Custom speeches for all occasions

Custom speeches for all occasions

The average quality score at our professional custom essay writing service is out of The high satisfaction rate is set by our Quality Control Department, which checks all papers before submission. The final check includes: Compliance with initial order details. Plagiarism. Proper referencing Fa'amatai is the indigenous political ('chiefly') system of Samoa, central to the organization of Samoan society. It is the traditional indigenous form of governance in both Samoas, comprising American Samoa and the Independent State of blogger.com term comprises the prefix fa'a (Samoan for "in the way of") and the word matai (family name or title).. Of central importance in the system are the All Lights, lights, lights! Exeunt all but HAMLET and HORATIO. HAMLET Why, let the stricken deer go weep, The hart ungalled play; For some must watch, while some must sleep: So runs the world away. Would not this, sir, and a forest of feathers-- if the rest of my fortunes turn Turk with me--with two Provincial roses on my razed shoes, get me a

Faʻamatai - Wikipedia

Fa'amatai is the indigenous political 'chiefly' system of Samoacustom speeches for all occasions, central to the organization of Samoan society. The term comprises the prefix fa'a Samoan custom speeches for all occasions "in the way of" and the word matai family name or title.

Of central importance in the system are the matai[2] the holders of family chief titles, and their role in looking after their family.

Fa'amatai is the key socio-political system of governance and way of life fa'a Samoa in Samoan culture. Inherent in the fa'amatai system is the welfare and well-being of the extended family 'aiga and the protection of family property, consisting most importantly of customary land.

At the apex of this system are the custom speeches for all occasions major title holders — Tupua Tamasese[3] MalietoaMata'afaTuimaleali'ifano - known as the Tama-a-Aiga 'sons of the families' that afford them leadership over the royal families of Samoa.

All heads of state of Samoa have been one of the four title holders. In addition, these four paramount chiefs are often accorded pāpā titles - titles that indicate sovereignty or leadership over a designated territory or kinship custom speeches for all occasions. These titles are Tui AtuaTui A'anaGatoaitele and Vaetamasoalii, custom speeches for all occasions. The Tui Atua is currently held by Tui Atua Tupua Tamasese Efiformer Prime Minister and Head of State of Samoa.

The Gatoaitele title is currently held by Savea Sano Malifaa respected journalist and owner of the Samoa Observer newspaper. There are no official holders of the other two pāpā titles. In the seat Legislative Assembly of Samoaall 47 Samoan members are also mataicustom speeches for all occasions, performing dual roles as chiefs and modern politicians, with the exception of the two seats reserved for non-Samoans.

The census of Samoa identified Two great families comprise what may be termed the aristocracy of Samoa: Sa Malietoaand Sa Tupua. For a great length of time, the title of Tupu Sovereign was confined to members of the latter since the reign of Queen Salamasina. On the death of the Safe-o-fafine, the last king in the Sa Tupua line, the title remained in abeyance for a long time, as the line custom speeches for all occasions succession was broken after Atua's defeat in war and the seat of power moved from Lufilufi to its new seat in Manono.

The new malo was led by the Manono high chief Lei'ataua Lelologa, His son Tamafaiga, succeeded him and assumed the attributes of a god as well as those of a king.

He was actually worshipped as a god and developed into a tyrant. In the hope of escaping from his tyranny, the people of A'ana conferred their title of Tui A'ana upon him, but only to further smart under his oppressive rule. Whereas the Tonumaipe'a clan had earlier taken all the royal titles and left the districts to run their own affairs, the reverse happened in Manono's case.

This was a political move, as claiming the Tafa'ifa was irrelevant to the substance of power and would only validate his defeated foes' traditional authority to distribute patronage.

And so for the first time for many generations, the dignity passed from the family of Fonoti and thus from the line of the ancient Queen Salamasina. A'ana not only lost the prestige it had so long held in this connection but the royal residence no longer was situated in the province, the new king continuing to reside on Manono. As his tyranny increased, in like proportion increased the hatred of the people of A'ana, and at length they rose against him and he was killed in This was just before John Williams, whose name is a shining light in the annals of missionary enterprise, visited Samoa for the first time.

A bloody war ensued and A'ana's power was broken and the district laid waste. Samoa's chiefly system revolves around family and extended clans of kinship 'aigabased on the culture's communal and extended family relationships. The term ' aiga includes not only the immediate family father, mother and childrenbut also the whole union of families of a clan and even those who although not related are subject to the family control. At the local level, much of the country's civil and criminal matters are dealt with by some village chief councils, Fono o Mataiaccording to traditional law, a practice further strengthened by the Village Fono Law, custom speeches for all occasions.

Most Samoans live in villages consisting of groups of families with close ties and history. The influence of the matai is felt not only in the village but also in the district and even beyond. The active factor in the life of the village is the village council or fono o matai and its members are the matai, custom speeches for all occasions.

The fono of matai is the executive and judicial authority [10] of every village in Samoa. If a matter is of importance the assembly is held on the malaethe open space in front of the village. The speakers address the assembly and stand to do so. The listeners are comfortably seated on mats. Those not taking part in these assemblies are described as tagatanu'u people of the village and include untitled men, women and children.

Democratic ideas do not prevail at these fono s and decisions are independent of majority or minority rule. The decision of one or more matai sili senior matai is decisive. The remainder who are merely at the fono to listen, agree with the decisions given.

It is permissible for the minor matai to discuss the matter with and endeavour to try to influence the matai sili before the fono commences. Before the fono commences preliminary councils custom speeches for all occasions held taupulega by the different groups and at these councils the single family heads exchange opinions and endeavour to convince each other and to create harmony in order that when the actual fono eventuates everything will move smoothly.

Some matai are permitted to speak at these fono without having any right to make a decision. The authority of the matai has some limits, custom speeches for all occasions.

They are called upon to discuss all important matters with everyone of significance belonging to the family union. If the matter is of minor importance and only of interest to the immediate village family, more distant relations may be omitted from discussion, custom speeches for all occasions. Matai subject to a senior matai matai sili are independent in family matters concerning their own single family unless they have a tuaigoa shared title name only, in which case they are not referred to at all in family matters and may be deprived of their names at the will of their superior at any time, custom speeches for all occasions.

The fa'amatai system is entrenched in Samoan politics. From the country's independence inonly matai could vote and stand as candidates in elections to parliament. Inthe voting system was changed by the Electoral Amendment Act which introduced universal suffrage and the right to vote for adults aged years and over.

However, the right to stand for elections remains with mataiwho are themselves selected by consensus of their families, including non-matai family members. Therefore, every Samoan Member of Parliament is also a mataiperforming dual roles as a 'chief' as well as duties in the Samoan parliament.

As matai head their families and represent their custom speeches for all occasions, communities and districts, important high-ranking title-holders came to play significant roles in colonial politics with the advent of western powers and rivalry in the 19th century.

The colonial era saw BritainGermany and the United States custom speeches for all occasions different matai such as Mata'afa Iosefo and the youthful Malietoa Tanumafili I in order to gain political influence in Samoa. This led to the colonial powers bestowing the European title of king upon their own candidate during the tumultuous years of the late 19th century, leading to warring among competing high-ranking matai in different districts. The Samoan term tupureferring to paramount status over a particular region or the entire island group, has sometimes been translated incorrectly to the English language as "king" in the European sense.

In the early 20th century, matai leadership played a pivotal role in the pro-independence Mau movement which eventually led to Western Samoa's independence in Each matai has a name suafa by and through which they exercise their rights in the family over which they preside. Matai names are for the most part very old ones and are handed down from generation to generation.

Matai titles can be bestowed on one person or numerous family members who are distinguished from each other by their Christian name. It is common for each ' aiga to have a number of matai titles, but one particular title will be the most important and serve as the main matai title.

The title of a family matai which is peculiar and particular to that family is the subject of tradition and is faithfully recorded by the family and passed on from generation to generation. It sometimes happens that new names are for some reason taken and the old ones discarded or passed on to lesser or junior chiefs. In Samoan culture, the concept of serving and taking on the responsibility for the welfare of the family is integral to the fa'amatai system.

Various members of the family are called upon in turn to support their matai in carrying out their role and responsibilities according to Samoan tradition, cultural obligations and duty. Men and women have equal rights to matai titles in Samoa, although the role of women in Samoan society means female matai comprise a relatively small percentage.

Before the advent of European contact and influence, the authority pule of the matai extended to life and limb but this power has been altered and absorbed by a Western-style modern government referred to as the malo where the matai' s authority is confined and balanced against the national governance.

There are two different ranks within the Samoan chief system. The system is found in every district throughout Samoa. In some places, there is also the Tulafale-alii, a chief of high rank who, owing to their status and antiquity, carry the dual functions of orator-chief. These are also referred to as 'matua' eldercustom speeches for all occasions, most notable of which are the Fuataga and Tafua of Aleipata, Moeono and 'Iuli of Falefa, Tofua'iofo'ia and Talo of Falealili, Te'o and Maugatai of Safata.

The wife of an ali'i custom speeches for all occasions referred to as faletua. The wife of a tulafale orator status matai is referred to as tausi.

Central to Samoan culture is the recording of history and genealogy which was achieved through oral history before the introduction of a written language. Orator chiefs tulafale and speakers failauga — 'speech-maker' are terms used for Samoans holding the position of speakers or mouthpieces of chiefs and they are found in all villages. Important matai titles are also tied to certain orator matai titles. Orators serve the means of conveying the custom speeches for all occasions of chiefs to the people or speaking on behalf of the family, village or district on important occasions.

The orator is the recorder of family histories and pedigree fa'alupegagenealogies gafa and events and is indispensable at public ceremonies. The power balance this system carries is often depicted in cultural and social settings. 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, custom speeches for all occasions, 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. It does not necessarily mean that the family commenced from the institution of a name or that the individual holding the title was the founder of the family.

Former matai of the family have by comparison become unimportant and their names have fallen into disuse or custom speeches for all occasions uninfluential, custom speeches for all occasions. There are many Samoan public events at which the distribution of mats will take place. Many of these mats, particularly the fine mats 'ie togaare valued very highly both from a monetary point of view and also from a historical and sentimental viewpoint.

The more important mats bear respected names. The most noteworthy occasions on which mats are presented are marriages, births and deaths and the bestowal of a chiefly title. The matai of the family is the administrator and representative of the family property which includes customary land.

Looking after the collective family land is one of the most important responsibilities of Samoan families and their matai. A matai may make their wishes known and bequeath certain property to others such as a married daughter, but they cannot transfer land rights beyond their own.

A Samoan proverb highlighting the importance of land in Samoa reads, E le soifua umi le tagata fa'atau fanua The man who sells family land will not live to an old age — devils will bring about his early death.

With most of the country's land under customary ownership, the position of the matai is significant in modern-day politics in Samoa in terms of the nation's economic development, conservation, sustainability, tourism, national infrastructure and access to natural resources such as water, forestry, road access, agriculture and farming.

An example in recent years is the matai from the village of Sili on the island of Savai'i turning down a government proposal to build a hydroelectric plant on village land because of environmental concerns. Much of the land under the government today was alienated or sold during colonialism [16] and later came under the Samoa government when the colonial era ended.

This includes large tracts of plantation land from the 19th century as well as later periods of colonial administration including German Samoa — followed by the New Zealand administration. This has resulted in ongoing court cases for land claims between matai and the government, such as that of the village of Satapuala over land by Faleolo International Airportdisputes which directly impact upon the country's national infrastructure.

Special Occasion Acceptance Speech

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Fa'amatai is the indigenous political ('chiefly') system of Samoa, central to the organization of Samoan society. It is the traditional indigenous form of governance in both Samoas, comprising American Samoa and the Independent State of blogger.com term comprises the prefix fa'a (Samoan for "in the way of") and the word matai (family name or title).. Of central importance in the system are the All Lights, lights, lights! Exeunt all but HAMLET and HORATIO. HAMLET Why, let the stricken deer go weep, The hart ungalled play; For some must watch, while some must sleep: So runs the world away. Would not this, sir, and a forest of feathers-- if the rest of my fortunes turn Turk with me--with two Provincial roses on my razed shoes, get me a The average quality score at our professional custom essay writing service is out of The high satisfaction rate is set by our Quality Control Department, which checks all papers before submission. The final check includes: Compliance with initial order details. Plagiarism. Proper referencing