In reviewing a book, a reviewer must naturally read its contents to assess the story and its merits.

I must confess however that this will not be a typical book review as the book is written in Samoan, a language I cannot understand fluently even though I am part-Samoan.

Instead I will focus more on the author of Pending Conversations With Ga’opo’a - Talanoaga Na Loma Ma Ga’opo’a, Tuiatua Tupua Tamasese Taisi Tufuga Tupuola Efi.

I met Tuiatua at the Empire, a swanky bar and restaurant in Auckland’s central business district, to talk about his latest book (he has already published several) that will be in Auckland. He was impeccably dressed in a beige linen suit and looked extremely handsome and refined.

A down to earth man, Efi, his first name holds several of the highest or paramount chief titles in Samoa, and as such, heads dozens of clans in the country. From 1976 to 1982, he was Prime Minister of Samoa, and Deputy Prime Minister of Samoa from 1986 to 1989. Up until this year, Tuiatua Tupua Tamasese was also leader of the opposition party.

Talking to Tuiatua in the upmarket surroundings of the Empire seemed a world away from Samoa. But as he spoke to me and recited ancient Samoan songs over a cup of English Breakfast tea, I felt transported back to Samoa and another time.

Pending Conversations With Ga’opo’a first took shape in Samoa in 1965 when Tuiatua’s family lost an important court case regarding the Tupua - tama a aiga title. Feeling despondent at the defeat, he was consoled by a family elder and authority figure Ga’opo’a, who said, “Don’t be angry, your morning will come.” Ga’opo’a was considered to be a living treasure in Samoa because he lived to the age of 106.

Later while contemplating leaving Samoa for an overseas post, Tuiatua met the same Ga’opo’a on the road. “He took my arm and massaged it with both hands,” says Tuiatua, “looked straight into my eyes and said: “Tupua, tautuana ma oe le atunu’u” - “Bear in mind the land of our forefathers.” I knew then that I could not leave Samoa”

Realising that his privileged position gave him access to a wealth of taboo knowledge from Samoa’s elders, he resolved to document their mau or knowledge and analysis. Tuiatua kept close contact with Samoa’s dwindling kaumatua (elderly) community and spoke with them about Samoa’s history and people. Many like Ga’opo’a, could recall minute details of funerals, weddings and controversies that happened in Samoa as far back as the early 1900s. Although he did not document their mau at the time, Tuiatua says the book is an attempt to record what he remembers of the information he was privy to.

These recollections weave an intricate picture of traditional Samoan life. Ancient songs and chants, once jealously guarded, are now exposed for study and enlightenment. The frequent use of sexual innuendo to describe events, social customs and cultural practice are also revealed.

Tuiatua says given the taboo-ness of some information, various elders were opposed to him publishing them in a book including one of my own uncles. However many concurred that the book is of tremendous value to Samoa’s future generations. It also offers an indigenous perspective on Samoan history and provides an insight into resource material written by Palagi (European) scholars like Kramer, Stuebel, Davidson and Gilson.

“If you read this book with interest and concentration,” says Tuiatua, “no doubt you will see Ga’opo’a the hunchback and Faamatuainu Tulifau’s strange way of sitting sideways from the post. You will also hear Fau’olo Fuifatu’s phlegmy cough, Fao Isaia’s mirthful laughter, Fa’aninimo Auva’a’s soft diction, Mai Liu’s chuckle, Pilia’e Iuliano’s coherence, the deep and sonorous voice of Toluono Lama and the clanking noise of Faiumu Fagaote’s false teeth.”

Samoan scholars, ministers and matai who have previewed the book all applaud it for its range of language used. Whether it is an address in Parliament about arms control or Samoan religious culture before Christianity, the nuances of the Samoan language come alive on each page.

“I am drawn to this book because of the felicity of expression,” says Reverend L. Setefano from New Zealand’s Pacific Island Presbyterian Church in his review.

Father Ioane Vito - Auckland “Another very significant point in the book is the thesis on the problem of recording and analyzing Samoan history. I am in full support of the author who says ‘We must break down the cultural taboos on information.’ Our children are entitled to the taboo information to empower them to analyse Kramer, Stuebel and Gilson.”

Leilua Pe’alii Kose - Fusi, Safotulafai “I am fascinated by the substance and style, the simplicity of expression particularly on matters which are deep and profound.”

Tupuola Malifa Sione Malifa - Victoria University, Wellington “I greet this book by calling out as is a custom in greeting a successful bonito fishing expedition: ‘Atu e!’ Even though your sea frontage is taboo and is forbidden for fishing, save your own, you have deigned to fish and bring back your catch for us to gather and share.”

Maulolo Le’aula Tavita - National University of Samoa, Apia “… The Tuiatua is opening up what was sacred and taboo knowledge for people to examine and analyse. This book is a challenge to us to shed the colonial hang-overs and the psychological hang-ups which seem to burden us unnecessarily when we try to take the initiative and spread our wings.”

Copyright Event Polynesia Ltd.