KO E TALA-TUKUFAKAHOLO ‘O TONGA: An Alter-Native Holistic Historiography of Tonga history from their own traditional oral culture and through their own people’s eyes.1 A thesis re-submitted in fulfilment of the requirement for the degree of Doctor of Philosophy at the University of Canterbury, Christchurch, New Zealand. Paula Onoafe Latu 2017. 1 This title re-defines History and re-views historiography in the logic and philosophy encapsulated in the Tongan term TALA-TUKUFAKAHOLO meaning Historio-arts-and-crafting; Historio-graphing; and Historio-grafting of social realities in holistic terms to suggest an alter-native historiography of Tongan (national) history from their stories, tradition, culture, genealogies, Tala-e-fonua and through people’s perspective. 1 | P a g e Dedication God first be the Glory, ‘Son of the carpenter, receive This humble work of mine; Worth to my meanest labour give by joining it to Thine.’2 And “Let this be recorded for a generation to come, so that a people yet unborn may praise the LORD:….” (Psalm 102.18, NRSV.) 3 To my father Tevita (Haveatuli) Latu and my mother ‘Anapapa Lolomani Latu; to my ongo matu’a Kavafusi Taniela Mahe Liava’a and Polopolomo’ufitunu, who walked on in life during the course of the writing of this thesis; their words and love framed my views on Tonga History, and greatly inspired my heart to achieve this work as my tribute to God and Tonga. 2 Adapted from C.M Churchward, "Introduction," in Tongan Dictionary (Tongan-English, and English-Tongan), ed. C.M Churchward(Tonga: Government printing Press, 1959). xi. 3 These Kupesi - designs of Tokelau Feletoa (p.1) and Fata ‘o Tu’i Tonga (p.2) were the creative artistic designs of Tongan women purposely for ngatu patterning. The designs point to some indigenous inventions and skills with great intelligence. I have borrowed these kupesi designs with acknowledgement from George Dunkley website titled Coconut codes: Decoding the Visual language of Tongan Tapa Cloth. Source: http://coconutcodes.tumblr.com/post/46207069254/these-are-just-a-couple-of-the-old-kupesi-that-lua (accessed 14/07/14). 2 | P a g e Abstract: I begin with a quote from the book by Hawaiian scholar Robert Borofsky titled; Remembrance of Pacific Pasts: An Invitation to Remake History (2000), an interview of the Middle-Eastern scholar Edward Said (ES) by Robert Borofsky (RB) titled; “Postcolonial” Politic-A View from afar (Middle-east)”; R.B: Some scholars suggest people in the Third World have tended to construct their social identities around Western notions of nationhood and, as a result, have become entwined within Western hegemonic frameworks even when opposing them. E.S: I am not sure I agree with that….It is another example of the West imposing itself on others. Or take the question of whether or not people have a history. Everybody has a history. I would say to be human is to have and to make history. That is what distinguishes us from animals. 4 Are we truly colonized in terms of history and historiography? Is that even possible? Is our way of doing history being censored and controlled? Is our oral way of historiography being prohibited and forbidden? Or, rather as in (ES) words, is the Tongan situation an example of the West imposing itself upon us? Or are we not given the autonomy to present our history via our own traditional historiography and through our people’s eyes, independent of Western hegemony? This thesis aspires to present Tonga history in an alter-native Tala- Tukufakaholo historiography as a response to Ian Campbell’s claim that “Tongan historiography shows a state of intellectual dependence that might also be called colonial…” meaning – “a territory of the mind is being colonized and controlled.” 5 This thesis suggests the Tala-Tukufakaholo concept, as a holistic alter-native framework, presents our history through our own eyes fundamentally, to complement the conventional. This complementation of the conventional also challenges a move to shift from debating the colonial climate of the field into a more holistic approach that will embrace all the colonized, the marginalized and the broken-hearted.6 It attempts a response to Campbell’s 4 Robert Borofsky, ""Post Colonial Politics - a View from Afar (Middle East)-an Interview with Edward Said," in Remembrance of Pacific Pasts: An Invitation to Remake History, ed. R Borofsky(Honolulu: University of Hawai'i Press, 2000). 445-446. 5 Ian C Campbell, "A History Policy for Tonga," in Tonga - Land, Sea and People, ed. Tangikina Moimoi Steen and Nancy L Drescher(Nuku'alofa: Tonga Research Association, 2011). 30. 6 This statement is to be understood in the context of the Colonizers, Imperialists and the globalization development. 3 | P a g e assertion by following the Tongan scholar Ana Maui Taufe’ulungaki’s aspiration to have “Tongans writing Tonga history as seen through the eyes of Tongans themselves.” 7 While all history is either evolutionary or accidental events,8 this thesis hopes to prepare Tongans to view life, history and historiography as an evolutionary Tala-Tukufakaholo – a traditional holistic framework. Being part of a “moaning and groaning” generation because of colonization, it aspires that we pass on to the next generation something positive, that will lead them away from colonial thoughts to live and view life in a more holistic way. And as the Psalmist says; “Let this be recorded for a generation to come, so that a people yet unborn may praise the LORD….”9 7 Cited in Campbell, "A History Policy for Tonga." from Taufe’ulungaki’s Book Reviews published in Matangi Tonga 5 (2), (March-April, 1990); 44). 8 C.H Dodd, The Apostolic Preaching and Its Developments: Three Lectures with a N Appendix on Eschatology and History (London Hodder and Stoughton Limited 1950 ). 95. 9 Psalm 102.18, (NRSV). 4 | P a g e Acknowledgement: Fakafeta’i! Fakafeta’i ki he ‘Otua! ‘Oku pehe ‘e he Saame, “Ko Sihova ‘a hoku maama mo hoku fakamo’ui; te u manavahe kia hai? Ko Sihova ‘a e kolo ‘o ‘eku mo’ui; ko hai te u teteki ki ai? (27.1, TMB). ‘Oku ou fakafeta‘i tō mu‘a ki he Kelesi taumama‘o ‘a e ‘Eiki Ko Sisu Kalaisi´ ‘i he ‘ene taulama ‘a e hala fononga na’e fai ai ‘ete toli he katokakala ‘o ‘ono‘aho´ mo e kuonga mu‘a ‘o Tonga´, ‘a ia ne te ‘ahi‘ahi ke tui ‘ete fakalokua´ ni na‘a fe‘unga ke luva10 ko ha‘aku fakafeta‘i ki he ‘Otua Mafimafi – ‘i he‘ene ‘Ofa lahi kuo´ te lave ai´ ni. ‘Oku va‘a kau nahu ai foki ‘a ‘eku fakamālō tu‘a ki he Hou‘eiki mo e kakai kotoa pe ne mou ‘ofa mai ‘aki ha Lotu, ha ‘ilo, ha poto, ha founga, ha pa‘anga mo e nofo‘anga: ‘isa na‘a ‘apē ko e lea ‘ofa pe, ‘one feau e faingata‘a ‘o e fononga mo e fekumi tokotaha´ ni. ‘Oku kei kinokionoifie pe ‘a e ‘Ofa Lahi ‘a e ‘Otua ia mo ‘Ene Poto mo‘onia ‘i he tataki ‘o e halafononga ‘o e mo‘ui. While I endeavoured to argue the Tala-Tukufakaholo – oral concept as artistic grafting framework for Tongans and non-Tongan views, thoughts, and ideas in historiographical terms in this thesis, a sort of grafting process happened to me physically. I am thankful to all staff at both Middlemore and Auckland hospitals and to my doctor Mr. Peter Raudkivi for successfully operating on my sickened body, on 09 August, 2013. Dr. Raudkivi’s successful grafting operation enabled me to complete this study. I am under great obligation for the insightful advice and vicarious supervision that my supervisors; Associate Professor Malakai Koloamatangi, Director Pasifika, Pasifika Directorate at Massey University (MU), Albany Campus, Auckland and Associate Professor Lyndon Fraser Director of Pacific Studies, History Department of the University of Canterbury (UC), Christchurch offered to guide my own thoughts to present in this thesis study. I also appreciate the help of Directorate of Pasifika@MU for the space at Albany campus afforded me to write the thesis. I thank Fr. Gareth Simon Grainger of St Thomas Church, Melbourne, Dr. Ruth Toumu’a, USP Tonga and Manase Lua for the insightful discussions we have had on Tonga history and genealogies relating to the topic, and for proof reading this thesis. ‘Oku ou matu’aki fakamalo loto hounga mo’oni ki he Palesiteni Dr. Sini Lea, Rev. Kiopeti Mahina mo e kau faifekau, kau setuata mo e kakai ‘o e siasi Fakatahataha, NZ (UCT-NZ) ‘i he ngaahi tokoni fakapa’anga kotoa pe na’e fai kiate au ‘o lava ai e ako ni. ‘Oku hounga ho’omou ‘ofa pea tauange ke monu’ia e ngaue kotoa pe ‘a e siasi. Fakamālō he ‘ofa mo e tokoni ‘a e fāmili; Uesile mo RIP Melenaite, Mosese mo Salote, Siketi mo ‘Ahea Kemoe’atu mo e famili, Sela Pomelile, Meleana, Tupou mo e siasi Gisborne, Lesieli mo Pauta Tongati’o, Solo mo Fololeni Liku, Maka mo Pauline, Valamotu Palu mo Lameisi, Setaita Latu, Susana Semisi, ‘Alipeti, mo Sanitesi Latu, mei Melipoane, Josaia Latu, mo ‘Evaloni, kia Lani mo Keleti Filiai, ‘Oliva mo ‘Ana Fetokai. Fakamālō ki he ‘ofa mo e tokoni na‘e fai ‘e Samiuela Ma‘u mo Lepolo, ‘Ana Siavisi Corrigan, Simione mo ‘Ana Lomu, Lisiate, Taufa mo Indira Holani, pea kia Siosiua, Vikatahi, Siniva, Tryphaena, and Nehama Ma‘u ki Hornby, Christchurch mālō si‘omou lotu mo e ‘ofa foki. Keni Latu, ‘Akana mo ‘Aikona, Niuselu mo Hu’akau Finau, Kalikula mo Mosiana, mo e “Kalapu Mate au mo’ui koe” ‘Okalani, Malo ho’omou ‘ofa mo e lotu foki.