Theʻava ceremony is one of the most important customs of theSamoa Islands.[1] It is a solemn ritual in which a ceremonial beverage is shared to mark important occasions in Samoan society.[2] TheSamoan wordʻava (pronounced with theglottal stop) is acognate of the Polynesian wordkava associated with thekava cultures inOceania. Both terms are understood in Samoa.
The ʻava ceremony within Samoan culture retains the same ritual pattern with slight variations depending on the parties involved and the occasion. It always includes speeches and oratory and the formal drinking of ʻava, including women if they are part of the ceremony, with special attention paid to precedence in drinking order. One of the most important occasions for the ʻAva ceremony is during the bestowal ofmatai chiefly titles.
TheSamoan word for both the plant and the drink manufactured therefrom isʻava (pronounced with theglottal stop), although at some distant date before the letterk was dropped from theSamoan language it was termedkava by which name it is universally recognised. The drop of the letterk is often replaced by the glottal stop in Samoan.
According to Lynch (2002), the reconstructedProto-Polynesian term for the plant,*kawa, was derived from theProto-Oceanic term*kawaʀ in the sense of a "bitter root" or "potent root [used as fish poison]". It may have been related to reconstructed*wakaʀ (in Proto-Oceanic andProto-Malayo-Polynesian) viametathesis. It originally referred toZingiber zerumbet, which was used to make a similar mildly psychoactive bitter drink in Austronesian rituals. Cognates for*kawa includePohnpeiansa-kau;Tongan,Niue,Rapa Nui,Tuamotuan, andRarotongankava; andHawaiianʻawa. In some languages, most notablyMāorikawa, the cognates have come to mean "bitter", "sour", or "acrid" to the taste.[3][4][5][6]
The ʻAva Title is a name or names bestowed only on certainmatai chiefs who also have an ʻAva Title inseparable from their chiefly title. The bestowal of an ʻAva title usually takes place at the same time amatai title is bestowed. It occasionally happens that the ʻAva title is bestowed first, but only after it has been determined that the chiefly title will follow and after it has been publicly announced that such an event will take place in the near future. In either event the procedure is the same.
The ʻava beverage is made from the dried roots of the plantPiper methysticum[7] and mixed with water before it is strained for drinking. The plants grow to a maximum height of about seven feet, the majority of specimens being much less. It usually has several stems springing direct from the roots. The roots from which the drink is made are carefully cleaned and scraped. When fully grown, the roots vary considerably in size, and, with a section of the stem of the plant attached, resemble roughly, a club. The root of the plant is calledaʻa ʻava, the first word meaning root. The ʻava roots are cleaned and dried in the sun before usage.
The bowl in which the drink is prepared is called atanoa orlaulau. The former word is the more frequently used. The bowls vary in size from twelve to thirty inches and they stand on short rounded legs varying in number from four to twentyfour. It is unusual to find a bowl that has a greater depth than six inches and the majority are perhaps not more than three or four inches deep. A brim of a width varying according to the size of the bowl runs round the top of thetanoa, and a flange or sometimes a projecting piece of the original wood is left under the bowl. This is pierced by a hole through which a piece ofafa (nativesennit) is threaded for suspending the bowl from a house post. Thetanoa is usually made from the wood of theifilele tree (Intsia bijuga), a hard-grained timber of a reddish-brown colour. When the bowl was finished it was soaked in fresh water for a considerable time to remove the woody smell. ʻAva often was also allowed to remain indefinitely in thetanoa in order that the inside might acquire an enamelled appearance. This enamel or sheen is calledtane. In earlier bowls the legs were tapered towards the bottom and reduced there to about a half an inch in diameter. Chiefs and orators, high and low, use the same type oftanoa. At ceremonies, the bowl used is that belonging to the chief or orator at whose house the ceremony is being held.
Thecoconut shell cup used for distributing the ʻava is made from the half shell of a ripecoconut and it is cleaned and polished. It is sometimes ornamented with different designs, and with early European contact, it was sometimes decorated with inlaid silver. The Samoan name for this cup istauau or generally,ipu tau ʻava (ʻava cup).
The material for straining the woody fibre of the dried ʻava root is obtained from the bark of thefau tree (Hibiscus tiliaceus). This bark is stripped off and the outer skin removed. The remaining inner bark is then shredded and forms a stringy and fibrous mesh, used to mix and strain the beverage in the bowl.
The ʻAva Ceremony takes place in most important occasions including the bestowal of a chiefly title (saofa'i), formal occasions and events, the welcoming and farewells of guests and visitors or significant gatherings and meetings (fono).
Most of the ceremony takes place in a circular pattern with everyone seated cross-legged on the floor, or on the ground if it takes place outside in an open ceremonial area (malae). At all formal gatherings of chiefs and orators there are defined positions in the houses where each shall sit. The middle posts/termedmatua Tala are reserved for the leading chiefs and the side posts on the front section termedPou o le pepe are occupied by the orators chiefs. The posts at the back of the housetalatua indicate the positions maintained by the ʻava makers and assistants.Architecture of Samoa define spatial areas where thefront is that part facing or closest to the main road or thoroughfare in a village, while theback is the part of the house farthest removed from road. If the ʻAva ceremony takes place outside in the open space of the village commons (malae), the same seating position is kept in relation to the roadway (or the space considered thefront of the village).
In general, the ʻAva ceremony takes place within a set social pattern involving a Host party and a Visiting party (or 'guests') with certain prescribed roles in the ritual. Apart from the 'guests' and 'host' party the key roles in the ceremony include;
Selection for these roles in the ʻava ceremony is an honour and each person must perform their role according to protocol.
The man who calls out the ʻava titles is termed thetufaʻava (ʻava distributor) and he indicates who is to receive the ʻava by calling out the individual's name or ʻava title if they have one. His role for the ceremony can be compared to that of a master of ceremonies.[8] Thetufaʻava must be fully conversant with the correct names and titles of those present as well as ceremonial etiquette.
The ʻava is prepared by a member or members of what is termed theʻaumaga (ʻava makers). The termʻaumaga is also used to refer to the assembly of all young men and untitled males (withoutmatai titles) in a village.[9]
Today, in the Samoa ʻava ceremony, the role of theʻaumaga is a comprehensive term, but in former times the ʻava makers were a much more select guild. In the preparation of the ʻava for a ceremony the services of a young woman or young man, or one or more young ladies and young men may be utilised. It is customary for the daughters of all chiefs to be taught how to prepare the ʻava. If the person mixing the ʻava is a young woman, it is customary for her to be the virgin daughter of a chief (matai). The ʻava mixer, sits behind thetanoa bowl and thoroughly mixes the ʻava as another member of theʻaumaga adds water from time to time. As the mixing proceeds, the ʻava mixer from time to time wrings the liquid from the strainer and folding the same into half its usual length passes it to another member of theʻaumaga standing outside or near the edge of the house who frees the strainer of the woody particles of the ʻava by several violent flicks. He then quickly passes the strainer back to the mixer who proceeds until all the particles of the dried root are removed. The stylised movements and serious concentration in the making of the ʻava are part of the ritual pattern in the ceremony. The water poured into the bowl as the mixing proceeds is done from either the left or right,not from in front. The action of mixing is one of contracting and expanding the fingers of the two hands as the strainer is slowly worked towards the mixer. When the mixing is completed the rim of the bowl is wiped to remove any water or woody material and the strainer is folded up and placed on the rim of the bowl. The mixer then places both hands on the bowl and sits quietly awaiting the next move in the ceremony.
Before that was vetoed by early missionaries, it was customary for the dried ʻava root to be chewed by one or more of the members of theʻaumaga. Those chosen for this work were possessed of clean mouths and good teeth and they were required to thoroughly rinse out their mouths before commencing their duty. When the ʻava had been sufficiently chewed it was spat out on to the leaf of a banana or breadfruit or taro and carried and deposited in the ʻava bowl.
There is no rule governing the strength of the ʻava. If the root is plentiful, the drink is naturally made several degrees stronger than if it is in short supply.
The man who actually carries and hands the drinking cup to the people assembled is termed thetautuʻava (ʻava server, also called "soliali'i"). He stands alongside the ʻava bowl and the ʻava mixer, after dipping the strainer into the liquid raises it with both hands and wrings a quantity of the brew into the kava cup held in theright hand of thetautuʻava. The ʻava server then listens carefully for the call from thetufaʻava (distributor) and is thus apprised of the correct individual to be served.
Once the name is called, thetautuʻava walks towards the person indicated, keeping hisleft hand with the palm outwards firmly lodged in the small of his back. Immediately he hears the ʻava title called and is aware of the status of the individual named, thetautuaʻava, if the chief to be served is the holder of an important chief title, raises the cup above his head and advances towards the chief.
When the server is within comfortable reaching distance of the chief to be served, he with a graceful sweeping movement fromright to left and with the inner side of the forearm presented to the chief, hands him the cup.
Presentation to lesser chiefs takes the same form except that the cup isnot held above the head but is extended at arm's length at about the height of the waist. Theback of the lamb is presented to Orators when being handed the ʻava cup. Both these motions and attitudes are indicative of respect.
During the process of making the ʻava, which can be seen by everyone seated, or just when the manufacture is completed, an orator chief from the host party will call out words such as;-
O le agatonu lena o le fesilafaiga i le afio mai o le malaga fesilafa'i e lenei nu'u ua usi nei o le a faasoa a e tula'i se Tautu. | This is the ʻava of the reception to our visitors who we now meet in our village - it is ready and will be distributed now and the ʻava server will stand up. |
These opening words vary according to the individual orator and the reason for the ceremony. All those assembled then clap their hands loudly andslowly. Thetautuʻava then stands up and the distribution of the ʻava takes place. The name of each individual is called in turn and they are served a cup of ʻava to drink until everyone has partaken.
Each person is served once. The first person to receive the ʻava is the highest chief of the visiting party, and he is followed by the highest chief of the host party or village. The leading orator of the visiting party is then served followed by the leading orator of the village and so on. Objections are quickly raised if a chief or orator isserved out of turn as it is considered an affront by the man who should have received the cup and serious disputes have frequently arisen as a result of careless or deliberately wrong distribution. The distribution of the ʻava requires tact and skill, depending on the circumstances and each particular ceremony, although it is also an honour to be served last.
If the ʻava ceremony is part of amatai title bestowal ceremony, then it will be the newmatai who is served first.
The ʻava server,tautuʻava, serves the cup to the person called, then steps back a respectful distance to wait until the person served has partaken of the beverage.
On the ʻava cup being presented to a chief he takes it in hisright hand and after a moment's pause, he spills a few drops onto the floor of the house on hisright side at the same time speaking a few words in a low tone. Today these words have some Christian significance but in olden times were no doubt a form of prayer to one of the numerous gods. He then raises the cup and saysIa manuia which means be happy or prosperous. He then drinks a varying quantity of the ʻava and throws any remainder over his shoulder. He then hands the cup back to thetautuʻava who steps forward and returns to the refill the cup. Should the person served not desire to drink the ʻava he may take a mouthful and then spew it out, or he may merely touch the cup held in the hand of the bearer or he may take hold of the cup and holding it out in front of him address a few remarks to the assembly, finally exclaimingIa manuia.
In earlier days the orators always held the cup inboth hands when it was presented to them. This custom is very often disregarded nowadays.
In connection with the act of drinking the ʻava, when the recipient of the cup calls outIa manuia the assembly reply –Ia manuia orSoifua, the latter word meaning 'may you live'. The act of throwing by the drinker of the remainder of the contents of the cup over his shoulder may have been an unspoken desire that all misfortune should likewise disappear as it is noted that unconsumed ʻava is never returned to the bowl.
Orators as a class have no ʻava titles and when the cup is offered to them the ʻava caller merely announces 'This is the cup of so and so.'
When all have been served, thetufaʻava calls out words such as;
Ua moto le ava, mativa le fau, papaʻu le tanoa, faasoa i tua nei ena tee. | A little kava remains, there is not much for the strainer to absorb, the kava in the bowl is shallow - the remainder will be divided amongst those at the back of the house. |
If all the kava has been consumed before minor chiefs have been served they must go without, but if chiefs of importance happen along, a fresh brew is made and the ceremony is repeated. The completion of the ʻAva ceremony is usually followed by a shared feast.