Nuku’alofa – A local car dealership sales manager was sentenced to 24 months in prison after pleading guilty to two counts of obtaining money by false pretences.
Kisione To’aho, the owner of Getpert Computers—a business that also imports vehicles from Japan—was convicted in a case involving two complaints from defrauded customers.
The first complaint came from Ms. Loseli Liu, representing Sino Union Economic Trading Ltd of Ma’ufanga. On June 14, 2024, Liu paid To’aho $19,800 for a vehicle, assuring it would be delivered the following week.
Despite repeated promises, the car never arrived, and the company was forced to demand a refund before reporting the matter to the police.
The second victim, Mele Veatupu, approached To’aho in March 2024 to purchase a $9,800 Nissan Note for transport to Vava’u. After payment, the vehicle was never delivered.
Judge Tupou sentenced To’aho to 16 months imprisonment for the fraud charges, with an additional eight months added due to activating a previous suspended sentence—bringing the total to 24 months. However, under strict conditions, the final 4 months were suspended for two years.
To ensure compliance and support rehabilitation, To’aho will not commit any further criminal offences that are punishable by imprisonment. He will be subject to mandatory probation supervision, requiring them to report to their probation officer within 48 hours of release. Additionally, completing a life skills or rehabilitation program is necessary to aid in their reintegration into society.
Despite his conviction, To’aho was described by his town officer as a “trustworthy and hardworking” member of the Tokomololo community. Married with five children, he reportedly expressed remorse and a willingness to repay the victims but hesitated out of fear of imprisonment.
Judge Tupou noted the breach of trust in the offences but acknowledged To’aho’s community standing, allowing partial suspension of his sentence.
He will now serve 20 months in prison, with early release contingent on good behaviour and compliance with probation terms.
In an extraordinary twist of fate, Tongan Cardinal Soane Patita Paini Mafi will join an elite group of 133 cardinals next week to elect the next leader of the world’s 1.4 billion Catholics.
His participation marks the culmination of a remarkable journey that traces back to his grandfather’s humble pilgrimage to Rome over a century ago.
Tonga’s Cardinal Mafi (center) joins the pre-conclave procession in Rome—a historic moment for a diocese of 14,000 Catholics now helping guide 1.4 billion faithful.”
Mafi and Cardinal John Ribat from Papua New Guinea (PNG), two representatives from the Pacific Islands, which host only a small fraction of the global Catholic population, will have significant influence in the conclave.
The numbers alone make their roles extraordinary. PNG’s 2 million Catholics represent just 0.1% of the worldwide faithful, yet Cardinal Ribat will account for 0.8% of the electoral college.
For Tonga, with fewer than 14,000 Catholics in one of the world’s smallest dioceses, Cardinal Mafi’s participation borders on the miraculous.
Tongan scholar Dr Felise Tāvō shared a historical story about Cardinal Mafi’s paternal grandfather.
In 1913, Bishop Epikopō Tipanio of Tonga brought a 20-year-old layman, Maletino Mafi, to Rome for an audience with Pope Pius X, he said.
That young man, Cardinal Mafi’s grandfather, could scarcely have imagined his descendant would one day help choose a pope.
“At the Vatican, they were granted an audience with Pope Pius X on Wednesday, July 30, 1913. They then left France for Oceania on October 16, 1913.”
Dr Tāvō said: “Perhaps young Maletino might have merely prayed at the tomb of St. Peter for him or one of his progeny to become a priest, but as is always the case, God has a better plan!”
As the College of Cardinals prepares to gather, pundits marvel at the unlikely prominence of these Pacific voices.
For Tongans, Mafi’s role is a point of national pride, a divine thread weaving through generations.
The conclave begins Monday, with the world watching as history unfolds.
While Tonga is globally recognised as the name of a Polynesian kingdom in the South Pacific, few people know that an entirely distinct ethnic group—the Tonga, also known as Batonga thrives in southern Africa.
The Tonga people are an ethnic group found in the Southern part of Zambia and also in the Northern part of Zimbabwe
Separated by thousands of miles of ocean and history, these two communities share nothing but a name, having developed completely different cultures, traditions, and political trajectories.
The African Tonga are Black Africans, while Pacific Tongans are brown-skinned Polynesians. Despite these racial differences, both groups share some surprising similarities: they are both skilled fishing communities and share cassava as a dietary staple.
Religiously, the groups diverge significantly. While the African Tonga maintain traditional beliefs in God without formal Christian affiliation, Pacific Tongans are predominantly strict Christians, a legacy of 19th century missionary influence. This spiritual contrast highlights how identical names can mask profoundly different worldviews.
The Kingdom of Tonga
Tonga, a Pacific island nation, is home to a people with a distinct cultural identity shaped by the concepts of tu’a (inferior) and ‘eiki (superior). Every Tongan is born into a dual status: as tu’a by belonging to their father’s lineage and as ‘eiki through their mother’s line. In the mother’s family, she and her children receive the highest honour, particularly during family events. Conversely, they hold the lowest status in cultural ceremonies on their father’s side.
With around 200,000 Tongan speakers worldwide, the country itself is an archipelago of more than 170 islands, many of which are uninhabited. Located near the International Dateline, its closest neighbours are Fiji to the west and Niue to the east. For centuries, Tongan society has been organised into three primary social classes: commoners (kakai), nobility (hou’eiki), and royalty (tu’i), with the king wielding supreme authority.
This hierarchical system, known as nofo ‘a kāinga, shares similarities with Western social structures while incorporating distinct Tongan concepts of kinship and status. Beyond this formal classification, Tongans observe additional, more nuanced social hierarchies that guide daily life and cultural practices.
The most fundamental social units include kāinga (extended family) and ‘ulumotu’a (family head), with special importance given to the mehekitanga (the father’s eldest sister), who occupies a position of great respect and authority. Another crucial system encompasses fānau (children), tuofefine (sisters), and tamai (father), which governs familial relationships and responsibilities.
While Tongans abroad predominantly follow the mehekitanga and tuofefine systems, many villages in Tonga continue to operate within the traditional kakai, hou’eiki, and tu’i hierarchy. Many Tongan residents are culturally influenced by the mehekitanga and tuofefine system, as not all land is controlled by chiefs or royalty.
In the Polynesian kingdom of Tonga, traditional entertainment forms showcase the nation’s rich cultural heritage
Tonga’s political system has long been known for its deep-rooted monarchy, one of the few in the world where succession follows a strict patrilineal system—passed from father to eldest son, much like European dynasties. However, in 2010, Tonga underwent a historic shift, transitioning from an absolute monarchy to a constitutional democracy. While the royal family remains highly revered, political power is now shared with elected officials, marking a new era in the nation’s governance.
Tongans are highly educated, and more live in the diaspora, especially in New Zealand, Australia and the USA, than in Tonga. The Polynesian country has been significantly influenced by Western civilisation, particularly through Westernisation, while still maintaining many traditional practices and values
The prevailing scientific consensus, supported by both genetic and archaeological evidence, indicates that the ancestors of Tongans and other Polynesians originated in Asia, primarily Taiwan and the northern Philippines.
People of Tonga speak the Tongan language, but their official language is English.
Tonga in Africa
The Tonga people of Zambia and Zimbabwe, commonly referred to as Batonga, are a Bantu ethnic group primarily concentrated in southern Zambia and northern Zimbabwe, with smaller populations in Mozambique. They share cultural and historical ties with the Batoka people, who form part of the broader Tokaleya ethnic group in the same region. However, it’s important to note they are not related to the Tonga people of Malawi, despite sharing a similar name.
The Tonga people of northern Malawi trace their origins to the dissolution of the Nkhamanga Kingdom in the early 17th century. This fracturing occurred when Ngoni warriors, who had migrated northward while fleeing Zulu expansion in South Africa, launched raids against the western Nkhamanga Kingdom. The kingdom ultimately divided into two distinct groups – one becoming the Tonga people we know today, while the other remained as the Tumbuka people.
Despite their political separation, linguistic evidence confirms their shared heritage. Glottolog classifies both the Tonga and Tumbuka languages within the same language family, underscoring their common ancestry. This linguistic connection serves as an important reminder of their historical unity before the kingdom’s division.
The Ngoni raids had devastating consequences for the newly formed Tonga communities. The invaders primarily targeted their settlements for food supplies to sustain their migrating populations. They also targeted Women to incorporate into Ngoni society and young men to be conscripted into Ngoni military regiments
Across the Zambian border, the Tonga language assumes greater prominence as a regional lingua franca. Current estimates suggest about 1.38 million speakers in Zambia with an additional 137,000 in Zimbabwe. This linguistic influence extends beyond ethnic Tonga communities, serving as a communication bridge between various groups. Meanwhile, in northern Malawi’s Nkhata Bay District, the Lake Shore Tonga (or Nyasa Tonga) speak a completely separate Bantu language, demonstrating how the shared “Tonga” name masks significant linguistic diversity across these African communities.
Historians have traced the Batonga’s origins to the early 17th century collapse of the Nkhamanga Kingdom. This political disintegration occurred during the turbulent Ngoni migrations, themselves sparked by the wider upheavals of the Zulu wars in southern Africa. The kingdom’s fracture produced two distinct but related groups: the Tonga and the Tumbuka peoples. Modern linguistic studies confirm their shared heritage, with both languages belonging to the same Bantu family despite centuries of separate development.
The Batonga maintain a unique cultural identity distinct from South Africa’s Tsonga people. Their traditional practices reflect deep connections to their environment, particularly through spiritual traditions tied to the Zambezi River. Renowned for their agricultural expertise and intricate beadwork artistry, the Batonga also hold historical significance as patrons of Zambia’s Kafue Twa, a hunter-gatherer community. This multifaceted cultural legacy continues to shape contemporary Batonga society while preserving their ancestral traditions.
Australian heavyweight boxing champion Justis Huni has declared he would have regretted missing this fight “for the rest of his life” after securing a high-stakes bout against British star Fabio Wardley for the WBA interim heavyweight title.
The 25-year-old Tongan-Australian powerhouse will step into the ring on June 7 at Portman Road, the home stadium of Wardley’s beloved Ipswich Town Football Club, replacing American contender Jarrell Miller, who withdrew due to a shoulder injury.
Huni’s shot at the WBA interim belt came after a frantic 18-hour negotiation on Friday, catapulting him two wins away from boxing’s grandest stage.
His manager, Michael Francis, believes victory could fast-track Huni to an undisputed world title fight.
“This is a massive opportunity, a massive fight—but there’s an even bigger one down the track,” Francis said.
The winner of Huni vs. Wardley is expected to face either Michael Hunter (USA) or Kubrat Pulev (Bulgaria), who clash later this year in Riyadh.
That would set up a potential blockbuster showdown with either unified champion Oleksandr Usyk (WBC, WBO, WBA, IBO) or IBF titlist Daniel Dubois, who battle on July 19.
Huni, known for his explosive power and agility, sees this as his chance to announce himself globally.
“If I didn’t take this fight, I’d regret it forever,” he said.
For Wardley, the fight represents a chance to defend home turf and solidify his own world title ambitions.
With both men unbeaten in their last fights, Portman Road is set for a heavyweight war that could reshape the division’s future.
The Tongan Parliament engaged in a heated hour-long debate over whether to remove the controversial word me’avale from the constitution, a term critics argue perpetuates a dark-age ideology that dehumanises ordinary citizens by likening them to animals.
The debate triggered personal attacks in the House after revelations that the removal proposal originated from public consultations, during which citizens argued that me’avale should no longer appear in the constitution.
It follows the recent proposed impeachment proceedings against the Minister of Police after he allegedly referred to Parliament as a “fale e kau vale” (house of fools) and called some Nobility MPs “kulikuli” (smelly).
During the deliberations on me’avale, lawmakers noted the term’s origins in pre-Christian Tonga, when societal hierarchies recognised only kings and chiefs as possessing spirits, while considering common people soulless.
The debate sharply divided Parliament, with some lawmakers becoming emotional in their arguments while others insisted on retaining the term in Clause 4.
A third group supported replacing it with kakai, the modern Tongan word for “people”, as proposed to the House, apparently by the Attorney General’s Office.
Translations
Tongan linguist Dr Melenaite Taumoefolau previously clarified in a scholarly paper that while me’avale has been translated as “commoner,” it literally combines me’a (“thing”) and vale (“foolish”) – effectively meaning “foolish thing.”
The contested constitutional clause currently states that laws apply equally to all, including hou’eiki (chiefs) and me’avale (commoners).
During the parliamentary proceedings, Deputy Prime Minister Taniela Fusimālohi reported that public consultations revealed widespread concerns about the term’s derogatory origins.
Emotional plea
Police Minister Piveni Piukala emotionally moved to remove the word from the constitution, strongly advocating for its elimination by asserting that “Tonga has evolved beyond such archaic language in our enlightened era.”
He noted the kau mātu‘a once approved the word, but insisted modern Tonga should discard it.
MP Johnny Taione defended the word as appropriate and criticised the democratic member of the PTOA and the Police Minister, claiming they were allegedly twisting the meaning to make it appear negative. The Minister dismissed Taione’s claim and pointed out that he was misguided.
Lord Vaea stated that the word me‘avale appears in the Holy Bible, though he failed to specify the exact reference.
Lord Tu’iha’angana proposed that the House acknowledge the proposal but defer action to a later time.
Opposition
Lord Nuku opposed the removal, arguing it would damage the social hierarchy (“maumau‘i lahi e ma‘uma‘uluta e anga e nofo”).
The Speaker then processed a motion by former Prime Minister Hu’akavameiliku proposing to remove me’avale from constitutional language, and limit House debate to only those adjustments meant for Parliament under Clause 23
While the House approved the motion, the Hansard record left unclear whether this approval authorised actual removal from the constitution or merely advanced the proposal for consideration.
This ambiguity stemmed from the me’avale only appearing in Clause 4, while the debate concerned adjustments to Clause 23.
Tongans across Australia have joined in celebrations as the Australian Labour Party (ALP) moves closer to forming government following Saturday’s federal election.
Many of the more than 40,000 Tongans in Australia shared photos of Labour leader Anthony Albanese, who is now likely to become Australia’s next Prime Minister after significant swings in New South Wales, Queensland, Tasmania, and South Australia and a smaller shift in Victoria.
The mood among Pacific communities has been jubilant, with many expressing hope for stronger ties between Australia and the region under a Labour government.
While Labour has not yet secured an outright majority, the party is within reach, and ABC election analyst Antony Green stated he could see no viable path for the Coalition to retain power. If confirmed, Albanese would become the first prime minister elected twice since John Howard, marking a historic moment in Australian politics.
The possibility of a Labour victory has energised progressive voters, particularly in multicultural communities that have long advocated for policies supporting climate action, fair wages, and better support for migrant families.
Early counts show Labour leading or competitive in several traditionally Liberal-held seats, including Banks, Bass, Bonner, Bowman, Braddon, and Deakin. The party is also performing strongly in Forde, Hughes, Leichhardt, McPherson, Menzies, and Petrie. One of the most closely watched contests is in Peter Dutton’s seat of Dickson, where the Opposition Leader is at risk of losing his position—a result that would send shockwaves through the Liberal Party.
Meanwhile, Labour has consolidated its hold on marginal seats, including Aston, Bennelong, Blair, Boothby, Chisholm, Dunkley, Gilmore, Lyons, McEwen, Paterson, and Werriwa.
With over half of polling places reporting first preferences and a third processing preference counts, officials urge caution due to the large volume of early and postal votes still being tallied.
However, the trend strongly favours Labour, and a change in government now appears highly likely. For many in the Tongan-Australian community, the result signals hope for progressive policies on climate action, cost-of-living relief, and stronger engagement with the Pacific. Social media has been flooded with celebratory posts, with some dubbing Albanese a “friend of the Pacific.”
As counting continues, all eyes remain on Dickson—where a potential defeat for Peter Dutton could mark a dramatic end to his political career—and on whether Labor secures an outright majority or governs in a minority or coalition arrangement.
Final results are expected in the coming days, but for now, the mood among Labour supporters, including Australia’s Tongan community, remains one of optimism and celebration.
A young Tongan missionary from Utah died Thursday after a car veered onto a sidewalk and struck him while he was walking with two companions, The Church of Jesus Christ of Latter-day Saints confirmed.
Elder Aleki Langi, 18, died Thursday, May 1, 2025, after the driver of a car apparently lost control and struck him on a sidewalk. The Church of Jesus Christ of Latter-day Saints
Elder Aleki Langi, 18, of Magna, Utah, was killed in the accident.
A second missionary sustained minor injuries, while a third was unharmed, said church spokesman Sam Penrod in a statement.
The driver of the vehicle apparently lost control before hitting the missionaries, Penrod said.
Authorities are investigating the incident.
“We extend our deepest condolences and love to Elder Langi’s family, friends, and fellow missionaries during this difficult time,” Penrod said. “We pray that they will each feel the Saviour’s comfort and peace as they mourn his passing and honour his dedicated missionary service.”
Elder Langi, a member of the Magna 2nd Ward in the Salt Lake Utah West Stake, had served in the North Carolina Charlotte Mission since March.
He was temporarily reassigned there while awaiting a visa for his original assignment to the Jamaica Kingston Mission.
Friends and community members in Magna remembered Langi as a devoted young man with a strong faith and a desire to serve others. His family, of Tongan descent, has been active in their local congregation, where Langi was well-loved.
The Church supports Langi’s family and his missionary companions as they grieve the sudden loss. Funeral arrangements are pending.
A devastating video circulating online has left social media users in tears, showing children kissing their mother’s body after her unexpected passing.
Kaniva News understands that the footage was recorded in Tonga. However, the details remain unclear.
The toddler, who seemed to be over one year old, was heard in another video saying in Tongan, “Mum is dead.”
The emotional footage, shared widely on Facebook, captures the raw grief of the family, with a man believed to be the husband also seen kissing the deceased woman goodbye.
One tribute indicated that the husband had just returned from overseas for the funeral.
Tributes flooding in for the mother describe her as a devoted churchgoer and loving parent, with many expressing shock over her sudden death.
“What a pity that she died while her children are still very young,” one commenter wrote.
Another added, “She has gone too soon.”
Friends and online mourners have rallied around the family, offering prayers and condolences.
Many highlighted the woman’s faith and kindness, with one post reading, “Heaven has gained an angel, but her babies have lost their world.”
The cause of death has not been disclosed, but the outpouring of grief underscores the profound impact of her loss.
As the video continues to spread, viewers are left heartbroken by the sight of her young children clinging to their mother one final time.
“No child should have to say goodbye this soon,” wrote one emotional viewer.
Tonga’s Minister of Health, Dr ‘Ana ‘Akau‘ola, has made a heartfelt request to the public, asking them to stop demeaning and disrespecting hospital staff.
The viral spread of a video showing a shivering patient lying on a chair in a hospital
The plea came just hours before a video of what appeared to be a shivering patient lying unattended in a hospital chair circulated widely on Facebook, amplifying public outrage over healthcare standards.
Kaniva News could not verify the authenticity of the footage, and the hospital could not be reached for comment.
Some commenters claimed that the patient was recorded on video after being admitted to Vaiola Hospital.
Dr ‘Akau’ola emphasised during a press conference in Nuku’alofa this afternoon that harsh criticisms demoralise healthcare workers, with some nurses threatening to quit (“litaueli”).
“I urge the public to stop these comments—they do not help patients or those treating them,” she said.
Her appeal comes after years of social media backlash against the ministry, which has faced accusations of negligence, long wait times, and unprofessional conduct.
The Minister acknowledged that some patients first seek care from local healers, only arriving at hospitals in critical condition, a factor she says exacerbates challenges for staff.
However, public frustration persists.
The Ministry faced intensified scrutiny following a high-profile allegation involving the death of a mother due to alleged medical negligence.
Viliami Takau, CEO of Tonga Tourism, publicly confronted the Minister during a national summit, stating, “You cannot bring my wife back to life.”
He revealed he has launched legal action against the ministry, claiming her death resulted from their actions.
Takau also shared a separate incident involving his son, whose severed fingers required surgery.
After a Tongan doctor recommended an operation, he sought a second opinion in New Zealand, where physicians advised against it, warning of nerve damage.
“The advice here differed entirely,” he alleged in Tongan.
A recent viral video featuring a Tongan male dancer has reignited global fascination with taulalo, a traditional solo dance often overshadowed by the more widely recognised female tau‘olunga.
The dancer, known on Facebook as Manatau, is said to belong to a troupe of choreographers from Tatakamotonga—the birthplace of the iconic lakalaka dance
The electrifying performance, marked by vigorous footwork, rhythmic clapping (pasi), and dynamic full-body movements, has drawn praise for highlighting a lesser-known but culturally rich aspect of Tongan dance.
The footage appears to have been recorded at a reception event, showcasing the dancer known as Manatau Tu’ifua on Facebook.
Sources indicate he hails from a family of choreographers in Tatakamotonga, the ancestral home of the traditional lakalaka group dance.
While tau‘olunga emphasises elegance, showcasing fluid arm gestures, delicate head tilts, and poised upper-body movements, taulalo is all about power and energy.
Traditionally, a man can perform a solo dance as a background accompaniment to tau‘olunga known as tu’ulāfale, but the viral clip demonstrates taulalo as a potential standalone spectacle.
Taulalo vs Tau’olunga
Tau’olunga refers to a dance performed while standing, with the choreography primarily focused on the upper body movements (‘olunga).
Taulalo is the opposite, which means the male dancer must dance while lowering his body by bending his knees as low (lalo) as possible.
In Tongan culture, men typically perform in group dances likelakalaka, mako, ma‘ulu‘ulu, and sōkē, emphasising synchronised storytelling and choral singing.
The solo taulalo performance in the video, however, breaks from convention, offering a fresh take on male expression through dance.
It incorporates jumps, rapid side-to-side steps, seated sequences, and forceful clapping to create a captivating rhythm.
Viewers have praised its athleticism and creativity, with many calling for greater recognition of taulalo as an independent art form.
The resurgence of interest in tulāfale comes at a time when Tongan communities worldwide strive to preserve and revitalise traditional practices.
This renewed attention aligns with recent cultural celebrations, including the 50th anniversary of the Pacific Polyfest in New Zealand, where traditional Tongan dances took centre stage.
