Samoan females

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Samoan females

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Part1 1, Big butt Samoan 4, Vpl sexy samoan show off in a tiny thong and shorts part2 Among the many parts of Samoan society, three are described below: The matai chief , the aiga family head , and the untitled aumaga laborers and their manaia supervisor.

Matai , otherwise known as the head of the family and extended family, is a very important figure in the Samoan culture. There are many aspects that go into fully understanding the term Matai , such as how one is elected and what their role is.

The role of a matai is a very large and important one. He is expected to provide leadership in all aspects of family life. He encourages warm family relations, offers advice, directs religious participation, and oversees disputes.

As well as watching over the family land and representing the family in village affairs. Overall, a matai must have different demeanor than everyone else, especially other males in the family.

Matais are also in charge of economic situations. For example, a matai must manage the amount of food his family brings in and must store some away for when times are hard.

The election of a Matai is a lengthy process that can last up to several weeks and is often a highly competitive race. In this race different branches from each family put forth a male candidate, accompanied by reasons why he would be a good candidate.

However, if the son of a matai meets these requirements, he is typically given a major edge in the race.

The election of a matai is under the guidance of another matai who is related to the family, allowing for a fair election. Once a new matai is chosen, a feast is thrown for the family, followed by a bigger feast for the whole village at a later date.

At the larger feast, the matai is expected to give a traditional inaugural speech, displaying his abilities to speak publicly, his wisdom and retelling of Samoan myths.

Throughout this speech he is watched by village council, as well as all the other matais in the village. The newly elected matai is expected to host a village-wide feast where he is tasked with providing food for the meal, as well as getting the other matais gifts.

Once this task is completed the newly elected matai is officially considered the matai of his household and will hold the position for the rest of his life, should he lead correctly.

In certain cases where a matai is deemed cruel or ineffective, the title is stripped and a new matai is elected. However, a more often occurrence is the current matai becoming elderly or ill and requesting that a new matai be elected in order for there to be a more stable and effective leadership in place.

The main leader of each individual household is named the aiga of the family. One person, predominately a male figure, is elected to become the aiga of his extended family.

Elections take place after the former Aiga has died or is no longer able to fulfill his duties, either for ethical reasonings or old age.

Elections are a long and strenuous process for members of the extended family. For one portion of the family is going up against the other portion, leading to tensions within the whole family.

Each Aiga is the owner of their extended family's land. On that piece of land, families live, grow crops, cook and do other household chores.

Also on that piece of land is where the matai resides. Due to the large amount of households within a single village, there are a large amount of aiga.

So much so that some are able to trace back their aiga timeline over a dozen different aiga. The reasoning for the large amount of aigas is that the title could be claimed through blood ties, marriage, and adoption.

While chiefs, talking chiefs and matais all have a title, there are men in the village that are untitled. These men are placed in a group called the aumaga.

These men are the labor core of the community as they perform most the heavy labor. The aumaga are tasked with building houses, repairing roads, planting and harvesting gardens, fishing, and cutting and selling coconut meat.

The aumaga also have ceremonial responsibilities, such as helping the chief in ritual cooking and serving the food at ceremonies.

They also serve as informal keepers of the peace, interacting with each other as a large group of friends. They often play cards, cricket or gather for dances and parties with each other.

The aumaga are supervised by a relative of the chief, called the manaia supervisor , who helps organize the aumaga and plan their activities.

It is possible, as the natives suggest, that the Samoan Islands were settled some time before BC and that the original settlement predates the arrival of those to whom the pottery was culturally relevant.

It is also generally a wide spread cultural belief throughout Samoa that the islands were the central base point for the beginning of the great voyages, the Polynesian expansion to the East and South.

The voyages still spoken of in ancient Polynesian chieftain oratory poetics lauga are called 'taeao'; a recalling of past histories and contacts within the Polynesian archipelago by Samoan oral high chiefs.

Early contact with Europeans was established in the 18th century. Christianity was formally introduced with the arrival of L. Christian missionaries in August The western islands became German Samoa.

Western Samoa regained its independence on January 1, In it formally changed its name to Samoa. Marriage ceremonies are important Samoan cultural events.

Marriage involves the transfer of property of the female, the toga, and the male's property, the oloa. It is a village event, with two ceremonies and a feast at the conclusion.

In the first ceremony, the bride and groom march through the village to a district judge. The judge then conducts a civil ceremony. Concluding that official ceremony, the newlyweds next gather in a church where a religious ceremony is performed by a member of the church.

At a feast, families provide food from all over the village. After the conclusion of the wedding, the newlyweds choose which side of the family they would like to live with.

After moving in with a particular family, they are expected to do work around the land and the house to help provide for their family.

When families have children, they too are expected to help with duties and chores around the land, by age three or four.

The young girls take care of other children and housework, while the boys help with cultivation, animals and water gathering.

By the time the children reach the age of seven or eight, they are expected to know and be acclimated to the life and chores of the Samoan culture.

This includes being adept at "agriculture, fishing, cooking, and child care" [11] along with a multitude of other chores that their elders have directed them to do.

As the Samoans grow up, they are given the most tasks and responsibilities they can hold, until they can take over fully for the aging members of their extended family.

When a member of extended family dies, the funeral preparations start almost immediately. The deceased body is bathed and dressed in white.

They are placed on woven mats before the funeral less than hours later. A feast concludes the event, with food being served to mourners and people who helped with the burial.

Other family members take over the responsibilities of the deceased while still serving their own personal chores around the land. The elected Matai of the community is the controller of every portion of a village land.

The village Matai says what cultivators will do with land and "hold sway over allocation of plots and the ways in which those plots are used.

This is to avoid it being controlled by one family for a long period of time. Village house lots is where individual houses or huts of single person or family lives.

These houses are built in clusters. The clusters include multiple different aspects, but all look the same. Each house includes a main sleeping house, a guest house and a latrine.

The underbrush covers the entirety of the land. These plots of land are recognizable to all villagers and are separated by boundaries.

Boundaries are usually made up from a variety of rocks, streams, trees and plants. It is very easy to distinguish the different properties owned by separate families.

Family reserve sections are where crops are cultivated. The biggest amount of crops grown within the Samoan culture is taro leaves and yams. However, they would be no longer classified as a family reserve but regarded as owning the crops but not the land.

This is due to the fact that crops grown here are able to grow quickly and easily without many interruptions. Village land is the least cultivated and most shared portion of land in Samoan villages.

To be able to plant here requires permission from the village council. This is because "the land is community property and not family owned".

Traditional Samoan tattoo tatau , pe'a male tatau , malu female tatau , demonstrate the strong ties many Samoans feel for their culture.

Samoans have practiced the art of tattooing men and women for over 2, years. To this day, a man's tattoo extensively covers from mid-back, down the sides and flanks, to the knees.

A woman's tattoo is not as extensive or heavy. The geometric patterns are based on ancient designs that often denote rank and status.

The va'a canoe , for example, stretches across a man's mid-back. In Samoa's cultural past most males were tattooed between the ages of 14—18, when it was determined they had stopped growing, so the designs would not stretch and suffer in beauty.

Today, there has been a strong revival of traditional tattooing in the past generation, not only in Samoa but throughout Polynesia, often as a symbol of cultural identity.

Tatau, the Samoan word for tattoo has a number of meanings including correct or rightness. It also signifies the correct quadrangular figures in reference to the fact that Samoan tattoo designs do not include circular lines, although other Polynesian tattoo motifs do.

Early Englishmen mispronounced the word tatau and borrowed it into popular usage as tattoo. Traditional tattooing is a painful process.

The Samoan tattoo master dips his cutting tools into black ink made from the soot of burnt candlenut shells and then punctures designs into the skin.

The cutting tool consists of a short piece of bamboo or light wood with a piece of tortoiseshell bound at right angles at one end.

A little bone comb is bound to the lower broad end of the tortoiseshell.

Videos Videos Photos Stories. Samoan Porn Videos — More Girls Chat with x Hamster Live girls now! Sexy Wife Banged Hard by 2 Samoans 61, Samoan ssbbw leaking 38, Samoan Pussy Play 24, Samoan BBW in Auckland 28, Samoan from Australia 45, Samoan Reel Steel 10, Samoan bbw in little shorts 9, Samoan twerks 3, From at least the s, there has been less emphasis on chiefly qualifications, and women of a variety of backgrounds and ages have been tattooed with the malu.

However, the malu is not important to all Samoans, or the only symbol of an individuals commitment or participation in Samoan cultural life.

In the Samoan congregations of some churches, men and women have been discouraged from getting tattooed. It is clear from these most public debates that the changes in meaning for all forms of Samoan tattooing are being made by the people who wear the images as much as the tattooists who create them.

There are also accounts of non-Samoan women receiving the malu. She developed strong relationships with families in the Samoan community, and received a malu and a matai chiefly title in acknowledgement.

From Wikipedia, the free encyclopedia. For other uses, see Malu disambiguation. Afterword: Tatauing the post-colonial body.

Inside out: Literature, cultural politics, and identity in the new Pacific, Samoan art and artists. University of Hawaii Press.

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