APPENDIX I

NOTES TO CHAPTERS

Pages 43 to 45.

In the Samoan classification of relatives two principles, sex and age, are of the most primary importance. Relationship terms are never used as terms of address, a name or nickname being used even to father or mother. Relatives of the same age or within a year or two younger to five or ten years older are classified as of the speaker’s generation, and of the same sex or of the opposite sex. Thus a girl will call her sister, her aunt, her niece, and her female cousin who are nearly of the same age,uso, and a boy will do the same for his brother, uncle, nephew, or male cousin. For relationships between siblings of opposite sex there are two terms,tuafafineandtuagane, female relative of the same age group of a male, and male relative of the same age group of a female. (The termusohas no such subdivisions.)

The next most important term is applied to younger relatives of either sex, the wordtei. Whether a child is so classified by an older relative depends not so much on how many years younger the child may be, but rather on the amount of care that the elder has taken of it. So a girl will call a cousin two years younger than herself hertei, if she has lived near by, but an equally youthful cousin who has grown up in a distant village until both are grown will be calleduso. It is notable that there is no term for elder relative. The termsuso,tufafineandtuaganeall carry the feeling of contemporaneousness,and if it is necessary to specify seniority, a qualifying adjective must be used.

Tamā, the term for father, is applied also to themataiof a household, to an uncle or older cousin with whose authority a younger person comes into frequent contact and also to a much older brother who in feeling is classed with the parent generation.Tināis used only a little less loosely for the mother, aunts resident in the household, the wife of themataiand only very occasionally for an older sister.

A distinction is also made in terminology between men’s terms and women’s terms for the children. A woman will saytama(modified by the addition of the suffixestaneandfafine, male and female) and a man will sayatalii, son andafafine, daughter. Thus a woman will say, “Losa is mytama,” specifying her sex only when necessary. But Losa’s father will speak of Losa as hisafafine. The same usage is followed in speakingtoa man ortoa woman or a child. All of these terms are further modified by the addition of the word,moni, real, when a blood sister or blood father or mother is meant. The elders of the household are called roughlymatua, and a grandparent is usually referred to as thetoa’ina, the “old man” orolamatua, “old woman,” adding an explanatory clause if necessary. All other relatives are described by the use of relative clauses, “the sister of the husband of the sister of my mother,” “the brother of the wife of my brother,” etc. There are no special terms for the in-law group.

Neighbourhood Maps

Pages 60 to 65.

For the sake of convenience the households were numbered in sequence from one end of each village to the other. Thehouses did not stretch in a straight line along the beach, but were located so unevenly that occasionally one house was directly behind another. A schematic linear representation will, however, be sufficient to show the effect of location in the formation of neighbourhood groups.

Lumā

(The name of the girl will be placed under the number of the household. Adolescent girls’ names in capitals, girls’ just reaching puberty in lower case and the pre-adolescent children in italics.)

2Vala

4Lita

5MaliuPola

6Lusi

7FituUla

8Lia

9FivaLuna

14Lota

15PalaViPele

17Tuna

21Losa

24Tulipa

25Masina

26MinaSona

27Tina

28TitaSinaElisa

30SeluTolo

Siufaga

(Household 38 in Siufaga is adjacent to household 1 in Lumā. The two villages are geographically continuous but socially they are separate units.)

1VinaTolo

3NamuToluLusina

5Lita[10]

7Tulima

12Tatala

15Lilina

16Tino

17Mala

19Lola[10]

21Pulona

22Ipu

23Tasi

26Tua

30TimuMeta

31Lua

32Simina

38FalaSolata

[10]Girls to whom a change of residence made important differences, seeChap. XI, “The Girl in Conflict.”

Faleasao

(Faleasao was separated from Lumā by a high cliff which jutted out into the sea and made it necessary to take an inland trail to get from one seaside village to the other. This was about a twenty-minute walk from Taū. Faleasao children were looked upon with much greater hostility and suspicion than that which the children of Lumā and Siufaga showed to each other. The pre-adolescent children from this village are not discussed by name and will be indicated by anx.)

3xx

4xx

5Talo

6Ela

7Leta

11xx

12x

14Mina

16Moana

17Sala

19xxLuina

20Matax

21x

26x

29x

Pages 123 to 125.

The first person singular of the verb “to know,” used in the negative, has two forms:Ta ilo (Contraction of Tatelēiloa)Ieuphonicneg.knowparticleandUaleiloaa’uPres.neg.knowIPart.

The former of these expressions has a very different meaning from the latter although linguistically they represent optional syntactic forms, the second being literally, “I do not know,” while the first can best be rendered by the slang phrase, “Search me.” This “Search me” carries no implication of lack of actual knowledge or information about the subject in question but is merely an indication either of lack of interest or unwillingness to explain. That the Samoans feel this distinction very clearly is shown by the frequent use of both forms in the same sentence:Ta ilo ua lē iloa a’u. “Search me, I don’t know.”

Page 126.

(Literal translations from dictated texts)

He is an untitled man. He works hard on the plantation. He is tall, thin and dark-skinned. He is not easily angered.He goes to work and comes again at night. He is a policeman. He does work for the government. He is not filled with unwillingness. He is attractive looking. He is not married.

She is an old woman. She is very old. She is weak. She is not able to work. She can only remain in the house. Her hair is black. She is fat. She has elephantiasis in one leg. She has no teeth. She is not irritable. She does not hate. She is clever at weaving mats, fishing baskets and food trays.

She is strong and able to work. She goes inland. She weeds and makes the oven and picks breadfruit and gathers paper mulberry bark. She is kind. She is of good conduct. She is clever at weaving baskets and mats and fine mats and food trays, and painting tapa cloth and scraping and pounding and pasting paper mulberry bark. She is short, black-haired and dark-skinned. She is fat. She is good. If any one passes by she is kindly disposed towards them and calls out, “Po’o fea ’e te maliu i ai?” (a most courteous way of asking, “Where are you going?”)

She is fat. She has long hair. She is dark-skinned. She is blind in one eye. She is of good behaviour. She is clever at weeding taro and weaving floor mats and fine mats. She is short. She has borne children. There is a baby. She remains in the house on some days and on other days she goes inland. She also knows how to weave baskets.

He is a boy. His skin is dark. So is his hair. He goes to the bush to work. He works on the taro plantation. Helikes every one. He is clever at weaving baskets. He sings in the choir of the young men on Sunday. He likes very much to consort with the girls. He was expelled from the pastor’s house.

Portrait of herself

I am a girl. I am short. I have long hair. I love my sisters and all the people. I know how to weave baskets and fishing baskets and how to prepare paper mulberry bark. I live in the house of the pastor.

He is a man. He is strong. He goes inland and works upon the plantation of his relatives. He goes fishing. He goes to gather cocoanuts and breadfruit and cooking leaves and makes the oven. He is tall. He is dark-skinned. He is rather fat. His hair is short. He is clever at weaving baskets. He braids the palm leaf thatching mats for the house.[11]He is also clever at house-building. He is of good conduct and has a loving countenance.

[11]Women’s work.

She is a woman. She can’t work hard enough (to suit herself). She is also clever at weaving baskets and fine mats and at bark cloth making. She also makes the ovens and clears away the rubbish around the house. She keeps her house in fine condition. She makes the fire. She smokes. She goes fishing and gets octopuses andtu’itu’i(sea eggs) and comes back and eats them raw. She is kind-hearted and of loving countenance. She is never angry. She also loves her children.

She is a woman. She has a son, ——— is his name. She is lazy. She is tall. She is thin. Her hair is long. She is clever at weaving baskets, making bark cloth and weaving fine mats. Her husband is dead. She does not laugh often. She stays in the house some days and other days she goes inland. She keeps everything clean. She lives well upon bananas. She has a loving face. She is not easily out of temper. She makes the oven.

She is the daughter of ———. She is a little girl about my age. She is also clever at weaving baskets and mats and fine mats and blinds and floor mats. She is good in school. She also goes to get leaves and breadfruit. She also goes fishing when the tide is out. She gets crabs and jelly fish. She is very loving. She does not eat up all her food if others ask her for it. She shows a loving face to all who come to her house. She also spreads food for all visitors.

Portrait of herself

I am clever at weaving mats and fine mats and baskets and blinds and floor mats. I go and carry water for all of my household to drink and for others also. I go and gather bananas and breadfruit and leaves and make the oven with my sisters. Then we (herself and her sisters) go fishing together and then it is night.

Pages 132 to 133.

The children of this age already show a very curious example of a phonetic self-consciousness in which they are almostas acute and discriminating as their elders. When the missionaries reduced the language to writing, there was nokin the language, thekpositions in other Polynesian dialects being filled in Samoan either with ator a glottal stop. Soon after the printing of the Bible, and the standardisation of Samoan spelling, greater contact with Tonga introduced thekinto the spoken language of Savai’i and Upolu, displacing thet, but not replacing the glottal stop. Slowly this intrusive usage spread eastward over Samoa, the missionaries who controlled the schools and the printing press fighting a dogged and losing battle with the less musicalk. To-day thetis the sound used in the speech of the educated and in the church, still conventionally retained in all spelling and used in speeches and on occasions demanding formality. The Manu’a children who had never been to the missionary boarding schools, used thekentirely. But they had heard thetin church and at school and were sufficiently conscious of the difference to rebuke me immediately if I slipped into the colloquialk, which was their only speech habit, uttering thetsound for perhaps the first time in their lives to illustrate the correct pronunciation from which I, who was ostensibly learning to speak correctly, must not deviate. Such an ability to disassociate the sound used from the sound heard is remarkable in such very young children and indeed remarkable in any person who is not linguistically sophisticated.

Pages 161 to 163.

During six months I saw six girls leave the pastor’s establishment for several reasons: Tasi, because her mother was ill and she, that rare phenomenon, the eldest in a biological household, was needed at home; Tua, because she had come out lowest in the missionaries’ annual examination which hermother attributed to favouritism on the part of the pastor; Luna, because her stepmother, whom she disliked, left her father and thus made her home more attractive and because under the influence of a promiscuous older cousin she began to tire of the society of younger girls and take an interest in love affairs; Lita, because her father ordered her home, because with the permission of the pastor, but without consulting her family, she went off for a three weeks’ visit in another island. Going home for Lita involved residence in the far end of the other village, necessitating a complete change of friends. The novelty of the new group and new interests kept her from in any way chafing at the change. Sala, a stupid idle girl, had eloped from the household of the pastor.

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