Dear Editor
On June 29, 2024, my husband Rudy and I took a walk along the newly paved road that leads to Fogāma’a. Rudy lives near the Turtle and the Shark historical scenic point. Many have seen the development in this area. My husband’s collective family was not informed, nor their input requested of the massive vegetation and earth removal, and overall park development.
Furthermore, a significant construction project that disturbed my husband’s great-grandfather’s grave, was initiated, and continued through its current phase without involving these families.
My husband is a direct descendant of the ancestor buried in the grave that is prominently resting in this area. Older family members have also informed us that other smaller unmarked graves could be located near, and around larger graves as was customary in burial practices of the Samoan past, hence, a possibility exists in which other family members were buried there. But this is not known because a thorough geological study was not completed before the earth disturbance and removal as part of the park project.
There are also many graves of the Gaea family near the road leading towards the Turtle and the Shark historical scenic point.
We moved back to Vaitogi about a year and a half ago. I enjoy walking along the shore, exploring the beautiful cliffs and beach area. Occasionally, I encounter fishermen with their fishing rods along the volcanic rock cliffs. I would stop and talk with them by introducing myself first followed by a chat about their catch, the condition of the tide, and any insight on continuing with fishing that day or a plan to return later. I have also seen fishermen using the kili fishing method (use of casting net) along these shores.
Our late Family Sa’o, High Talking Chief Gaea, used to fish like this during his fishing days. The late Chief Gaea and Uncle Joe told us stories about the tulula fishing vessels that were used by the village men for fishing expeditions that would catch sharks amongst other fish. The tulula fishing method did not continue through their generation, as they believed, because it was a high-risk hazardous practice, and access to food improved with imported items by businesses and government agencies. My mother-in-law used to walk these shores, looking for alili (seashells) and other items, which she would bring home in the pocket made from the corner of her lavalava. We would cook these items or eat them raw, and share them with the family.
My husband still swims in these waters. Every time he returns to the village after being away for a while, he wakes up the next morning and goes directly to the ocean to swim. I worry for him, but I know he has an innate awareness of where and when to swim. Several years ago, we came back for a family funeral, and the tide was low, so my husband leaped off the cliff and swam to an adjacent cliff to climb up. One of the village fishermen saw and hurried over to see who it was. When he saw it was Rudy, they began to tell stories of how the Pisisami (Samoan for ocean spray, Vaitogi is also known as the Pisisami village) life used to be. Even my mother-in-law would leap off these cliffs when she was younger, grab sand from the bottom, and swim around to fa’asauga (reef area beyond the beach and coral, northeast of the Turtle and the Shark point) or climb up the cliff.
When I was pregnant with my firstborn, I would swim with my husband. When I got hungry, we sat along the cliff and ate limu (seaweed), which he would pull from the rocks. He is proud of his village and the people, the youth from his younger days referred to themselves as Pisisami Boys or Pisi Boys for short. My husband would share stories from his childhood and youth, with pride and passion in his demeanor, of the village boys enjoying the beach, swimming, hunting, and eating crabs from the ocean rock, po ama’ama, and singing the Turtle and the Shark song for tourists and visitors.
Back to our Sunday evening walk, as we walked, we came upon a sign that read, “No Fishing, No Swimming, No Boating” along the Vaitogi shore. The sign does not make much sense.
Generations of my husband’s family and other families in Vaitogi have used these shores for subsistence, recreation, collecting items to build homes, making boats, and nets, telling stories, and singing the legendary Turtle and the Shark song. The sign states a position that is against the Vaitogi village practice, and culture, which existed for many generations.
American Samoa local government, religious, and village leaders, officials, and the public express the significance of our culture and that our way of life is being threatened. There is an emphasis on the Samoan language and its significance to our culture, and therefore majority of events on the island are predominantly in the Samoan language. I am a proud American Samoan and understand the importance of our Samoan language; but just as important are the other elements of culture such as our land (lau’ele’ele), our way of life (Fa’a-Samoa), our practices (tu, aga, ma aganu’u) demand the same or more careful devotion.
That said, I propose the aforementioned sign should state wording to the effect, “Please exercise caution. Fishing, swimming, and boating at your own risk.” A warning but not a “No” to the Vaitogi village sea life culture. If the villagers are prohibited from engaging in activities that are part of their cultural heritage, then this sign is counterproductive to conservation efforts.
Samoans are seeking to preserve our way of life and teach the beauty of our culture to the next generation. Imagine if someone placed a sign along your shore that read, “No Fishing, No Swimming, No Boating.” If this is allowed to happen in Vaitogi village, it could happen to your village.
Fishing is a way of life. When I was growing up in the village of Alofau my father, Dr. Vaiula Tuato’o, used to take me lama and kao fishing while my grandma, Fola Tuato’o, took me reef walking. We would see other villagers out in their boats, fishing, swimming, and reef walking. I believe the intent of the sign is Safety related and to prevent, or at least lessen the likelihood, of accidents or worse, but I am suggesting a better way to accomplish both, i.e., warn the public of the danger while allowing the villagers to continue their generations of cultural practice. Fishing and other beach and sea area activities will decline to a halt, and this will be the opposite of
preserving our beautiful Samoan culture. I urge all involved to consider a more appropriate policy and associated sign(s).
Male ava tele,
Natasha Tuato’o-Bartley
Se Afafine o Amerika Samoa
