The molding of a heroine
‘Amelia Pau’u or Lata Tanginoa Pahulu (Sitake)
Born:
May 05, 1924, Pangai, Ha’apai, Tonga.
Died:
Aug 04, 1968, Nuku’alofa, Tongatapu, Tonga.
Parents:
Sosaia Tanginoa Pahulu & Seini Kolokesa Tapu
Paternal Grandparents:
Tevita Faka’osifolau Pahulu & Melenaite Katea Pupunu
Maternal Grandparents:
Samisoni Tapu & ‘Amelia Pau’u Ika’e’e
4 Deceased children:
Twin boys (Guttenbeils); Filipe Tanginoa (oldest of Nafe); ‘Esitia(f)(after Tomasi).
13 Living children from oldest to youngest:
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Hilda(f) Tonga Samu Tomasi Manisela Sione ‘Alilia(f) Poponatui ‘Okusitino Tevita ‘Esita(f) Pam(f) Henry
‘Amelia Pau’u was an amazing lady in my life. I thought I had known her well enough although we parted
when I barely turned sixteen in 1968. She was only 44 years old. My mother’s legal name was ‘Amelia Pau’u;
as it appears on her birth certificate. However, she was always known and referred to as Lata. We even
called our mother Lata instead of mom. All of our birth certificates record the name Lata as our mother;
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with the exception of Hilda Guttenbeil’s, the oldest daughter. There’s no definite story as to how she ended
up using a name that was not phonetically close to her legal name. Kakolosi Pulotu Tu’i’one, a genealogist
and a cousin to Lata, listed her on his genealogical records as Lata-‘i-Fasi-moe-Afi. After further research on
her contemporaries and gathering stories from friends and families, we find Lata Luisa (a neighbor, play
mate, and a cousin to Seini, Lata’s mother) to have been very close to Seini. Rumors about these cousins,
and others, were passed down to us that they were always together in Pangai. Some even referred to them
as ‘Kau Kafi ‘o Pangai’ (Devils of Pangai); and said to have always been hanging out often. It is very possible
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that Luisa Lata, who is a daughter of Sione Feke’ila Motu’apuaka , might have nick-named her cousin Seini’s 4
child after her as “Lata,” so as not to be confused with Lata’s grandmother ‘Amelia Pau’u . Grandmother
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‘Amelia was also influential in raising Lata and some of Lata’s siblings, including ‘Osika (Oscar) Lavulo, and
elder sister Tupou Halaki’umata. (About this time, Seini - after having three children: Osika, Tupou, & Lata had already been married to Viliami Fakataha Tupou and moved on with him.) Grandma ‘Amelia probably
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Tonga Teaupa Mohenoa (s/o ‘Ilaisa and Lata’s sister Tupou) was raised by Lata & Nafe. He is regarded as the oldest son, next to Hilda.
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Hilda’s birth certificate shows her mother as ‘Amelia Latu’, which is obviously a typographical error. Lata registered the infant and possible
put down Amelia Lata, instead of Pau’u. The typist probably misread the writing and used Latu, which is a common Tongan last name.
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Grandma ‘Amelia Pau’u’s youngest brother.
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Daughter of Sione Ika’e’e of ‘Uiha, grandson of Halatokoua.
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Osika (Oscar) s/o Fatainu’uhiva Lavulo is Seini’s oldest. Seini’s older twin brothers were Malakai and Matealona; the twins’ biological father was a paramount chief known as ‘Unga Papalangi Tuku’aho (s/o Viliami Tuku’aho, s/o Tungi & ‘Anaseini Tupouveihola. ‘Unga’s halfbrother is Tungi Mailefihi, consort of Queen Salote Tupou III). However, to save ‘Unga from serving time in jail as it was illegal to have illegitimate children then, the twins were claimed to be the illegitimate sons of Malakai Lavulo (a cousin to Unga Papalangi). Consequently,
one of the twins was named after Malakai and they carried the last name Lavulo. Thus, Seini’s oldest son, ‘Osika, and her twin brothers bear the same last name Lavulo.
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accepted and used the nick name “Lata” for her granddaughter, thus avoiding confusion at home and
leaving the name “‘Amelia” to herself.
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Due to Lata’s early death at age 44, leaving no journals, and her children’s lack of interest in family history
and genealogy then, no written records (other than verbal stories) were kept on her. This leaves us to only
assume and guess on some of her emotional challenges under the circumstances she faced at the time.
It is an eye-opener to note some of the apparent conflicts she faced early in life.
Lata was the second illegitimate daughter of Sosaia Tanginoa Pahulu (s/o Tevita Faka’osifolau Pahulu & Melenaite
Katea Pupunu, d/o ‘Asipeli Pupunu) with Seini Kolokesa Tapu;
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Tupou Halaki’umata being their first daughter. Sosaia
Tanginoa Pahulu (aka: Tanginoa or Pahulu) was a navigator who was always busy with the Tongan Royal family,
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fulfilling loyal tasks as a sea captain for them. Young Lata in early 1940’s had many relatives and she had
possibly moved around and stayed with them. Muli Kinikini (an uncle of Lata from ‘Uiha) had mentioned to
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me during my visit with him that Lata often visited and stayed with them in ‘Uiha. Her older sister Tupou was married to ‘Ilaisa Teaupa and were living in Vava’u where they had their first son, Samiu Ve’ehala 10
Teaupa. Also, her Vava’u grandmother, Melenaite Katea Pupunu, families had their homes always opened to her. She certainly spent some time living with them in Vava’u. However, she generally lived almost
permanently with her maternal grandparents ‘Amelia and Samisoni Tapu in Ha’apai.
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After finally meeting and sharing stories with my lost oldest sister, Hilita Makeleta Guttenbeil, in Gold
Coast, Australia on Christmas day of 2012, my understanding of this awesome mother had been enlightened
with enhanced appreciation of her sacrifices.
Hilda was born on October 31, 1942. Lata was born on May 05, 1924. Evidently, Lata was quite young (only
seventeen years old) when she was pregnant with Hilda. Specifically, she was already four months pregnant
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on her eighteenth birthday on May 05 . Sven Guttenbeil (b. 1920), Hilda’s father, was about 22 years old
then.
One could consider the immense mental blow, shame, and spiritual disgrace she faced when the rumor of
her expecting a child unfolded. And who knows how her family reacted to the issue; her mom, grandmother
‘Amelia, her older sister Tupou, and several other relatives. But more devastating, as a young LDS member,
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her membership was not only jeopardized, but her mistake was certainly frowned upon by Mormons.
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Seini’s youngest daughter was also named ‘Amelia Pau’u, now carries the last name Evans.
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Samisoni Tapu married ‘Amelia Pau’u after the birth of her twins (Malakai Lavulo & Matealona) to ‘Unga Papalangi. Some claimed that Seini could have been ‘Unga’s child also, but the family remains silent about the rumor and contented with Tapu as her father.
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Ve’etutu was the oldest son of Tanginoa Pahulu, with a different mother though; Tupou was second oldest. Tanginoa is said to have been
the very first Tongan in the 1920’s to attain sea captain achievement from overseas.
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This happened in Salt Lake City in 1980 during my honeymoon week with my late wife Linette Harrington.
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Samiu is Tanginoa’s oldest grandchild born December 29, 1941.
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Hilda moved with her father Sven Guttenbeil to New Zealand in about 1951; since then her younger siblings in Tonga had no information
of her whereabouts.
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Her mother Seini, grandmother ‘Amelia, and Sione Ika’e’e (‘Amelia’s father), including other close relatives and cousins, were pioneers
and devoted members of the LDS Church in Ha’apai. Lata was from a religious family.
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Lata’s unemployment, financial hardship, and inability to buy the infant’s necessity caused her massive
emotional pain.
These painful issues, amongst others, were certainly added strain to this young lady! Perhaps during this
challenging time she felt a sense of lost and despair: a desire to belong and a need to be accepted. Well,
everything that surrounded her – her wall of security – collapsed; and no protection at all. She could no
longer feel her beauty – kind of a cheapish feeling perhaps. Some of her alleged friends might have mocked
her behind her back. This fragile young lady ran out of hope and felt helpless; the church, some family
members, and friends seemed to have left her. Even the one she thought she loved; appeared to have
abandoned her. She felt useless; rejected!
In addition, those who were mean and frankly ridiculed her were confronted verbally or with fists. Of course
she may be friendly; kind and timid, but she was not to be rubbed the wrong way. When she gets provoked,
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she attacks without warning - fist punches, scratches, hair-pulling and such. But, overall, Lata was always
regarded as a kind and caring individual.
During this distressing trauma, marriage was undoubtedly out of the question due to her young age, or
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possibly her humble status in society, compared to Sven’s. She probably had high hopes for their
relationship. On the other hand, Sven’s interests were probably scattered. He obviously had his eyes on
other ladies also. We can only assume young Lata’s agony, frustration, hurt, and desperation!
Consequently, after the birth of Hilda, she realized that she could not provide for her infant’s needs. She
struggled to care for her. Hilda said that she was “kidnapped” from Lata by Sven, after he asked the babysitter to let him take the infant. He took Hilda to Vava’u and Lata had to go after the baby. However, after realizing the awful financial situation she was in, she had to painfully give up her first born to Sven’s mother to raise and care for her. Nevertheless, the Guttenbeils were well to do in Vava’u at the time and
Lata thought it would be best for Hilda’s welfare to be with them. Hilda related that her grandmother told
her she was unhealthy and malnourished. This situation offered no hope for this young mother. She had to
entrust the care for her infant to Sven’s mother. She must have felt devastated as her future appeared
gloomy with a harsh uncertain road ahead of her.
“Please take her and make sure she receives the care that she deserves.” Lata begged as she grudgingly gave
Hilda to her paternal grandmother.
This loving grandmother gladly, and without a least hesitation, embraced the infant: Her very first
granddaughter! Now, this Hilda would be raised with the rest of grandma’s kids – Hilda’s uncles and aunts. As they grew older, Hilda was treated as such; her uncles and aunts became her brothers and sisters.
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In the early 1960’s in Pahu, I witnessed a lady who somehow crossed my mother. She confronted the lady and before her loud mouth
finished screaming at her and finding excuses; Lata dragged her down by the hair, punching, kicking, etc. My father was quite upset with
her action and rebuked her as such manner was not in accordance with the Mormon faith. Since then, I had not seen her involved in any
quarrels.
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According to Hilda, the Guttenbeils had stores and a bakery in the 1940’s in Vava’u.
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Figure 1: Richmond School, Auckland, New Zealand 1955
Row 4 Mr Sealey?
Row 3
Row 2
Row 1
Beverley Reid
Laurene
Kelly
?
Lorraine Burton
?
?
Alan
Bruce
?
Alan
Laird
Jocelyn
Marilyn Lois
Atkinson
?
Graham
Moore
Rosina Gibbons
Sherrin Hall
Glenis Shaw
Bernard Hollingsworth
Robert
Ballantyne
?
Frances
McGrath
Murray
Maddren
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Wayne
McRae
Hilda Guttenbeil
Kaylene
Boswell
Keith Legg
?
?
Pauline Graham
Irene Fasher
?
Pamela Payne
Christine
Gordon
?
Lynette
Thornley
Roderick Fraser
Although Lata was emotionally hurt from their relationship, Lata and Sven did not discontinue their bond.
In about 1944, Lata gave birth to twin boys. According to Hilda, the twins lived for a few weeks and
unfortunately died. Hilda laughingly related that her grandmother explained to her that when Lata was
weeping over the deceased boys; she lamented, “Oh, my little cute fair skin boys are taken away, but my
darker baby survived!” referring to Hilda. Anyhow, Hilda’s skin is fair compared to her Tongan siblings. The lamenting mother meant that the boys were handsome with much lighter complexion than Hilda. They were
buried at the Papalangi’s (white people’s) graveyard in Neiafu, Vava’u. Hilda was also told that Lata also had
another child after the twins, but was miscarried. Obviously, Lata was serious with this relationship, but
after three attempts she thought it was not worth pursuing it again. Unfortunately, something was not
working between these two love birds. Sven certainly had his eyes on other girls since Hilda related that she
has a half-brother that was born close to baby that was miscarried.
We can almost reason that Lata felt rejected as a result; she had enough regrets and heartaches; she
decided to move on with her life. Surely she was felt rejected, devastated and heartbroken.
Regardless of her emotional tension, physical trials, and spiritual shortfalls, Lata had a solid spiritual
foundation to stand on. Regrettably, she left Vava’u and moved to Tongatapu where she met Nafetalai Fifita
(now Sitake), a devout member of the Free Church of Tonga. Nafe’s father, Filipe Sitake, was a respected
minister who travelled to various posts in Tonga conducting church affairs. Nafe also became a young
minster who could preach at a young age. He hated the Mormons and their doctrines with passion, but Lata
- now a determined young lady - insisted on going steady to her Mormon meetings, including social
gatherings – a form of religious social functions where members dance, sing songs, eat, play games and talk.
This sort of functions really disgusted Nafe; he then referred to these events as evil meetings.
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Retrieved from the internet: http://www.oldfriends.co.nz/InstitutionPhotoView.aspx?id=7721
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To show Lata’s dedication to her faith, Nafe, after joining and preaching for the Mormon faith, related many
examples of her devotion. He told of many incidents when he would lock up Lata in their little cottage so she
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could not go to her Sunday meetings, after taking their two boys to his Tongan church. Each time he did
this to Lata, he would come back and find the windows pried and Lata had escaped to attend her meetings.
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At times, Nafe, after feasting good food with his boys, would dumb the rest of the food to the dogs, rather
than saving some for his wife. Nafe made sure that Lata would go hungry and hopefully discourage her from
attending her faith.
Nafe later related to us, “Your mother was a woman of great faith and courage. The days that I left no food for her, she said she was fasting for me. She was praying fervently that someday my eyes would be opened.
I am a better person now because of her. I owe so much to this great woman, Lata, for her faith in the Lord.”
After Lata converted her husband to the LDS Church in about 1956, she persuaded him that they serve a
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mission as a family by preaching the gospel to others. Nafe was brand a new member of the Church when
they served in Vava’u from 1956 until 1958. They took Tonga, Samu, Tomasi, Manisela, Sione, and ‘Alilia.
During their mission, Pona was born in Tefisi, Vava’u. Towards the end of their mission, Lata was pregnant
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with another boy, ‘Okusitino, who was born at Fohe and Suliana’s house in Pikula, Nuku’alofa.
After their mission in 1958 at age 34, Lata had new plans for her family. The Tonga Government and the
Riechelmann Bro., Inc. employed Nafe as a butcher in Nuku’alofa. His earning was just enough for a loaf of
bread on the table. Nevertheless, Lata was a woman of dream, determination, and skill. She was very skilful
and incredible with her hands in producing handicrafts. She hired many ladies to assist with her business. In
the 1960s, Lata had already established a connection with markets in New Zealand, American Samoa, Fiji,
and Tahiti. We remember our busy humble home filled with baskets, house shoes, table mats, cowries,
needles, sewing machines, etc. Sometimes we had to huddle in a corner to sleep while giving room for
workers who rushed to finish orders from overseas. Many times we would wake up in the middle of the
night to find her sleeping while sitting with a huge needle; dozing and holding on to handicrafts in her
hands. At various times, we would help her take her handicrafts to the shores where rented stalls were
installed for displaying of items for the arriving passengers on cruise liners and foreign warships, or cargo
ships. Lata was constantly busy working to accomplish her various projects.
Her mind was always thinking ahead and coming up with original ideas and new items to produce. I
remember her many trips to Fiji, Pagopago, and sometimes New Zealand to obtain second-hand clothes.
These would come in big bales and she would sort them out into small bags. Then she would take them to
the outer islands, particularly to the Ha’apai groups where skilled weavers reside. She would trade the
clothes for different kinds of sea shells, hana, and lopa beads, mats, and tapa cloths. This was how she kept
her mats coming in for her projects, and also her way of staying connected with her relatives in Ha’apai.
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Samu and Tomasi.
As a butcher, Nafe had access to the best meat at the time where meat was scarce in Tonga.
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Serving a mission for the LDS Church is usually for 2 years without any payment from the church. Missionaries must save enough money
to seve a mission. Nafe and Lata used all their resources and they left on their mission.
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Suliana Tai’atu is older than Halapua, Nafe’s mother. They are from Fakakakai, Ha’
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Sometimes Lata would take bags of salt (for sea food preservation) and trade for handcraft items and for
salted dried fish. It was a symbiotic relationship where everyone would benefit.
In the early 1960’s, Lata tore down our old house which was abandoned when we left on our mission, and
built a new one. She bought new house items, better clothes, and paid school tuitions for her children.
These expenses were all from her earning from selling her work. Fortunately, Nafe’s butchery job brought lots of meat home. It also helped Lata feed her workers. Although meat was scarce at the time in Tonga, we
never ate without any type of meat on our table. We never felt hungry since the basic needs were always
available to us from Nafe.
With all her humble accomplishments, Lata was propelled forward and dreamt of achieving more goals,
including moving her family to a foreign country in pursuit of education for her children. But, her priority
goal was to take her family to be sealed in the House of the Lord for time and all eternity. She persisted with
her business and she was aggressive in what she did. In 1967 she finally saved enough to pay for the trip to
the New Zealand temple to fulfill her vision.
We can assume that she sensed that her time was short, for she just had enough money for Nafe and only
one son, Pona, to sail to New Zealand. If time had permitted, she could have worked hard until she could
pay for all of us. The trip to the temple is the peak of her life and a beacon for her family to see and follow.
While in New Zealand, Lata was diagnosed with some internal disease. The prognosis is not available, but
from what we saw when she was in her dying bed, this illness could have been some type of stomach
cancer.
And to make a pinnacle of her character, Lata was already pregnant with her last boy when she was
diagnosed with this dreadful disease. The doctor recommended removing the fetus and warned Lata of the
serious consequences if she would not abort the baby. After a serious thought, and a discussion with her
supporting husband, she decided to keep the baby.
Lata told her doctor, “Doctor Hallwright, I understand that I would lose my life if I would not abort this baby.
But, after much thought, I would like to give this baby an opportunity to come to the world and enjoy life.
He is our first baby after our temple sealing. This is our baby in the covenant! I would like to give him the
chance to live, make choices, raise a family of his own, and have joy. I would not abort this innocent boy;
even if it’s going to cost me my life.” The doctor was impressed and they became friends; he even asked them to name the baby after him. The
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legal name of this boy is John Hallwright. However, he is now known as Heneli (Henry) Mahu’inga. Lata, in
her death bed, asked her cousin ‘Onita Mahu’inga (who was, with her husband well off materialistically and
spiritually) to take the infant and adopt him to be a brother of her only son, Talo. The choice to give up her
very last child to Onita was just as difficult, as it was, to give her first born Hilda to Sven’s mother.
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As a token of appreciation to her adopted parents for their unselfish love for him, Henry decided to drop his legal last name Sitake and
take up Mahu’inga as his last name.
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The first give away (her first born) was possibly based on emotion of rejection, hardship, heartache, and
hopelessness; the last give away (her only born-in-the-covenant and last child) was based on a complete
physical despair of the mother. Lata’s care for her offspring’s welfare was her priority; her personal comfort,
joy, and emotional pain were last. Thus, she swallowed up her hurt, numbed herself from her deep love for
them, and unselfishly gave them away so they could “live.” She had demonstrated the same concern for the
rest of her family in the manner that she fulfilled her dreams. Such care could only be compared to our
Saviour’s love and His utmost sacrifice.
Lata or ‘Amelia Pau’u showed beautiful smiles on her photos during her visit to the temple in 1967. Those
are reflections of her joy in what she had accomplished in life. She fought with temptations, as we all do,
and withstood some of them. The trials that won her, as it is with some of us, had become her strength. Her
early struggles had molded, shaped, and prepared her character for her future journey. Those trials
toughened her skin, caused her to win her husband to a better path, and harnessed her with aggressive
attitude and vigour necessary for her business endeavours. These painful dilemma enabled Lata to
accomplish her most important goal in life: Everlasting Family. The trip to New Zealand riveted her objective
in life before she slowly passed. Her crown of eternity has been earned; and we, as her offspring, must press
forward enthusiastically like her. We must learn, drink, and harvest from her strength and pass on the
amazing legacy she left behind. Thank you Lata for your strength to assist us in our own individual journey!
‘Ofa atu.
Manisela
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