ʻAva Kamoa

Kii: metmuseum.org

The Samoan 'ava ceremony, also known as Ole Saofaiga ma atua, signifies an assembly among the gods and is considered sacred, playing a crucial role in the culture and traditions of Samoa. In ancient times, the 'ava ceremony was held by the matai or chief of the village for two main reasons: to welcome guests, including foreign visitors and those from other villages, and to celebrate the ascension to the matai title. Today, 'ava is an integral part of significant events in Samoan life, such as chief meetings, church blessings, weddings, funerals, welcoming guests, and official business openings. Over the past 200 years, changes have occurred in the Samoan 'ava ceremony, reflecting cultural evolution.

Given the cultural and political significance of 'ava in Samoa, lets look at the historical and modern preparation of 'ava and the impact of tourism on the ceremony. By examining the 'ava ceremony through the perspectives of cultural Hawaiian practitioners, instructors, and students, we aim to gain a deeper understanding of this traditional practice.

Let's first compare the roles of the taupo and her assistants in the ancient and present-day 'ava preparation during the ceremony. Subsequently, we will examine the evolution of the tanoa or 'ava bowl from its historical form to its current state.

In the mid-1800s, according to Laulii, the young women of the village were responsible for preparing the 'ava. The taupo, the unmarried daughter of the village chief, sat behind the tanoa and oversaw the proper mixing of the 'ava. Her maids, also virgins of the village, assisted in the process under the guidance of a female orator.

In recent times, the taupo is flanked by two men with traditional tattoos, one serving the 'ava and the other adding water for mixing. The 'ava root is prepared by aumaga men seated behind the taupo. The tafou assists in the straining process, ensuring the 'ava is clear. The tufa'ava announces the serving of 'ava to guests based on hierarchy.

Regarding the tanoa fai'ava or 'ava bowl, significant changes h

ave occurred from ancient times to the present. Earlier bowls had fewer legs and a less refined finish, distinguishing them from Fijian and Tongan counterparts. To cater to European tourists, more legs were added to the tanoa fai'ava, with the number of legs determining the bowl's value. Carved from ifilele wood, the tanoa fai'ava features legs of varying styles, with one leg wider to indicate proper positioning in front of the taupo.

Kii: /collections.tepapa.govt.nz

The changes in the 'ava ceremony over time reflect a shift from female-led preparation to male-dominated assistance and the evolution of 'ava processing methods. Similarly, alterations in the tanoa design catered to tourist demands and were subsequently adopted in ceremonial settings. While these changes may seem non-traditional, they aim to preserve the essence of the 'ava ceremony. Through the lens of cultural practitioners and educators, we can appreciate the cultural significance and evolution of the Samoan 'ava ceremony.

Laulii, Willis. The Story of laulii daughter of Samoa. Ed W.M. H. Barnes. San Francisco California: Joe Winterburn and Company printers and Electro typewriters, 1889.

Lay, Graeme, Murrow, Tony and Meleisea, Malama. Samoa: Pacific Pride. Hong Kong: Acorn Press, 2000.

Sagaplou, Thomas. The Samoan ‘Ava Ceremony. 17 October 2008 Kapiolani Community College. 2003. <http://bosp.kcc.hawaii.edu/Horizons/Horizons2003/the_samoan_ava.html>

Tanoa Fai’ava. 17 October 2008 Tai Awatea Knowledge Net.  http://tpo.tepapa.govt.nz/ViewTopicExhibitDetail.asp?ExhibitID=TOLM_E8&Language=English     

Tuvale,Te’o. 3 November 2008 An Account of Samoan History up to 1918. 2008 Victoria  University of Wellington. <http://www.nzetc.org/tm/scholarly/tei-TuvAcco-t1-body1-d16.html>