개 사이트에 불과합니���. 그래서 덜 방문한 곳이 많이 있습니다. 고유명사에 "국립공원"이 있는 63개의 자연 공간 중에도 방문자 수가 수천에서 수만 명에 달하는 공원이 있습니다. 지난해 63개 국립공원 중 가장 많이 방문한 곳. 665,384평방마일에 달하는 광활한 알래스카주는 2022년에 방문객이 가장 적게 방문한 국립공원 15개 중 5개를 보유하고 있습니다. 그러나 다른 공원에 비해 방문 빈도가 낮을 수 있지만, 그 중 일부는 작년에 방문객 수가 크게 증가하여 2021년에 비해 30%에서 50% 증가했습니다. 그리고 2021년에 방문객이 가장 적었던 알래스카 공원인 Glacier Bay National Park and Preserve는 보다 강력한 크루즈 복귀 덕분에 방문객이 500% 증가하여 목록에서 제외되었습니다. 분주한 봄과 여름 시즌을 맞아 점점 더 많은 여행자들이 떠나고 있기 때문에 사람이 가장 적게 방문한 국립공원은 가장 낡은 길을 벗어나 모험을 떠나는 사람들에게 많은 것을 제공합니다.

대부분의 공원 이용객은 남태평양의 외딴 지역에 있는 이 장소를 방문하려면 여권이 필요합니다. Hawaiian Airlines는 호놀룰루에서 미국령 사모아로 주 2회 직항편을 운항합니다. 코로나19 여행 요건은 지난해 말 완화돼 3년 만의 크루즈선이 지난 1월 입항했다. 이 공원은 3개의 섬에 유닛이 있으며 13,500에이커에 걸쳐 펼쳐져 있으며 그 중 약 4,000에이커는 대부분 산호초인 해양 에이커입니다.

Gates of the Arctic National Park & Preserve, 알래스카 - 레크리에이션 방문 9,457건 도로도, 오솔길도, 셀 서비스도, 야영장도 없는 이 광활한 모범택시2 7회 광활한 지역은 진정한 야생 경험을 선사합니다. 공원과 보호 구역에는 6개의 지정된 야생 강이 있습니다. “방문객은 840만 에이커에 달하는 최상의 자연미를 마음대로 돌아다닐 수 있습니다.”라고 공원 웹사이트는 말합니다. 방문자는 자급자족하고 유연해야 하며 "긴급 상황 발생 시 스스로 탈출하고 의사소통할 수 있어야 합니다." 준비된 상태로 도착하십시오.

알래스카 코북 밸리 국립공원 - 레크리에이션 방문 16,925회 180만 에이커에 달하는 이 지역을 방문하는 방문객을 위한 도로, 캠프장 또는 출입문이 없습니다. 국립공원관리청에 따르면 50만 마리의 순록이 코북 강과 양파 포티지를 건너 이 공원을 통해 이동합니다. 이곳에서 8,000년에 걸친 순록 사냥의 전통은 오늘날에도 계속되고 있습니다.

Lake Clark National Park & Preserve는 2022년에 방문객이 20,000명 미만이었습니다.

Lake Clark National Park & Preserve, 알래스카 - 레크리에이션 방문 18,187회 400만 에이커가 넘는 면적에 걸쳐 있는 이 국립 공원 및 보호 구역에는 3개의 지정된 야생 강과 2개의 국립 자연 랜드마크 화산이 있습니다. 이 땅은 10,000년의 인류 역사를 간직하고 있으며 데나이나(Dena'ina) 민족의 조상 고향을 보존하고 있습니다.

미시간주 아일 로열 국립공원 - 레크리에이션 방문 25,454건 슈피리어 호수의 고립된 군도인 Isle Royale은 265마일의 트레일과 30개 이상의 캠프장을 자랑합니다. 4월 중순부터 10월 말까지 운영됩니다. NPS에 따르면 페리와 수상 비행기 서비스는 일반적으로 5월 중순부터 9월 말까지 운행됩니다. 여기에는 동물이 슈피리어 호에서 최소 14마일을 건너야 하기 때문에 본토보다 모범택시 시즌2 7화 E07 포유류 종 수가 18종으로 적습니다. 늑대와 무스는 주목할만한 동물 거주자 중 하나입니다. 트레일 오브 더 시더스(Trail of the Cedars)는 노스 캐스케이드 국립공원(North Cascades National Park)의 거대한 양치류와 이끼 낀 삼나무를 통과합니다.

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워키토키"라는 별명을 가진 런던 펜처치 가 20번지를 설계한 우루과이 출신의 건축가 라파엘 비뇰리가 별세했다고 그의 회사가 밝혔다. 그는 78세였다. 그의 아들 Roman은 "우리 회사 Rafael Vinoly Architects의 창립자이자 이름을 딴 아버지가 예기치 않게 세상을 떠났다는 소식을 전 세계의 가족, 동료 및 많은 파트너를 대신하여 슬프게 생각합니다."라고 말했습니다. 성명. 20 Fenchurch Street(오른쪽)에 있는 워키토키 건물은 런던 스카이라인의 상징적인 랜드마크입니다. 그는 "그는 자신의 작품을 통해 삶에 영향을 준 모든 사람들이 그리워할 선구자였다"고 덧붙였다. Vinoly가 1983년에 설립한 Rafael Vinoly Architects는 뉴욕시에 기반을 두고 있으며 전 세계에 사무실과 프로젝트를 두고 있습니다. Laguna Garzon Bridge의 독특한 원형 모양은 여행자가 경치를 즐길 수 있도록 교통 속도를 늦춥니다.

Vinoly는 통신 장치와 닮았다는 별명을 가진 "워키토키" 건물을 포함하여 수상 경력에 빛나는 포트폴리오에 유산을 남겼습니다. 런던 금융가의 중심부에 위치한 이 건물은 그의 가장 유명한 작품 중 하나로, 미래 지향적인 디자인과 자동차를 손상시키고 계란을 요리할 수 있을 만큼 뜨거운 빛을 반사하여 논란을 불러일으켰습니다. 다른 프로젝트로는 뉴욕의 스카이라인으로 솟아오른 10제곱미터의 격자창으로 정의되는 타워인 432 파크 애비뉴와 그의 고향 모래언덕으로 굴러가는 날개 모양의 카라스코 국제공항 터미널이 있습니다. 우루과이는 또한 원형의 라구나 가르손 다리(Laguna Garzon Bridge)가 있는 곳으로, 이 다리를 이용하는 여행자는 속도를 늦추고 탁 트인 풍경을 즐길 수 있습니다. 아시아에서는 Tokyo International Forum이 Vinoly의 손길을 보여줍니다. Glass Hall은 두 개의 교차하는 유리 및 강철 호로 구성되어 있습니다. 여러 상을 수상한 일본 도쿄 국제 포럼은 공연에서 컨벤션 및 리셉션에 이르기까지 모든 것을 수용하기 위해 만들어졌습니다. Vinoly는 또한 영국 프리미어 리그 팀, Manchester City의 훈련장, City Football Academy를 설계했습니다. "우리는 이 어려운 시기에 그의 가족과 친구들과 함께 생각합니다."

[pimpiknows]

Can’t wait!

[saturdaysound]

(The World)

[kakaimeitahi]

Samoan-American interested in reconnecting to your culture?

Aganu'u Fa'asamoa 101 is coming out to the Seattle on 9 – 15 July 2017 to run one of it’s workshops. I really recommend you go it’s accessible even if you don’t know Samoan. It teaches you a lot about the subtleties in Samoan culture, which come in handy in preventing embarrassing moments were you accidentally offend half the room during the to’onai. 

FYI If your living in Auckland you get the program (mostly) free. They also tour around Australia, Samoa & NZ, and I think that Sulu’ape comes along sometimes for tattooing pe’a and malu?

Have a good day! 

[twonight]

"Ouch," Emi laughs gently while you feel for broken bones in your neck. Whatever pain you feel is immediately forgotten when you read 'coconut milk' on a nearby beverage dispenser's label and you run squealing "popo!" Emi watches you guzzle down a cup of coconut milk where you stand and asks hesitantly, "e te.... e te iloa ... umm... fa'aSamoa?" Just as you easily as you forgot about your pinched neck nerves, the milk cup slips out of your hands, and you gape at Emi. "Oute alofa ia te oe," you confess your undying love. Emi beams with pride until their scoop of scrambled eggs misses the plate and splats onto the table. "Popo also means arse in Turkish, so I had to check," they snicker and forks slices of beef onto their plate. "'Ioe, I'm from American Samoa some ways off Pago Pago! You know, we have fa'afafine as a third gender, so is there anything like that here?" Emi curses in what sounds like Mandarin for picking up the end slice of bread. "Oh back in Italy we have femminiello but nothing like that here. Wammy's is progressive, but England mostly sucks," they conclude, to which you nod gravely.

> Grab another cup of coconut milk for B as a peace offering > Teir pronunciation was very off. Propose to be Emi's Samoan tutor > Invite Emi to the table  [Locked. Requires 6 points to continue]

[imalvinaa-blog]

TRADITIONAL AVA CEREMONY OF SAMOA

TRADITIONAL AVA CEREMONY OF SAMOA

Learn your Samoan History - Le Fa'aSamoa

I wanted to address the Traditional Ava Ceremony of SAMOA. There are many Samoan names for the Ava Ceremony such as the Fono Ava or the Taumafa Ava I was wondering what are other more Traditional names for the Ava Ceremony?

In Samoa many High Matai's etc have Ava Titles or names by which there own Ava Cups are known for example Tui Manu'a his cup was known as, "O LE IPU A TUI MANU'A". No one in all of Polynesia could use the term, "O LE IPU" as the name of there Ava drinking cup for it was a term only used for Tui Manu'a.

Mauga one of the highest Chiefs of Tutuila's cup was referred to as, "SE UGA LOLOA".

THE AVA CEREMONY (BRIEF DETAILS)

1. SAOFAFAI ALII O LE MALAGA I LE MAOTA

The visitors are allowed to enter the village and are greeted by the hosting village. They are seated in a semi-circle facing the hosting villages semi-circle of Chiefs. As far as seating arrangements, every village has its own way of seating the chiefs, but it is always customary to seat according to the rank of the chief. The high ranking chief always enters from the front of the semi-circle and the lower ranking chiefs enter behind the high ranking chief or chiefs.

The hosting village, already seated in their semi-circle because they are hosts, have the taupou seated in the middle of the semi-circle in front of the tanoa (ava bowl). The taupou is the village virgin, usually the daughter of the high talking chief. The taupou plays a major role in this ceremony. She is trained to mix the ava the proper way, for any mistakes will result in total embarrassment to the chiefs and the hosting village as well. The taupou must be a virgin, for virgins are considered pure and this sacred ceremony should be pure and sacred.

The ava bowl has four to six legs. One of the legs will always be wider than the others, thus marking the proper way of placing the bowl in front of the taupou. The wide leg must face the taupou. Inside the tanoa the fou or coconut fibers are placed. The fou will be used by the taupou to squeeze the ava root into a drink. The taupou should not wear any jewelry, no flower in her hair or ear, no chewing gum. She is not allowed to speak nor smile throughout the whole ceremony. The taupou is to show her purity throughout the whole ceremony and nothing else. She is seated between two males adorned with the traditional pea, the tattoo from the waist to the knees.

The male seated to the left of the taupou is called the tautuava, and is assigned to serve the ava to the chiefs. The male seated to the right is called the suiava and is assigned to assist the taupou in mixing the ava. The suiava does not actually mix the ava but makes sure the right amount of water is added and that the ava is diluted and strained properly. Seated next to the suiava is the tufaava or also named foasoaava. The Tufaava is in charge of chanting out to the tautuava, letting him know when and which chief should receive the next cup of ava. Located four to six feet behind the Taupou, kneeling on one knee is the tafou. The tafou is in charge of catching the fau and ringing out the old squeezed ava and returning the fresh fau back to the Taupou. The Tautuava, Suiava, Tufaava and the Tafau are chosen from a group of young men in the village. This group of men is referred to as the aumaga. The aumaga are being trained to participate in the ava ceremony, usually at the time they reach manhood and have received their pea. The young men assigned to these special duties are considered to have the most experience in the ceremony among all the rest of the aumaga men and are in line to become a matai if the individual qualifies in the future. However, the aumaga men do not have any ranking status what so ever.

2. GASOLO MAI MATAI O LE NUU MA TUGASE

The village chiefs are called to bring the ava root. If the visiting village brings their own ava, then that ava will be presented to the hosting village as a gift and will be kept in front of the tulafale, the high talking chief who will be doing most of the talking throughout the ceremony. The ava root brought by the visiting village will not be used in the ceremony at all; it is only a gift to the hosting village. It is not customary for visitors to bring the ava, but sometimes a chief will bring their ava to show off that they can grow a good piece of ava plant.

3. SAO LE AUMAGA I TUAFALE

All the remaining aumaga men are called to come forth and have a seat behind the semi-circle. (Remaining aumaga men are the men other than the tautuava, suiava, tufaava and the tafau.) They must sit in the back behind of the tafau and are only used to do all the last minute errands for the tafau, tautuava or the tuiava. They are not allowed to step before the tafau. If there is anything that the tautuava or the suiava needs, it is the duty of the tafau to obtain it from the remaining aumaga men; and then the tafau, and only can the tafau, make any kind of contact with the tautuava or the suiava.

4. SUFI AVA O LE USU

The tulafale calls out for the ava roots to be brought fourth for the faifeau, the high priest, to look at and bless the ava.

5. A AMI AVA O IPU MA AO AVA O LE USU E SE TULAFALE TAULE ALEA

The high chief calls to bring forth the Ipu ava and to collect all the ava roots that were brought to the ceremony. (Ipu ava is the ava cup)

6. FOLAFOLA E LE FUATAUALA A LE MALAGA AVA O LE USU

The High Chief of the hosting village now addresses each chief who brought ava root to the ceremony.

7. PULE SE AVA MO LE TANOA

This is the time when all the chiefs have to agree on whose ava root to use as the drink for the ceremony. This point of the ceremony is referred to as the Battle of the best ava root. You may hear some loud shouting and arguing but that is all a part of this section of the ceremony. In this part of the ceremony a lot of the high language is heard. The chief who can out speak all the other chiefs in the ceremony will have the opportunity to use his ava root in the actual ceremony.

8. TUI LE AVA E LE AUMAGA

The chosen ava root is now taken to the back to the aumaga men to pound and prepare the ava root for mixing by the taupou.

9. SAU LE TEINE PALU AVA

The taupou is called upon to get ready for the mixing of the ava root.

10. FAI LE LAUGA FAATAU A TULAFALE O LE NUU

The tulafale gives a speech, but the speech is unknown because of the high level language used. Only the matai and the aumaga can use and understand it..

11. LAUGA LE TULATOA

The tulatoa or the orator of the ceremony gives a speech.

12. AMATA ONA PALU LE AVA MA TA LE FAU

Now the taupou actually starts the mixing. She washes her hands at the beginning of the ceremony. She sits straight up with her legs folded and palms of her hands at the rim of the tanoa at all times. When the grated ava arrives in the tanoa, the taupou takes the fau, covers the ava and places the palms of her hands on top of the fibers with her thumbs located at the bottom of fibers. She will stay like that until the tulafale gives the signal to start mixing, and she will only start after the suiava pours his first ipu ava of water. The taupou then gathers some of the ava in the fau, making sure none of the ava falls out when raising the fau. After securing the ava in the fau, she then proceeds to raise the filled fau up high so that the chiefs can view the liquid dropping from the fau, making sure none of the liquid travels down her arm and drips from her elbows. She then takes the fau filled with ava and squeezes three times, and three times only, making sure no liquid is dripping outside of the tanoa or down her arm. She then wipes the rim of the tanoa one time to the left and one time to the right and then very quickly, she tosses the filled fau over her right shoulder to the back where the tafau is patiently waiting to catch the filled fau. The tafau must make sure not to drop or miss catching the fau. The fau must never touch the floor for the fau will be considered contaminated and the tafau will bescolded in front of all the high chiefs, sent out of the ceremony and replaced with another awaiting aumoga.

The tafou then swings the fau to the left and right of himself wringing all of the used ava scrapings and thus making a clean fresh fau for the taupou. The tafau then hands the fresh fau back to the taupouover her right shoulder into her awaiting right hand. The taupou has to be staring straight ahead making sure not to look back at the tafau. The taupou and the tafau repeat this procedure three times and by then the taupou has to make sure she uses all of the ava scrapings and that no scrapsleft in the tanoa.

The tufaava then gives a signal to the taupou to raise the fau three times for the chiefs to inspect the droppings to see if the drink is ready for drinking. The tufaava then gives the signal that the ava is good. From there, all the chiefs will give three claps signifying that the ava is ready. The taupou then squeezes the fau for the last three times, and then she lays the fau on the right side of the tanoa rim. This also signals to the tafau that he can rest now that the ava is ready.

13. LAUGA LE FUAAUALA

The visiting village high chief gives a speech thanking the hosting chiefs and the taupou for a good job at mixing the ava after the mixing is done.

14. FAASO A LE AGATONU; AMATA I SE SOLO AVA

The chant given by the tufaava starting the distribution of the ava.

15. TULA I MAI LE TAUTU AVA

The tautuava is now signaled to stand up and begin the distribution of the ava drink. The tautuava does three scoops of the drink with his right hand and with the left hand behind his back. The fourth scoop is raised up to the sky making sure he is standing in front of the tanoa to show all chiefs the First Ipu ava. The tautuava waits for the chant from the tufaava letting him know whom to serve the first Ipu ava to.

The tautuava and the tufaava have to work together making sure they distribute the Ipu ava in the right order and that the Ipu ava is delivered in the proper way. The tufaava has to know which chief is of higher rank so that he chants in the correct order. When the tautuava receives the chant, he then has to know how to serve the Ipu ava. The high chiefs are served Ipu ava with both hands on the cup raising the cup high at forehead level and hands forehead level and hands the Ipu ava to the high chief from theinner palm of his right hand. That shows that the chief is a high chief. Any chief below the high chief is served in the same way but with the left hand behind the back. The Ipu ava is then handed to the chief coming from the tautuavas forehead making sure the chief receives the cup from the inner palm of the tautuavas hand.

When receiving the cup back from high chief and a chief below him, the tautuava must not turn his back to the chief. He must walk backwards back to the tanoa only then can he turn around to refill the Ipu ava. When serving the Ipu ava to a talking chief, the cup is served by the back of the hand coming from the chest level of the tautuava. When receiving the cup back from the talking chief, the tautuava can turn his back and walk back to the tanoa. The taupou at this point has to sit straight up with her hands on the rim of the tanoa. No one is allowed to get up and leave the ceremony at this time until the ceremony is done.

16. FAI SE SOLO E MOTO AI LE AVA A LE FAASOA AVA

The tufaava announces the ceremony is nearing the end and that the last cup will be served soon.

17. MUAO MA TAAPE LE AUMAGA

The aumaga men sitting in the back are dismissed from the ceremony.

18. FOLAFOLA FONO O LE AVA

Announcing that the ceremony is done.

19. TAAPE LE USU

The hosting villagers are dismissed.

20. SAUNI MAI LE MALU TAEAO

The hosting village gets the big feast ready.

21. MUAI TAI MAI SE SUA A LE TAMALII O LE MALAGA

The visiting village gets served a big feast.

22. SAU LE SII LAULAU O LE TAUMAFATAGA

After the big feast then everyone just relaxes. But this is when Chief Thomas and the chiefs below him talk about the wedding plans. This is a long process that sometimes goes on for two to four hours. The ceremony is rarely practiced here in Hawaii but when it is, its usually a fast version unless someone really important like the Governor of Samoa were to visit church here, in which case it would be done in traditional style. In Samoa the ava ceremony is practiced whenever there is an official gathering of the chiefs. And it is always practiced in the traditional way. The ceremony is a culture that is still going strong, a culture that is still run by a Matai or chief system. The way of a Samoan is to always have respect, respect for your elders and high respect to the ones closest to God. Samoa I Sisifo Ma Sasae.

Lynn.

Reference: SAMOA MO SAMOA

[eldermillardownunder-blog]

Spiritual Experiences from “Down UN-dah!”

G'day, everybody, and malo soifua (hello in Samoan). Crikey, another week gone. Who's in charge of this time stuff? NOT Elder Millar!!! Man, if I were in charge of time, I would have wanted to fast-forward myself at the beginning of my mission, but now I just wish I could slow down and never let this final month of my missionary experience expire! Amazing how our perspectives can change, aye? I am grateful to know that I have a Heavenly Father who has an eternally perfect perspective.

This week has gone by fast, and every day was filled with a miracle as Elder Rea and I kept up our commitment to pray for one, act for one, and try to record it in our journals each day.

We especially experienced a lot of miracles in our apartment-moving process. Elder Rea and I had to move to the unit underneath our senior couple, Elder and Sister Watt. The previous senior couple had to live above a hectic drug-abuser for their 1-year mission, and it was torture for them. They were finally relieved two weeks before they went home when the man was evicted. To save the Watts from any troubles like that, the mission office decided to relocate me and Elder Rea to the vacant downstairs unit. It took us a few days to move everything and get the flat sparkling clean, but there were heaps of well-timed miracles along the way. I am grateful that the Lord loves us enough to help us out even in our moving stresses. Miracles! :D

I had an interesting spiritual experience this week that I want to share:  

I've done a few tradeoffs with Elder Aiono, a Samoan elder in our district, in the past few weeks. We always have a blast together, and he's taught me a few phrases in Samoan. After this last tradeoff, I felt a burning desire to learn more Samoan so that I can connect with Elder Aiono and other Islanders better. I prayed about it, and the Spirit opened my vision to the possibilities and confirmed to me that I can receive divine guidance for any of my righteous goals if I pray for assistance.

Day one of my Samoan-learning efforts, I knelt down with a "Samoan Missionary Vocabulary" booklet, and said a super rough prayer in Samoan to ask for help in learning the language ("fa'asamoa").  I then got off my knees and spent some of my study time in the vocabulary and grammar booklets, and I spent all of my morning and night-time leisure hours studying words and phrases. Day two, I memorized Moroni 10:5 in Samoan, and recited it in our Sunday School class (we were talking about spiritual gifts and the gift of tongues). It's been an interesting experience for me, since I only have four weeks left on my mission and am just now trying to learn a language. Obviously, I will not be assigned to a Samoan ward during my full-time missionary experience. However, I have not let this thought discourage me. I have faith that if I apply myself and learn as much of the language as I can, then Heavenly Father will have one more reason to make me an instrument in his hands in the future. I believe in miracles, and as I’ve been praying for the gift of tongues, I feel the Holy Spirit working within me in a way I've never before experienced! How cool is life! God is so supportive! I love you all ("Alofa atu!). Have a great week, and ask for heavenly assistance in any of your righteous goals.  

—Elder Riley Millar

Posted June 28, 2017

[mostly-jensen]

Ua fa'atoā te'a le afa le fitu ae ua fia moe a'u…

[mostlybenedict]

I le agaga o le fealofani

Ou te fia fai atu iā tou susuga, o le au Tumblr, ia Manuia lava le Aso o le Tautala i Lau Gagana!!! Manuia le aso! (Ou te iloa ma mautinoa o le ‘ā fai sini lē lelei le fa’aliliuga a lenei gagana i le GoogleTranslate…)

(To clarify the Speak Your Language Day stuff:

I am American and English is my 1st language. But I served an LDS mission in New Zealand, in the Samoan language, so if I have a chance to spend all day speaking my adopted language, I’m taking it!!! Ia tumau Samoa^.^

So yeah, blacklist #speak your language day or #fa’aSamoa if you don’t wanna join in.)

[gossip-teine]

I read somewhere that the Fa'asamoa and Matai system beats the legal system most of the time. I guess if you can sort it out outside of courts and doing the whole ifoga thing - that's better than dragging it out in the courts. But then, it depends on what the issue is. Things that make you go 'hmmmm'.

[fuatino]

I am SO proud to be Samoan.

Samoan Independence Day is just around the corner for this States woman and I wanted to take the time to say, simply, that I love who I am, now what I study, as well as this person I am turning to be... all thanks to the blood in me that sings for the islands, that runs thick with fa'asamoa <3

SAMOA MO SAMOA!!

[imalvinaa-blog]

A video talking about the group of Aganu'u Fa'asamoa 101 teaching their students about the traditional Samoan culture. Very encouraging and special✭

[sinitalela]

“@RalphMisa: Fa'asamoa traditions. We either choose to ignore it or embrace its fundamental importance. First step is to understand it's beauty.” ^THIS!!! It's the same with all indigenous cultures, I believe. And so many of our own are choosing to ignore. Makes me wanna slap them with their ancestry if I could lol

[mostly-jensen]

Ua suia lo’u olaga mo le lelei ma ua sili ona fiafia a’u! Ou te si’i a’e le fā’afetai i le Ali’i mo Ana fa’amanuiaga ua Ia tu’uina mai iā te a’u i lenei lava aso^.^

[mostlybenedict]

Manuia lava le afiafi iate outou, o le auSamoa e!