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Contemporary Tongans often have strong ties to overseas lands. Many Tongans now live overseas, in a Tongan diaspora , and send home remittances to family members often aged who prefer to remain in Tonga.

A culturally adept Tongan learns both sets of rules and when to switch between them. The following account tries to give both the idealized and the on-the-ground versions of Tongan culture.

Traditionally, fishing and farming have accounted for the livelihood of a majority of Tongans. Cash crops include squash and pumpkins , which have in recent years replaced bananas and copra as the largest agricultural exports.

Vanilla is another important cash crop. Men and women hold unique roles in Tongan society. A man usually holds power and is considered the head of his household.

However, a man must care for his sister and her children. So in Tongan families, one's maternal uncle, or Fa'etangata, is considered lower in ranking because of his obligation to take care of the needs of his sister and her children.

In contrast, one's paternal aunt is the highest-ranking member and is referred to as mehekitanga or Fahu. Men hold power and women hold the rank.

In ancient Tonga one would inherit titles, land, and people from their mother; after Christianity, this was changed to mainly inheriting from one's father.

Until recently it was Tapu taboo for any male that has passed puberty to be in the same room with his sister or girl cousins alone.

This was done under the notion of respect or faka'apa'apa. The recent introduction of western ideas and culture has slowly made this taboo vary widely amongst Tongan families.

At one time it was inappropriate for a brother and sister to even watch television together if the characters were to kiss or even flirt on-screen.

That is most relaxed in the modern age, but there are still families that will separate the boys and girls when watching TV or movies.

The notion of faka'apa'apa is still strong but the meaning of it is slowly changing especially amongst the youth of the Tongan diaspora.

Other key members of Tongan kinship are the 'Ulumotu'a or the oldest male in one's extended family on your father's side, they are usually called upon to be in charge of funerals and other family events.

They do not outrank a Fahu but they have the power to direct events. All of your maternal aunts are called your mothers, likewise, your paternal uncles are your fathers.

Your cousins on either side are called your brothers or sisters. Similarly, if you are female, you are the mother to your sister's children and if you are a male, your brother's children will refer to you as a father.

In post-contact Tonga, newly pubescent males were Kamu tefe or circumcised by cutting one slit in the foreskin, on the underside of the penis.

This is a Christian practice of biblical context. Afterward, the family held a feast for the new "man". Circumcision is still practiced, but it is now done informally.

Sometimes it is done at home, with relatives present. More commonly a boy, or a group of boys, go to the hospital, where the operation is done under sanitary conditions.

In pre-contact Tonga, a girl's first menstruation was celebrated by a feast. This practice continued up until the midth century, at which point it fell out of favor.

Contemporary funerals are large, well-attended occasions, even for Tongans who are not wealthy. Relatives gather, often traveling long distances to do so.

Large amounts of food are contributed, then distributed to the crowds during and after the funeral. Funeral practices are a mix of introduced Christian rites and customs such as awake and a Christian burial , and older indigenous customs that survive from pre-contact times.

For instance, mourners wear black a Western custom but also wrap mats ta'ovala around their waist. The type and size of the mat proclaim the mourner's relationship to the deceased.

Tongan families do not necessarily compete to put on the largest, grandest funeral possible, but they do strive to show respect for the deceased by doing all that is customary.

This can put great strain on the resources of the immediate family and even the extended family. Sometimes the funeral is called a fakamasiva , an occasion that leads to poverty.

In pre-contact Tonga, female pre-marital chastity was the ideal, if not the norm. Theoretically, a girl received suitors at a faikava , or kava-drinking gathering.

She presided over the bowl, made the kava , and handed out the cups. The suitors sat in a circle around the bowl, chatting, bragging, arguing, and showing off for the demure young lady.

All was done under the eye of the elders, thus protecting the maiden from any unseemly advances. In actuality, young men and women who were attracted to each other would often meet privately, in the bush or on the beach.

Sometimes the young women became pregnant as a result of these meetings. Marriage might or might not result. Even if it did not, paternity was generally announced by the mother and accepted by the father.

The child was usually welcomed by all relatives. The mother was not considered a "fallen woman" and could usually find a husband afterward.

There was less tolerance of sexual mistakes on the part of high-born women, who were expected to "demonstrate" their virginity by bleeding heavily on their wedding night.

The groom's aunts would display the stained barkcloth or later, sheet , after bathing the bride to inspect her for cuts that might have been inflicted to draw blood.

It is said that grooms might show their love and concern for non-bleeding brides by cutting themselves and smearing their blood on the barkcloth or sheet.

The virginity of the bride was the guarantee for the paternity of a high-ranking child. Another way in which high-society marriages differed from those of commoners is that marriages with close kin were allowed, rather than forbidden.

After marriage , informal divorce seems to have been common and easy. An unhappy wife had only to return to her brother, who was obligated to support her.

Adultery was known, as it is in every human society, but was a perilous venture, especially if the cuckolded husband was a renowned warrior.

In common with many other Polynesian societies, Ancient Tonga also made room for the male transgender, fakafefine. These men wore female clothing, took on female roles, and had casual sexual liaisons with other men.

There seems to have been no stigma attached to sex with a fakafefine. Related, yet different was the notion of male beauty.

When a boy at a young age turned out to be very handsome, he would be barred from heavy work, instead, he would be pampered, his skin rubbed with oils , his hair meticulously taken care of, and so on.

The idea was that in this way he would grow up to such a beauty that he would be irresistible to chief's daughters. Then a child of high rank would be born into the family, elevating the status of all.

After the arrival of the Europeans , a Christian marriage took place before the traditional rites or was inserted between them. Fakafefine kept a low profile.

Commoners adopted the ideal of pre-marital virginity and the display of bloody bedclothing. Divorce theoretically became formal, and difficult, though this may have only slightly discouraged informal separations and subsequent common-law unions.

With the waning of missionary influence, urban youngsters are now experimenting with dances and dating , the later Western imports. Sex education is discouraged by the church; encouraged with limited success by the Ministry of Health.

There are a few cases of AIDS in the kingdom, but Tonga's relative isolation has prevented the disease from becoming the scourge that it has been in other countries.

All Polynesian cultures are strongly stratified, ranging from somewhat symbolic to more actual power being held. Tongan culture is no exception, and despite almost two centuries of western influence, it is, together with Samoa , still the most stratified culture.

In the modern context, the king remains in this position and has the final executive power of government.

The high chiefs are now limited to 33 titles and are called nobles nopele , although some nobles carry more than one title.

They are still estate holders, and as such have some influence, but they do not hold absolute power over the government although many of them are high ranking civil servants.

The lower chiefs have disappeared and the word fototehina , formerly signifying the lower chiefs, now means 'brothers'. Tax collection is a task for the central government only and no longer has any noble involvement.

Slavery is abolished since the emancipation of , and all other people are just the 'commoners'. The worldly power described above can be called status.

A Tongan obtains his status from his father or sometimes uncle, but always through the male line. The crown prince will succeed his father.

Land ownership is only inherited through the father. However, status as such does not place you in society; this is based on rank.

A Tongan obtains his rank from his mother, and that determines his place in the social order. Within the family, the rank of women is higher than that of men.

Likewise, the elder sister of a king, if he has one, has a higher blood rank than the king himself. In practice, high rank and high status always go together because no high ranking woman would ever marry a commoner, and no chief would ever marry a low ranking woman.

Children from that marriage, grandchildren of the king, would have obtained no significant rank. Rank and status are fixed from birth.

There is no way in Tongan society to climb up in rank. A low-ranking chief will always remain the lesser of a high-ranking chief, even though his lands may be bigger and more profitable.

He can try to marry a high ranking woman, for instance, if she is interested in his rich lands, and so increase the rank of his children, however.

Status on the other hand, although usually fixed too, can have some vertical movement. The second son of a noble, normally not in line for his father's title, may get it after all if his older brother dies prematurely.

In addition to this, sometimes, but very rarely, the king may elevate some person to high status. As such he never could attend at the chiefly kava ceremonies as the equal of the high chiefs.

By consequence he avoided them. Thus, paradoxically, his children were born into a higher 'status' than he had.

Presently his descendants, the current royal family, are the highest-ranking Tongans of all. Tongans make use of different Tongan words and expressions when addressing, referring to, or speaking in the presence of persons of different social standing.

It is a serious social mistake to use the wrong word in the wrong context. They also conduct ceremonies on behalf of the king and nobles.

A few examples of such language follow. Some common words, such as afi , fire , are considered too vulgar to pronounce in front of exalted personages and is changed to the more genteel maama , light, in those cases.

A common Tongan greeting is Malo e lelei , which might be translated as "Congratulations on your well-being.

Such titles are usually for life, but the holder can be stripped of it when convicted of a serious crime, and he will then return to his original name.

The produce of the day would be brought home, the traditional underground oven prepared, and a meal cooked at around midday.

The food items included bananas, coconuts, fish, shellfish, yams, and taro. Pigs were killed for meat only on special occasions like weddings and funerals.

Chickens were occasionally consumed. Following contact with the Europeans, many new foods were introduced in the Tongan diet like cassava, watermelons, oranges, lemons, onions, carrots, tomatoes, cabbage, pumpkins, etc.

In modern-day Tonga, especially in the urban areas, meal systems are very different and influenced by the Western culture. Purchased prepared foods like canned corn beef and canned fish are popular, even in the villages.

Many members of the population are at high risk of diabetes and cardiovascular diseases. However, little stigma is associated with high weight in Tonga and large bodies are actually revered.

Tongan written literature has a relatively recent history, beginning in the late s. Prior to that, literature was mainly in the oral form.

It involved folk tales and legends, fairy tales, heroic epics, historical accounts, etc. The first published works were short stories and poetry printed in the s and s.

The Kisses in the Nederends was one of the earliest novels of Tongan literature. It was published in Tonga has a rich art and craft heritage.

Today, Tongans also produce western-style textiles. Freehand murals, the work of Tongan artists, can be seen in the village churches.

Traditional songs were passed down over the generations in Tonga. These songs are today sung at ceremonies like the election of a village chief.

Some of the ancient instruments that are still used today include the nose flute and a slit-gong called lali. Learn how your comment data is processed.

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