The National Party has introduced a new members’ bill to ban social media for those aged under 16.
Christopher Luxon and Catherine Wedd announce a bill to restrict social media for under-16s. (Source: 1News)
Christopher Luxon announced the bill alongside National Tukituki MP Catherine Wedd this morning.
Wedd said the My Social Media Age-Appropriate Users Bill “puts the onus on social media companies to verify that someone is over the age of 16 before they access social media platforms”.
Key aspects of the Bill would include obligations for the social media platforms, defence for providers to rely on reasonable verification measures, penalties for non-compliance, regulatory oversight and a review after three years.
Fake news, deepfakes and conspiracies on social media are linked to frequent searches for “gaslighting”. (Source: istock.com)
Currently, there are no legally enforceable age verification measures for social media platforms in New Zealand, Wedd said.
Members’ bills are introduced by MPs who are not Ministers, and need to be drawn from a ballot to be debated in Parliament.
Luxon said he was hopeful of gaining bipartisan support.
“It’s not a political issue, it’s a New Zealand issue.”
He had spoken with coalition partners ACT and NZ First about it, but would let them speak about their position.
He said this was an issue he had been passionate about since 2018, and as a dad he felt the party needed to do more to keep young people safe from online harm.
“It’s time that New Zealand acknowledged that for all the good things that come from social media, it’s not always a safe place for our young people to be and we need to do something about it.”
He said teachers and parents had raised issues with him including cyber bullying, exposure to inappropriate content and exploitation and social media addiction.
“Social media should not be exempt from social responsibility, and it is time we put the onus on these platforms,” he said.
Wedd said social media was “an extraordinary resource”, but came with risks for young people.
“As a mother of four children I feel very strongly that families and parents should be better supported when it comes to overseeing their children’s online exposure.
The bill closely mirrors the approach taken in Australia, which passed the Online Safety Amendment (Social Media Minimum Age) Bill in December 2024
There are questions over the ban’s effectiveness, Australia Correspondent Aziz Al Sa’afin reports. (Source: 1News)
At the end of last year, a 1News Verian Poll found more than two-thirds of New Zealand voters supported restricting social media access for under-16s.
The poll results showed that 68% backed introducing similar legislation in New Zealand as in Australia, while 22% were opposed, and 10% were undecided or preferred not to say.
National Party supporters and women showed the strongest support for the proposed restrictions, while opposition was highest among 18-34-year-olds and men.
Wedd said “other jurisdictions are also taking action”.
“Texas recently passed legislation which bans under 18s from social media use and the UK, the EU and Canada all have similar work in train,” she said.
“This bill builds on National’s successful and successful cell phone ban in schools and reinforces the Government’s commitment to setting our children up for success.”
Tonga Police have confirmed the death of a 74-year-old man at his residence in Masilamea, Tongatapu.
The discovery was made on May 1, 2025, after neighbours reported concerns about the man’s welfare.
Police arrived at the scene and found the man deceased in his home.
According to neighbours, he was last seen alive on March 27, 2025.
A medical report from Vaiola Hospital confirmed that the man had passed away more than 48 hours before his body was discovered, with the cause of death determined to be cardiac arrest.
The body has been released to the family for burial.
Tonga Police expressed their deepest condolences to the grieving family and loved ones, acknowledging the difficulty of their loss.
Authorities have not indicated any suspicion of foul play but continue to investigate the circumstances surrounding the delayed discovery of the death.
The Tongan government has asked the Asian Development Bank (ADB) to conduct a full-scale investigation into the Tonga Development Bank (TDB), including any potential illegal activities and breaches of banking regulations, Deputy Prime Minister Taniela Fusimālohi said.
‘Emeline Tuita, TDB CEO
The decision follows the Public Enterprises Minister’s assertion that a TDB $14 million loan scheme intended to aid low-income earners, including fishermen and weavers, did not achieve its goals.
The Minister Piveni Piukala claimed that the bank provided the scheme to a larger number of individuals with good incomes.
The bank CEO, Emeline Tuita, previously denied the allegations to Kaniva News.
Deputy Prime Minister Fusimālohi confirmed the ADB investigation request last week, stating that a report alleges the TDB violated the single borrower’s limit set by law.
It has been revealed that the Prime Minister, who is also the Finance Minister, had replaced the entire board of directors of the TDB in a surprising shake-up.
Before taking office, the Eke government criticised the former Hu’akvameiliku administration for negligence, claiming that it allowed the government’s two banks, TDB and the Tonga National Reserve Bank (NRBT), to face a legal issue in court.
It said the banks’ customers would ultimately bear the costs incurred.
Hu’akavameiliku previously stated that TDB is a government entity that operates independently.
Court case withdrawal
A Supreme Court ruling has reportedly allowed the TDB application to withdraw its civil lawsuit against the NRBT.
The case accused NRBT Governor Tatafu Moeaki and local reporters of unlawfully leaking confidential banking information to the media and public.
The TDB had claimed the leak violated the NRBT Act, which carries penalties of up to four years imprisonment or a $20,000 fine, and accused Moeaki of defamation.
Local reports indicated that TDB CEO Tuita and former director Penisimani Vea challenged the decision to end the legal battle.
The Tongan government is escalating its fight against illicit drugs by taking control of baggage and cargo management at airports and wharves.
Public Enterprises Minister Piveni Piukala said the move aims to strengthen national security.
Local reporters raised concerns during a press conference last week about the staff and whether they would lose their work, but Piukala confirmed discussions were already underway with key stakeholders, including Air New Zealand.
He described it as a handover scenario where employees would transition directly from their current employer to a new one, understood to be the Tonga Airports and Port Authorities.
He said a six-month transition period would allow the handover of operations from private companies currently handling these services.
Tonga has long struggled with drug smuggling, with airports and wharves serving as major entry points. Criminal syndicates, often from overseas, exploit merchant ships by hiding drugs in cargo or onboard vessels.
Despite government and international efforts to curb trafficking, the local drug trade continues to expand.
Stevedoring services
Three private companies currently provide stevedoring services, loading and unloading cargo from ships at Tonga’s wharves. Their responsibilities include cargo handling, stacking, and securing goods.
A recent Ports Authority Tonga (PAT) report stated that these companies efficiently manage the transfer of goods between ships and the quay, noting: “There have been no issues with availability or performance, and they work well with the PAT.”
The companies were established following a recommendation from the Asian Development Bank (ADB). The PAT report added: “Ports Authority Tonga supported the ADB’s recommendations to implement a Public-Private Partnership (PPP) as the optimal model for this reform program. The PPP would enable a Tongan-owned company to take over the full management and operations of stevedoring, marshalling, storage, and cargo receipt/delivery at Nuku‘alofa International Port (Queen Sālote Wharf).”
Airport bagging service
Air Terminal Services (Tonga) Limited (ATS) handles baggage and cargo at Tonga’s airports.
In 2024, ATS achieved the highest international recognition by earning the IATA Safety Audit for Ground Operations (ISAGO) certification—the most prestigious award in ground handling safety from the International Air Transport Association (IATA).
ATS began the ISAGO registration process in 2019. While the COVID-19 pandemic caused delays, the accreditation—which typically takes two to five years—was successfully completed. Last year, a final audit confirmed ATS’s compliance, leading to the formal presentation of the certificate at a special awards ceremony.
The company is jointly owned by the EM Jones Group, TETA Tours, and Pacific Forum Line—all of which were ground handlers in 2004 when the Tongan government mandated a single Ground Service Provider (GSP) to enhance security for international flights at Fua‘amotu International Airport and Lupepau‘u Airport.
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.
