Aualofa a Tamaitai o Navu

I le amataga o Mati 1842, ina ua iloa e le suisui o Makareta Cook tagata o faigaluega i le fausiaina o le Malumalu o Navu na manaomia ni ofutino, na ia faatu atu loa se manatu mo se vaega suisui i lana pule, o Sara Kimball. O le uunaiga mo fafine ia faatulaga ni sosaiete aoga e faataunuuina ni galuega lautele ma faalelotu ma ia fesoasoani i e matitiva ma isi manaoga o le nuu sa o se mea na masani ai i le senituri 19 i Amerika.¹ Na valaaulia e Sara ana uo ma tuaoi ia auai i la latou “Sosaiete a Tamaitai,” ma na talosagaina ia Eliza R. Sinou ia tusia se pepa tulafono, o se mamanu o le faapotopotoga na masani ai i isi sosaiete i le taimi lea. Na tuuina atu e Eliza lana pepa ia Iosefa Samita, lea na faapea mai o se mea sili lea ua ia vaai i ai ae ua i le finagalo o le Alii “se mea e sili atu” mo tamaitai. Na ia finagalo e faatulaga i latou “e tusa ai ma le mamanu, po o le faatulagaga, o le perisitua,” ma tuuina atu ai i le sosaiete se tulaga faapitoa i le Ekalesia a le Atua.² Na taua e Sara Kimball e faapea na saunoa atu Iosefa, “E lei atoa lava le faatulagaga o le Ekalesia a Keriso seia faatulaga tamaitai.”³

vaaiga i fafo o le fale piliki mumu fogafale-lua

O le faleoloa o Iosefa Samita lea na faatulaga ai le Aualofa i le aso 17 o Mati, 1842.

I le aso 17 o Mati ,1842, na feiloai ai tamaitai i le potu lapo’a pito i luga o le Faleoloa Piliki Mumu o Iosefa Samita. I lenei fono amata, na faatu atu ai e Iosefa i tamaitai ia filifili se peresitene, lea o le a filifilia ni fesoasoani se toalua.⁴ Na filifilia Ema Samita o se peresitene e ala i se palota autasi, ma na ia filifilia Sara M. Cleveland ma Elisapeta Ana Uitini o ni fesoasoani. Ina ua uma le filifiliga, na faitau atu loa e Iosefa Samita se faaaliga na ia maua mo Ema Samita i le 1830 lea na folafola atu ai o ia o se “Tamaitai Filifilia.” Na i ai ia Ema se tiutetauave, na aoao atu ai Iosefa, “ia aoao atu tusitusiga paia i tagata uma; ma aoao atu le vaega o tamaitai i le nuu; ma e le na o ia, ao isi, e mafai ona mauaina na lava faamanuiaga.”⁵

“O le a tatou faia se mea uigaese,” na folafola atu ai Ema Samita i le taimi o lenei fono muamua. “Tatou te faamoemoeina ni mea tutupu tulaga ese ma ni valaauga faanatinati.”⁶ Na tofia foi e tamaitai na faapotopoto ane se failautusi ma se teutupe. O nei tamaitai na “faauuina,” pe na vaetofia, e tusa ai ma faatonuga a Iosefa Samita, e ala i le faaee o lima. Na faatupulaia vave le nuu ma, e oo atu ia Me 1844, ua silia ma le 1,300 tamaitai ua taliaina o ni sui auai.

Na ala atu i le Aualofa, ona tuuina mai ai e le Alii i tamaitai se nofoaga aloaia ma le pule i le Ekalesia. “O lenei ou te tuuina atu le ki ia te outou i le suafa o le Atua,” na folafola atu ai Iosefa Samita i le aso 28 o Aperila, 1842, “ma o le a olioli lenei sosaiete, ma o le a tafe mai le poto ma le malamalama mai le taimi nei.” Na avea le Aualofa o se meafaigaluega i le saunia o tamaitai o le Ekalesia e maua sauniga o le malumalu.⁷ I le faatatau i se vaega i lo latou auai i le lumanai i nei sauniga, na aoao atu ai Iosefa faapea o tamaitai o le a vave ona “o mai ia mauaina avanoa ma faamanuiaga ma meaalofa o le perisitua.”⁸

Na taulai atu sui o le Aualofa a Navu i ni sini autu se lua e pei ona aoao atu e Iosefa Samita: “o le Aualofa e le gata ina fesoasoani i e matitiva, ae ia faaolaina foi agaga.”⁹ O tala o a latou fonotaga na faamaumauina, mo se faataitaiga, le ala na tausia ai e nei tamaitai le gasolo mai pea o tagata matitiva mai Misuri ma Atumotu o Peretania. Na galulue le au paia e faamalieina manaoga o o latou uso o le Au Paia e ala i le fesuiaiina o auaunaga i totonu o sui o le Aualofa, ma le aoina mai o foai mo e matitiva, ma faailoa atu manaoga o aiga i le nuu. Na aafia foi le Aualofa i vaega faapolotiki, i le auina atu o talosaga i le kovana o Ilinoi o Tomasi Carlin.¹⁰

E faaopoopo atu i galuega alofa ma i le alalafaga, na auauna atu le Aualofa i faamoemoega taua faaleagaga. Na tuuina atu e Iosefa Samita nisi faatonuga e uiga i a latou tiutetauave faalelotu ma le pule, na faa-ono ona ia saunoa atu ia i latou i gaoioiga e iva na ia auai ai i fonotaga a le Aualofa i le 1842.¹¹ Na tuuina atu foi e tamaitai fautuaga i le tasi ma le isi i taimi o fonotaga ma faia ni talanoaga faalelotu, e pei ona faia e alii i le Aoga a Toeaina i Katelani. Na faaaogaina e tamaitai ni meaalofa faaleagaga ma tuuina atu molimau i le tasi ma le isi. Mo se faataitaiga, o Lusi Maki Samita, na tau atu i le faapotopotoga o tamaitai ia “manatua upu a Alema.” ma “tatalo e le aunoa i taeao, aoauli ma po.” Na fefe o ia nei “le mafai e ia ona feiloai ma le Aualofa mo nai nisi taimi,” na ia tau atu ai ia i latou, ona o lona tulaga matua. Ae na ia “manao e tuua lana molimau faapea o le Tusi a Mamona o le afioga a le Atua.”¹²

Na feiloai muamua le Aualofa i le tautotogo ma le taumafanafana o le 1842 ma le 1843. Ia Mati o le 1844, ina ua faatoa fono le aualofa mo le tausaga, na saunoa atu Ema Samita i fono e fa i le manaomia mo le mama aiai, e pei o se ala atamai e tetee ai i autaunonofo faamaonia.¹³ Ina ua maea ia fonotaga, e lei toe fono le Aualofa i Navu.¹⁴ Na tolopo e Polika Iaga fonotaga a le aualofa ia Mati 1845.

Na aumai e Eliza R,Sinou le tusi o tala o le Aualofa a Navu i Iuta ma, fesili atu ia Peresitene Polika Iaga e fesoasoani e toefaatuina le Aualofa, ma faaaoga o se mamanu e fesoasoani i epikopo ma tamaitai i le teritori atoa i le faaiuga o le 1860. O nei sosaiete i Iuta na vaai atu i le Aualofa a Tamaitai o Navu mo le uunaiga, ma tausia a latou lava tusi o talaaga ma na masani ona toefaamatalaina a latou tala autu ma le faaaofia ai e Iosefa Samita o tamaitai i le toefuataiga o le Ekalesia.¹⁵

tusiga o le itulau autu o le tusi o tala o le Aualofa i Navu

Itulau autu o le tusi o tala o le Aualofa a Navu.

Punaoa o le Ekalesia

“Joseph Smith’s Teachings about Priesthood, Temple, and Women,”Gospel Topics, topics.lds.org.

Jill Mulvay Derr, Carol Cornwall Madsen, Kate Holbrook, and Matthew J. Grow, eds., The First Fifty Years of Relief Society: Key Documents in Latter-day Saint Women’s History (Salt Lake City: Church Historian’s Press, 2016), xvii–xxvii, 3–16, 23–131.

O Afafine i Lo’u Malo: O Le Talafaasolopito ma le Galuega a le Aualofa (Aai o Sate Leki: O Le Ekalesia a Iesu Keriso o le Au Paia o Aso e Gata Ai, 2011).

Sheri L. Dew, “Something Extraordinary,” Ensign, Mar. 1992, 50–56.

Relief Society General Presidency, “The Founding of Relief Society,” Ensign, Mar. 1992, 57.

James Goldberg, “Five People Who Helped Found the Relief Society,” Women of Conviction series, Mar. 15, 2017, history.lds.org.

Talaaga o le Soifuaga

O loo tuuina atu i lomiga nei nisi faamatalaga e uiga i lenei autu. O le faasino po o lou fesootai atu i lenei punaoa, matou te le faamaonia pe faamautinoaina ia anomea po o manatu o le tusitala.

Derr, Jill Mulvay, Janath R. Cannon, and Maureen Ursenbach Beecher, Women of Covenant: The History of Relief Society (Salt Lake City: Deseret Book, 1992).

Faamatalaga

1. Nancy A. Hardesty, Women Called to Witness: Evangelical Feminism in the 19th Century (Nashville: Abingdon Press, 1984), 113.

2. Relief Society Record, “First Organization,” n.d., ca. June 1880, 5, Relief Society Record, 1880–1892, Church History Library; see also Sarah M. Kimball, “Early Relief Society Reminiscence,” Mar. 17, 1882, in Relief Society Record, 1880–1892, 29–30, Church History Library, Salt Lake City, in Jill Mulvay Derr, Carol Cornwall Madsen, Kate Holbrook, and Matthew J. Grow, eds., The First Fifty Years of Relief Society: Key Documents in Latter-day Saint Women’s History (Salt Lake City: Church Historian’s Press, 2016), 495; see also Jill Mulvay Derr and Carol Cornwall Madsen, “‘Something Better’ for the Sisters: Joseph Smith and the Female Relief Society of Nauvoo,” in Joseph Smith and the Doctrinal Restoration (Provo, Utah: Religious Studies Center, Brigham Young University, 2005), 123–43. Sarah Cleveland stated that the Relief Society was “organized after the order of heaven” (Nauvoo Female Relief Society Minutes, Apr. 19, 1842, in Derr, Madsen, Holbrook, and Grow, First Fifty Years, 50; Jennifer Reeder and Kate Holbrook, eds., At the Pulpit: 185 Years of Discourses by Latter-day Saint Women [Salt Lake City: Church Historian’s Press, 2017], 16).

3. Kimball, “Early Relief Society Reminiscence,” 29–30, in Derr, Madsen, Holbrook, and Grow, First Fifty Years, 495, spelling standardized. Joseph Smith also stated that “he was going to make of this Society a kingdom of priests as in Enoch’s day—as in Paul’s day” (Nauvoo Female Relief Society Minutes, Mar. 31, 1842, in Derr, Madsen, Holbrook, and Grow, First Fifty Years, 43). Newel K. Whitney told the women: “Without the female all things cannot be restor’d to the earth it takes all to restore the Priesthood” (Nauvoo Female Relief Society Minutes, May 27, 1842, i le Derr, Madsen, Holbrook, and Grow, First Fifty Years, 75–76). At a meeting on August 13, 1843, Reynolds Cahoon stated: “There would be a lack in the Church the Order of the Priesthood is not complete without [Relief Society]” (Nauvoo Female Relief Society Minutes, Aug. 13, 1843, in Derr, Madsen, Holbrook, and Grow, First Fifty Years, 116).

4. Sarah M. Kimball, “Early Relief Society Reminiscence,” Mar. 17, 1882, in Relief Society Record, 1880–1892, 29–30, Church History Library, Salt Lake City; Derr, Madsen, Holbrook, and Grow, First Fifty Years, 495–96.

5. Nauvoo Female Relief Society Minutes, Mar. 17, 1842, in Derr, Madsen, Holbrook, and Grow, First Fifty Years, 32. O le faaaliga mo Ema o loo maua nei i le Mataupu Faavae ma Feagaiga 25.

6. Nauvoo Female Relief Society Minutes, Mar. 17, 1842, in Derr, Madsen, Holbrook, and Grow, First Fifty Years, 35.

7. Tagai “Joseph Smith’s Teachings about Priesthood, Temple, and Women,” Gospel Topics Essays, topics.lds.org; Derr, Madsen, Holbrook, and Grow, First Fifty Years, 9–10. On August 13, 1843, Reynolds Cahoon, a member of the temple committee, stated that “this Society is raised by the Lord to prepare us for the great blessings which are for us in the House of the Lord in the Temple” (Nauvoo Female Relief Society Minutes, Aug. 13, 1843, i le Derr, Madsen, Holbrook, and Grow, First Fifty Years, 116, spelling standardized).

8. Joseph Smith, Journal, December 1841–December 1842, 94, josephsmithpapers.org; Nauvoo Female Relief Society Minutes, Apr. 28, 1842, i le Derr, Madsen, Holbrook, and Grow, First Fifty Years, 53–59.

9. Nauvoo Female Relief Society Minutes, June 9, 1842, i le Derr, Madsen, Holbrook, and Grow, First Fifty Years, 79.

10. Nauvoo Female Relief Society petition to Thomas Carlin, circa July 1842, 8 pages, Church History Library, Salt Lake City; Derr, Madsen, Holbrook, and Grow, First Fifty Years, 136–41.

11. Nauvoo Female Relief Society Minutes, March 17, March 31, April 28, May 26, June 9, and August 31, 1842, in Derr, Madsen, Holbrook, and Grow, First Fifty Years, 28–37, 42–46, 52–62, 68–72, 77–83, 92–96.

12. Nauvoo Female Relief Society Minutes, March 31, 1842, in Derr, Madsen, Holbrook, and Grow, First Fifty Years, 44–45, spelling standardized.

13. Derr, Madsen, Holbrook, and Grow, First Fifty Years, 13–14.

14. Tagai Brigham Young, discourse, Mar. 9, 1845, Nauvoo High Priests Quorum Record, 1841–1845, Church History Library, Salt Lake City; Brigham Young, Discourse, Mar. 9, 1845, Record of Seventies, Book B, 1844–1848, 77–78, First Council of the Seventy Records, Church History Library, Salt Lake City, i le Derr, Madsen, Holbrook, and Grow, First Fifty Years, 168–71.

15. Jill Mulvay Derr and Carol Cornwall Madsen, “Preserving the Record and Memory of the Female Relief Society of Nauvoo, 1842–92,” Journal of Mormon History, vol. 35, no. 3 (Summer 2009): 89-95.