Ie Toga Fine Mats and Ngatu Tapa Cloth at Pacific Islander Funerals

Why Traditional Wealth Matters at a Funeral

Cash is only part of the currency at a Samoan or Tongan funeral. The other half — and often the more culturally significant half — is traditional wealth: 'ie tōga (fine mats) in Samoan culture, and koloa (a category that includes ngatu tapa cloth and fine woven mats) in Tongan culture. These items carry genealogical history, mark kinship relationships, and determine whether a family has met its cultural obligations.

For diaspora families who may not have grown up in the exchange system, the conventions around these items can be opaque. Here is how they function in the funeral context and what you need to know as a coordinator.

Ie Tōga: Samoan Fine Mats

'Ie tōga are hand-woven mats made from the leaves of the lau'ie pandanus tree, often adorned with a decorative strip of red feathers. They represent the ultimate traditional wealth of Samoan families. Some 'ie tōga are centuries old and carry names, genealogies, and historical significance — they are not commodity items.

At a funeral, 'ie tōga function in several ways:

Casket draping. The casket of a high-ranking family member is draped with significant 'ie tōga presented by the maternal side. This is a visible marker of the family's standing and the deceased's importance.

The si'i procession. Visiting delegations bring 'ie tōga as part of their formal gift-giving (si'i). The tulafale (orator chief) receives them with ceremonial speeches, and a family recorder logs each mat by size, quality, and the delegation that presented it.

The ie o le fa'amagaloga. In some families, a specific category of mat — the "mat of forgiveness" — is presented by a deceased wife's family to the husband's family. Its purpose is to resolve any historical grievances and formally release her spirit in peace. This is a deeply significant gesture that carries weight far beyond its material value.

Toe tufa (reciprocal distribution). After the burial, the family reviews the tusitusiga (gift ledger) and distributes return gifts — which may include some of the 'ie tōga received — back to visiting delegations. The value of the return must be proportional to what was given.

Ngatu: Tongan Tapa Cloth

Ngatu is hand-beaten barkcloth made from the paper mulberry tree, painted with natural pigments in geometric patterns. Large sheets of ngatu are classified as koloa (traditional feminine wealth) and play a central role in Tongan funeral ceremony.

Sacred pathways and casket draping. Ngatu sheets are laid on the ground to create pathways or draped over the casket during the viewing and vigil. Their presence sanctifies the space and connects the ceremony to ancestral practice.

Presentation to the fahu. The fahu — the father's eldest sister, who holds the highest spiritual authority at the funeral — receives the finest koloa, including the most significant ngatu pieces and heirloom mats (fala). Presenting these items to the fahu is a non-negotiable obligation.

Sourcing Traditional Wealth in the Diaspora

This is where diaspora families often hit a wall. 'Ie tōga and ngatu are handmade, culturally specific items that cannot be picked up at a store. Sourcing them requires:

• Family networks. Many diaspora families maintain collections of 'ie tōga or ngatu stored specifically for ceremonial use. The first step is to inventory what the family already has.
• Community connections. Pacific Islander women's groups in Auckland, Sydney, and Salt Lake City sometimes produce and sell ngatu. Church networks are often the best source of information about availability.
• Island sourcing. For families with connections back to Samoa or Tonga, mats and tapa cloth can sometimes be shipped from the islands — but this requires lead time that a sudden death does not provide.

If the family cannot source adequate traditional wealth, the growing practice of fa'atupe (monetisation) allows cash envelopes to substitute for some physical items. This is an accepted adaptation in many diaspora communities, but it should be discussed with the family council and senior relatives before the funeral, not sprung on them during the ceremony.

The Distribution After Burial

In Samoan families, the toe tufa — the formal redistribution of received gifts — happens after the burial as part of the financial reconciliation. The tulafale and family council review the tusitusiga and allocate return gifts to match the social proximity and generosity of each visiting group. Getting this wrong — giving too little to a close delegation or too much to a distant one — causes lasting social friction.

In Tongan families, the me'a 'ofa gift distribution follows the burial; the fakafamili gathering on the Sunday after burial is a family-and-church thanksgiving service marking the transition back to daily life.

If you are responsible for tracking these exchanges, a structured gift-tracking system is not optional — it is essential. The Pacific Islander Funeral guide includes a printable tusitusiga worksheet designed for this exact purpose, with columns for delegation name, items received, cash amount, and return-gift allocation.