Va’aifetū

Last modified: 29/09/2025

Tautua – Samoan cultural approach

Tautua is an ethnic-specific cultural approach for Va'aifetū that offers all practitioners essential cultural and practice knowledge, skills and behaviours for working with Samoan children, young people, families, caregivers and communities.

Tautua

O le ala i le pule o le tautua – the path to leadership is through service

Tautua as a name for the Samoan cultural approach was endorsed by key Samoan practitioners, past and present, and community members inspired by this Samoan proverb.

Tautua offers practitioners essential and fundamental cultural knowledge, skills and behaviours for working with Samoan fanau/tamaiti (children/young people), āiga (family), caregivers and communities across child protection, youth justice, adoptions and other areas of our practice. It also:

reflects the Oranga Tamariki practice approach, integrating Samoan cultural knowledge and practice and drawing on a Samoan perspective of soifua manuia (wellbeing)
provides the opportunity to acknowledge, explore and understand what is important in the lives of, and wellbeing for, Samoan fanau/tamaiti and āiga in Aotearoa New Zealand
serves the best interests of Samoan fanau/tamaiti and āiga that we provide a social work service for.

The visual representation of the Tautua cultural approach draws on the tanoa as a metaphor for collective unity and ownership of and responsibility for the soifua manuia (wellbeing), safety, prosperity and dignity of fanau/tamaiti (children/young people) and āiga (family).

The tanoa is a ceremonial bowl used to prepare the traditional ceremonial drink 'ava for formal gatherings of matai of āiga, āiga lautele and nu'u. The gathering of matai occurs when there are matters of importance to be discussed that affect the interests of the āiga lautele or the nu'u or community.

Worldview

Watch a video showing Pacific advisors and their families reading the poem 'I am not an individual'

Fa’aSamoa is referenced as the Samoan worldview, which is the total make-up of the Samoan culture that encompasses the invisible and visible that form the basis of principles, values and beliefs of Samoans.

Fa'asamoa and social work within the New Zealand context, by Pa'u Tafaogalupe III Mano'o Tilive'a Mulitalo-Lauta

A Samoan worldview provides an aspiration for a fulfilling life, with tofā mamao (greater vision) and a finer spirit of hope and achievement. The Samoan worldview is informed by tū ma aga fa’aSamoa, the way of life and umbilical cord that attaches Samoans to their culture. Tū ma aga fa’aSamoa provides a lens for social workers to understand and contexualise key behaviours, motivation, issues and decisions that occur in the life of fanau/tamaiti (children/young people) and their āiga (family).

The pulse of tū ma aga fa’aSamoa signals behaviours and expectations essential to maintaining balance and harmony in all aspects of Samoan life. Tū ma aga fa’aSamoa consists of:

The notion of tautua, or service to God and to others, stems from a philosophy of alofa/love, responsibility, hospitality, caring and dignity. This is not service in a hierarchical relationship, but actions that are carried out with consideration and integrity.

Tautua Fa’atamalii – Servant hood with absolute integrity, by Melvin Taupulega Apulu Jnr

Tautua is congruent with the act of selflessness, putting others before oneself. The world is enriched through tautua (service) to āiga (family), āiga lautele (extended family), nu’u (village), nation, ekalesia (church), communities and humanity.

A key component of Samoan culture is the valuing of relationships between people, a sacrosanct space known as the vā. The vā governs the maintenance of relationships through set expectations of behaviour within them. For example, āiga (family) hold in high regard individuals with titles and status such as faife’au (pastoral leaders), matai (chiefs) and matua (elders). Relationships with and between them reflect the respect accorded to their title and status. A significant term ‘feagaiga’ refers to the sacred relationship between a brother and sister and expectations of responsibilities and conduct within this relationship. Balance and harmony of the vā is critical to healthy relationships. It is important when relationships have been diminished (soli le vā), to clear the path and restore the balance of the vā (teu le vā) to move forward.

Spirituality underpins the Samoan worldview and manifests across all aspects of Samoan life. Connections to Atua (God), faith and Christian beliefs, and pre-Christian beliefs are embedded in protocols, social structures and relationships. The depth of Christian values for Samoan people is exemplified by their strongly held belief that the more one takes care of the needs of others, the more one becomes close with God.

O le tagata ma lona āiga, o le tagata ma lona fa’asinomaga. Every person belongs to a family, and every family belongs to a person.

This familiar Samoan proverb demonstrates the importance of identity and belonging as part of the Samoan worldview. The Samoan worldview strongly connects one to one’s āiga (family) āiga lautele (extended family), nu’u (village) and nation and emphasises the significance of who you are and where you come from.

Samoan people consider gāgana (language) as a gift from God, connecting them to their culture, people, places and history. Rich with idioms, proverbs, riddles and implicit meanings that can only be fully appreciated by native speakers, gāgana is the vehicle that connects Samoans with their worldview and for responding to the world they live in.

The value of children in the Samoan worldview

O tamaiti, e taulia tele i le aganuu, auā o le lumanai manuia lea o se aiga. Samoans value children, as they are the future of a family.

Soso'o le fau i le fau: Exploring what factors contribute to Samoan children’s cultural and language security from the Aoga Amata to Samoan primary bilingual classrooms in Aotearoa New Zealand, by Faasaulala Tagoilelagi-Leota

This well-known Samoan proverb highlights the value of children in the Samoan culture. They are seen as a tofi (an inheritance and gift from God). Samoan children are considered as future leaders of the community and integral to the continuity and preservation of the āiga (family). Ultimately, children hold a special place in Samoan culture, symbolising hope, unity and the continuation of the Samoan way of life.

In a Samoan worldview, children are taught to respect their elders, to be humble, and to prioritise family and community wellbeing. They are nurtured with love and guidance to grow into responsible and respectful individuals who contribute positively to the community. Of significance, because children are seen as the foundation of Samoan society, they are cared for and supported by the entire community, not just their immediate family.

Social structure

In Aotearoa New Zealand, acculturation influences give rise to contemporary āiga (families) who can be located across a broad continuum of Samoan cultural identity, practices and worldview. An understanding of the traditional structure of Samoan society, including the roles, functions and responsibilities central to āiga, is necessary for understanding where āiga sit on that continuum.

Traditionally, the unit of Samoan society is the āiga (family) and not the individual. This is based on a collectivist system known as fa’amatai and the place of fanau/tamaiti is clearly set. The fa’amatai system is to ensure that the āiga is well cared for now and in the future. Society is organised by the āiga lautele (extended families) with each āiga having its own matai (chief or leader) titles that denotes the nu’u (village) a person is connected to, their place of origin and other names associated with their āiga. There is an expectation that all members of the āiga contribute to this system.

Through their eyes: A Samoan perspective on child wellbeing, by Emma Dunlop-Bennett

The fa’amatai system comprises 5 groups, reinforcing the importance of unity and collaboration of the whole. This system is applicable in the āiga (family) and nu’u (village):

Matai (chief) – oversees the use of collective resources for āiga, as well as representing the āiga at the fono matai (the village council of chiefs). Role: family and village administration.
Aualuma (daughters of the village) – seen as the highest status group within the nu’u with their sacredness defined by a shared divinity with the gods as well as their role in reproducing life. Role: hospitality.
Faletula ma tauisi (in-marrying wives) – considered as the lowest ranking group and consisting of in-marrying wives who have no entitlements in her husband’s village. Traditionally, if her husband dies, she is expected to return to her own village. Role: domestic tasks and reproduction.
Aumaga are the untitled men and are the strength of the village. Their main roles are food production such as agricultural produce, fishing and/or livestock as well as the protection of their sisters through the sacred covenant of the feagaiga (sacred brother–sister relationship).
Tamaiti/fanau are the children/young people. Their role is to help with household chores such as taking care of young siblings, working in the plantation and sweeping the floor.

Everyone’s place is referenced in the fa’amatai system, every Samoan can establish a relationship to their āiga and nu’u through their fa’asinomaga (identity). For social workers, understanding the āiga structure, roles and responsibilities from a Samoan worldview will enable you to better understand the traditional āiga structure and expectations, roles and responsibilities of each member of the āiga.

Of significance is the role of the faife’au (pastoral leaders). With the arrival of Europeans to Samoa in the 1830s, Christianity and the significance of faife’au was weaved within fa’aSamoa. Faife’au are held in high regard and status within fa’aSamoa – they are given the same honour and respect as matai. There are āiga who do not have a matai within their social structure – they may have strong connections within their ekalesia (church) and may see the faife’au as their pillar of leadership, support, guidance and advice.

The Samoan social structure identifies the prominent place of fanau/tamaiti (children/young people), their roles and responsibilities to support the collective. The collective role is to teach, develop, nurture and protect fanau/tamaiti and their soifua manuia (wellbeing) as they grow. This social structure enables and prepares fanau/tamaiti to be the best representation of God, their āiga (family) and nu’u (village) and nation. The following roles and responsibilities of āiga support the collective decisions that is central to the best interests of fanau/tamaiti.

Practice consideration – Establishing key roles and responsibilities within the āiga (family) will help social workers identify key people essential for working with fanau/tamaiti.

Āiga (family)

The family has a collective responsibility for raising fanau/tamaiti (children/young people), supporting the mother who has the primary role in nurturing and caring for pēpē (baby/babies) and fanau/tamaiti. Older siblings will look after younger siblings, matua o matua (grandparents) may have a role in the care of their fanau o fanau (grandchildren). The collective support is to teach the values, knowledge, culture and narratives that have been handed down generation to generation. Each member of āiga supports the collective, enacting their specific roles and responsibilities to provide safety, security and protection of the collective soifua manuia (wellbeing) of fanau/tamaiti and āiga.

Decision-making

Matua (parents, aunts, and uncles) within the āiga (family) may hold cultural leadership roles, matai (chief) titles or pastoral roles. The roles, responsibilities and expectations of each member of the āiga is dependent on titles, status, age, gender. Matua will gather to discuss matters that require decisions to be made. A collective approach ensures all voices are heard to strengthen decision-making. Matua will consider the best interests of their fanau/tamaiti (children/young people) to ensure that they continue to be nurtured, safe, protected and thrive to do well in life.

While every household has a lead person or people, they are not always a matai. A matai does not hold sole authority in Samoan āiga – they must consult widely before representing the āiga interests. In Samoa and Aotearoa New Zealand, many āiga are headed by women who may or may not carry matai titles and responsibilities but are nevertheless leaders and decision-makers. Women’s role in leadership is something Samoans have in common with matrilineal communities in other parts of the Pacific.

Feagaiga (sacred brother–sister covenant)

The sacred relationship between a brother and sister is expressed in the Samoan proverb “O le i’o i mata o le tama o le teine” (the pupil of the brother’s eye is his sister). The brother’s role is to keep his sister protected, safe and cater for her every wish. Upholding the feagaiga is central to the continued safety and soifua manuia (wellbeing) of all parties within the feagaiga.

The nature and structure of āiga in Aotearoa New Zealand is ever evolving. The extent to which tū ma aga fa’aSamoa (the Samoan way of life) is practised by aiga in contemporary settings will vary according to the histories and lived experiences of its members. This includes the diversity of mixed ethnicities. Across the trajectory of Samoan traditional and contemporary lifestyles, new forms of Samoan identity have emerged. Cultural variants across āiga in Aotearoa New Zealand are a complexity that must be understood as part of the social work assessment.

Wellbeing – Soifua manuia

Soifua manuia is the term that embodies a Samoan perspective of wellbeing. Soifua manuia is a collective state within which the soifua manuia of the individual and the collective (such as āiga, āiga lautele) are inextricably connected.

Tū ma aga fa’aSamoa (the Samoan way of life) is at the heart of soifua manuia, and the achievement and maintenance of soifua manuia requires a balance of ola fa’aleagaga (spiritual), ola fa’aletino (physical) and ola fa’alelagona / ola fa’alemafaufau (emotional) wellbeing for the individual and collective.

Ola fa’aleagaga is an important concept to understand ways that Samoan people relate to each other, their environment, their ancestors, their God through the sacredness of the relationships with these. The Samoan sense of identity is closely linked from birth to one’s spiritual identity, and spiritual identities are vā relationships.

Reconceptualising spirituality as a philosophy of practice for Pasifika early childhood education in New Zealand: A Samoan perspective, by V M Toso (page130)

Ola fa’aletino includes the physical wellbeing of self and the āiga (family) and is influenced by the quality of relationships and connections within āiga, the community, church and environment – for example, in Aotearoa New Zealand where factors such as living and employment status impact physical and material wellbeing, collectiveness and shared responsibility inherent in Samoan values and social structure, and demonstrated through tautua (service), create networks of support for āiga and communities.

Ola fa’alelagona / ola fa’alemafaufau incorporates psychological wellness and encompasses the level of resilience and coping experienced by individuals and āiga (family) together with associated, or general, feelings and emotions and the impacts of these on an individual and collective basis. The stress of balancing traditional obligations of duties and responsibilities with economic survival for āiga living in Aotearoa New Zealand and ways of adapting and coping with cumulative or intermittent challenges of life can be a key determinant of emotional wellbeing.

E so’o le fau i le fau – unity is strength

A well-known Samoan proverb ‘E fofō e le alamea le alamea’ refers to a tropical fish (alamea) that carries the antidote to its own poison in its body. The poison is released from the skin (healing itself). When a person is harmed by the ‘alamea’, another ‘alamea’ is required to draw out the poison. This proverb reflects the Samoan belief in the strength, capacity and collaboration of āiga (family) to find their own solutions to challenges, and the restoration of their soifua manuia.

Kaimahi talk about wellbeing

Leva: O āu o matua fanau, children are our treasures. They’re gifts from God. For any parents, they delight in their children’s safety, development and wellbeing or soifua manuia. Any parent aspires for their children to be healthy, happy and have a good future.

La’u: Our values of being polite, obedient and the way we walk, the way we talk, the way we dress up, and the way we connect with our family. You know, our family always wants us to take our shoes off. Body language is another big thing too, to our family. Culture in a Samoan family is very important.

Leva: That’s how we were taught as young children, and that is the respect too that is expected of us by our families and also the children. We need to practise that every day in our work with our families and our children.

La’u: And that’s very important too, you know, as I said about the different way of approaching our families. There are families that come from the islands, from Samoa, very traditional, and there are also families that were brought up in New Zealand. So you don’t treat families the same because they may have very different ways to approach them in terms of their holistic wellbeing – their emotional, their physical, their mental and also environmental.

Leva: The spiritual wellbeing of an individual is connected to our families and our communities and the environments that we live in. And this is why it’s important that we understand our people and their relationships with their ancestors, their gods and the environments that they live in. Because this will impact if we do not have that understanding or knowledge of how to have a relationship with the families that we work with. It will not only impact on the family spiritually, physically and emotionally, but it will also impact on us. These relationships are sacred for our people. And so they are also sacred for us in the way that we work with our families.

La’u: There is someone that may be the matai or the leader of that family. They are to approach that person to make the decision. They need to be aware who will make the decision for that child or for their family. Not all families have matais or chiefs. They may have a grandmother, a grandfather, an aunty – someone that they can approach [Leva: that is significant to the child] for the best interests of this child. Samoans, we always have connection. If they tell you that they don’t have any families, I don’t think that’s correct. There’s always someone from the extended fanau or someone from the village. Someone from the church. All those people you need to explore to get the better outcome for the best interests of these children that we work with.

Leva: Just going back to the emotional, and physical, spiritual wellbeing of children and families. We need to approach children and their families with humility. Because this elevates their dignity, and if that is not done appropriately, it will impact on the child and his or her family physically, emotionally and spiritually. They need to talk about their cultural values – is important. But we want to make sure that families are able to be informed so that they can actually come up with their own solutions.

La’u: And I believe if we all do things in the right way, like a collective approach and understand and be aware of their family's culture, then the family will solve their own problems. As we say in Samoan: 'E fofō e le alamea le alamea.'

Leva: The Tu ma aga faasamoa, because that is the heart of spirituality, physical and emotional wellbeing. When we bring those together, it’ll make it very easy for us to work along our families.

Application to practice

Tautua (service) is a key life value and fundamental tenet of being Samoan.

The pathway to leadership is through service: Exploring the Samoan tautua lifecycle, by Aiono Manu Fa'aea

The premise of tautua is based on service – service to one’s āiga (family), nu’u (village), God and country. Tautua is a value by which Samoan families continually seek to improve their life situation through the observation of and adherence to roles and responsibilities. It is a value that upholds the soifua manuia (wellbeing) of the collective – to serve others and not to be served, embodied in shared responsibilities to meet need wherever need exists so that fanau/tamaiti (children/young people) are nurtured and taught, the matua (elderly) are cared for, the āiga is supported.

O le tagata ma ona fa’asinomaga. Each person is appointed their duties and responsibilities.

We are not brown-palagi: Navigating cultural boundaries in Samoan research, by Byron Malaela Sotiata Seiuli

At the centre of the tanoa are the fanau/tamaiti (children/young people) and āiga (family). Surrounding them as part of their eco system is the ekalesia (church), āiga lautele (extended family), nu’u (village) and fa’alapotopotoga (organisations, communities) of significance. The legs of the tanoa represent the aga tausili (key values of fa’aSamoa), which are embedded in the social structure of āiga (family). These values are interconnected (that is, expressed simultaneously across contexts and situations). Aga tausili give effect to tautua (service) by informing the actions, behaviours and attitudes that uphold the obligations for service to others. In this respect, aga tausili contributes to the soifua manuia (wellbeing) of fanau/tamaiti and āiga.

Aga tausili provide signposts for identifying and responding to harm occurring for fanau/tamaiti and āiga, and seeking and forming restorative solutions, always remembering ‘E fofō e le alamea le alamea’ – that through the strengths, capacity and collaboration of āiga, they can find their own solutions to challenges, and the restoration of their soifua manuia (wellbeing).

The Samoan heart – encompasses love/compassion, reciprocity, respect, humility and dignity. It is the pulse of the culture in word and action.

The dilemma of power relations in Samoa, by Levi Tavita

Application to practice

Always be aware of the power you bring into your relationship with fanau/tamaiti (children/young people) and āiga (family). Alofa in practice is being aware of your tone of voice – that you are not being authoritative when you talanoa (have a discussion) with fanau/tamaiti and āiga. You should maintain a gentle, calm and respectful manner.
Ensure that fanau/tamaiti and āiga understand what is being shared and have an opportunity to seek clarity.
Engage in courageous conversations with fanau/tamaiti and āiga about abuse, harm and offending in a respectful manner, upholding cultural values and practices.
Do not avoid courageous conversations with authority figures who have caused harm but ensure those conversations are conducted in a respectful manner, upholding cultural values and practices.
Observe responses and body language as indicators of how the talanoa (discussion) is progressing.

Behaviour and language that convey respect and honour vā tapuia (respect and relationships). This includes politeness through humility, humble submission.

Fa’aaloalo is not only about what we say, but also about what we do through our heart.

Application to practice

Reciprocal acts of respect are crucial for positive and effective relationships. Your behaviour and how you act demonstrate to āiga (family) how you honour and respect people. Politeness at all times is highly valued and respected.

Body language is an important aspect of respectful and honouring behaviour. For example, direct eye contact during conversation can be perceived as disrespectful. Talking with eyes lowered, particularly to matua (elders) or people in authority, is a sign of respect and shouldn’t be confused with avoidance or non-engagement.

Tangible examples of fa’aaloalo include:

Taking off your shoes when you enter the home. Wait to be seated when you enter the home. Pause during the talanoa, and speak slowly and calmly. Lower your head when walking in front of people so you don't appear higher than them.
It is respectful for people to be seated before commencing talanoa (discussion). This includes engaging in pleasantries while standing if members of āiga are seated.
It is respectful and honouring of the āiga to dress appropriately (professional and modest attire).
Smile and acknowledge the āiga. Humbly apologise if they have been waiting for you for a while. This simple act lets them know that they were not forgotten. When you apologise to āiga, it is shows them your integrity, humility and dignity as a professional.

Roles and responsibilities are central to identity and belonging. The proverb “O le tagata ma lona āiga, o le tagata ma lona fa’asinomaga” (every person belongs to a family, and every family belongs to a person) highlights the interconnectedness and interrelated links of oneself, one’s role in their āiga (family), āiga lautele (extended family), nu’u (village) and communities and the attached expectations to the roles.

Application to practice

Recognising and identifying key matua (elders) or faifeau (pastoral leaders) to lead talanoa (discussion) with āiga (family). They will draw on the spirit and function of talanoa to make connections to ancestors, land/village and God. This process paves the way to creating a safe space to talanoa.
Always be aware from a Samoan lens that the relational self is inseparable from the relationship to others. Identity and belonging are dependent on the relationship to others through tautua (service) to āiga, as well as roles and responsibilities of each member.

Faiā is associated to roles and responsibilities of individuals within their āiga (family) – from matai (chief) titles, connections through marriage, to genealogical kinship ties, and relationships with one’s own āiga. Faiā refers to everyone having connection to kinship lineage.

Application to practice

Identifying key significant people and their connections to fanau/tamaiti (children/young people) and āiga is important for short-term safety planning, understanding how safety and protection can be put around fanau/tamaiti. This will enable an understanding of the roles and responsibilities, especially those with titles and status within the collective who can influence, lead talanoa (discussion).
These connections can support social workers to create genogram maps to illustrate relationships central to the āiga. As connections are of significance, ensuring the correct spelling of everyone’s names, titles and villages contributes to the facilitation of a trusting relationships.

Knowledge and use of the Samoan language connects you to one’s identity and belonging. It articulates how members should co-exist with others, especially in the āiga (family) and certain places of significance.

There are 3 types of gāgana – the audience, situation or event will determine the appropriate language to be used:

Gāgana fa’amatai (matai language)
Gāgana fa’aaloalo (respectful language)
Gāgana mo aso uma (everyday or common use language).

Application to practice

If there is a member of the āiga who holds a title of matai (chief) or role of faifeau (pastoral leader), seek cultural support and advice on the best way to engage with the āiga. Speak with Samoan colleagues in your site or region or through the Pacific collective of your region. A local community provider or ekalesia (church) may be another area of support if there are no Samoan practitioners on your site.
An act of respect is to find out what language the āiga prefer to converse in. You may require a translator to support you during your engagements with them.
Use the table of useful words and phrases to support your use of gāgana with fanau/tamaiti (children/young people) and āiga. For example, saying “tālofa lava” (greetings, hello) when you are meeting āiga and saying “fa’afetai lava” to thank them for their contribution to talanoa (discussion) demonstrates respect.

Samoan way to support one another, culturally and spiritually – offers of moral support.

Application to practice

Samoan parents will go over and above to support their fanau/tamaiti to succeed in education for their future careers, in the belief that their fanau/tamaiti are a gift from God. The success of fanau/tamaiti is the success of the āiga (family), āiga lautele (extended family), nu'u (village), ekalesia (church) and fa'alapotopotoga (organisations).
Where fanau/tamaiti are not able to succeed, there may be the potential for harm as this reflects on the āiga. Pressure may be placed on fanau/tamaiti to succeed, which may cause emotional harm.
If a member of the collective is being recognised for an achievement, parliamentary role, matai title or pastoral role, celebrations and events (such as funerals, weddings, baptisms, birthdays, etc), āiga will offer moral and financial support towards the preparations and celebration.
Phrases you could use with fanau/tamaiti, āiga and communities to show support include:
- Manuia le aso (blessed day)
- Malo le tau (victory to you)
- Malo le fa’auli (blessings for your driving, we arrived safely)
- Offering to say prayers, opening or closing of a fono or event.

The divinely appointed, mutually respectful and sacred relationships between people, between people and the land and the environment, the seen and unseen.

A very important vā tapuia is the feagaiga (sacred relationship between a brother and sister). In the widest sense, feagaiga includes relationships between kin of the opposite sex. In a non-traditional context, a version of this relationship is noted between Samoan young people and colleagues of the opposite sex.

Application to practice

In the context of assessment, harm can be understood as ‘violation of sacred relationships between people'.
Sexual abuse and incest are severe violations of vā tapuia, bringing profound māasiasi (shame) to Samoan āiga (families).
Sensitivity, support and restoration are crucial for fanau/tamaiti (children/young people) who are victims of abuse, their āiga and the aiga of the person who has caused harm through the violation. The āiga of an individual responsible for severe violations of vā tapuia collectively bear the weight of guilt and māasiasi.
Vā tapuia makes it inappropriate to discuss sensitive issues such as sexual abuse and incest in a mixed gender group. Best practice is for female practitioners to talanoa (discuss) with fanau teine (female children) and male practitioners to talanoa with fanau tama (male children) and not to talanoa with male and female members of āiga together.
Ifoga is a traditional Samoan process of apology, reconciliation and restoration that exemplifies the value of vā tapuia. With an emphasis on the restoration of respect and relationships, ifoga can be adapted for restorative purposes in both care and protection and youth justice statutory practice contexts.
Understanding the nature of relationships within āiga and āiga lautele (extended family) will support restorative practice.

Respectful, dignified and harmonious relationships between people, including the observance of relational and cultural protocols.

Application to practice

Always maintain an awareness of relationships between people – including your own – remembering they are central to wellbeing as well as effective engagement.
Be polite, humble and gracious in your words, actions and behaviours.
The way you act and dress provides the āiga (family) with an insight into the values that you hold and the respect you have for them.
Wait to be shown where to sit when visiting the home. You have entered their sacred space and must respect their home, protocols, time and processes.

Deeper wisdom, greater vision or insight of wellbeing, safety, prosperity, upholding the integrity and dignity of each other.

Application to practice

When planning and preparing for meetings or family group conferences, consider how to facilitate an environment that supports āiga (family) to have an opportunity to collectively discuss any decisions or plans that will impact them and their fanau/tamaiti (children/young people).
Āiga will look to the past, the present and the future for decisions and solutions to best restore the soifua manuia (wellbeing) of fanau/tamaiti and āiga. Supporting future aspirations, safety and protection of their fanau/tamaiti is a collective endeavour.

Tautua concepts

O le ala i le pule o le tautua. The pathway to leadership is through service.

Within the realm of tautua are numerous expressions of service, demonstrated across different contexts and reflecting expectations of roles and associated responsibilities:

Tautua matavela – service with full commitment and honesty, going over and above the call of duty.
Tautua matalilo – service done behind the scenes (service and leadership is not always at the front or leading the way).
Tautua toto – service with sacrifice, caring of ageing parents, grandparents, unwell or disabled fanau/tamaiti or members of āiga.
Tautua aitaumalele – service from a distance (such as āiga who live overseas supporting the ones back home).
Tautua nofotuavae – to sit behind or at the feet of someone (matai, elder, leader). Exemplifies the person who stands behind their matai (chief), leader or agency ready to serve.

Tautua matavela can be considered as an overarching demonstration of service because service with full commitment and honesty is the foundation for tautua matalilo, tautua toto, tautua aitaumalele and tautua nofotuavae.

Practice consideration – Obligations attached to tautua aitaumalele (service from a distance) can create hardship for āiga living in Aotearoa New Zealand supporting āiga lautele and nu’u back home, and the ekalesia, through remittances and care packages. However, the belief that “O le tagata e le’i tautua e lē malamalama i totonu o lona ‘āiga ae sili ona pogisa i tulaga o le nu’u” (a person who has not served will not be recognised inside their family but will be plunged into even further darkness with regards to their village) serves as a strong motivator for meeting their obligations regardless of the sacrifice this entails.

Tautua practice prompts

The Tautua practice prompts:

cover important principles and values
explain what our practice should include for each one
provide a set of reflective questions.

The encompassing principle for working with Samoan fanau (children and young people) and āiga (family).

Guardianship is the encompassing principle of the Va'aifetū practice model

Guardianship is the unwritten understanding of care of and responsibility for people. This principle is the umbrella under which all notions of alofa (love), kinships, belonging, identity, responsibility and protection lie. This is the enabling space for recognition, dignity, forgiveness, recovery, reciprocity, resilience, restoration and shared prosperity.

Practice

Practice includes:

seeking and recognising the ways guardianship is expressed through Samoan aga tausili (values) and drawing on this to promote soifua manuia (wellbeing) of Samoan fanau (children) and āiga (family)
enabling the space for reciprocity and restoration and promoting the resilience and prosperity of Samoan fanau and āiga by ensuring their worldviews are understood and included
proclaiming the value of human life and the principle of guardianship, promoting and protecting this as a human right.

Reflective questions

How am I connecting the unique values in this cultural approach with the principle of guardianship?
How am I demonstrating the Samoan principle of guardianship within the āiga?
How have I promoted the values that inform Samoan views of guardianship?

Aga Tausili – values

Alofa – ‘O au o Matua Fanau’, the umbilical cord that connects and binds fanau (child) and mother from birth. Within āiga (family) and communities, fanau are always placed at the centre.
Tofā mamao – the long-term vision for fanau (children) through their lens and their āiga.
Vā tapuia – fanau are our treasures. They are a gift and blessing from God to āiga.
Fa’asinomaga – uphold the rights, roles, responsibilities of fanau to their āiga through their culture, identity and belonging.

Practice

Practice includes:

utilising the collective strength of the āiga to ensure protection and soifua manuia (wellbeing) for fanau (family)
an obligation to honour and uphold the dignity and rights of fanau (children) to their culture, identity and belonging
supporting the cultural and aspirational needs of fanau and their participation in decision-making and planning
listening to and respecting the voices of fanau, and understanding these alongside the responsibilities of āiga to nurture and protect them.

Reflective questions

How do I understand the way fanau are valued within their āiga?
How have I explored the unique roles and responsibilities of fanau within their āiga?
What specific relationships and connections am I exploring to understand the soifua manuia of fanau?
Whose rights am I upholding when there is intergenerational conflict with differing worldviews?

Aga Tausili – values

Tapua'iga fa'a Samoa – virtue of unified support and blessings physically, spiritually and emotionally.
Vā tapuia – sacred spaces and relationships connected through spirituality.
Alofa – being humble, having an open heart, mind and soul.
Fa’aaloalo – respectful behaviour and language that honours the spirituality and faith of āiga.

Practice

Practice includes:

working in ways that recognise and uphold the significance of fanau (children) as a gift and blessing from God to the āiga (family)
recognising, valuing and respecting Samoan perspectives of spirituality, faith and religion for strengthening the soifua manuia (wellbeing) of fanau and āiga
awareness that while expressions of spirituality, faith or religion may differ across fanau and āiga, their significance and influence should still be understood.

Reflective questions

When I am applying the principle of spirituality, what will fanau, āiga and communities hear, feel and see in my actions and approach?
What am I doing to honour and respect the protocols and practices the fanau and āiga observe in relation to their faith and spirituality?
What is my understanding of the spiritual beliefs and values of fanau and āiga telling me about the impact of harm on their soifua manuia?

Aga Tausili – values

Fa’aalo’alo – the way in which you conduct yourself (dress, act, behave, speak).
Alofa – observance of your actions and behaviours.
Vā tapuia – expressions of strength, unity, empathy and compassion.
Vā fealoa’i – engagements that are humble, respectful and gracious.

Practice

Practice includes:

valuing humility as integral to Samoan cultural practices that promote restoration, healing and forgiveness
recognising that being of service to others by acting with grace and an open heart is humility in action
recognising humility as a strength that embodies integrity, dignity and faith-based values
acting with humility to build genuine and trusting relationships.

Reflective questions

What would I want fanau (children) and āiga (family) to see, hear and experience if I am practising with humility?
What is my perception of humility and how does it compare with humility from a Samoan worldview?
I know that managing conflict with humility is a skill. How am I developing or strengthening this skill for my practice with fanau and āiga?
Can I describe a situation where humility has been present or demonstrated?

Aga Tausili – values

Fa’aalo’alo – respecting, promoting and upholding the dignity of fanau and āiga from the outset.
Gāgana – using language that is appropriate for fanau (children) and āiga (family).
Tofā mamao – a long-term vision of soifua manuia (wellbeing), security and prosperity.
Vā fealoa’i – expresses peacefulness, humility, alofa (love), fa’aaloalo with regard to roles and relationships.

Practice

Practice includes:

my responsibility to act with dignity and uphold the dignity of fanau (children) and āiga (family)
patience and a willingness to learn and be guided by fanau and āiga
upholding the rights of fanau and āiga to observe their cultural customs by listening with intent and honouring their values and narratives
ensuring fanau and āiga have autonomy to lead and determine their collective soifua manuia (wellbeing) and upholding their right to achieve tofā mamao.

Reflective questions

Can I describe how I am using one of the tautua aga tausili (values) to demonstrate the principle of dignity when I am working with fanau, āiga and the wider collective?
How am I drawing on Samoan knowledge, practices and processes to honour and support full participation of fanau and āiga?
When I am upholding the dignity of fanau and āiga, what will they be experiencing? What will I hear? What will I see?
How is my relational practice balancing the dignity of fanau and āiga with the need to address hard/complex issues?

Aga Tausili – values

Fa’aalo’alo – respectful relationships with āiga and significant people.
Vā fealoa’i – genuine authenticity in achieving harmonious relationships.
Vā tapuia – the sacred spaces between people, places, siblings and the environment.
Faiā – significance of roles, titles, genealogical, historical connections, pronunciations of names and places for āiga.

Practice

Practice includes:

recognising and honouring fanau (child) and āiga (family) narratives through gāgana (language), histories, genealogy and connections to build relationships, understanding, planning, acting and reflecting with them
valuing and respecting Samoan customs and traditions to build genuine relationships with fanau and āiga
understanding the significance of hierarchy and status structures within āiga and how these influence relationships and responsibilities for each of its members (for example, role, gender, age and disability)
being helpful in tangible ways, such as activating resources and working collaboratively with others (for example, church, villages, sports, schools) to strengthen soifua manuia (wellbeing) of and connections within, āiga.

Reflective questions

How have I deepened my understanding of the faiā for fanau and āiga?
How have I demonstrated fa’aalo’alo when building and maintaining relationships with fanau and āiga?
When exploring the different hierarchal structures of the āiga, what have I learnt about the individual roles within those structures, including the role of fanau?

Aga Tausili – values

Fa’asinomaga – identity and belonging are connected to one's responsibilities to āiga, village and others.
Vā fealoa’i – respect the relational and cultural protocols and Samoan worldviews.
Vā tapuia – roles and responsibilities of each member in the āiga are sacred and valued.
Gāgana – Allow talanoa (conversation) with āiga to be free-flowing.

Practice

Practice includes:

understanding that responsibilities and expectations of fanau (children) and āiga (family) are demonstrated through acts of sacrifice, service, obedience, respect, reciprocity and restoration
advocating and supporting fanau and āiga to determine and find solutions for their own soifua manuia (wellbeing)
finding out about the responsibilities and expectations that exist within roles and relationships of fanau, āiga and the wider collective
exploring fanau and āiga connections to their heritage, blood lines and faiā to build understanding.

Reflective questions

What am I doing to facilitate fanau and āiga to achieve healing and restoration?
How have I supported fanau and āiga time and space to find solutions for their own soifua manuia?
How am I seeking understanding with fanau and āiga about their responsibilities and what it means for my practice approach?

Tautua practice prompts – print version (PDF 1.7 MB)

Useful words and phrases

	Translation
Tālofa or mālo le soifua	Greetings, hello
Maliu mai or afio maia	Welcome! Come in
Po o ā mai oe?	How are you?
Manuia fa’afetai. Oā mai oe?	I'm fine, thanks. How are you?
Fa’amolemole	Please
Fa’afetai	Thank you
Tulou lava	Excuse me (to pave the way before saying something that may offend or when crossing in front of someone)
Tofā soifua	Goodbye (formal)
Tōfa	Goodbye (informal)
Fa’amalie atu or fa’amālulu atu	Sorry, my appologies
La manuia	Blessings be upon you, all the best

	Translation
Āiga	Family/families
Āiga lautele	Extended family
Fanau/tamaiti	Child / young people (plural, informal – general and familial)
Alo	Child (formal)
Tamaititi	Child (informal)
Tama	Child (informal, any gender)
Tama	Boy
Teine	Girl
Tama teine	Daughter (mother to daughter)
Afafine	Daughter (father to daughter)
Tama tama	Son (mother to son)
Atali'i	Son (father to son)
Pepe	Baby
Tinā	Mother
Tamā	Father
Feagaiga	Sacred brother–sister relationship
Tinā matua	Grandmother, grand or great aunt
Tamā matua	Grandfather, grand or great uncle
Fanau a fanau	Grandchild, grandchildren
Fa’afāfine / fa’afatama	Gender roles that ebb and flow between the masculine and feminine ways of being
Matai	Chief (of family, extended family, village)
Matua	Elders
Faifeau	Pastoral leadership

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Tautua

Worldview

Tautua (servanthood)

Vā (relationships)

Ola fa’aleagaga (spirituality)

Fa’asinomaga (identity and belonging)

Gāgana (language)

The value of children in the Samoan worldview

Social structure

Fa’amatai system

The place of children and young people

Roles and responsibilities central to fanau/tamaiti

Āiga (family)

Decision-making

Feagaiga (sacred brother–sister covenant)

Aiga in contemporary settings

Wellbeing – Soifua manuia

Ola fa’aleagaga (spiritual wellbeing)

Ola fa’aletino (physical wellbeing)

Ola fa’alelagona / ola fa’alemafaufau (emotional wellbeing)

E so’o le fau i le fau – unity is strength

Kaimahi talk about wellbeing

View video transcript

Application to practice

Alofa (Samoan heart)

Application to practice

Fa’aaloalo (respect and honouring people)

Application to practice

Fa’asinomaga (identity and belonging)

Application to practice

Faiā (genealogical and historical connections)

Application to practice

Gāgana (language)

Application to practice

Tapua’iga fa’aSamoa (cultural and spiritual contemplation of success)

Application to practice

Vā tapuia (respect and relationships)

Application to practice

Vā fealoa’i (respectful relationships)

Application to practice

Tofā mamao (vision and prosperity)

Application to practice

Tautua concepts

Tautua practice prompts

Puipuiga o Tamaiti ma Āiga – guardianship

Guardianship is the encompassing principle of the Va'aifetū practice model

Practice

Reflective questions

Saogalemu ma le malu Puipuia oTamaiti, Fanau ma Āiga – best interests of child and family

Aga Tausili – values

Practice

Reflective questions

Ola Fa’aleagaga – spirituality

Aga Tausili – values

Practice

Reflective questions

Loto Maualalo – humility

Aga Tausili – values

Practice

Reflective questions

Mamalu – dignity

Aga Tausili – values

Practice

Reflective questions

Faiā – relationships

Aga Tausili – values

Practice

Reflective questions

Matāfaioi – responsibility

Aga Tausili – values

Practice

Reflective questions

Useful words and phrases

Common greetings and phrases

Family terms

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