American Samoa Official Coat Of Arms Heraldry Symb 6 Cm Round Badge

Historically, they were used by knights to identify them apart from enemy soldiers. In Continental Europe, commoners were able to adopt burgher arms. Unlike seals and emblems, coats of arms have a formal description that is expressed as a blazon. In the 21st century, coats of arms are still in use by a variety of institutions and individuals (for example several universities have guidelines on how their coats of arms may be used and protect their use). The art of designing, displaying, describing and recording arms is called heraldry. The use of coats of arms by countries, states, provinces, towns and villages is called civic heraldry. In the heraldic traditions of England and Scotland an individual, rather than a family, had a coat of arms. In those traditions coats of arms are legal property transmitted from father to son; wives and daughters could also bear arms modified to indicate their relation to the current holder of the arms. Undifferenced arms are used only by one person at any given time. Other descendants of the original bearer could bear the ancestral arms only with some difference: usually a colour change or the addition of a distinguishing charge. One such charge is the label, which in British usage (outside the Royal Family) is now always the mark of an heir apparent. Because of their importance in identification, particularly in seals on legal documents, the use of arms was strictly regulated; few countries continue in this today. This has been carried out by heralds and the study of coats of arms is therefore called "heraldry". Some other traditions (e.g., Polish heraldry) are less restrictive — allowing, for example, all members of a dynastic house or family to use the same arms, although one or more elements may be reserved to the head of the house. In time, the use of coat of arms spread from military entities to educational institutes, and other establishments. According to a design institute article, "The modern logo and corporate livery have evolved from the battle standard and military uniform of mediaeval times". In his book, The Visual Culture of Violence in the Late Middle Ages, Valentin Groebner argues that the images composed on coats of arms are in many cases designed to convey a feeling of power and strength, often in military terms. The author Helen Stuart argues that some coat of arms were a form of corporate logo. Museums on mediaeval coat of arms also point out that as emblems they may be viewed as a pre-cursors to the corporate logos of modern society, used for group identity formation. The American Great Seal is often said to be the coat of arms of the United States. The blazon ("Paleways of 13 pieces, argent and gules; a chief, azure") is intentionally improper to preserve the symbolic number 13. Most American states generally have seals, which fill the role of a coat of arms. However, the state of Vermont (founded as the independent Vermont Republic) follows the American convention of assigning use of a seal for authenticating official state documents and also has its own separate coat of arms. Many American social fraternities and sororities, especially college organisations, use coats of arms in their symbolism. These arms vary widely in their level of adherence to European heraldic tradition. Organisations formed outside the United States with U.S. membership also may have a coat of arms. Roman Catholic dioceses and cathedrals have a coat of arms. Note that not all personal or corporate insignia are heraldic, though they may share many features. For example, flags are used to identify ships (where they are called ensigns), embassies and such, and they use the same colours and designs found in heraldry, but they are not usually considered to be heraldic. A country may have both a national flag and a national coat of arms, and the two may not look alike at all. For example, the flag of Scotland (St Andrew's Cross) has a white saltire on a blue field, but the royal arms of Scotland has a red lion within a double tressure on a gold (or) field. The Vatican has its own coat of arms. As the Papacy is not hereditary, its occupants display their personal arms combined with those of their office. Some Popes came from armigerous (noble) families; others adopted coats of arms during their career in the church. The latter typically allude to their ideal of life, or to specific Pontifical programmes.[11] A well known and widely displayed example in recent times was Pope John Paul II's coat of arms. His selection of a large letter M (for Mary) on his coat of arms was intended to express the message of his strong Marian devotion. Roman Catholic Dioceses also are assigned a coat of arms. A Basilica, or papal church also gets a coat of arms, which is usually displayed on the building. These may be used in countries which otherwise do not use heraldic devices. In Scotland, the Lord Lyon King of Arms has criminal jurisdiction to enforce the laws of arms. In England, Northern Ireland and Wales the use of arms is a matter of civil law and regulated from the College of Arms. In reference to a dispute over the exercise of authority over the Officers of Arms, Arthur Annesley, 1st Earl of Anglesey, Lord Privy Seal, declared on 16 June 1673 that the powers of the Earl Marshal were "to order, judge, and determine all matters touching arms, ensigns of nobility, honour, and chivalry; to make laws, ordinances, and statutes for the good government of the Officers of Arms; to nominate Officers to fill vacancies in the College of Arms; to punish and correct Officers of Arms for misbehaviour in the execution of their places". It was further declared that no patents of arms or any ensigns of nobility should be granted and no augmentation, alteration, or addition should be made to arms without the consent of the Earl Marshal. Today, the term "coat of arms" is frequently applied in two different ways. In some uses, it may indicate a full achievement of arms or heraldic achievement, which includes a variety of elements — usually a crest sitting atop a helmet, itself sitting on a shield; other common elements include supporters holding up the shield and a motto (beneath in England, above in Scotland). Some people wrongly use "coat of arms" or "arms" to refer to the escutcheon (i.e., the shield itself), or to one of several designs that may be combined in one shield. (Note that the crest is one specific part of a heraldic achievement and that "crest of arms" is a misnomer.) The "coat of arms" frequently are adorned with a device - a motto, emblem, or other mark used to distinguish the bearer from others. If a motto is a part of the achievement, it sometimes has some punning allusion to the owner's name. A device differs from a badge or cognizance primarily because it is a personal distinction, and not a badge borne by members of the same house successively. Heraldry is the profession, study, or art of devising, granting, and blazoning arms and ruling on questions of rank or protocol, as exercised by an officer of arms. Heraldry comes from Anglo-Norman herald, from the Germanic compound *harja-waldaz, "army commander". The word, in its most general sense, encompasses all matters relating to the duties and responsibilities of officers of arms. To most, though, heraldry is the practice of designing, displaying, describing, and recording coats of arms and badges. Historically, it has been variously described as "the shorthand of history" and "the floral border in the garden of history."The origins of heraldry lie in the need to distinguish participants in combat when their faces were hidden by iron and steel helmets. Eventually a formal system of rules developed into ever more complex forms of heraldry. The system of blazoning arms that is used in English-speaking countries today was developed by the officers of arms in the Middle Ages. This includes a stylised description of the escutcheon (shield), the crest, and, if present, supporters, mottoes, and other insignia. Certain rules apply, such as the Rule of tincture, and a thorough understanding of these rules is a key to the art of heraldry. The rules and terminology do differ from country to country, indeed several national styles had developed by the end of the Middle Ages, but there are some aspects that carry over internationally. Though heraldry is nearly 900 years old, it is still very much in use. Many cities and towns in Europe and around the world still make use of arms. Personal heraldry, both legally protected and lawfully assumed, has continued to be used around the world. Heraldic societies exist to promote education and understanding about the subject. American Samoa en-us-American Samoa.ogg /əˈmɛrɪkən səˈmoʊə/ (help·info) (Samoan: Amerika Sāmoa or Sāmoa Amelika) is an unincorporated territory of the United States located in the South Pacific Ocean, southeast of the sovereign state of Samoa (formerly known as Western Samoa). The main (largest and most populous) island is Tutuila, with the Manuʻa Islands, Rose Atoll, and Swains Island also included in the territory. American Samoa is part of the Samoan Islands chain, located west of the Cook Islands, north of Tonga, and some 300 miles (500 km) south of Tokelau. To the west are the islands of the Wallis and Futuna group. The 2000 census showed a total population of 57,291.[1] The total land area is 200.22 km2 (77 sq mi), slightly more than Washington, D.C. It is generally believed that the Samoan Islands were originally inhabited as early as 1000 BC.[2] Samoa was not reached by European explorers until the eighteenth century. AmSamoa Ofu 160.JPG The pre-Western history of Eastern Samoa (now American Samoa) is inextricably bound with the history of Western Samoa (now independent Samoa). The Manu'a Islands of American Samoa have one of the oldest histories of Polynesia, in connection with the Tui Manua title, connected with the histories of the archipelagos of Fiji, Tonga, the Cook Islands, Tokelau and elsewhere in the Pacific -- all of which had once been under Manua's occupation. Tu'i Manu'a from Manu'a ruled most of the Pacific, including Tonga, long before the Tu'i Tonga Empire. While Tu'i Manu'a ruled Tonga, the external influences came in the form of imperial activities, beginning with the Tu’i Pulotu empire in Fiji and followed by the Tu’i Manu’a empire in Samoa. In other words, Tonga was under considerable influence from the imperialism of both Fiji and Samoa. However, Tonga was able to free itself through bitter and bloody wars from the imperial domination of the Tu’i Manu’a — which eventually led to the formation of the Tu’i Tonga empire around AD 950 in the person of ‘Aho’eitu, the first Tu’i Tonga — whose father was a deified Samoan high chief, Tangaloa ‘Eitumâtupu’a, and mother a Tongan woman, Va’epopua, of great noble birth. This double origin entitled the Tu’i Tonga to hold both divine and secular offices. In principle, the close cultural and historical interlinkages between Fiji, Samoa and Tonga were essentially elitist, involving the intermarriage between regional aristocratic families. Many years later, after Tonga freed itself from Samoa, the Tongans took rule over Samoa until Samoa freed itself. Manu'a was the only island group that remained independent. The islands of Tutuila and Aunu'u were politically connected to 'Upolu island in what is now independent Samoa. It can be said that all the Samoa islands are politically connected today through the faamatai chiefly system and through family connections that are as strong as ever. This system of the faamatai and the customs of faasamoa originated with two of the most famous early chiefs of Samoa, who were both women and related, Nafanua and Salamasina. On September 29, 2009 at 17:48:11 UTC, an 8.0 magnitude earthquake struck 120 miles (190 km) off of the coast of American Samoa. The quake struck 11.2 miles (18.0 km) below the ocean floor and generated a tsunami. Four waves with heights from 15 feet (4.6 m) to 20 feet (6.1 m) high were reported to have reached up to one mile (1.6 km) inland on the island of Tutuila.[8] At least 150 people were reported to have been killed in American Samoa and Samoa with hundreds more injured. The traditional Culture of Samoa is a communal way of life. In the Samoan culture all activities are done together. There are 3 main parts in the Samoan culture, that is Faith, Family and Music.The traditional living quarters, or fales (houses), contain no walls and up to 20 people may sleep on the ground in the same fale. During the day, the fale is used for chatting and relaxing. One's family is viewed as an integral part of a person's life. The aiga or extended family lives and works together. Elders in the family are greatly respected and hold the highest status, and this may be seen at a traditional Sunday umu (underground oven.) Sundays are traditionally a day of rest, and many families congregate to share an umu together for a Sunday afternoon meal. In a traditional household, the older members of the family will sit and eat first, and as the meal continues the younger members and then children are invited to eat. The umu contains an abundance and variety of dishes ranging from fresh seaweed and crayfish to baked taro and rice. Coconut appears in many Samoan dishes, for example palusami, a parcel of coconut cream wrapped in taro leaves baked in the umu. This is eaten in its entirety including the leaves, and is rich in taste due to its coconut content. Swains Island is claimed by supporters of independence for Tokelau as part of that country. Swains Islanders and Tokelauans enjoy linguistic and cultural affinities. Tokelauans refer to Swains as Olohega. In 2006 and 2007, unsuccessful, United Nations-sponsored referenda on independence for Tokelau, currently administered by New Zealand, revived a dormant source of tension. The American and New Zealand governments are not concerned to pursue any change of territorial status over the Swains Island issue. However, the existence of a clause in a draught independence treaty espoused by United Nations-driven Tokelauan nationalists is a matter which will be a potential source of diplomatic tension. In one direction or another, the way out of this impasse may depend on the extent to which the United States government shows a willingness or other inclination to support the United Nations' decolonisation efforts at the expense of the current territorial integrity of American Samoa.