Laulau ‘o e Māhina Faka-Tonga

‘Oku fa‘oaki ‘ae ‘ilo moe poto meihe ako ‘ihe fonua / kalatua mo talaki he tala / lea koe ongo vaka fakafonua / fakasōsiale / Knowledge and skills gained in education are historically constituted or composed in culture and dialectically transmitted or communicated in language as social vessels.

‘Oku lau fakapunake fakaTonga ‘oku tau ‘alu he tā-vā ki “mu‘a” kihe “kuohili” (pē “kuongamu‘a”), pea tau toe ‘alu ki “mui” kihe “kaha‘u” (pē “kuongamui”), ‘o fakatatau kinaua ‘i “loto” he “lotolotonga” (pē “kuongaloto”) – kae lau fakahisitōlia ‘oku ‘ave ‘ae “kuohili” ki “mu‘a” koe tūhulu, pea ‘omai ‘ae “kaha‘u” ki “mui,” ‘o huluhulu‘aki ‘ae taukei moe ‘ilo moe poto tu‘ufonua, he “lotolotonga” ‘i “loto” / In Tonga, it is said that metaphorically we walk “forward” into the “past” (i.e., that “which has passed” / “age-in-the-front”) and walk “backward” into the “future” (i.e., that “which-is-yet-to-pass” / “age-in-the-back”), where both are mediated in the everchanging present (i.e., that “which-is-passing” / “age-in-the-centre”) – and, that in historical ways the already-taken-place “past” is placed in the “front” as guidance, and the yet-to-take-place “future” is situated in the back, guided by refined past experiences and knowledges and skills, where both are mediated in the conflicting “present.”

Filosofī FakaTonga (mo FakaMoana ‘Ōsēnia) ‘ae Tā-Vā ‘oe ‘Iai /Tongan (and Moanan Oceanian) Time-Space Philosophy of Reality

1. Laulau ‘o e Māhina Faka-Tonga´

Fa‘u ‘a Manu Faupula (toe ‘iloa ko Manu Puloka Faupula) Liliu ‘e Rosaline Uanivā Havea ki he Lea Faka-Pilitānia´.   29 ‘Okatopa 2022.

Hina ē mo Sinilau
Ui ā mu‘a ho‘omo fānau
Ke faka‘ali‘ali e fa‘ahita‘u
Kuonga mu‘a ia mo ‘ene ta‘u

‘Isa ē si‘ema fānau
Hongofulu mā tolu hono lau
Mou ha‘u ā ‘o laukau
Ha‘ofanga´ ni ‘oku tali atu

Lihamu‘a mo Lihamui ē
Tekiteki e moto e siale
Tangitangi e kakala fuapē
Fungani mo e to‘ukai ē

Ko Vaimu‘a mo Vaimui
Lanumata e loufatai
Fisi e naua ‘eku kaloni ahi
Vainiauku ‘o e peau lalahi

Faka‘afumo‘ui mo Faka‘afumate
Kuo fefafa e ‘ufi ē
Kekena e ‘ulufonua ‘o mae
Kumi ivi ki he‘ene ngāue

2. Chanting of the Tongan Months

 Composed by Manu Faupula (aka Manu Puloka Faupula) Translated into English by Rosaline Uanivā Havea. 29 October 2022.

Dear Hina and Sinilau
Call forth your children
To showcase the Seasons
Of harvest from distant past

Aah, our dear children
Thirteen in counting
Onward you come in glory
This audience awaits your entry

Lihamui and Lihamu’a
Adorned with siale buds
Fragrant flowers near-blooming
Above all, ah the crop of fruits attending

Vaimu‘a and Vaimui
The verdant vine of loufatai
My sandalwood perfumed spray
Streamed fragrant girdle of swelling tides

Fakaafumo‘ui and Faka‘afumate
Oh the yams stacking
Golden fruits are drooping
Cast about for strength to endure

Hilingakelekele and Hilingamea‘a
The pride of the man of the land
Filled with delightful pleasure
When his prized yams are at hand

Oh ‘Ao‘ao and Tanumanga
Plant the seedlings in order
The maternal house of span to be done
With your treasured barkcloths and mats

‘Uluenga and ‘Ao‘aokifāngongo
Girdle yourself with prudence
Aah the sea with giant fish
Awaiting the fishermen

Fūfūnekinanga make an appearance
For the fragrant plants are waiting
With the aromatic oil of the lady
For the gentleman’s perfuming

2. Koe Laulau ‘oe Ngaahi Māhina FakaTonga
2. Recital of Tongan Calendar Months
Ko e ta‘anga tala / laulau ‘oe ngaahi māhina fakaTonga
A recited poetry of Tongan calendar months
Ko e maa‘imoa fakafatu / fakafa‘u ‘e / Poetry composed by Kuini/Queen Sālote/Charlotte Mafile‘o Pilolevu Tupou III
Ko e liliulea ‘Ingilisi ‘e / English translation by Mele Ha‘amoa Māhina ‘Alatini & Hūfanga-He-Ako-Moe-Lotu, ‘Ōkusitino Māhina

1. Liha Mu‘a
Ko au ko Liha Mu‘a
Koe ‘uluaki māhina fakakuongamu‘a
Koe māfana ‘oku ou ha‘u mo au
Pea moto ‘ae ngaahi ‘akau
Hoku hingoa ngali fakaofo
Koe fakafanau ai ‘ae ō
‘Oku lau ‘i hono talatupu‘a
Koe ‘omi mei Pulotu tokua

1. Liha Mu‘a
I am Liha Mu‘a
First of the ancient months
I bring warmth with me
When trees begin to flower
My name seems a surprise
When the ō fish begin to breed
As shared through oral knowledge
From Pulotu where they originated

2. Liha Mui
‘Alā ko Liha Mui au
‘Oku ou ha‘u moe faka‘afu‘afu
‘Oku ou fakafua ‘ae to‘ukai
Pea ngangatu ‘ae kakala ‘oku tangitangi
‘Oku ‘ilo ‘ehe ha‘a toutai
‘Ae tā‘anga ‘oe ika ‘eiki ‘o tahi
Pea ‘oku hiva ‘ae manupuna
He fongofonga mo‘ui ‘ae fonua

2. Liha Mui
Alas, I am Liha Mui
I bring more heat
I bring fruits to the season
And sweet-smelling flowers
When fishermen know
Where to go for the chiefly fish
And the birds are singing
When all things come alive

3. Vai Mu‘a
Ko Vai Mu‘a hoku hingoa
Koe ‘uho‘uha ‘a ‘eku koloa
‘Oku tali fiefia au ‘ehe fa‘a
Koe koto mo‘ui ki tōkanga
Koe ‘ulufonua ‘oku lanumata
‘Asinisini hono ‘ea ‘ene ma‘a
Pea ma‘u ivi ‘ae kakai
Moe me‘a mo‘ui kotoa he lalo langi

3. Vai Mu‘a
Vai Mu‘a is my name
My treasure is rain
Welcomed by gardeners
Source of life for the land
The trees are ever-green
And the air is ever-clean
Giving people the energy
And all living things under the sky

4. Vai Mui
Ko au ‘eni ko Vai Mui
‘Oku fetaulaki ‘ae lau ‘oe ‘ufi
‘Oku fakatupu tailiili
He ko hoku anga koe havilivili
‘Ou ‘omai ‘ae ‘uha moe hako
Ke tafi ‘ae ‘uli ke mama‘o
Kae ma‘u ‘ehe kelekele ha lelei
Kihe tauhi kitautolu ‘ihe ko‘eni

4. Vai Mui
I am here as Vai Mui
When the leaves of yams meet
Though it is also fearful
My true nature is windy
I bring both rain and strong wind
To dust off and keep away the dirt
Bringing goodness to the soil
Our keeper-provider in this life

5. Faka‘afumo‘ui
Ko Faka‘afumo‘ui kita
Ka ‘oku fa‘a fakamanavahē‘ia
‘O toho ‘uta ‘ae folau vaka
Tokua koe māhina afā
Koe me‘a ia ‘oku ta‘e‘iloa
Ko hoku anga totonu hoku hingoa
‘Oku ou laku ‘ae ta‘otupu kihe ta‘u
Hā ‘ihe fefafa ‘ae ‘amanaki kihe ma‘u

5. Faka‘afumo‘ui
I am Faka‘afumo‘ui
Yet I am often feared
Boats launched to land
As it is a month of hurricanes
But that‘s something unknown
Yet, the true nature of my name
I freely give growth to the yams
And appears as multiple growing baby tubers

6. Faka‘afumate
Nga‘ata, ko au Faka‘afumate
‘Oku ou ngaohi ‘ae mohuku ke mate
‘Oku kekena ai ‘ae ‘ulufonua
’Oku laumea ‘ae ta‘u ‘i ‘uta
‘Oku teu ke malōlō ‘a natula
Kumi ivi ki he‘ene ngāue fakafua
Pea longomo‘ui ai ‘ae nofo
He matangi ‘oku angi mokomoko

6. Faka‘afumate
My dear, I am Faka‘afumate
I make the shrubs die
Trees begin to turn brown
And the yams are turning red
As nature is about to rest
To look for energy to bring forth fruits
Now life brings comfort and plenty
When the cool winds blow gently

7. Hilinga Kelekele
Ko Hilinga Kelekele au
‘Oku fakaū kiai ‘ae lau
He ko au ‘oku utu ai ‘ae ta‘u
Fai‘anga kātoanga koe mahu
Koe ‘uhinga hoku ui pehē‘i
‘Ihe utu fo‘ou ‘oe ‘ufi
Kei kelekelea hono kili
Fa‘u palepale ‘o hilifaki

7. Hilinga Kelekele
I am Hilinga Kelekele
I provide wind-breakers for the leaves
I am the month for yam harvest
And celebrations of the bountiful
Hence the reason of my name
Because of the new harvest
Their skin still covered in soil
And stalls are built for their storage

8. Hilinga Mea‘a
Ko au ē Hilinga Mea‘a
Koe tama au kiha tama
Fakahā‘anga ha tangata
Tama fakapikpiko, ko au koe mā‘anga
Langa feleoko ai ‘ae fa‘a
Fa‘oaki ‘ae fua ‘a si‘o kakava
Tau‘atāina mo‘oni ha tangata
Ala tonu ki he‘ene ma‘ala

8. Hilinga Mea‘a
I am here as Hilinga Mea‘a
The best yams displayed
The display of manly prowess
The lazy are a source of shame
When gardeners build house yams
Housing the fruits of their labour
A man is truly proud and free
When he uses his own yam garden

9. ‘Ao‘ao
Koe motu‘a au ko ‘Ao‘ao
‘Oku fai ai ‘ae fakavao
Ko ‘eku ha‘u meihe matangi tonga
Ka lave mai ha pulopula, ‘e hau‘aoa
Kau fefine, fanongo kau tala atu
To‘o e fua ho nima koe ngatu
Na‘a ke ongosia, koe momoko ‘oku ha‘u
Malu‘i si‘o hoa moe fānau

9. ‘Ao‘ao
I am the old ‘Ao‘ao
When the land is left fallow
I come with the south wind
When seedlings have been dried and laid out
My dear women, all listen up
Take the fruits of your hands, your bark-cloths
Now, that the cold season approaches
As bedcoverings for your partner and children

10. Tanumanga
‘Oku ui au ko Tanumanga
Teuteu ‘ae pulopula ke lava
Pea tofi ‘o tanu ke pala
Pea ‘oku ‘ihe tangata ngoue hono anga
Ka ‘oku hā leva ‘ihe ngaahi ‘akau
‘Ae huli moe mo‘ui hono lau
Kamata ofo ‘a natula ke ngāue
Ongo mai ‘ae fiefia ‘ae me‘a fuli pē

10. Tanumanga
I am called Tanumanga
Now, prepare your seedlings ahead
Cut, bury and get them ready
The gardener knows best
When the trees begin to grow
And the shoots lively sprout
Nature is awakened to do its work
All things sounding happiness

11. Fu‘ufu‘unekinanga
Ko au Fu‘ufu‘unekinanga ‘eni
‘Oku fotu moe matamata lelei
‘Oku hauhaufano ‘ae matangi
Fafangu ‘ae mohuku ke tāhuli mai
Lito ai ‘ae ‘akau ‘o talamuka
Lau muimui ‘ae ta‘u tokamu‘a
Pea ongo kihe tangata ‘ae fu‘u fiefia
‘O ne laka atu ki hono fatongia

11. Fu‘ufu‘unekinanga
I am Fu‘ufu‘unekinanga, here
I appear with beauty and goodness
The cool wind blows
Awakening the grass to bear shoots
The trees begin to sprout
Young leaves of the early season forming
A source of joy and happiness for all
When they willingly fulfil their roles

12. ‘O‘oakifāngongo
Ko kita si‘i ‘O‘oakifāngongo
‘Oku ō moe fakapotopoto
‘Oku tāi‘i ai ‘ae me‘atokoni
Pea ‘oku faka‘au moe vai ke ‘osi
Pea tau ako ‘ae fakatuhotuha
‘Ae nofo ‘i ‘api pea mo ‘uta
‘O te ‘ilo ai ‘ae taimi mo hono me‘a
Pea ka ta‘etokonga kuo pau ‘e lavea

12. ‘O‘oakifāngongo
I am ‘O‘oakifāngongo, myself
I am rationing and apportioning
When the food is scarce
And the water is close to finishing
Let us learn how to ration and apportion
In both town and the bush
Knowing where and when for everything
To be careless leads to inquiry

13. ‘Uluenga
Ko au ē ko ‘Uluenga
Koe hongehonge kuo mateka
Tolofoha ‘ae tokamu‘a ‘oe ta‘u
Koe ‘amanaki ‘oku ha‘u mo au
Koe ‘ulufonua kuo failau
‘A‘eva ‘ae me‘a mo‘ui ‘i hono malu
Kumi kupenga ai ‘ae toutai
Ka si‘i ‘a ‘uta, fakalato mei tahi

13. ‘Uluenga
I‘m here, my name is ‘Uluenga
Now gone the shortage of provision
The early yam season is ready for harvest
I come with good hope
The trees have borne leaves
All living things walk with pride
The fishermen gather their fishnets
If the land fails, the sea fends

3. Ko e Laulau: Lau / Vahe Tā-Vā ‘oe Māhina FakaTonga
3. A Recital: Time-Space Divisions of Tongan Calendar Months
Ko e ta‘anga tala / laulau lau / vahe tā-vā māhina fakaTonga
A recited poetry of time-space divisions of Tongan calendar months
Fakafatu / fakafa‘u ‘e / Poetry composed by Hūfanga-He-Ako-Moe-Lotu, ‘Ōkusitino Māhina
Liliulea ‘Ingilisi ‘ehe kau tufungatohi / English translation by Mele Ha‘amoa Māhina ‘Alatini & Hūfanga-He-Ako-Moe-Lotu, ‘Ōkusitino Māhina

Lau / Vahe Tā-Vā ‘oe Ngaahi Māhina FakaTonga

1. Koe tā-vā ‘oe ngaahi māhina
Lau ‘oku tahatolu fakakātoa
Lihamu‘a ‘uluaki ‘oe māhina
Moto ē ‘akau he kuo māfana
5. Lihamui koe ua ‘oe māhina
Faka‘afu‘afu to‘ukai laku fua
Vaimu‘a koe tolu ‘oe māhina
Ko ‘ene mana ‘ae ‘uho‘uha
Vaimui koe fā ‘oe māhina
10. Femapuniaki lau ‘oe ma‘ala
Faka‘afumo‘ui nima ‘oe māhina
Matangia moe afā hono anga
Faka‘afumate ono ‘oe māhina
Mamate ‘ae ta‘u pea laumea
15. Hilingakelekele fitu‘i māhina
Utua ‘ae ‘ufi pea mahu tafea
Hilingamea‘a koe valu māhina
Ma‘u ‘ae pale ‘ihe tō kakava
‘Ao‘aokimasisiva hiva māhina
20. Tala ‘ae poto he ‘aho kātoanga
Tanumanga koe hongofulu ‘oe māhina
‘Oho mo‘ui kae tofi pulopula
‘O‘oakifāngongo tahataha ‘oe māhina
Fakapotopoto mo fakatuhotuha
25. Fu‘ufu‘unekinanga tahaua ‘oe māhina
Tāhuli ma‘ui‘ui ‘ae tokamu‘a
‘Uluenga tahatolu ‘oe māhina
Failau ‘ae ‘akau foha moe fua

Time-Space Divisions of Tongan Calendar Months

1. Time-space divisions of the months
Thirteen in total
Lihamu‘a is the first month
Trees blossom in the warmth
5. Lihamui is the second month
The heat makes trees bear fruits
Vaimu‘a is the third month
It brings much rain
Vaimui is the fourth month
10. The yam leaves close up
Faka‘afumo‘ui is the fifth month
Winds and hurricanes it brings
Faka‘afumate is the sixth month
The yam leaves turn brown
15. Hilingakelekele is the seventh month
Over-size yams and timespace of plenty
Hilingamea‘a is the eighth month
Hard-workers reap the benefits
‘Ao‘aokimasisiva is the ninth month
20. The skilled celebrate their yields
Tanumanga is the tenth month
Timespace of life for cutting seedlings
‘O‘oamofāngongo is the eleventh month
Timespace of rationing and apportioning
25. Fu‘ufu‘unekinanga is the twelfth month
The early yam season is full of life
‘Uluenga is the thirteenth month
When tuber and fruit bearing plants grow best

Ko e nouti nounou

Na‘e fakafatu / fakafa‘u, fakaafo / fakafasi, mo fakahaka / fakasino ‘ae ta‘anga, hiva, moe haka lau māhina fakaTonga fika 1 ‘e Manu Faupula (‘oku toe ‘iloa ko Manu Puloka Faufula) for faiva tau‘olunga ma‘ae Kolisi Kuini Sālote, pea liliu kihe lea faka-Pilitānia ‘e Rosaline Uanivā Havea – kae maa‘imoa fakafatu / fakafa‘u ‘e Kuini Sālote Mafile‘o Pilolevu Tupou III ‘ae ta‘anga laulau māhina fakaTonga fika 2 – mo fakafatu / fakafa‘u ‘e Hūfanga-He-Ako-Moe-Lotu, ‘Ōkusitino Māhina ‘ae ta‘anga laulau māhina fakaTonga fika 3, pea liliulea ‘Ingilisi fakatoulōua ‘e Mele Ha‘amoa Māhina ‘Alatini mo Hūfanga-He-Ako-Moe-Lotu, ‘Ōkusitino Māhina.

‘Oku tefito ‘ae lau / vahe tā-vā fakaTonga he ‘ātakai moe kakai, koe fonua, kae tu‘unga ‘ae lau / vahe tā-vā fakaUēsite he “uasi” koe me‘angāue / tekinolosia, ‘o tefito he “sino” / ”kita” ‘one fakamo‘ulaloa ‘ae ‘ātakai moe kakai, ‘aia koe fonua. ‘Oku hangē koe ngāue‘aki ‘ae me‘angāue / tekinolosia koe “kāpasa” he faiva faifolau, pē faiava toutaivaka moe faiva toutaiika, he Uēsite kae ngāue‘aki ‘i Tongan ‘ae ‘otu kaveinga, matagi, ngalu / peau, moe matamata‘au koe ‘ātakai moe kakai, koe fonua. ‘Oku hanga ‘ehe sio tā-vā fakaTonga ‘oe ‘iai ‘o fakamaama ‘ae fakatamaki fakamamanilahi fakafonua ‘oe liliu matangi (koe mokomoko-kihe-vela, vaivai-kihe-mālohi).

‘Oku mālie lahi ‘ae ngaahi ta‘anga fika 1, 2, moe 3 he ‘uhinga faka‘aati ‘oe faiva ta‘anga / maau koe “lea angafo‘ou he loto lea angama‘u” – ‘aia ‘oku filifili mo unuunu fo‘ou ‘ae lea ‘oe ta‘anga koe lea ‘oku toe makehe ‘ene tatau, potupotutatau, moe mālie / faka‘ofo‘ofa atu hono “anga” mo toe māfana, vela, mo tauelangi fau hono “ola.” ‘Oku ngāue‘aki ‘ehe kau punake ‘ae fa‘ahinga lalahi ‘e tolu ‘oe “heliaki” koe “lea kihe me‘a taha kae ‘uhinga kihe me‘a ‘e taha” – ‘aia koe heliaki fakafetongiaki, heliaki fakafefauaki, moe heliaki fakafefonuaki – ‘o hangē koe “fānau” kihe “ngaahi māhina,” “Faka‘afumate” kihe “afā,” moe “Lihamu‘a” kihe “moto ē ‘akau.”

‘Oku toe mālie makehe ‘ae ta‘anga fika 1 ‘a Manu Faupula he‘ene ngāue‘aki lelei ‘ae “māhina” koe nofo‘anga ‘oe ‘Otua fefine tupu‘a ko Hina moe “ngaahi māhina” ko ‘ene “fānau” moe mana‘ia ‘iloa mo ongoongoa ko Sinilau. ‘Oku tuhu ‘eni he lau filosofī tā-vā ‘oe ‘iai koe “māhina” koe “fefine,” pē “vā,” “uho,” “‘uli,” moe hā fua – ‘o hangē ko Hina koe ‘Otua ne fanau kia Sinilau koe Maama – moe “la‘ā” koe “tangata,” pē “tā,” “fuo,” “kula,” moe hā fua – ‘aia na‘e tu‘itu‘ia kiai ‘ae fefine Maama ‘o fā‘ele koe tamasi‘i ko Sisimataēla‘ā. ‘Oku fai heni hono fakafuo ‘ehe tā ‘ae vā kae fakauho ‘ehe vā ‘ae tā pē fakatā ‘ehe fuo ‘ae uho kae fakavā ‘ehe uho ‘ae fuo.

‘Oku “hopo” mo “tō” tu‘o 13 ‘ae māhina he “pō” moe “‘aho” ‘oe māhina takitaha he ta‘u ‘e 1 – ‘o kamata he “māhina fo‘ou” moe “mahina kātoa” moe “māhina kālipa” i loto mo ngata koe “māhina mate” he māhina takitaha. ‘Oku “hopo” mo “tō” ‘ae la‘ā he “ ‘aho” moe “pō” kotoa oe māhina ‘e 13 he 1 ta‘u. ‘Oku “hopo” ‘ae “la‘ā” he pongipongi ‘o “hake” mei “hahake” ki “tokelau” ‘i “‘olunga” he “‘aho” – ‘o “tō” he efaifi ‘ene “hifo” ki “hihifo” ki “tonga” ‘i “lalo” he “pō.” ‘Oku ma‘u heni ‘ae vahevahe lalahi ‘e 4 ‘o Maama, koe “hahake,” “hihifo,” “tokelau,” moe “tonga” – ‘o toe ‘iloa ‘ae “tokelau” koe “‘olunga” moe “tonga” koe “lalo.”

 A brief note

The sung and danced poetry number 1 was composed as poetry, music, and dance of telling Tongan calendar months by Manu Faufula (also known as Manu Puloka Faupula) as a tau‘olunga / dance performance for Queen Sālote College, where she taught for many years, and translated into English by Rosaline Uanivā Havea – and recited poetry number 2 was composed by Queen Charlotte Tupou III, and recited poetry number 3 was composed by Hūfanga-He-Ako-Moe-Lotu, ‘Ōkusitino Māhina – with both numbers 2 and 3 translated from Tongan into English by Mele Ha‘amoa Māhina ‘Alatini and Hūfanga-He-Ako-Moe-Lotu, ‘Ōkusitino Māhina. All numbers 1, 2, and 3 deal with Tongan thirteen calendar months.

The Tongan timespace divisions are based in the environment and people, defined as fonua (or hanua, honua, vanua, fanua, fenua, enua, and whenua as Moanan Ocenian variations), and those of the West are rooted in the “watch” as a tool / technology based in the “self” / “person” which “essentialises” or “privileges” it over the environment and people, i.e., fonua. Likewise, the use of Western “compass” in the performance art of voyaging or navigation is opposed to the Tongan way of using the celestial bodies, winds, waves, and currents, which are a part of the fonua, i.e., ecology and society. The Tongan time-spcace view of reality illuminates the current global environment-human crisis, notably climate change (or “wind change” by getting hotter and stronger).

The three compositions, numbered 1, 2, and 3, hold true to poetry which can be defined as a “special language within a language” – where a “new language” is extracted from the “existing language” – created through symmetry, harmony, and beauty as a “process” -- resulting in warnth, fieriness, and climatic elation as an “outcome.” The three poets made affective and effective use of the threee types of “heliaki or “metaphors,” defined as “metaphorocally saying one thing but historically meaning another,” viz., epiphoric qualitative metaphor, metaphoric associative metaphor, and metonymic or synecdochic constitutive metaphor – such as “children” for “months,” “Faka‘afumate” for “hurricane,” and “Lihamu‘a” for “trees blossom.”

A most beautiful work of art in poetry, number 1, composed by Manu Faupula, is one of originality and creativity, especially her reatment of the “moon” as the divine abode of Godess Hina, with the “months” as her “children” fathered by the famous casanoa Sinilau as a nortal.. This is linked to the time-space philosophy of reality where the “moon” is taken as a “woman,” or “space,” “content,” “black,” and more – and the “sun” considered as a “man,” or “time,” “form,” “red,” and more, which / who took an earthly woman to wife, giving birth to a handsome son, Sisimataēla‘ā. This is generally linked to time as a definer of space which, in turn, a composer of time or form as a temporal definer of content and, in turn, content as a spatial composer of form.

The moon rises and sets thrirteen timespaces at “night” and “day” over one whole calendar year – beginning with the “new moon” and ending with the “dead moon” for each of the thirteen months. On the other hand, the sun rises and sets, both “day” and “night,” in the morning, by “rising up” from the “east” to the “north,’ “up above” in the “day” – and it “sets,” in the evening, by “setting down” to / in the “south,” “down under / below” in the “night.” That is, the sun is “up above” in the “north” during the “day,” and “down below” in the “south” during the night. Herein, the four divisions and directions the Earth are derived, viz., “east,” “west,” “north,” and “south” with the “north” as “up above” and the “south” as “down under / below” respectively.

ANFF leva e malanga kae tau mo a‘u, ‘Ofa hulu mo e manatu fakautuutu

Tavakefai‘ana, Sēmisi Fetokai Kulīha‘apai Moahehengiovava‘ulahi Potauaine, Unitec Institute of Technology & Vava‘u Academy for Critical Inquiry & Applied Research.

Palōfesa Maui-TāVā-He-Ako Dr Tēvita O. Ka‘ili, BYU Hawai‘i & Vava‘u Academy for Critical Inquiry & Applied Research.

Palofesa Hūfanga-He-Ako-Moe-Lotu Dr ‘Ōkusitino Māhina, Vava‘u Academy for Critical Inquiry & Applied Research & Lagi-Maama Academy & Consultancy.