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Tongan women

Wine, Women and Tonga: A Tongan Student's Ruminations in Diaspora: Amazon​.de: Finau, Dr Sitaleki 'a: Fremdsprachige Bücher. Das Königreich Tonga (tongaisch Puleʻanga Fakatuʻi ʻo Tonga, englisch Kingdom of Tonga) Mart Martin: The Almanac of Women and Minorities in World Politics. Westview Press Boulder, Colorado, , S. ↑ No resolution in sight. Tonga have been withdrawn from the Oceania Rugby Women's Championships in Fiji and quarantined until Dec. 4 as a precaution following an outbreak of.

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Thank You! They are related by bilateral relationships of consanguinity in a cognatic system. Membership in kin groups is restricted to fewer and closer relatives than it was in the past.

The parameters in establishing hierarchy at any level of society are gender and age. A female is always considered higher in rank than a male.

Inheritance of land and titles goes through the male line, and primogeniture rule usually is enforced. Because of traditional brother-sister avoidance, year-old boys sleep in a separate house.

Though avoidance is less strictly enforced now, it still affects daily life. Topics such as sex and activities such as watching videos are not shared between brothers and sisters.

Infant Care and Child Rearing. The birth of a child is among the most important events, but the official social introduction of a child to the community is celebrated only at the end of a child's first year.

Mothers increasingly give birth in modern hospitals, and infant mortality has decreased. Infants typically are breast-fed and sleep in their parents' bed until age 5 to 8 years.

Parents are the main caretakers, but in an extended family everybody contributes to parenting. This feeling of shared parenting extends as far as the village and even further.

Older siblings often care for younger ones, but compulsory education has made this practice less common. Tongans are proud of their almost percent level of literacy.

Government high schools limit enrollment by using a competitive examination and charging fees. Those who are not admitted can attend private religious high schools.

There is a branch of the University of the South Pacific on Tongatapu. Sia'atoutai Theological College trains teachers. Adoption is common.

An older couple whose children have left to form their own families may adopt from a younger couple with many children.

A couple may decide to give a child to a relative of higher social or economic status, and many parents who work abroad leave their children with relatives.

Children are present in private or public events and are almost never forbidden to look, observe, and learn. The most important life events are celebrated with elaborate ceremonies that may last weeks in the case of weddings or funerals of royalty or nobles.

These events include a complex pattern of gift exchanges; the preparation, consumption, and distribution of a large quantity of food; and speech giving.

Pieces of bark cloth, mats, kava roots, and food are exchanged. Speakers use an elaborate figurative language.

Formal attire for men includes a tupenu skirt and a ta'ovala mat worn around one's waist and kept in place by a belt of coconut fiber.

Prestigious old belts made of human hair also are used. A shirt with a tie and a jacket complete the attire. Women wear long dresses and ta'ovala as well.

The softness, color, and decorations of a ta'ovala indicate status and wealth. People shake hands when they meet, and relatives kiss by pressing each other's noses against their faces and soundly inhaling through the nose.

The men preparing the 'umu or roasting for a big feast do not eat with the guests and are allowed at the table only when the first round of people has finished eating and left.

Most food is eaten with the hands, although silverware also is used. It is customary to wash one's hands at the beginning and end of a meal.

The gesture of raising the eyebrows in conversation expresses one's understanding of the speaker's speech and is an invitation to continue.

It is difficult for people to admit failure in understanding or to respond negatively to requests. Religious Beliefs. Christian churches exist in even the most remote villages.

Bells or log drums call people for services at the crack of dawn. After a failed attempt by Wesleyan missionaries to Christianize the islands in , they and other Christian missionaries were more successful in the mid-nineteenth century.

Forty-four percent of Tongans belong to the Free Wesleyan Church. Wesleyanism is also the official religion of the state and the monarchy.

Among the other major churches are the Roman Catholic Church Traditional medicine exists alongside Western medicine in the person of the faito'o native doctor.

Knowledge about medicine is passed on from parent to child. The faito'o uses mainly herbal medicines. No payment is required for treatment, but gifts are given at the beginning or end of the cure.

Massage is also used. Sometimes in the outer islands traditional medicine is the only defense against a number of diseases.

Although people recognize the effectiveness of Western medicine, traditional medicine is highly respected.

Nobles and chiefs from all over the kingdom present gifts to the king in a ceremony adjacent to the royal palace.

The capital is adorned with festive arches covered with fragrant flowers under which floats parade. After the parade, people feast and light bonfires.

Graphic Arts. Women make bark cloth that can reach fifty feet in length and fifteen feet in width. The design of the carved tablets used to decorate bark cloth is traditionally purely geometrical.

Naturalistic figures such as trees, flowers, and animals are also used. Women also weave mats and make flax baskets. Color, thinness, and the number of threads used determine the quality of a mat.

The uniformity and consistency of the patterns reveal a weaver's skill. These activities are always conducted in groups while talking, gossiping, or singing.

Men carve wood, black coral jewelry, and objects made of turtle shell or whalebone. Seeds, shells, and fresh flowers are woven into necklaces by both sexes.

Performance Arts. Choral singing is done in churches and kava clubs. Singing is part of the more holistic traditional art of faiva , the blending of dance, music, and poetry.

The punake master poet composes pieces that combine music, text, and body movements. Traditional dances include the Me'etu'upaki paddle dance , the Tau'olunga solo dance , and the Lakalaka line dance.

Barrow, John. Captain Cook: Voyages of Discovery , Benguigui, G. Bennardo, G. Campbell, I. Island Kingdom: Tongan Ancient and Modern , Ferdon, E.

Gailey, C. Hoponoa, Leonaitasi. James, K. Kaeppler, A. Poetry in Motion: Studies of Tongan Dance , Kingdom of Tonga.

Sixth Development Plan: — , Kirch, P. Kirch and T. Hunt, eds. Morton, Helen. Becoming Tongan: An Ethnography of Childhood , Pawley, A.

Wood-Ellem, Elizabeth. Toggle navigation. Alternative Names Friendly Islands. History and Ethnic Relations Emergence of the Nation.

Christian principles characterize the constitution, which very likely was prepared under the influence of Wesleyan Tonga.

Urbanism, Architecture, and the Use of Space The first European visitors spoke of a population scattered throughout a densely cultivated land.

Food and Economy Food in Daily Life. Social Stratification Classes and Castes. Political Life Government. Social Welfare and Change Programs Every citizen is entitled to free primary education, a plot of land at age 16, and free medical care.

Marriage, Family, and Kinship Marriage. Socialization Infant Care and Child Rearing. Etiquette Formal attire for men includes a tupenu skirt and a ta'ovala mat worn around one's waist and kept in place by a belt of coconut fiber.

Religion Religious Beliefs. Medicine and Health Care Traditional medicine exists alongside Western medicine in the person of the faito'o native doctor.

The Arts and Humanities Graphic Arts. Bibliography Barrow, John. Gifford, E. Tongan Myths and Tales , Tongan Society , Latukefu, S.

Church and State in Tonga , Law of Tonga, The , rev. Whistler, W. Tongan Herbal Medicine , Web Sites "Tonga on the Net.

Also read article about Tonga from Wikipedia. User Contributions: 1. Done Boy. I love the tongan culture and its ways of life. Tongans are mostly open about feelings of othe human beings.

They tend to feel a compassion for writing. That's why we tongans have that ability to write as well as we do. Fifita Tupou. The information that i've recieved from this article is very useful for my projects but if only you can get more detailed informations.

Thank you for the publishing of informations. I am baby tay i'm doing this project on pacific islands and i picked Tonga i really like this article.

I'll be sure to use this again sometime C:. I would like to thank for all these great comments on my beautiful islands.

Tonga is a very great island that was founded by our great leader Captain Cook. A name that Captain cook gave to the people was the friendly islands.

And a gift was given to the island, a turtle that has passed but was still alive since I love that this article is accurate even if a few years behind.

Good work! It's the most accurate article I've read on the internet in a long time. Thx for the informations. Good work!!!.

Thanks for these info! This website is really helpful. I'm doing this project and this helps a lot. I lived in Tonga for almost 5 years and absolutely loved it.

It is the most beautiful country and the people are amazing. I am married to a Tongan and so happy that we went back and had our children there.

Unfortunately we had to return to the states because my father was ill. But hope to some day return to this beautiful island paradise. Keep your culture strong Tonga until we meet again.

This article was fantastic by the way!!! Very helpful information when it comes to rearching on other Pacfic islands Please keep this page up to date.

I'm writing a creation myth based on the Tongan culture : Thanks so much for putting this up here!!! I've learned so much about my culture that I never knew.

This is an awsome page :D. Thanks for the hard work, please send more as it is of very important for our next generation to be kept informed.

Great to see other nationals as well study our culture. Keep up the good work, well done!! This is really helpfull on projects and very helpfull information about different places.

Kaneisoni Fa. This is my first time to join in this page. Even I live here in Tonga since I was born but only a few things I knowing well about my culture and traditional.

I hope you all enjoin this and thank you for supporting Tonga Island. Kea Thaoa. Can any one help me with Tongan's migration route and a particular culture which is still existing today.

Ianna Thessnan. Thank you for the information it was very helpful! I am doing a prject on this and this artical saved my butt! Thanks a bunch!

A big malo e lelei is going to everybody Bobbina Palwey. Falekofe Manoa. Dear fellow publisher it's great knowing more about Tonga and am really grateful about this article thank you so much.

How can we conserve or maintain the Tongan culture? Te Rangi Mataitonga. Thanks for the information. It was really interesting to learn from my culture.

I just found out i was Tongan and i really wanted to learn more of it! I was born in New Zealand and never learned much about my family in Tonga.

All i know is that my great grandmother Melenaite Mataitonga grew up in a place called Lomaiviti. Omg thanks for the information, im doing a project right now and all these information really helps so thanks TONGA ;.

This information helped me a lot in knowing more about the Tongan culture.. I've just visited Tonga for the first time and just loved it!

I've been interested in Tonga for years now and I'm always excited to find out new information on it. Malo aupito for putting this article together, it was really interesting.

Tonga will always be my favourite pacific island!!! I'm so glad God allowed me to visit!! Wolfang Amaedous Mozart.

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They did not catch anything and were hungry. They stopped at an island where a couple and their daughter named Kava lived. The girl had leprosy.

Because there was a famine in the land and there was nothing for the king and his men to eat, Kava suggested to her parents that they kill and bake her for the king and his party.

After feasting and then discovering this sacrifice, the king was deeply moved. They did so and two plants grew on the grave: a kava plant grew from the head and sugar cane grew from the feet.

One day a Tongan hero by the name of Loau came to the island and the couple told him all that had happened. Loau told them to take the two plants to the king, who would instruct them what to do with the kava…which is how the kava ceremony came to Tonga.

Keeping the myth in mind, we can now understand that kava symbolizes sacrifice, diplomacy, and renewal to the Tongans. Kava was willing to die to save her parents from the needs and demands of the king.

Her body represents its use as a medium for making peace. It is interesting to note that in Tonga today, the kava ceremony represents the best way to bring together families and groups in times of contention.

In Tongan protocol, a formal kava ceremony can be utilized as an opportunity for Tongans to forgive, save face, and re-establish respect. When kava is first tasted, it is bitter; but soon the effects of the roots bring calmness, which also represents renewal.

Tongans recognize the importance of kava: It is a tradition which the Tongans, from royalty to commoners, appreciate and practice knowledgeably and respectfully.

Each of the Polynesian islands makes bark cloth with their respective traditions. For example, some Polynesians make it out of breadfruit tree bark or banyan tree bark.

In Tonga ngatu is almost always made from the inner bark of the paper mulberry tree. While making ngatu is the traditional work of women, Tongan men have the responsibility to grow the plants.

During the growing period they will carefully prune excess leaves and branches in order to eliminate notches which may mar the overall quality of the tapa.

It takes approximately two years for the trees to reach the best height and width for ngatu making. Once the branches are cut, they are left in a shady place for up to a week.

Then the bark is carefully nicked and slowly stripped from the branch. The outer bark is peeled away leaving the creamy-colored inner bark, which is soaked in water for up to a day according to the desire of the crafter.

After a bark strip has been stretched to its maximum width, it is laid aside and pounding begins on another two-inch-wide length of bark. In order to have a bed-sized piece of ngatu, quite a few strips must be glued together.

A small tapioca root is used to make the glue: Tongans harvest the right-sized roots, boil them until they are half-cooked and let them cool. The women lay all the pieces of the first layer in the same direction, then they gently rub the tapioca over the layer.

When it is completely covered, a second layer is placed over the first, but with the new strips running cross-wise. This strengthens the ngatu by giving it a warp and woof.

This process is continued until the desired size is reached. Sometimes there are holes in the ngatu where knots occurred in the tree branch.

The women eliminate these by cutting little patches and gluing them over the defects. Once the ngatu is glued together and patched, the women prepare it for imprinting traditional Tongan designs using a clever die, or a design mat called the kupesi.

The women make the stiff base of the kupesi from a fiber-like part of coconut blossoms to which they have sewn coconut leaf midribs in the desired pattern.

Because they use kupesi over and over again the edges are nicely finished. To imprint the design, they place the kupesi underneath the blank bark cloth.

Then the women dip a specially folded wad of ngatu into a container of natural dye, and lightly paint the surface of the new ngatu, which the coconut rib pattern of the kupesi presses upward so it catches the dye first.

Tongan dyes are made according to old traditions: Brown dye is obtained from either the bark of the mangrove tree or the kukui nut tree, and black dye by boiling brown dye with red hibiscus flowers.

The women continue imprinting the design until all of the large ngatu is covered with the basic design. To complete the process, the women outline larger design elements in black, using a paintbrush made from a dried segment of pandanus fruit.

Of course, a yard-long ngatu, or a lautefuhi, takes twice as long. Before European fabrics were introduced, Tongans used ngatu for clothing, blankets, wedding costumes, dancing costumes, gift exchanges, and interior house decorations.

There are specific ngatu for special occasions: Black ngatu uli, for example, is used for funerals, while ngatu with certain designs reflect high rank.

They are then laid out to dry in direct sunlight, except when it begins to rain at which time they are quickly brought inside for protection.

There is a particular kind of pandanus which is edged with short prickly thorns. These are trimmed off before the drying process.

When whiter colored leaves are desired, the freshly-picked leaves must first be parboiled in a large pot before they are laid out to dry.

Some Polynesians also bleach them in sea water. They are then secured, stacked and stored for future use. Using a different shell perhaps a clam shell , she then strips the leaves according to the widths required for the completion of the desired project.

The thinner the strips, the more important and valuable the project, because weaving thinner strips takes longer and more skill.

By this total population ration data, there is no visible data showing that there is a gender bias for sex selective births. Furthermore, Tonga did not want to ratify with reservations or undertake a 'ratification of convenience.

Tonga's rich and ancient culture dates back an estimated years when the Tongan archipelago was inhabited. Tongan culture and society have evolved over many thousands of years creating the back bone of Tongan culture.

Today Tongan culture and the Anga Fakatonga [8] Tongan way of life is protected and preserved by lawmakers, government, and monarchy within Tonga.

Great respect for the Anga Fakatonga is also given by Tongan society in protection of culture and heritage. The Anga Fakatonga has preserved a rich and ancient culture that has codified law and social norms within today's current Tongan society.

The Anga Fakatonga has been culturally protected and is rarely open to outside influence and intervention. Issues with Tonga's current laws and the Anga Fakatonga's adherence include women's land rights and loose enforcement of violence against women laws.

Despite the perceived oppression of women in Tonga due to the non-ratification of CEDAW, women do have an important place in Tongan society. Traditional Tongan culture has ancient traditions including a "kin-based stratification", or allocation of power based on age, sexual orientation, and birth order.

The Api, or basic order of Tongan society, is based at the root of oldest male control over a family group. This control, or leadership, is a responsibility with the family group, but it also gives power over decision making of things such as resource allocation, family labor duties, and discipline.

Imbedded deeply in the Tongan cultural framework, this patriarchal, or 'Ulumotu'a oldest male leadership places decisions final say with the male leader of any given Tongan family.

The fahu, the highest female in social structure, or oldest sister in the family structure, has title given but traditionally does not have any decision making power.

However, in extended family structure, the traditional kin based stratification is usually followed. CEDAW endorsed convention, the Convention on the Rights of the Child -Ensuring the Girl Child's Participation which article 12 , is to encourage adults to listen to the opinions of children and involve them in decision making.

The Convention recognizes that a child's participation in decision making must occur in a manner that is appropriate to the child's age and maturity.

Historically the Kingdom of Tonga has been centered on cultivation and farming. Early explorers recorded accounts speak of beautiful gardens planted symmetrically and carefully cared for.

Today much of Tonga, especially in remote rural areas and scattered on the many islands of Tonga, still rely on cultivation for livelihood.

This cultivation technique historically and presently has revolved around the importance of women and their responsibility for much of the labor burden associated with it.

Although women have been pivotal in the cultivation and use of land, women still today, under the constitution of The Kingdom of Tonga cannot own land.

If a woman in Tonga wishes to use land for any purpose, including for cultivation, they cannot buy land but must only lease land for its temporary use.

One benefit to women in Tonga is that they cannot own land and therefore do not have to pay property taxes this argument has been used in some writings as pro-women.

The Ministry of Women's Affairs in Tonga will be enacted and created by the end of and has been announced March This will open up options, and possible conversation about women's rights, to review and possibly amend the current constitution in regards to the current women's land rights in Tonga.

As a possible move towards an amendment of current constitutional restrictions of women and ownership of land, Tonga could take a huge step forward towards the ratification of the UN Convention of the Elimination of Discrimination Against Women CEDAW.

Independent of compliance and possible ratification of CEDAW, through an amendment of the current constitutional laws, it is thought that women's possible land ownership will help progress women's rights on a large scale.

In many cases, violence against women has gone unnoticed, and is accepted by both men and women, and is rarely prosecuted.

Marital rape was criminalized in These initiatives include a formal Bill on Domestic Violence, and a bill addressing Tongan women's land rights drafted in part by the Ministry of Women's Affairs.

A pledge was also made that adoption of a "no drop policy" be enacted for all cases of domestic violence pending an investigation, and prosecution if conclusive evidence is found of bodily harm, indecent assault, incest or rape.

HE Mr. Thomas Roth said in an announcement of the funds, "UN Women Pacific Fund to End Violence Against Women" would be used to establish grants and facilitate training services for Tongan organizations to promote their work to eliminate violence against women".

Other issues of Tongan women's rights include women's low participation in government parliament. The parliament is the governing body that has historically and even in recent years rejected CEDAW, in an effort to protect the Anga Fakatonga.

However, there is an overwhelming attitude in Parliament and in the general political environment that there are more pressing issues including political reform and economic development that have placed women's rights on the back burner.

Women however do have a voting voice as of when the late Majesty Queen Salote Tupou III amended the constitution allowing this right.

Women, by this amendment, were also allowed participation in parliament, however from the time that women were given the opportunity, only four have been voted in as a voice for the people on Parliament as People's Representatives in the Legislative Assembly.

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