PIULA THEOLOGICAL COLLEGE

COURSE: SO601: Introduction to Sociology

TASK: Major Paper: “Aiga Potopoto through the

lens of Functionalism theory”

LECTURER: Rev. Dr. Iosefa Lefaoseu

STUDENT’s: Piula Matasavaii Leifi

Due Date: 23rd November 2023

Introduction
Functionalism theory is a sociological perspective that focuses on the functions of society and
how they contribute to its overall stability. Aiga potopoto, or extended family, is a perfect
example of a functional system, where every member has a role to play in maintaining the
wellbeing and integrity of the group. In this paper, I will explore the Samoan Aiga Potopoto
through the lens of functionalism theory.

I will also examine how the family structure, social hierarchies, and cultural traditions reflect
the principles of functionalism theory and contribute to the overall stability and balance of
Samoan society. By diving into the Samoan Aiga, we can gain a greater understanding of the
importance of functionalism theory in the study of sociology and how it applies to different
cultures and societies around the world.

Aiga Potopoto

The emphasis of this work is Aiga Potopoto a model of harmony relation. Aiga Potopoto is
where Samoan people experience the life since from his/her upbringing. Samoan people are
raised up into his/her own parents their own Aiga (nuclear family), but his/her nuclear famiìy
is one of the groups of one Aiga Potopoto (extended family). There is a small option for
someone to be individual, because the aiga potopoto have precious properties. These
properties are owned by all members of the extended family, even the right is something to be
communal.

Communal living is strong and firm because it is mold by the sense of belonging to each
other. Members of the family are sensitive to each other, as the way to share and feel the
same feelings in good even in time of sorrow. That sense binds and keeps members into the
circle of one extended family. So, the Aiga Potopoto has a sense of belonging, it is the system
where the Samoan family live, work and share in various ways.

Since the arriving of missionaries, they brought the Good News to Christianize Samoa. The
missionaries brought not the Good News only, but also with their culture too. In comparison,
the foreign cultures are far different from the way how Samoan people lived. Perhaps, Good
News was brought by those who experienced the individual way of life, such as
individualism. Those white people have no idea how Samoan people live and manage their

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families in order to survive. But their arrival was carried through different denominations, it
caused different doctrines according to each missions.

In order to understand the term nu'u, one must understand the concept of aiga (extended
family) within the Samoan context. Gilson write that the basic economy work-unit in Samoan
society (nuu) is the domestic household (aiga), which generally compromise an extended
family.1 Aiga includes a wider family group of blood and marriage relation, in laws and their
families, parents and children and even those who may not be related as such. The matai is
the head of the aiga (extended family), his duties are to honor and be righteous in caring of
the family.

However, every village member belongs to a particular organization of the village. In any
Samoan village, there are always special groups for all different classes of people. In these
different groups, they all must perform duties and responsibilities as part of their services in
the village as a whole. The structure of the Samoan village is divided into five sections. Each
of the five sections were important to family and village security, and each status group had a
total commitment in fulfilling the responsibilities of their role.

Firstly, the fa’a-matai (council of chief/matai), they are the head of the village. This council
of matai is the strongest and leading organization whom they are making laws, norms, rules
and constitution for the disciplinary of the village. The council of matai in accordance with
cultural traditions settles village disputes and maintains unity and harmonious relationships
between families and to look after inter-village relationships. Gilson stated that: All village
affairs...are governed by decision of the council. If Church affairs... are considered village
business, the council of matai deals with them, otherwise they left to other chiefs’ members to
arrange privately.2

Secondly, the organization of supporting groups are known as aumaga of taule’ale’a (the
untitled men) the strength of the village.3 They are the work force and defense force of the
village. They are responsible to serving matais and the nu’u as a whole. In each family, there
is a matai who heads the family as well as an aumaga or taule’ale'a who serves a matai, their
service is define by the word tautua.

Tautua or service is an open door for blessing if a taulealea serves with honesty. It is so
important for a Taule’ale’a, to perform his best in serving because that is the source of
1
Richard Phili Gilson, “Samoa 1830 to 1900” (London: Oxford University Press, 1970),15.
2
Gilson, “Samoa 1830 to 1900,” 21.
3
Malama Meleisea. “Lagaga: A Short History of Western Samoa,” (Suva:USP, 1987), 28.

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blessing. Being a good servant in the Samoan context earns him a place to become a good
matai in the future. The Samoan philosophical saying, 0 le ala i le pule o le tautua (the road
to success is to serve.)4 or the way to authority (pule) is to provided good service (tautua). To
become a pule (matai) one must first be a good servant to his family or village. They play a
very important role as servants or tautua not only in their families but also in the village as
well.

Thirdly, faletua and tausi (wives of villages' chiefs) determines the organization which play a
very important role in family and village. They give advice to their husband (chief) in order
to make good decision as leaders of the communities; moreover, they are responsible in
conducting the families as well as village women activities.

Their common proverbial saying, ‘behind every good father stands a good mother’ (o tua atu
o se tama lelei o loo iai se tina lelei) and also, E au le ina ’ilau a tamaitai (The lady’s row of
thatch was complete, but the gentlemen's row of thatch was incomplete).5 These implications
of this proverbs are that women will turn their hands successfully to any task that must be
done and will work hard until the task is completed.

Fourthly, the organization of village girls called aualuma or tumaitai (ladies). The women
marrying in the village were excluded from the aualuma. One writer speaks about the role of
this organization:

In this group are the feagaiga or sister of brother sister relationships. They are the
faioa or producers and manufactures of traditional wealth like fala or mats and
siapo or tapa cloth. Other roles of tama’ita’i include being peacemakers and
mediators over disputes, not only within families and villages. The organizational
structure of the “aualuma” is generally in accordance with the ranking order of
the village and matai structure. The leader of the group is called the
sa’otama’ita’i and is the daughter of the most senior matai in the village.6

The role of the aualuma was to provide service to the so’olamaitai and to look after the
reception of guests in the village and to be responsible for the beautification and cleanliness
of the village.

4
R. W Allardice, A Simplified Dictionary of Modern Samoa,”(New Zealand: Polynesian Press, 1985),
59.
5
Peggy Fair Bairn-Dunlop, “Tamaita’i Samoa: Their Story” (California: Kin Publication, 1998), 2.
6
Saleimoa Vaai, Samoa Faamatai and the Rule of Law,” (Samoa: National University of Samoa,
1999), 40.

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Lastly, the organization of children (tamaiti). Aiono Fanaafi added that these organization
also known as fanau lalovaoa.7 They are the sons and daughters of chiefs and untitled men of
the village. According to Saleimoa again, these children who are too young to be in the
aualuma if female or in the aumaga if male, with the bulk of its membership being in school.8
Therefore, the only purpose of this group is sending them to school to have a good learning
future of the village.

Throughout the above structure, the inter-relationship of people is very important. The
members recognize and respect each other’s role and contribution, the community is expected
to be more harmonious and friendship.

Understanding the key concepts of Functionalism Theory

Functionalism theory, rooted in sociology and anthropology, offers a captivating lens through
which to explore the rich and complex dynamics of the Samoan Aiga, or extended family
system. At its core, Functionalism theory posits that social structures and institutions exist to
fulfill specific functions and maintain social order.

In the context of the Samoan Aiga, understanding the key concepts of Functionalism theory
becomes crucial. First and foremost is the notion of social integration, which emphasizes the
interconnectedness and interdependence of individuals within the Aiga. The Aiga functions as
a cohesive unit, with each member playing a distinct role and contributing to the overall well-
being of the collective.

Another important concept is the idea of social equilibrium. Functionalism theory suggests
that societies strive for a state of balance and harmony, where all aspects of the social system
work together smoothly. In the case of the Samoan Aiga, this equilibrium is achieved through
the distribution of roles and responsibilities among family members, as well as adherence to
cultural traditions and norms.

Functionalism theory also emphasizes the importance of social functions. Within the Samoan
Aiga, these functions encompass various aspects of daily life, such as childcare, economic

7
Aiono Fanaafi le Tagaloa, “O le faasinomaga,” (Alafua: Le Lamepa Press, 1977), 29.
8
Vaai, Samoa Faamatai and the Rule of Law,” 40.

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production, decision-making, and spiritual rituals. Each family member has a designated role
and contributes to the overall functioning and stability of the Aiga Potopoto.

The significance of the Samoan Aiga in the context of Functionalism Theory

The Samoan Aiga, a term referring to the concept of family and extended kinship ties, holds
great significance in the context of Functionalism Theory. Functionalism, a sociological
perspective, emphasizes the interdependence and harmony of social institutions and their
contribution to societal stability.

In Samoan culture, the Aiga plays a crucial role in maintaining social order and cohesion. The
Aiga is not just limited to the immediate family but extends to include multiple generations,
relatives, and even close friends. This expansive definition of family highlights the
interconnectedness of individuals within the Samoan society.

Functionalism Theory argues that social institutions, such as the family, serve specific
functions that contribute to the overall functioning of society. In the case of the Samoan Aiga,
its functions are manifold. Firstly, it provides a support system, ensuring that the basic needs
of its members are met. This includes food, shelter, and emotional support.

Secondly, the Aiga acts as a socialization agent, transmitting cultural values, norms, and
traditions from one generation to another. It plays a vital role in educating children about their
heritage, customs, and responsibilities within the community. Through this process, the Aiga
contributes to the preservation and continuity of Samoan culture.

Conclusion

In conclusion, exploring the Samoan Aiga through the lens of Functionalism Theory allows
us to appreciate the complexity and relevance of this cultural institution. The Samoan Aiga is
not simply a family unit but a comprehensive social structure that plays a vital role in the
lives of its members.

Functionalism Theory, with its focus on the interdependence and functions of various social
institutions, helps us understand how the Samoan Aiga operates as a cohesive unit.9 By

9
Karl Thompson, Functionalism An Introduction, Revise Sociology, (September 1, 2016),
https://revisesociology.com/2016/09/01/functionalism-sociology/#google_vignette, cited 20/09/2023.

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examining the roles and responsibilities within the Aiga, we gain insight into the division of
labour, hierarchical structures, and the importance of maintaining harmony and balance.

Moreover, Functionalism Theory highlights the significance of cultural norms and values in
shaping the Samoan Aiga. The strong emphasis on respect, hierarchy, and communal
decision-making contributes to the stability and longevity of this social institution.
Understanding these cultural dynamics is crucial for appreciating the Samoan Aiga's rich
heritage and its continued relevance in contemporary Samoan society.

Aiga Potopoto holds immense significance in the context of Functionalism Theory. It serves
as a fundamental social institution that fulfills various functions, including meeting basic
needs, transmitting cultural values, promoting economic cooperation, and maintaining social
order. Understanding the role and significance of the Samoan Aiga provides valuable insights
into the functioning and dynamics of Samoan society through the lens of Functionalism
Theory.

Bibliography
Gilson, Richard Phili “Samoa 1830 to 1900” (London: Oxford University Press, 1970)

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Meleisea. Malama “Lagaga: A Short History of Western Samoa,” (Suva:USP, 1987)

Allardice, R. W A Simplified Dictionary of Modern Samoa,”(New Zealand: Polynesian Press, 1985).

Bairn-Dunlop, Peggy Fair “Tamaita’i Samoa: Their Story” (California: Kin Publication, 1998).
Vaai, Saleimoa Samoa Faamatai and the Rule of Law,” (Samoa: National University of Samoa,
1999).
Fanaafi le Tagaloa, Aiono “O le faasinomaga,” (Alafua: Le Lamepa Press, 1977).

Karl Thompson, Functionalism An Introduction, Revise Sociology, (September 1, 2016),

https://revisesociology.com/2016/09/01/functionalism-sociology/#google_vignette, cited
20/09/2023.

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