Parl’t postpones to enable MPs to ‘urgently’ file legal actions against Speaker following vote of no confidence dispute

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11/09/2023

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Tonga’s Parliament has postponed its normal session today “until further notice” to allow Opposition MPs time to work on legal action against the Speaker.

MP Māteni Tapueluelu told Kaniva News this morning the move was urgent and he and other MPs wrote to the Speaker and let him know they needed to file the legal action against him immediately.

The Parliament has confirmed the postponement this afternoon.

A statement said the Acting Speaker Lord Tu’iha’angana had received letters from the Opposition concerning their legal action against the Speaker.

It said the House debated and voted in a ballot to accept the letters which was won by a 19 – 1 vote. It said the Prime Minister and the government bench voted in favour of the letters and to postpone the House to allow Opposition MPs to submit their action.

As Kaniva News reported last weel, the legal action was underway to sue the Lord Speaker, Hon. Fakafanua, after he was accused of breaching the Constitution by stopping MPs debating the Prime Minister’s responses to the motion of no confidence yesterday.

The Speaker and his chief clerks were also accused of failing to immediately make it clear and locate in the Hansard a statement by the Speaker telling the House he would allow them to debate the motions against the Prime Minister.

It came after the Prime Minister survived his vote of no confidence by a vote of 14 – 11.

Hon. Tapueluelu, who was recently granted leave to sue the Parliament in relation to an alleged illegal pay rise, said he believed the Speaker and the Parliament had breached the same clause of the constitution when he handled the motion of the vote of no confidence on Wednesday.

The dispute centred on Clause 62 (2) of the Constitution , which says: “Any member of the Legislative Assembly may, in accordance with its rules of procedure – (a) introduce a Bill in the Assembly; (b) propose a motion for debate in the Assembly; or (c) present a petition to the Assembly, and it shall be dealt with in accordance with the Assembly’s rules of procedure.”

The Assembly’s rules of procedure 84F, which cover a debate of a Motion for a Vote of No Confidence in the Prime Minister, say at Section 84F (2): “When a motion for Vote of No Confidence in the Prime Minister is debated in the Legislative Assembly, there shall be no other matter debated in the Legislative Assembly until the Motion is concluded”.

The Opposition believes the Assembly’s procedures and the Constitution clearly stipulate that they had the right to debate the motions after they were read out.

When the House returned after a break on Wednesday to deliberate after the 223-page report of 46 motions and responses were read out, the Prime Minister was the first to speak and move for the Speaker to go ahead and put his vote of no confidence to the ballot.

This was opposed by the Opposition who told the Speaker they needed time to clarify the responses from the Prime Minister because they felt some had been misleading and breaching other clauses of the constitution.

Lord Nuku from the Opposition spoke and gave an example. He said the vote of no confidence motions had accused the government on matters related to its conviction by a court and there was evidence about it. He said the response from the Prime Minister claimed the government did nothing wrong (“ ‘ikai ha me’a ia ‘e hala”).

A heated debate erupted, with more MPs who supported the Vote of No Confidence asking the Speaker to allow them to clarify the Prime Minister’s responses. They believed it was in the public interest to clarify the responses from the Prime Minister and leave it for the public to judge.

Tongatapu 7 MP Paula Piveni Piukala asked the Prime Minister whether he had something hidden in his responses and whether this was the reason he insisted on stopping them from clarifying his responses.

Speaker says the House will debate

Hon. Piukala reminded the Speaker that he had already told the House the day before that he would allow them to debate (“fakamalanga”) the motions and the responses after the clerks read them all out.

MP Piukala insisted that the Speaker should refer to the Hansard and double check what he had told the House.

The Speaker insisted that that debates he had mentioned were meant for the House procedures (“foungs ngāue ‘a e Fale”), but Piukala disagreed and told the Speaker to bring the Hansard to confirm what he was talking about as he believed he was right.

The Speaker asked to pause the meeting before he called his two chief clerks to help him check the Hansard.

After the short meeting the Speaker told the House his recollection was the same as the clerks, that the debate he was talking about the day before was meant for them to discuss the House procedure.

Kaniva News replayed the streamed video which recorded live the Speaker’s statement. Here is what he said about the debate in Tongan:

“ ‘A ia ‘i hono aofangatuku’ ko ‘ene ‘osi pe hono lau’ te u tuku atu e faingāmalie hou’eiki ke mo u fakamalanga mai ki he fokotu’u’ pea mo e tali’. Te tau tauhi pe ‘a e taki miniti ‘e 10 pea ko ‘ene melie pe feme’a’aki’ te u ui leva e pāloti’ pea ko ‘etau pāloti’i ‘a e fokotu’u’ pe ‘oku mou loto ki ai pe ‘ikai.”

In English he said (contextually translated by Kaniva News):

“So in conclusion, after the reading of the motions and the responses, I will give you the opportunity to debate (“fakamalanga”) on the motions and the responses. We will keep to the rule of 10 minutes limit for each MP who wanted to speak and when the debates finished, I will call for the ballot on the vote of no confidence whether you accept it or not.”

The Speaker said later, during the dispute in the House, that he had just located in the Hansard what Hon. Piukala was referring at. He read out that part of the Hansard, as translated above, but he made further comments which made it appear that he was trying to justify what he had said previously, that the debates he mentioned the day before were meant to be about the House procedure.

He did not allow the House to debate the responses from the Prime Minister. He finally allowed the House to ballot the Prime Minister’s motion to go ahead and ballot on his vote of confidence.

The Prime Minister’s motion was carried with a 17 – 10 vote.

Tongan Language Week needs emphasis on practices of faka‘apa‘apa, tapu, veitapui, tauhi ‘eiki and lea heliaki to preserve it for future generations

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Kalino Latu

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11/09/2023

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Tongan Language Week has been wrapped up this week with its theme ‘E tu’uloa ‘a e Lea faka-Tongá ‘o ka lea’aki ‘i ‘api, siasí (lotú), mo e nofo-‘a-kāingá, which means the Tongan Language will be sustainable if used at home, church and in the wider community.

The Ministry for Pacific Peoples said the word tu‘uloa in the theme had a positive and progressive connotation and meant to continuously grow, nurture, and sustain a valued idea, practice, event, or memory in an enduring way. It said this year’s theme focused on the importance of using lea faka-Tonga. It also said that it impressed on us the need not only to understand lea Faka-Tonga, but to also use it as much as possible at home, church and in the wider community. The various interesting cultural activities created to promote the Language this week centred on the widely shared views known as the four pillars of the Tongan culture. They are fakaʻapaʻapa (respect), loto tō (humility), tauhi vā (nurturing relationships) and mamahi’i me’a (loyalty/passion).

While these four pillars and their accompanying cultural activities had been vital in promoting the Tongan Language Week for years, it appeared that there had been a lack of emphasis and focus on the fundamental cultural practices such as the practices of two significant traditional ways of people’s dwellings known as nofo-‘a-kāinga and nofo feuluulufi or feuluulufi-‘a e-nofo. These ways of how Tongan people settle in a particular area such as a village were a determining factor that significantly influenced almost all Tongan cultural practices. They were the driving force of most Tongan cultural identity such as ‘ilo’i kita (“knowing who you are”). These ways of nofo (“dwelling”) necessitate a type of formal Tongan language known as heliaki. Heliaki means figurative languages or imagery or symbolism in English. It is the most important form of language used to demarcate the various levels of social hierarchy by using of the three types of languages for the commoners, nobility and the royalty.

All commoners, nobility as well as the king speak the colloquial and formal languages whenever they talk in their various levels. However, when the commoners talk to or about the nobility the lea fakahouhou’eiki (“honorific”) are used and lea fakatu’i (“regal”) languages are used for the king or queen. It is regarded as fiematamu’a or ta’efaka’apa’apa (“being discourtesy or disrespectful”) if one uses the languages of the commoners while talking to the chiefs or the king. Here is an example of the three different languages: Let’s take the word kai (“eat”) which is a colloquial word used when talking to or about commoners. The formal word for kai is ma’u me’atokoni or tokoni (“ help oneself to food). The chiefly language for kai is ‘ilo and its regal form is taumafa. All these words are heliaki or figurative in their ultimate sense.

The heliaki language plays two important roles in the traditions of nofo-‘a-kāinga and nofo feuluulufi. One is to maintain the steadfast peace, respect and consideration for the feeling of others among the families and kāinga (“relatives”). The other is to make oral communication sounds mālie (“pleasing”) and thought-provoking when people talk, especially when it comes to cultural and social formality. Nofo-‘a-kāinga and nofo feuluulufi are underpinned by the practices of tapu, veitapui, faka’apa’apa and tauhi’eiki. These practices are synthesised into tauhi vā or keeping the relationship undisturbed at all times by brothers and sisters or cousins. In Tongan all cousins are called brothers and sisters.

Nofo ‘a kāinga refers to the Tongan kinship ties or dwelling together of people as a group with particular relationships. People in nofo ‘a kāinga can either be related by blood (“kāinga toto”) or because they are tenants of an estate or village where the estate holder is a chief. For example, if the estate holder is Prince Tungī the tenants are called kāinga ‘o Tungī. A church congregation is called kāinga lotu (“they are relatives because they belong to same religion or church”). The English word taboo is a loanword from tapu, which occurs in Tongan and other Polynesian languages. Tapu in terms of brothers and sisters refers to cultural restrictions to which they must adhere. A sister can be heard saying ‘Oku ou tapu au mo Sione or I am tapu with Sione. This means she was saying Sione is her brother or cousin and it is an alert to people around her to make sure they do not swear or do something disrespectful as it would breach their tapu rules. The more formal and stronger word is veitapui. Veitapui means mutual tapu (“taboo”). But it is normally a form of gatekeeping process used only to maintain the respect and tapu among the brothers and sisters among siblings, excluding the cousins. The gist of the veitapui or tapu is that the brothers and sisters and cousins must not be exposed to foul language, make body contact or have access to sexually suggestive context.

One of the most significant tauhi vā (“keeping the good relationship”) in the nofo ‘a kāinga is tauhi ‘eiki (“chief”) and tauhi tu’a (“inferior to the ‘eiki”) or keeping and presenting gifts to the chief and the royals as well as superior commoners in the nofo ‘a kāinga. In return, the ‘eiki gave gifts to the tu’a. It is necessary to point out that the meaning of ‘eiki in this sense is not just about the chiefs and royals only, but rather the superior commoners in the nofo ‘a kāinga. For example, in a nuclear family, the father is regarded as the family’s ‘eiki or chief. The girls are the ‘eiki among the children over the boys. At the same time the older siblings are ‘eiki over the younger ones. In the extended family or kāinga, the father’s sisters – especially the eldest – are the ‘eiki of that particular extended family, also known as ‘eiki maama or mehikitanga (“father’s sisters”). The sisters’ children in the extended family are ‘eiki over their brothers’ children. So tauhi ‘eiki is a Tongan relationship which is shared at all levels of the nofo ‘a kāinga from the commoners up to the chiefly and royal levels.

Faka’apa’apa can be deconstructed into the prefix faka and the word ‘apa‘apa. The prefix faka when added to another word indicates causation. ‘Apa‘apa refers to the two matāpule (“chief or king’s attendants”) sitting next to the sovereign, one sitting on each side at a ceremonial kava drinking and acting as joint masters of ceremony. So faka‘apa‘apa suggests when it is used colloquially and as common practice in the Tongan culture, is an imitation of the ‘apa’apa roles at the the kings’s kava ceremony which is a form of respect that has a political aspect. For instance, the special faka’apa’apa to the father is paid because he is the ‘eiki in the family no matter what. This is opposite to the western respect which is a feeling of deep admiration for someone or something elicited by their abilities, qualities, or achievements.

Feuluulufi-e-nofo or nofo feuluulufi refers to when the brothers and sisters and cousins of opposite sex as well as close blood relationship are around or living together, triggering an alert of taboo and veitapui and fefaka’apa’apa’aki. Two root words can be detached from feuluulufi. First is the word lufi which means to screen-off. This is common when sisters are sitting in a fakalotofale or gathering inside the fale (“house”). They must sit bending their legs together to stay to the left or right. At the same time they are told to lufilufi’i meaning they have to put further cover on top of their legs because of the presence of their brothers. The other word is ulufi. It appears that ulufi comes from the word ulufia. Ulufia means to infect a wound or limb. From the Tongan perspective, ulufi is a variant of ulufia, and merges with the word feuluulu, which is just a multiplicative indicator implying a larger amount. The meaning of feulufulufi correspondingly fits with the definition of a situation where the way people living could be at risk of being offended, just like when they are risk of being infected by a disease. Contextually speaking, a kāinga or group of relatives – normally a mixture of women and men who are veitapui, tapu and faka’apa’apa living together – are at risk of being hurt by an offence, disrespect, or anything deemed insensitive right in front of them. If someone swears or does something nasty in front of such a group, the offender would normally get an instant warning to the effect of Ta’ofi ‘ena he ‘oku feuluulufi ‘a e nofo or stop it as the gathering or the cousins of opposite sex, brothers and sisters living here are veitapui, tapu or faka’apa’apa. Sometime such offenders are punished.

It is understood that tapu and veitapui as well as tauhi ‘eiki practices are not still strongly practised in New Zealand as they are in Tonga. One of the reasons is because Tongans growing up in Aotearoa enjoy the personal freedom and rights of children which are taught in this society. However, it has been proved on several occasions that Tongans in New Zealand and diaspora still really appreciate and love their traditions if they are taught and educated about them. Their passion about their Tongan cultures is highlighted by many of the students who take part in the Pasifika Festivals every year as well as the cultural receptions of the ‘Ikale Tahi and Mate Ma’a Tonga teams in New Zealand where youngsters are seen wearing ta’ovala and carrying Tongan flags. If organisers of Tongan Language Week expand on these fundamental elements of the Tongan traditions and cultural practices, and put more teaching and practical activities on during future Tongan Language weeks, the language can not only be preserved, but the uniqueness of the veitapui and tauhi’eiki could make it widely practised. We need to do something new next year!

RWC2023: Fiji names strongest possible side for Wales clash

By

Kaniva Staff

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09/09/2023

By Illiesa Tora of RNZ.co.nz and is republished with permission

Flyhalf Teti Tela says he is under no pressure as he prepares to face Wales in the Flying Fijians first pool match at the Rugby World Cup at the Stade de Bordeaux on Sunday night in France (Monday morning NZ time).

Flying Fijians players at the team announcement in Bordeaux on Friday (from left) Isoa Nasilasila, Lekima Tagitagivalu, Temo Mayanavanua and Teti Tela. Photo: RNZ / Iliesa Tora

Named at the pivotal flyhalf spot, following the last minute injury to Caleb Muntz, the Fijian Drua playmaker says he and Muntz had been working well together during the campaign.

He says it was unlucky that Muntz was injured but that means he has to play his A game, with head coach Simon Raiwalui showing faith in him when he announced his team at the Reinassance Hotel in Bordeaux on Friday.

“We’ve been pushing each other throughout so there was always hard work done and definitely no comfort zone for either of us throughout the campaign,” Tela said at a media conference following the team announcement.

Raiwalui has named his maiden Rugby World Cup 23-member squad for the opening match.

Captain Waisea Nayacalevu partners Semi Radradra in midfield and will lead the side.

“We have a good team. We have very good preparation and we’ve had the confidence in the whole squad right from the beginning and we have worked that way so everyone has had their chance,” Raiwalui said.

“It has been a very hard selection.”

Veteran Levani Botia, who has been a revelation at number 7 after he opted to move to the forwards from his usual outside centre role, will start off the bench, his place going to Lekima Tagitagivalu, who has played well during the campaign.

‘The Bus’ Josua Tuisova will also run off the bench and will be used to strengthen the backline in the second spell.

Fourteen players will celebrate their first ever Rugby World Cup appearance while three players will mark their third campaign with the Flying Fijians at the mecca of the 15s tournament.

The front row was packed with experience with Eroni Mawi and Luke Tagi on the props while Sam Matavesi at hooker. The impressive pair of Isoa Nasilasila and Te Ahiwaru Cirikidaveta will pair up in the locks while Albert Tuisue and Lekima Tagitagivalu partner up on the flanks. Viliame Mata was at number eight.

Semi Radradra places the ball on the ground as the team prepared for Wales in Lormont, France this week. Photo: Supplied / FRU

Frank Lomani and Teti Tela will share the halves combination while Vinaya Habosi and Selesitino Ravutaumada will provide speed on the wings. Waisea Nayacalevu and Semi Radradra will control the play in the midfield.

Ilaisa Droasese was at fullback. Raiwalui said they expect France to come at them hard and the team remains humbled.

“We go into this game, obviously humble. We’ve worked hard throughout the eight weeks and every weekend and our focus has always been one week at a time, what’s the next challenge, what have we got coming up this weekend,” he said.

“Totally focused on this game, nothing past this game. We understand Wales has a very good team, have a lot of experience and are well coached.

“So we understand the challenge and we are really looking forward to it.”

Captain Nayacalevu said they were excited and ready for the challenge, adding they will continue to depend on the support from fans.

“The boys are ready and can’t wait to play on Sunday,” he said.

“We just ask for your continued support for the team and we will do our best.”

The teams meet at 9pn on Sunday in France, which will be around 7am in Fiji and New Zealand on Sunday.

The Flying Fijians team to face Wales: 1. Eroni Mawi, 2. Sam Matavesi, 3. Luke Tagi, 4. Isoa Nasilasila, 5. Te Ahiwaru Cirikidaveta, 6. Albert Tuisue, 7. Lekima Tagitagivalu, 8. Viliame Mata, 9. Frank Lomani, 10. Teti Tela, 11. Vinaya Habosi, 12. Semi Radradra, 13. Waisea Nayacalevu, 14. Selesitino Ravutaumada, 15. Ilaisa Droasese – Reserves:16. Tevita Ikanivere, 17. Peni Ravai, 18.Mesake Doge, 19. Temo Mayanavanua, 20. Levani Botia, 21. Simione Kuruvoli, 22. Josua Tuisova, 23. Sireli Maqala

Taonga on display for Tongan Language Week

By

Kaniva Staff

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09/09/2023

By Quin Tauetau, RNZ social media journalist and is republished with permission

Tongan textile treasures were on display at the Auckland War Memorial Museum this week in celebration of Tongan Language Week.

Visitors were given the chance to learn more about the history and acquisition of the pieces in private viewings.

The collection ranged from bark cloth mats and handwoven fans, to colourful elaborate kiekies (waist ornaments), skillfully woven with both traditional and modern, unconventional materials.

Kiekie made from VHS tape. Photo: Quin Tauetau

Kiekie made from plant materials. Photo: Quin Tauetau

Tongan ngatu with horse illustration. Photo: Quin Tauetau

Woven baskets on display during Tongan Language Week. Photo: Quin Tauetau

A Tongan fan made of feathers and thread. Photo: Quin Tauetau

The Eternal Thread – Te Aho Mutunga Kore centre community navigator Jasmine Tuiā said the community drop-in was a first for the textile and fibre knowledge exchange centre.

“The event is a crucial one for our communities to share this experience … especially highlighting our Tonga fibre and textile koloa.”

A ngatu (tapa cloth) was for sale in the museum’s gift shop in the 1970s – before proper identification revealed the item’s true worth.

The cloth was then properly preserved and stored.

Two ngatu (bark cloth) on display. Photo: Quin Tauetau

Ngatu with animals. Photo: Quin Tauetau

A toddler’s dress made from tapa cloth. Photo: RNZ / Quin Tauetau

The exhibition also showcased a baby’s dress made with the same material, and was adorned with the Kingdom of Tonga’s coat of arms.

Museum patron Veisinia Moalapau’u Ah Kiau was elated to see the taonga.

”Our koloa faka-Tonga are pieces of our home and heritage, so seeing this display as a Tongan from the diaspora is a way for us to feel connected,” she said.

“It is important to us so that we ‘pukepuke fonua’ (hold on tight to our connection with our land).”

The museum plans to hold similar drop-in sessions during future Pacific language weeks.

Critics pick on Speaker’s “not taking side” comment during vote of no confidence dispute in Parliament

By

Kalino Latu

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08/09/2023

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UPDATED (6.30AM Sat 9) A comment by Speaker Lord Fakafanua during a dispute in Parliament on Wednesday’s vote of no confidence motion has been deemed by critics as his admission of siding with the Prime Minister.

The vote of no confidence in Prime Minister Hu’akavameiliku was defeated by a 14 – 11 vote.

The result was announced in the wake of a heated debate and exchanges in the House after the Prime Minister fought to have the Speaker withdraw his promise that the House would be given time to debate his answers to accusations laid against him in the vote of no confidence motion.

Opposition MP Māteni Tapueluelu had proposed a motion for the Speaker to allow them to correct and clarify some responses from the Prime Minister they believed were misleading and inaccurate. The Speaker refused and went ahead with a motion by the Prime Minister to ballot the Vote of No Confidence which was carried with a 17 – 10 vote.

The Speaker had to warn some of the MPs to behave. He ordered some of them to sit down and be quiet during a heated dispute that saw the Prime Minister visibly stressed and repeatedly answered the Opposition MPs back while they were speaking.

At one stage during the arguments the Lord Speaker said in Tongan: “‘Oku ‘ikai ha’aku tafa’aki he me’a ko ‘eni”.

This translates into English as “ I am not taking sides”.

His comment was quickly picked up by some listeners who listened and watched the Parliament livestream and bantered about it.

The remark is a commonly shared type of Tongan punchline which reveals what one has been trying to hide or doing wrong by accidentally hinting or admitting the truth in a way the speaker did not intend. In a situation like that people responded by jokingly saying we did not ask you to tell us that you did it.

No one in the House has accused the Speaker of being biased in his handling of the Vote of No Confidence.

However, his comment amused some listeners with critics joking that the Speaker was confessing.

One PTOA (Democrat) supporter, Saimone Faukafa, replied to the Speaker’s remark in Tongan.

“Ko e pehee mai lea ia a e sea … fakamolemole pe oku ikai te u kau ki ha tafaaki…he nae tala atu ‘e ha taha ..kuo vetehia pe ia lol”.

In English this translates as: “The comment by the Speaker says…..Sorry I am not taking sides….no one asked him about that….he was just confessing lol”.

Some social media users took the comment further, saying they could connect the dots and believe that the Speaker was strongly influenced by the Prime Minister.

Many believed the Speaker’s comment was part of his attempt to twist his promise on Tuesday that the House would debate the Prime Minister’s responses to the 46 accusations laid out in the vote of no confidence motion and eventually denied that he agreed for the MPs to debate.

As Kaniva News reported yesterday, the Speaker went back on his promise and told the Parliament that the debate he mentioned on Tuesday was meant for the House to debate the Assembly’s procedure on how to conduct the ballot for the Vote of No Confidence motion.

The 46 serious accusations against the Prime Minister included the Lulutai scandals, Cabinet Ministers involvement with the government’s boards of directors, government loans mismanagement, failing to submit to Parliament decisions according to the law, failing to act transparently and practising favouritism.

New Vanuatu govt plans to remove parliament speaker

By

Kaniva Staff

-

08/09/2023

By RNZ.co.nz and is republished with permission

The 27 MPs in the Vanuatu parliament who belong to the new coalition government of Prime Minister Sato Kilman have submitted a motion to remove the current Speaker, Seoule Simeon.

They have called for a parliamentary session next Tuesday to deal with the motion.

The Speaker’s office has confirmed that it has received the motion.

This marks the second attempt to replace Simeon as Speaker.

The first endeavour took place during the extraordinary session last month which led to the motion of no confidence that removed Alatoi Ishmael Kalsakau as the country’s leader, but the motion opposing Simeon never got scheduled for debate.

The potential candidate for speaker, from the government side, has held the post before, Gracia Shadrach.

Last week, Kilman was elected as the new prime minister ousting Kalsakau by 27 votes to 23 that ended weeks of political impasse.

Opposition sues Speaker Lord Fakafanua after he blocks MPs from debating after vote of no confidence motions were read out

By

Kalino Latu

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07/09/2023

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Legal action is underway to sue the Lord Speaker, Hon. Fakafanua, after he was accused of breaching the Constitution by stopping MPs debating the Prime Minister’s responses to the motion of no confidence yesterday.

Prime Minister Hu’akavameiliku (L), and Lord Speaker Fakafanua. Photo/Fale Alea ‘O Tonga

The Speaker and his chief clerks were also accused of failing to immediately make it clear and locate in the Hansard a statement by the Speaker telling the House he would allow them to debate the motions against the Prime Minister.

The legal action has been confirmed to Kaniva News by the Tongatapu 4 MP Mateni Tapueluelu.