Domestic violence has been a crisis that the government of Tonga should pay attention to it.
In some families, individuals struggle silently while the survivors endure the consequences of domestic violence.
This physical violence mostly happens to women and children. They are suffering without any protection or support.
In many cases, victims remained silent due to shame and societal judgment.
This issue needs to be addressed as many people have experienced it.
Therefore, for the time being, we should make a change solely for Tonga’s sake. Even if we may not be there in the future, this change should serve the victims and ensure future generations are aware of it. In that case, social institutions must take a stand on this matter.
Therefore, the government, churches, and communities must address domestic violence. They need to combat this negative behaviour by supporting affected individuals in taking action.
The Women and Children Crisis Centre must raise awareness and gain support from the government to combat domestic violence.
We should stand together, cooperate, and challenge domestic violence.
UPDATED on May 29 – The Fielakepa family’s longstanding dispute has taken a new turn, with fresh allegations of a military cover-up now adding to the noble title controversy that has tarnished the family’s reputation.
Lōpeti Aleamotu’a (L) and current Lord Fielakepa
It follows a previous bitter court battle over the Fielakepa noble title, which saw a former Chief Justice rule that the King had erred in his appointment. The court case also featured explosive claims denying Lōpeti’s eldest brother’s biological lineage and the unusual circumstance of their mother refusing to allow the eldest son to take a DNA test to prove his paternity.
After securing legal counsel to revive his nine-year transparency battle, Lōpeti Aleamotu‘a has hit a new roadblock, shifting the dispute’s focus squarely onto his uncle, Lord Fielakepa, the HMAF’s top general during his 2016 dismissal
According to reports, Lōpeti held the view that Lord Fielakepa had allegedly pressed the King to remove him, but his efforts were unsuccessful.
Previous dispute
In the latest episode, it has been reported that despite multiple formal requests through legal channels, HMAF continues withholding Lōpeti’s complete service records, offering only a disputed “summary of facts” earlier this year.
Lōpeti’s latest attempt comes after the HMAF ordered him to return from Australia in 2016 while he was there to undergo a course of studies with the Australian Maritime College in Launceston, Tasmania, Tongan veteran publisher Kalafi Moala reported on Talanoa ‘o Tonga online.
The report alleged that Lōpeti was told to return home “due to administrative and disciplinary issues that have not been settled in Tonga.”
Since then, he has pushed for the HMAF to explain these issues in detail, as he was unaware of any, but has received no clear answers.
The report said his lawyer, Joycelyn Sikalu Lomu of Fakatoukatea Law Firm, has reportedly documented at least four unanswered requests dating back to 2016 seeking clarification about the investigation that led to his termination.
According to the report, HMAF later responded through the Solicitor General Sione Sisifa on 2 May 2025, declining Lopeti’s request to access his employment records.
It was claimed that no reasons were provided except that “it was against HMAF Policy.”
Kaniva News could not reach Lord Fielakepa or HMAF representatives for comment.
Hereditary title dispute
Lōpeti is the younger brother of Tupou Tongaliuaki Filo’aulo Aleamotu‘a, who had taken the current Lord Fielakepa to court in an effort to reclaim the family title.
In 2016, Tonga’s Land Court ruled that Tupou should inherit the title Fielakepa after the death of the late Baron Fielakepa.
The ruling came after His Majesty King Tupou VI conferred the title on Tupou’s uncle, Tongapo’uli Aleamotu’a, the current Fielakepa, in 2015.
Tongapo’uli’s eldest brother, the late Baron Fielakepa, died in 2013 without an heir.
Mosese Taulupe Aleamotu’a, Tupou’s father, was next in line to the title. But Taulupe died in 2007, while his eldest brother, Baron Fielakepa, inherited the title.
As Kaniva News previously reported, Lord Justice Michael Scott ruled, December 4, 2016 that His Majesty had erred when he conferred the title Fielakepa on Tongapo’uli.
Mr Justice Scott said it was evident that the information provided to His Majesty regarding who should inherit the title was incorrect.
He said Tupou was the rightful heir to the Fielakepa title and his name should be published as such in the Government Gazette.
Mr Justice Scott also ruled that registering Tongapo’uli’s name as a trustee after the Late Baron Fielakepa’s death on the grounds that Tupou was not 21 was wrong because Tupou was 21 years old at the time.
However, under Tonga’s constitution, the King retains absolute discretion in conferring hereditary noble titles. In this instance, despite Justice Scott’s ruling, His Majesty, according to the constitution clause 50 (2), maintained his decision to award the Fielakepa title to Tongapo’uli.
DNA Test Controversy
It had been revealed at the time that Tongapo’uli claimed in court that Tupou was not the biological son of Taulupe, his older brother.
He claimed Tupou’s father was ‘Atunaisa Fetokai of Haveluloto.
This was denied by Tupou and his mother, Mele Simiki Aleamotu’a, in court.
Tupou told the court he would voluntarily provide a DNA test to prove his paternity.
His mother told the court she did not want his son to take a DNA test.
After Fielakepa appealed the Land Court’s decision in favour of his nephew, the Privy Council rejected the appeal. The Privy Council also ruled that his nephew was the rightful heir to the Fielekap title.
The Privy Council also noted that while modern scientific methods like DNA testing could reliably resolve such disputes, current law prohibits courts from compelling anyone to submit to DNA testing.
NUKU’ALOFA, Tonga – Lord Lasike, the Tongan noble who battled to retain his hereditary title after a weapons conviction barred him from Parliament, has died.
Lord Lasike
His political career was marked by both controversy and resilience.
First elected to the Tongan Legislative Assembly in a 2005 by-election as a noble representative, Lasike was re-elected in 2008 and 2010, cementing his place in the kingdom’s politics.
However, his tenure faced turbulence due to legal troubles.
On 9 July 2012, he was convicted of illegally possessing ammunition and fined US$280, resulting in his suspension from Parliament.
The Tongan Court of Appeal later overturned the conviction, saving his noble title, which would have been revoked under Tongan law if the ruling had stood.
A polarising figure, Lasike drew both admiration for his political service and criticism over his legal issues.
Beyond politics, he was a well-known social figure, actively participating in the Fōfō’anga kava club, where he was often seen playing guitar and singing during gatherings.
Calls are growing for Tongan-born Wallabies prop Taniela Tupou to be given a chance to reignite his career.
Legendary Tongan-Australian prop Sekope Kepu has declared that the powerhouse forward remains a key pillar for Australia’s rugby future, despite his recent struggles.
The call comes as the British & Irish Lions prepare to tour Australia, with Tupou’s place in the squad uncertain due to a “mid-career slump” in form.
However, Kepu, now a coach for the First Nations and Pasifika XV, insists the man nicknamed “Tongan Thor” is far from finished, the Australian media reported.
Kepu, who recently retired after a storied career with the Wallabies and Moana Pasifika, believes Tupou’s best rugby is still ahead of him.
“There’s good young guys coming through Australian rugby and a couple of the Reds boys, but I think with Allan [Alaalatoa] and Taniela there, those are the two cornerstones of Australian rugby at the moment in terms of anchoring that scrum,” Kepu reportedly said.
“And seeing the way that Allan’s been playing, I think they’ll play a crucial part of that.
Tupou, who has been open about his struggles this season, admitted he is “at peace” if not selected for the Lions series.
However, many in the Tongan and Pasifika rugby community believe his inclusion could be a game-changer.
With the First Nations and Pasifika XV set to face the Lions in Melbourne, the match also highlights the growing influence of Pasifika players in global rugby.
Tupou’s potential return to form could boost the Wallabies and inspire young Tongan athletes.
As selectors weigh their options, all eyes will be on whether Tupou gets the chance to prove himself before the Lions series.
Tonga has been awarded Best Country Booth at the inaugural Circularity, Innovation, Recovery, Culture, Learning, and Environment (CIRCLE) Expo 2025 in Samoa, highlighting its groundbreaking efforts in asbestos removal—a key initiative protecting communities from hazardous materials.
Tonga wins Best Country Booth at CIRCLE Expo 2025
The PacWastePlus Project, implemented by the Secretariat of the Pacific Regional Environment Programme (SPREP), partnered with Tonga’s Ministry of Meteorology, Energy, Information, Disaster Management, Environment, Climate Change and Communications (MEIDECC) to safely remove and dispose of 2,622.79 m² of non-friable asbestos from five government buildings.
Three of the cleared buildings have been re-roofed and remain in use, while the other two derelict structures were secured to prevent exposure.
As part of the project, Tonga also adopted an Asbestos Management Code of Practice (AMCOP), ensuring safe handling and supervision of asbestos-containing materials (ACM) nationwide.
At the CIRCLE Expo, held at Taumeasina Island Resort, Tonga’s booth showcased the PacWastePlus initiative’s real-world impact.
Ms. Sulieti Hufanga-Ofa from MEIDECC said: “Here at the CIRCLE Expo, there are a lot of success stories, but I can say and I think the asbestos removal project is the highlight from this PacWastePlus project for us in Tonga because of the impact it has had on the protection of lives and our communities.”
She said asbestos is one of the riskiest wastes in the Pacific, and through this project, we’ve successfully removed it, trained personnel, and established a code of practice.
“We are extremely grateful for the work done and its impact on saving lives and protecting our community against the harmful impacts of such waste.”
The CIRCLE Expo brings together Pacific nations to share innovations in sustainability, waste management, and environmental protection. Tonga’s recognition underscores its leadership in addressing critical health and environmental challenges.
With this milestone, Tonga sets an example for the region, proving that collaborative efforts can lead to safer, healthier communities
Police have asked for the public’s help to identify a man who allegedly assaulted a woman on an Auckland street earlier this month.
A CCTV image of the man sought by police. (Source: Supplied)
Police said the incident occurred after midnight on May 9 when the victim and offender walked down Sutton Crescent in Papatoetoe together.
At some point, an argument broke out between the pair, which continued as they walked towards Kolmar Road.
“The female victim attempted to walk away from the male offender but was assaulted.”
Detective Senior Sergeant Hayward said the force of the assault knocked the woman to the ground, where the man continued his assault, using “extreme force”.
A CCTV image of the man sought by police. (Source: Supplied)
According to police, CCTV footage showed the man walking away from the scene after the assault.
The woman was taken to Middlemore Hospital with serious injuries and was still recovering from the attack.
Hayward said a man was still being sought in connection with the assault, and despite a “thorough area canvass”, no witnesses had been identified.
This morning, police released CCTV images of the man and asked for the public’s help to identify him.
“There is no place for this extreme violence in the community, and I’m confident someone will know who this man is,” Hayward said.
“We need to hear from you.”
Anyone with information was asked to call police on 105.
At any Tongan feast, whether it’s a wedding, a church conference, or a community gathering, the meal does not simply mean invitees must eat and leave when they are full.
The Unspoken Rules of a Tongan Feast. A six-pound corned beef can sits discreetly under the table, ready to be taken home as part of the kai fa’o tradition
Instead, a customary practice known as kai fa‘o takes place. Kai means eat, and fa’o means to pack.
It refers to when attendees at feasts discreetly tuck portions of food into bags or even beneath the table to take home.
This tradition is deeply rooted in the notion of tu‘utāmaki, or having no economic safety net, and ceremonial tokens, which formally acknowledge the host’s contributions.
Feasting is more than just nourishment. It is an act of fetokoni‘aki, or mutual support, in which food symbolises kinship and collective well-being.
Kai fa‘o ensures that those who struggle, whether because of poverty, large families, or limited resources, can bring sustenance home to loved ones who could not attend.
Some people may view the practice as simply greedy and inconsiderate towards the host and those waiting at home for their share of the leftover food. However, others see it as an expression of generosity, a means of discreetly redistributing abundance without shame.
Many hosts, understanding this, openly encourage kai fa‘o, telling guests to take what they need, reinforcing the spirit of sharing.
For now, kai fa‘o persists as a quiet act of resilience and a testament to Tonga’s unwavering ethos of care.
In a nation where no one should leave a feast hungry, this practice remains a subtle yet powerful reminder that abundance, no matter how small, is meant to be shared.
Commentary—The Tonga National University’s (TNU) move to introduce its newest degree programs in the Tongan language is both timely and justified, as the language faces threats from advancing technology and the dominance of Artificial Intelligence (AI).
Dr Paula Onoafe Latu. Photo/TNU
The University has recently invited Tongan researcher Dr Paula Onoafe Lātū as guest speaker and spoke about Tongan studies and traditions of Tonga’s motto, God and Tonga are my inheritance.
The university stated that Dr. Lātuu’s speech would support its new language program, which is focused on the Tongan language and culture.
Saving Tongan from AI
While AI offers many benefits, it has inadvertently accelerated language erosion by making English communication effortless. Sophisticated AI tools now enable Tongans with only basic English skills to produce professional-quality writing in real time, which they can copy and send wherever needed.
This unprecedented capability has removed what was once a significant barrier, particularly for Tongans who previously struggled with English at university, often leading to academic failure.
While the TNU has yet to declare the details of its syllabus and what would be included in teaching Tongan, it is worth making a proposal.
Balancing Tongan and English
One of the critical gaps in Tongan language education is the lack of structured translation resources between Tongan and English. Translation is foundational to language learning—we see this when Palagis arrive in Tonga as workers or missionaries. Their first step is always to study Tongan vocabulary through translation, converting words between English and Tongan. Yet, there are hardly any published books or resources that systematically teach Tongan-English translation.
READ MORE: Lōkale, lisinale, kolōpale: How one leader’s Tonganisation stunt during national summit became a language revival motive
The university’s program developers should recognise that while English is essential for Tonga as the official language and a means of international communication, it is important to maintain a balanced approach between Tongan and English language studies. Instead of prioritising one language over the other, both should be equally valued in educational planning.
The other two concepts that should also be part of the syllabus are conceptualisation and contextualization. Conceptualisation refers to the process of forming ideas or concepts about something. It’s about identifying and clarifying the essential features or characteristics of a subject. For example, when we conceptualise a tree, we think about its defining attributes, like having a trunk, branches, leaves, and being a part of an ecosystem. This helps in creating a mental model or framework that aids in understanding and communicating about that subject.
Beyond Basic Definitions
Contextualization, on the other hand, involves placing a concept or idea within its broader context to give it meaning. This means considering the circumstances, environment, or background in which something exists or occurs. For instance, if we talk about a tree in the context of climate change, we might discuss its role in carbon absorption and how changing weather patterns affect its growth. Contextualization helps us see an idea’s relevance and implications beyond its basic definition.
While these examples of conceptualisation and contextualization may appear straightforward, closer analysis reveals foreign scholars’ frequent misinterpretations of Tongan cultural practices, resulting from misunderstandings of these academic processes. Similarly, these same challenges have posed the most significant barriers for our students attempting to conceptualise and contextualise English-language phenomena.
Centring Tongan Worldviews
A critical issue recently identified in contextualising and conceptualising Tongan notions and frameworks is the persistent tendency to interpret them through Anglophone cultural paradigms rather than grounding understanding in Tongan epistemological traditions
The following analysis exemplifies what the author identifies as miscontextualization stemming from the prioritisation of English conceptual frameworks over Tongan epistemology. While many scholars reductively equate nofo ‘a kāinga with Western social hierarchy systems, closer examination reveals fundamental ontological differences. Crucially, the social hierarchy model—which ranks individuals by class, power, and status, inherently generating inequality—fails to capture nofo ‘a kāinga’s defining characteristics.
Cultural Frames Before Translation
At its core, nofo ‘a kāinga derives from kinship ties rather than imposed stratification. Its structure functions through the complementary duality of ‘eiki (superiors) and tu’a (inferiors), where seniority holds paramount importance. This dynamic system is sustained by reciprocal obligation (fatongia) and sacred respect (faka’apa’apa) – manifestations of mana and tapu – rather than coercive hierarchy.
Such reciprocity becomes institutionalised through fetauhi’aki, the ongoing cultivation of relationships via cyclical exchanges of duties and respect. In contrast to Western hierarchies that concentrate resources among elites, nofo ‘a kāinga facilitates equitable distribution through these culturally embedded mechanisms of mutual responsibility.
These observations demonstrate that when teaching conceptualization and contextualization in Tongan education, instructors must prioritize the explanation and discussion of Tongan concepts within their original cultural contexts. English equivalents should only be introduced as supplementary translation aids—not as primary frameworks for understanding.
These findings argue for Tongan-centric pedagogy: teach concepts first through Tongan contexts, using English only as a translation tool. By addressing the gaps in translation resources, conceptual frameworks, and cultural contextualization, TNU’s program has the power to transform Tongan education—centering Indigenous knowledge rather than Western paradigms.
Nuku’alofa, Tonga—Fears are mounting that His Majesty King Tupou VI may dissolve Tonga’s Parliament if the government fails to secure enough support to pass its 2025/2026 national budget, plunging the kingdom into a constitutional crisis.
Lawyer Lōpeti Senituli. Photo/Facebook
Legal expert Lōpeti Senituli said that while the constitution does not explicitly mandate dissolution if the budget fails to pass, Tonga would nevertheless face this outcome should the new budget fail to secure majority support, a scenario he attributes to established “legal convention.”
Under Tonga’s constitution, lawmakers must debate and approve the new budget before July 1, the start of the fiscal year. However, with the end of June fast approaching, Prime Minister Eke faces the potential loss of noble MPs support and may struggle to secure the majority needed to pass the budget.
The current concerns stem from the high likelihood of sudden shifts in political alliances, a pattern the current political system encourages.
Initially, the nobility MPs backed PM ‘Eke’s rise to power in December 2024, which saw the ousting of former PM Hu’akavameiliku.
However, after the Cabinet lineup was announced without any representatives of nobility, their support for the government proved significantly inconsistent. This development has empowered ousted Prime Minister Hu’akavameiliku’s growing opposition to the Eke government, particularly targeting Police Minister Piukala and Deputy PM Fusimālohi.
Weak Party System Fuels Instability
Though three informal factions exist, Tonga’s Parliament operates without an official party system. These include the nine nobility MPs and the 17 elected MPs, who typically split between the pro-democracy PTOA Party and independents.
The absence of binding party laws makes it easy for MPs to switch allegiances, often for personal or retaliatory motives.
After Eke was elected Prime Minister, the Parliament said that 16 MPs voted for him while only eight voted for his rival MP Dr Viliami Latu.
Analysts said at the time that about seven of the Nobility MPs may have taken sides with Eke and voted for him in the secret ballot.
In the weeks before the nominations of the new Cabinet for the king to appoint, rumours said several nobility were expected in the Cabinet as part of the deal to support Eke. However, when the government announced the Cabinet lineup appointed by the king, there was no nobility MPs appointed.
PM Eke did not respond to Kaniva News’ request to clarify the situation at the time, but it was alleged that the king did not want his Nobility involved in the Cabinet.
Eke’s Mixed Parliamentary Fortunes
Lawyer Senituli’s concern follows the nobility’s initial support for the former Hu’akavameiliku administration, in which some of them were nominated by Hu’akavameiliku and appointed by the king as Cabinet Ministers. However, the nobility suddenly made a U-turn, defecting from Hu’akavameiliku and switching their support to PM Eke.
Yet this pattern of shifting allegiances resurfaced during Parliament’s first meeting in January to swear in Prime Minister Eke and his Cabinet. The Nobility MPs, who were believed to support Eke’s government, voted against the Police Minister’s motion to conduct his swearing-in in English instead of traditional Tongan.
The opposing nobles included His Serene Highness Pilinisi Kalaniuvalu Fotofili, Lord Nuku, Lord Tu’iha’angana, Lord Fohe, Lord Tu’ivakanō, and Lord Vaea.
However, recent government-sponsored bills have successfully passed with majority support in Parliament. This includes PM Eke’s Public Enterprises Amendment Act (Lao Ngaahi Kautaha Pisinisi Pule’anga), which received unanimous approval from all 25 voting Members of Parliament last month.
Legal Expert Warns of Constitutional Crisis
Senituli said that if the budget fails, the activation of the “legal convention”, which could result in dissolution, would be inevitable.
He described “legal convention” as long-standing traditional rules that, while not codified in law, are generally accepted as binding.
He cited Public Finance Appropriation Act, Section 9(1), which states that no public funds can be spent without an Appropriation Act, and Section 9(2), which voids spending authority at the end of each fiscal year.
This means it would be illegal for the government to use spending authority from the previous budget when allocating the new fiscal year’s funds, according to Senituli.
“If Parliament rejects the budget, the Speaker would advise the King of the deadlock,” Senituli told Kaniva News.
“The only resolution under convention is dissolution and a snap election,” he said in Tongan.
Nuku’alofa, Tonga – Concerns are growing in the Tongan community over allegations of fraud against a local business, Kahoa Heilala Fakatau, which specialises in selling kahoa – traditional floral necklaces.
This Facebook-based business trades under the name ‘Kahoa Heilala Fakatau
Multiple customers have come forward claiming they paid for orders online but were left empty-handed when they arrived to collect them.
The business operates on Facebook under the name ‘Kahoa Heilala Fakatau’ and is believed to be based in Tonga’s Tatakamotonga town.
According to information provided to Kaniva News, victims, including local residents and overseas Tongans travelling for special events, paid the business owner in advance for kahoa to be used during weddings, church gatherings, and cultural celebrations.
However, they were met with excuses upon arrival, and no kahoa were provided.
Screenshots of messages reviewed by Kaniva News reveal frustrated customers pleading for updates, only to receive delayed responses or never fulfilled promises.
One victim, who travelled from New Zealand for a family event, said: “I paid $150 weeks in advance because I didn’t want any issues. I had to scramble last minute to find another seller.”
One customer claimed a police officer stepped in and demanded their money be returned.
So far, Kaniva News has been unsuccessful in contacting the owner of Kahoa Heilala Fakatau for comment.
Some customers claim they were blocked on social media after requesting refunds.
A few customers reported receiving refunds, but most complained about broken promises that left them without their kahoa at the last minute for important events.
“If this is a scam, it’s hurting our people, especially those overseas who spend a lot to come home for these important occasions,” a commenter wrote.
