Vulnerability of Groundwater in Tongatapu, Kingdom of Tonga Groundwater Evaluation and Monitoring Assessment
Total Page：16
File Type：pdf, Size：1020Kb
Load more
Recommended publications
-
Urban Maori Authorities
TEENA BROWN PULU Minerals and Cucumbers in the Sea: International relations will transform the Tongan state Abstract Constitution law researcher Guy Powles, a Pakeha New Zealander residing in Australia was not optimistic accurate predictions on “the [Tonga] election which is coming up now in November” could be made (Garrett, 2014). “A man would be a fool to try to guess just where the balance will finish up,” he uttered to Jemima Garrett interviewing him for Radio Australia on April 30th 2014 (Garrett, 2014). Picturing the general election seven months away on November 27th 2014, Powles thought devolving the monarch’s executive powers to government by constitutional reform was Tonga’s priority. Whether it would end up an election issue deciding which way the public voted was a different story, and one he was not willing to take a punt on. While Tongans and non-Tongan observers focused attention on guessing who would get into parliament and have a chance at forming a government after votes had been casted in the November election, the trying political conditions the state functioned, floundered, and fell in, were overlooked. It was as if the Tongans and Palangi (white, European) commentators naively thought changing government would alter the internationally dictated circumstances a small island developing state was forced to work under. Teena Brown Pulu has a PhD in anthropology from the University of Waikato. She is a senior lecturer in Pacific development at AUT University. Her first book was published in 2011, Shoot the Messenger: The report on the Nuku’alofa reconstruction project and why the Government of Tonga dumped it. -
Pe Structure Cf Tongan Dance a Dissertation
(UNIVERSITY OF HAWAII LIBRARY P E STRUCTURE CF TONGAN DANCE A DISSERTATION SUBMITTED TO THE GRADUATE DIVISION CF THE UNIVERSITY OF HAWAII IN PARTIAL FUIFILDffiNT CF THE REQUIREMENTS FOR THE DEGREE CF DOCTOR OF PHILOSOPHY IN ANTHROPOLOGY JUNE 1967 By _\G Adrienne L? Kaeppler Dissertation Committee: Alan Howard, Chairman Thomas W. Maretzki Roland W. Force Harold E. McCarthy Barbara B. Smith PREFACE One of the most conspicious features of Polynesian life and one that has continually drawn comments from explorers, missionaries, travelers, and anthropologists is the dance. These comments have ranged from outright condemnation, to enthusiastic appreciation. Seldom, however, has there been any attempt to understand or interpret dance in the total social context of the culture. Nor has there been any attempt to see dance as the people themselves see it or to delineate the structure of dance itself. Yet dance has the same features as any artifact and can thus be analyzed with regard both to its form and function. Anthropologists are cognizant of the fact that dance serves social functions, for example, Waterman (1962, p. 50) tells us that the role of the dance is the "revalidation and reaffirmation of the aesthetic, religious, and social values shared by a human society . the dance serves as a force for social cohesion and as a means to achieve the cultural continuity without which no human community can persist.” However, this has yet to be scientifically demonstrated for any Pacific Island society. In most general ethnographies dance has been passed off with remarks such as "various movements of the hands were used," or "they performed war dances." In short, systematic study or even satisfactory description of dance in the Pacific has been virtually neglected despite the significance of dance in the social relations of most island cultures. -
The Tongan Pentecost of 1834 : a Revival in the Kingdom of Tonga
ABSTRACT The Tongan Pentecost of 1834: A Revival in the Kingdom of Tonga: A Possible Key for Renewal and Unity for the Tongan Church Today by Manase Koloamatangi Tafea The Tongan Pentecost was a revival that took place in the kingdom of Tonga ' when Aisea Vovole Latu preached in the village of 'Utui in 1 834. During the service the Holy Spirit moved in a mighty way empowering the congregation until prayers, singing, and testimonies began in such a way that the preacher could not control them. The fire of the Holy Spirit which started in 'Utui spread within a month to all the islands in the Tonga group. The king and the people were converted, resulting in unity and a new motivation for mission and evangelism. After a year the momentum of this Tongan Pentecost spread to the other Pacific islands, first to the Fijian and Samoan groups. Although the Tongan people today tend to remember the history of the 1 834 Tongan Pentecost, their experience of the Holy Spirit is, by and large, limited and perfunctory resulting in division and lack of purpose. Therefore, the purpose of this project dissertation is to rediscover how the Tongan Pentecost of 1 834 affected the Tongan worldview, establishing a sense of unity and mission, and to see if a fresh encounter with the Holy Spirit can renew that sense of unity and mission today. In this project I examined the history of the 1834 experience. With a questionnaire I discovered: (1) that the experience actually happened; (2) that the experience created unity and purpose; and, (3) that the experience could be renewed so the Tongan church can be reunited and motivated toward mission and evangelism. -
Download Download
TEENA BROWN PULU “Ma’afu’s Word is in the Hills” What is a Noble’s Role in a Democratised Tonga? Foreword Many forms of Government have been tried, and will be tried in this world of sin and woe. No one pretends that democracy is perfect or all-wise. Indeed, it has been said that democracy is the worst form of government except all those other forms that have been tried from time to time. Winston Churchill The Kingdom of Tonga’s nobility, a land owning class of thirty three title holders and estates – all men – have been the subject of scrutiny and criticism in the political reform of this small island developing state from an absolute monarchy to a democratised state and society. A range of viewpoints have emerged since the November 2010 general election signalling the advent of a new parliamentary arrangement. This afforded greater representation of seventeen people’s representatives elected from registered voters on the general role to that of the nobility, nine nobles elected to the House from their class group of landed gentry. Opinions are put forward by ordinary citizens. The nobility, by comparison, have been reluctant to respond as a collective. However, individual nobles have reacted against arguments that their election to parliament is altered (Radio New Zealand 2012a). An idea which has surfaced is that the nobles should not be elected by their class group, but made to stand for election on the general roll and compete with Dr. Teena Brown Pulu is a lecturer at AUT University “Ma’afu’s Word is in the Hills” 139 What is a Noble’s Role in a Democratised Tonga? ordinary citizen candidates. -
Research Commons at The
http://waikato.researchgateway.ac.nz/ Research Commons at the University of Waikato Copyright Statement: The digital copy of this thesis is protected by the Copyright Act 1994 (New Zealand). The thesis may be consulted by you, provided you comply with the provisions of the Act and the following conditions of use: Any use you make of these documents or images must be for research or private study purposes only, and you may not make them available to any other person. Authors control the copyright of their thesis. You will recognise the author’s right to be identified as the author of the thesis, and due acknowledgement will be made to the author where appropriate. You will obtain the author’s permission before publishing any material from the thesis. Kakai Tonga ‘i ‘Okalani Nu’u Sila Tongan Generations in Auckland New Zealand Teena Joanne Brown Pulu A thesis submitted in fulfilment of the requirements for the degree of Doctor of Philosophy in Anthropology at the University of Waikato 2007 Hamilton, New Zealand ii Abstract This thesis is written in the format of a three act play. The author has elected this structure to frame the ethnographic data and analysis because it seemed befitting for telling my own life story alongside the memories of three generations of my matrilateral and patrilateral Tongan family residing in Auckland New Zealand. Thus, actors and scenes play out the thesis storyline in three parts where each act is titled Prologue, Dialogue and Epilogue. The Prologue, part one of this three act play, is three chapters which sets in motion the main actors – the research participants, and the scenes – the ethnographic context in which data was collected. -
Ko E Tohi Miniti 'O E Konifelenisi Kakato Hono Hivangofulu 'A E Siasi Uēsiliana Tau'atāina 'O Tonga
Ko e Tohi Miniti ‘o e Konifelenisi Kakato hono Hivangofulu ‘‘aa ee SSiiaassii UUēēssiilliiaannaa TTaauu‘‘aattāāiinnaa ‘‘oo TToonnggaa ‘Ilo pea tui mo mo’ui’aki ‘a e Folofola ‘a e ‘Otua ‘i he Tohitapu Palesiteni ‘o e Siasi – Rev. Dr. ‘Ahio Sekellitali Lahi – Rev. Dr. Tevita K. Havea Falelotu Fakamanatu Senituli Tūsite 25 Siune – Tūsite 02 Siulai Nuku‘alofa, Tongatapu 2013 ii | Tohi Miniti Hokohoko Peesi Taliui mo e Pāloti ki he Palesiteni mo e Sekelitali 1 Huufi ‘o e Konifelenisi 2 Fehuʻi 1(i): Ko hai ʻa e kau Mēmipa ʻo e Konifelenisi? 7 Kau Fakafofonga Pāloti 7 ‘I Honau Lakanga 7 Ngaahi Vahefonua 8 Ngaahi Potungāue Faka-Konifelenisi 10 Kau Fakafofonga Kaumeʻa 13 Fehuʻi 1(ii): Ko hai kuo fili ke kau ki he Kōmiti Siʻi Fakaikiiki ʻa e Konifelenisi? 21 Fehuʻi 1(iii): Pe kuo pekia ha Faifekau ʻi he vahaʻa ʻo e Konifelenisi? 31 Fehuʻi 1(iv): Pe kuo pekia ha Fakafofonga ʻi he vahaʻa ʻo e Konifelenisi? 31 Fehuʻi 1(v): Pe kuo pekia ha Setuata FakaKonifelenisi ʻi he vahaʻa ʻo e Konifelenisi? 31 Fehuʻi 1(vi): Pe kuo pekia ha Faiako Siasi ʻi he vahaʻa ʻo e Konifelenisi? 32 Fehuʻi (2): Pe ʻoku ʻi ai ha kole mei ha Vāhenga ke maʻu ha Faifekau? 32 Fehuʻi (3): Pe ʻoku tau pehē ke vahevahe pe liliu ha Vahe pe ha Vāhenga Ngāue? 32 Fehuʻi (4): Pe ʻoku tau pehē ke kamata ha Vāhenga Ngāue foʻou? 32 Fehuʻi (5): ʻOku fēfē ʻetau Tohi Kakai? 32 Fehuʻi (6): Ko e hā ʻa e Fakamatala ki he Ngaahi Potungāue ‘a e Konifelenisi? 32 Fehuʻi (7): Ko e hā ʻa e Fakamatala ki he Potungāue Ako mo e ngaahi Akoʻanga? 32 Fehuʻi (8): Ko e hā haʻatau tuʻutuʻuni ki he ngāue ki Muli? -
Ko E Miniti ‘O E Konifelenisi Kakato Hono Hivangofulu-Ma-Taha
Ko e Miniti ‘o e Konifelenisi Kakato hono Hivangofulu-ma-taha ‘‘aa ee SSiiaassii UUēēssiilliiaannaa TTaauu‘‘aattāāiinnaa ‘‘oo TToonnggaa Laumālie Mā‘oni‘oni, Fakafo‘ou hotau Siasi Palesiteni ‘o e Siasi – Rev. Dr. ‘Ahio Sekelitali Lahi – Rev. Dr. Tevita K. Havea Falelotu Laumālie Mā’oni’oni Tūsite 24 Siune – Monite 30 Siune Neiafu, Vava’u 2014 ii | Tohi Miniti Hokohoko Peesi Taliui & Pāloti ki he Palesiteni mo e Sekelitali 1 Ko e Huufi ‘o e Konifelenisi 2 Tō Folofola Huufi ‘o e Konifelenisi 3 Tali ‘o e Tō Folofola 3 Fakamatala Fakata’u ‘a e Palesiteni 4 Fehuʻi 1(i): Ko hai ʻa e kau Mēmipa ʻo e Konifelenisi? 9 Kau Fakafofonga Pāloti 9 ‘I Honau Lakanga 9 Ngaahi Vahefonua 10 Ngaahi Potungāue Faka-Konifelenisi 12 Kau Fakafofonga Kaumeʻa 14 Fehu’i 1(ii): Ko hai kuo fili ke kau ki he Kōmiti Si’i Fakaikiiki ‘a e Konifelenisi? 23 Fehuʻi 1(iii): Pe kuo pekia ha Faifekau ʻi he vahaʻa ʻo e Konifelenisi? 34 Fehuʻi 1(iv): Pe kuo pekia ha Fakafofonga ʻi he vahaʻa ʻo e Konifelenisi? 34 Fehuʻi 1(vi): Pe kuo pekia ha Setuata Faka-Konifelenisi ʻi he vahaʻa ʻo e Konifelenisi? 34 Fehuʻi 1(vi): Pe kuo pekia ha Faiako Siasi ʻi he vahaʻa ʻo e Konifelenisi? 34 Fehuʻi (2): Pe ʻoku ʻi ai ha kole mei ha Vāhenga ke maʻu ha Faifekau? 34 Fehuʻi (3): Pe ʻoku tau pehē ke vahevahe pe liliu ha Vahe pe ha Vāhenga Ngāue? 34 Fehuʻi (4): Pe ʻoku tau pehē ke kamata ha Vāhenga Ngāue foʻou? 35 Fehuʻi (5): ʻOku fēfē ʻetau Tohi Kakai? 35 Fehuʻi (6): Ko e hā ʻa e Fakamatala ki he: 35 Fehuʻi (7): Ko e hā ʻa e Fakamatala ki he Potungāue Ako mo e ngaahi Akoʻanga? 36 Fehuʻi (8): Ko -
Village Day in Diaspora
TEENA BROWN PULU Village day in diaspora Photograph Credit: Teena Brown Pulu On New Zealand Labour Day, October 26th 2015, affiliates of a rural farming village in Tonga residing in Auckland held a feast for Kolonga Day. It was convened at the Otahuhu Library, Pool, and Leisure Centre with over one thousand people in attendance. The centre is an Auckland Council hub for the diverse communities of Otahuhu to use. Why celebrate a Tongan village in New Zealand? Commemorating communities in Tonga by hosting village days overseas is an invented cultural practice in diaspora. In developed countries where Tongans have migrated to – New Zealand, Australia, and the United States – village days have taken off as the instigator of sub-nationalism. Sub-nationalism is a social phenomenon transpiring at the community level. It is distinguishable from Tongan nationalism, a weightier and widespread model of patriotism, which applauds the South Pacific Kingdom as the cornerstone Teena Brown Pulu is a Senior Lecturer in the Faculty of Maori and Indigenous Development at Auckland University of Technology. Village day in diaspora 29 of its motto, God and Tonga are my inheritance. Contrastingly, sub-nationalism evokes the individuality and unique characteristics that a village is remembered for. Rampant Tongan nationalism is reproduced by manoeuvring history from above and below. The current monarch, King Tupou VI, appeals to loyalists and royalists, while the country’s rugby team, ‘Ikale Tahi, charms all classes of citizens and expatriates. Therefore, it seems remarkable that amidst the pomp of Tongan patriotism, overseas settlements have diverged to put village loyalties on parade. -
(De)Constructing Tongan Creativity: a Talanoa About Walking in Two Worlds
(De)constructing Tongan Creativity: a Talanoa about Walking in Two Worlds A thesis submitted to Auckland University of Technology in fulfilment of the requirements for the degree of Doctor of Philosophy By Janet Fatafehi Lupe ‘O Talau Tupou School of Communication Studies Auckland University of Technology, 2018 Abstract The growing number of Tongan creators searching for a place of belonging and acceptance between the two worlds Tonga and Aotearoa New Zealand has contributed to cultural spaces shifting in terms of identity negotiation, effects on expressions of traditional and contemporary and Tongan values in creative work and confusion around the notion of ‘creativity’. This study deconstructs the concept of creativity, in the walk between two worlds. Being a creative in New Zealand equals being innovative, invoking “the shock of the new” (O’Connor, 2010, p. 15). However, being creative in Tonga equals honouring tradition in one’s work, the ideals of “interdependence, collectivity, cooperation and authoritarianism” (Weiner, 2000, p. 18). In this study the method of gathering data was carried out by conducting in-depth talanoa (cross- cultural process of storytelling derived from Pacific islands traditions) with Tongan artists and spokespersons investigating their lived experiences and cultural identity. To further enhance each voice and richness of the talanoa, thematic analysis assisted in n elucidating meaningful insights. From the intercultural communication literature, key cultural values of each ‘world’ can be identified. The key values of western societies are often said to relate to individual rights and freedoms; justice in terms of equity and equal access; intellectual property, promotion of competition and consumerism; and, scientific-rational thinking (Kornelly, 2008). -
Fakaongo and Tau'ataina :|B the Influences of the Tongan Traditional
Copyright is owned by the Author of the thesis. Permission is given for a copy to be downloaded by an individual for the purpose of research and private study only. The thesis may not be reproduced elsewhere without the permission of the Author. FAKAONGO AND TAU’ATAINA: The Influences of the Tongan Traditional Religion, the European Civilization and Wesleyan Teachings on the formation of Tongan religious identities. Paula Onoafe Latu Student ID. 10186501 A Thesis submitted for the degree of Master of Philosophy at Massey University, Auckland, NEW ZEALAND 2011. Map of the Kingdom of Tonga Page0of193 Source: GIS, Ministry of Lands, Survey and Natural Resources, Kingdom of Tonga. Page1of193 Dedication To the memory of His Majesty King Tupou I, Shirley Waldemar Baker, Jabez Bunting Watkin, Sione Latu II and the kau Tau’ataina; and Her Royal Highness Princess Salote Pilolevu, James Egan Moulton, John Havea, Sione Latu I and the kau Fakaongo, whose loyalties, sufferings, and faithful commitments inspired this thesis writing. Page2of193 Acknowledgement This study, on the influence of the Tongan traditional religion, the European civilization and Wesleyan doctrine on the formation of the Tongan religious identity: Fakaongo and Tau’ataina, was conducted through the College of Humanities and Social Sciences of Massey University, Albany Campus, Auckland, New Zealand. The completion of this work was made possible with the support of many, whom I would like to acknowledge. First, I extend a very sincere thanks to my supervisor, Professor Peter Lineham for his advice, guidance and assistance in the shaping of this thesis. I thank Miss Lavinia Ongo ‘Olive ‘e Ua Manoa and Mrs Jeniffer Ma’u for proof reading of the drafts of this thesis. -
The State and the Church, the State of the Church in Tonga Heneli T
The State and the Church, the State of the Church in Tonga Heneli T. Niumeitolu Ph.D. Thesis The University of Edinburgh 2007 I hereby declare that this thesis constitutes my own research and writing, and it has not been submitted in any previous application for a degree. All quotations have been distinguished and the source information acknowledged. Heneli Taliai Niumeitolu February 2007 i Dedication This thesis is dedicated with deep gratitude to my parents Rev. Dr. Siaosi and Sauliloa Afa Niumeitolu who taught me about loving and living for others. ii Abstract This dissertation examines the impact of ‘Tongan culture’ as represented by those with power in the Free Wesleyan Church of Tonga (FWC). The word “free” in the name of a church usually denotes the desire to be independent of the State or any other outside control but in this context it was often the contrary. From the outset of the Wesleyan Mission in 1826, the chiefs who embodied and controlled Tonga, welcomed the early European explorers yet with the twin underlying aims of gaining benefits while simultaneously maintaining their supremacy. The dissertation argues that the outcome leaves the FWC in dire need of inculturation, with Gospel challenging ‘Culture.’ Historical and anthropological approaches are used to substantiate this claim. Encouraged by Captain Cook’s report the missionaries arrived and were welcomed by the chiefs. The conversion of the powerful Taufa‘ahau was pivotal to the spread of the Wesleyan Mission yet this marriage of convenience came at a cost because Taufa‘ahau had his own agenda of what a church should be. -
Ko E Tala-Tukufakaholo 'O Tonga
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).