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American Samoa - People

The population of American Samoa in 2010 was approximately 55,500 people. This is a decline from previous reported population statistics. American Samoans are Polynesian by ethnicity. However, each part of Polynesia enjoys a slightly different culture. American Samoa’s culture is complex, difficult to understand and very much intact. The Polynesian people are generally known to be very friendly and American Samoa is no exception.

The US Census 2010 population count for American Samoa (55,591) caused some consternation because it was below the 2000 count (57,291) and well below what had been estimated locally for 2009 (69,000). The discrepancy was attributable to some combination of the inadequate local population estimating procedures and US Census undercounting. It seems evident now that the local population estimating procedures did not have the net-migration data or employment data necessary to estimate the net out-migration component of population estimates. Net outmigration almost certainly occurred between 2008 and 2010 based on the employment data.

Currently and historically, American Samoa has produced many great athletes in many types of sports. There are many American Samoans on professional and college American football teams.

American Samoa has the highest rate of military enlistment of any state or territory. They also have the sad distinction of having the highest per capita mortality rate of any state or territory.

American Samoans born in the territory are considered U.S. “nationals", the only such designation among all U.S. possessions and territories. However, if one parent is a U.S. citizen, a child born in American Samoa is also a U.S. citizen. Under the “national” designation, American Samoans are issued U.S. passports, with only their birth certificates. American Samoans have most of the rights and privileges of U.S. citizens except the right to vote in state or national elections or to hold some state and federal jobs.

Tutuila is the largest of the Amegigan Samoa Islands. The principal village, Pago Pago (pronounced "Pango Pango") lies at 14°15.6’ South latitude and 170°42.18’ West longitude on Page Pago Harbor; the adjacent town of Fagatogo ("Fanga—tongo") is the administrative center. The urban area and villages lie primarily around the margins of the harbor, and have spread along the narrow south shore of the island or up the lower slopes on the south side of the mountains. Other habitation is limited by the steep terrain on most of the rest of the island and by coastal cliffs to tiny villages which lack access by paved roads; a few villages are accessible only by boat.

No real justice can be done to the description of a people's culture. In many ways it is not possible to capture in language the standards, complexities and nuances of different cultures. For many reasons, however, the effort is worthwhile. This is especially the case where distinct cultures come together. There is a need to encourage understanding, tolerance and, in general, promote a useful and productive accommodation of cultural diversity in our society.

Samoans have adhered to the fundamental elements of their language and culture to an extent unprecedented in most parts of the world. This adherence to Samoan language and culture is not just ceremonial. The Samoan people, particularly in their own lands, strive to retain as much of their communal or aiga (family) land and matai (chief) systems as possible. In this report the term "matai system" shall refer to American Samoa's extended family and land tenure systems as well.

The basic unit of Samoan society, the aiga or extended family group, is a group of people related by blood, marriage or adoption, varying in number from a few to several hundred who acknowledge a common allegiance to a particular matai. The matai possesses authority over the members of his family and regulates their activities. Family resources are under the authority of the matai. Traditionally, the matai consults the aiga before exercising his authority. Consultation and discussion are highly developed practices at every level of Samoan society.

In addition to the democracy created by the Constitution of American Samoa, there is a rather complex and effective cultural political system. The two factions in this system are the fa’amatai (chiefly system and protocol) and fa’aSamoa (the Samoan way of life, language and customs). The fa’amatai includes all levels of the Samoan body of politics; from family, to village, to fono (meetings), to district and lastly to national matters. The fa’aSamoa is commonly recognized as the definition of the way of life in Samoa.

In addition, the Matai (chiefs) are elected by a consensus in a fono (gathering, meeting) of the aiga, the key unit of social organization in Samoan culture. Aiga means extended family or clan. The aiga consists of a group of people related by blood, marriage, adoption or simply by long-term association. The head of the aiga, or a portion thereof, is the matai. Depending upon the traditional nature of a chiefly title, a matai can be either an Ali’i (chief), or a Tulafale (Orator - more commonly known as talking Chief). The matai and fono decide the distribution of family exchanges and tenancy of communal lands. Almost all land is communal.

Samoa's land and matai systems are ancient and complex. Each contains nuances that are not well understood by outsiders. In modern Samoa, special courts that rely substantially on Samoan oral history, tradition and custom adjudicate disputes concerning family lands and titles.

It is the matai system that is at the core of Samoan society and which gives meaning to other Samoan institutions including the economy. Again and again, from the deeds of session to more recent deliberations on political status, Samoans express a very strong preference for and commitment to the preservation of the matai, extended family and communal land system. The matai system contains a sense of social continuity, structure and order. To some extent the title is independent of the holder. In addition, the rank of the title tends to order members of different descent groups. Most important however is that the system ties Samoans, their families, villages and other political subdivisions to Samoan society itself.

Cultural diversity was once thought of in the U.S. as a temporary condition that would ultimately be replaced with full assimilation. There is some reason to believe that this is wrong or at least a serious oversimplification. What seems to be emerging is some cultural assimilation and continued cultural diversity, something more akin to a cultural mosaic than a cultural melting pot. This distinction is becoming more accepted, and it has important implications. With the assimilation concept, it was the responsibility of minorities to master the majority culture and adopt it. With the cultural diversity model, there is a responsibility on the part of the majority to understand the cultures of its minorities in order to develop tolerance and an appreciation for diversity.

Children acquired necessary skills by working alongside adults performing traditional tasks. The first schools in American Samoa were pastors' schools and secular English language schools. The first English language school in American Samoa was established in 1904. The first high school was not established in American Samoa until 1947. Education in American Samoa languished until the 1960's when, after considerable criticism, the U.S. undertook a crash program to improve conditions in American Samoa. Not surprisingly, much of the focus of these improvements was to be in education on the quite reasonable grounds that education was the key to advancement of any form. The first post secondary educational institution, a community college, was not established until 1970.