Understanding Tongans, involves heart and mind, says new THA president. [1]
Wednesday, August 10, 2005 - 15:15. Updated on Sunday, April 20, 2014 - 18:29.
Photos by Adrienne L. Kaeppler and Filipe Tohi
The Keynote speaker, Rev. Dr 'Asinate F. Samate, who was quoting the work of Meleana Puloka, said that, "Tongan logic starts with who not with what (or reasons why). It is a free process of thinking," she said. "Tongan thinking can... combine the mind and the heart in learning and searching for the truth."
Tongan students overseas frequently experience confusion because they are accustomed to authoritative sources in their studies, and find alternative explanations or lateral thinking alien, 'Asinate said.
"It usually takes a while before they are accustomed to it. Similarly, palangis have difficulty in understanding the Tongan logic: they are not able to comprehend the rationale of Tongan culture or learn the language, which would tell them a lot," she said.
'Asinate who is currently doing doctoral research, with a focus on women, was one of 14 Tongans who presented papers at this year's Tonga History Conference with the theme of "Ko e 'Otua mo Tonga ko Hoku Tofi'a" or "God and Tonga are my Inheritance", held at the Graduate House, University of Melbourne and attended by about 100 people. At the conference she was elected as the new President of the Tonga History Association.
In her keynote address ‘Asinate discussed the "Traditional Analogy of 'The Unity of the Double Strand or Double Layer' ".
She drew an analogy between the Tongans traditional imagery and their way of life and thinking - where the Spiritual and Intellectual, and church and state can exist side by side, each strengthening the other.
"We hope that all Tongans would re-imagine and re-claim the motto of their country, "God and Tonga are My Inheritance" to be meaningful as time changes, and that the future generations will retain the inseparable Unity of the Double Stranded, of trusting God and of loving Tonga," ‘Asinate said.
Extracts
Extracts from ‘Asinate's paper follow:
"In an effort to create a balance between GOD and TONGA, I shall use a traditional analogy to show how the two always go together, to complement (but not to contradict) each other in the thinking of the Tongans. I shall call this Analogical Framework "The Unity of the Double Strand or Double Layer", where the individual and community, the past and the future, the church and state, lotu and ako, or however you call it, are two sides of the same coin.
I shall use koloa faka-Tonga, the artistic skills of weaving mats (fala) and tapa-making (as in ngatu), the pride of the Tongan women, as my metaphor. The double strand refers to au in lalanga (or mat-weaving) and double layer to lau in ngatu (or tapa-making). As Adrienne L. Kaeppler rightly says: "Bark cloth and mats were the highest ranking objects and were categorised as koloa (valuables) and made by women"; and she also that "The creation and presentation of valuables are important processes and products that are embedded in Tongan conceptualisations about the reproduction of society and culture" (in "Art, Aesthetics and Social Structures" 1996:59).
In weaving, the value, strength, rank and duration of mats are mainly created by the way they are woven. For example, the double-stranded mats as in fala is superior to the single-stranded as in lotaha and papa. The former is used for presentation in traditional ceremonies (katoanga), such as wedding, birthdays and funerals, while the latter is for casual and everyday use.
The most priestly of mats (fala'eiki), fala paongo, is double-stranded (like all other important mats), and is the most appropriate for presentation to nobles or royalty. Paongo is a type of pandanus. A mat made from paongo is the most delicate and the most difficult, both to prepare and to weave. Cut paongo leaves must be stored in a cool place or shade until they turn from gold to russet. Women can weave these paongo leaves only when the air is moist (such as in the early morning, evening or when it is raining).
Each half of the paongo leaf has its own characteristics: one side is soft and the other is tough. The soft part is slit and used to weave the fala paongo; the tough side is used to weave papa (a floor mat). Again, the idea of double-stranded unity is observed. No wonder fala paongo is the most chiefly mat!
Similarly, ngatu or tapa have double layers: the lau lalo (or the under layer) is placed lengthwise on the papa koka'anga (the wooden patterned board), while the lau 'olunga (top layer) is stretched crosswise, pulled, straightened and glued onto the lau lalo while the kupesi is being imprinted on it with dye (koka or tongo). The concept of pikitai comes from this strong, permanent holding together of the two layers, which are very difficult to tear apart. That is where the idea of tui pikitai comes from - a clinging faith, a gripping faith, grasping and holding on tight and never letting go.
Another example of double-stranded unity is when the koloa faka-Tonga is presented: one kind cannot be presented without the other. For example, a kie Tonga cannot be presented without ngatu (a fola'osi for example), and, similarly, fala has to be presented with a ngatu (known asfala 'aofi). Presenting one without the other is inappropriate in traditional Tongan custom.
My colleague, Mele'ana Puloka, has proposed another duality for her doctoral thesis at Oxford University: firstly, that God is central to the thinking of Tongans; and, secondly, that the traditional way of thinking of Tongans (especially those born and raised in Tonga) is spiral compared with the linear and logical thinking of scientific method as taught in academic education and modern science and technology. She claimed that the unity of the Tongan "spiral thinking" and the "centrality of God in the thinking of the Tongans" are double strands and layers, which belong together.
Tongan logic starts with who not with what (or reasons why). It is a free process of thinking, involving ideas, thoughts, imagery, languages, and metaphors; and Tongan thinking can be seen as naturally expressed in modes of poems, proverbs, songs, and fables, where they are to be heard and not read, interpreted rather than taken literally. This kind of thinking is usually called "scatter head thinking" by linear thinkers.
Tongan thinking (says Mele'ana) can combine linear and spiral by what she called transcopic lens (her own invention) to view the physical and non-physical, or to combine the mind and the heart in learning and searching for the Truth (which she and we, as Tongans, believe what education is all about). But there you are, "Tongan spiral thinking"! (Mele'ana Puloka, Ontologial Studies of Spiral Thinking).
This distinction might help to explain the cultural differences and misunderstanding between the Tongans and palangis. For example, Tongan students overseas frequently experience confusion because they are accustomed to authoritative sources in their studies, and find alternative explanations or lateral thinking alien. It usually takes a while before they are accustomed to it. Similarly, palangis have difficulty in understanding the Tongan logic: they are not able to comprehend the rationale of Tongan culture or learn the language, which would tell them a lot.
In my current doctoral research, I am trying to tease out what is empowering for Tongan women in our culture (both the prehistoric/ pre-Christian eras and the contemporary) as well as what is empowerment in Western cultural influences.
The traditional imagery of double-stranded au of a fine Tongan mat, and the criss-cross direction of the ngatu, which make up the two most important forms of jewellery or dowry (koloa) for Tongan women, can be used to explain the Tongan traditional way of life and thinking - where GOD and TONGA, or LOTU and AKO (Spiritual and Intellectual), or SIASI and PULE'ANGA (church and state) can exist side by side, each strengthening the other.
The duality in understanding, in belief, and in custom has become the core of the inner being of Tongans, and the source of their inner strength. Those born and bred in Tonga (as well as some Tongans born overseas) find themselves tied spiritually to their homeland. No wonder some older Tongans want to go back home to Tonga to die ('Auto 'a e manu ki toku). They want time for re-routing and reclaiming their past and their heritage. And no matter where they are, they will always remain Tongan in their heart of hearts, even to their last breath.
However, even though the Tongan culture has been going through a lot of changes, since all cultures are not static but dynamic, many Tongans still claim that the core values such as anga'ofa (a loving nature), anga faka'ap'apa (a respectful reverent disposition), mamahi'i me'a (zealousness in a good course to the point of pain), tauhi vaha'a (maintaining good relations), lototo (to be humbly willing, deferential but kindly committed), to name a few, are still retained (as by Eric Shumway in Morton: 1996, 256).
We do hope that all Tongans would re-imagine and re-claim the motto of their country, "God and Tonga are My Inheritance" to be meaningful as time changes, and that the future generations will retain the inseparable Unity of the Double Stranded, of trusting God and of loving Tonga. "
New President
The Tonga History Conference has decided to look for a more inclusive name. "The 'Tonga Research Association' has been suggested, and awaits the approval of members," said Dr Elizabeth Wood-Ellem the vice president.
Officers elected for 2005-07 were: president Rev. Dr 'Asinate Samate, the Vice-President Dr Elizabeth Wood-Ellem, the Overseas Secretary/Treasurer Fay Yule, the Tongan Secretary/Treasurer Tau'atevalu (Josh Fonua), the newsletter editor Dr Helen Lee, and the three representatives are Fahina Tavake Pasi (USA and Canada), Dr Phyllis Herda (NZ and Fiji), and Martin Daly (UK and Europe).
The 2007 conference will be held in Vava'u, Tonga.