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Rethinking development in Tonga: Dialogues with Sefita Hao'uli, Kalafi Moala, and Melino Maka
Get PDFAcknowledging the work of the late Tongan professors, Futa Helu and Epeli Hau’ofa, this is the first in a series of four articles. Teena Brown Pulu revisits Helu’s criticism of development in Tonga by framing interview conversations with Sefita Hao’uli, Kalafi Moala and Melino Maka in a Hau’ofa-styled narrative that draws on satire and tongue-in-cheek prodding as a form of criticism. This is Tongan storytelling with a critical edge which will leave the reader much clearer about the convoluted circumstances and unpredictable politics driving development and democracy in the Kingdom of Tonga. </jats:p
REVIEW: Courageous media catalyst fuelling change behind kingdom's facade: Review of Island Kingdom strikes Back: The Story of an Independent Island Newspaper- Taimi 'o Tonga, by Kalafi Moala
No full textReview of Island Kingdom strikes Back: The Story of an Independent Island Newspaper- Taimi 'o Tonga, by Kalafi Moala. Auckland: Pacmedia Publishers, 2002, 304 pp. ISBN: 0 473 08687 5.
If publisher Kalafi Moala had wanted to bring attention to Tonga's lopsided political system he couldn't have done it better than writing Island Kingdom Strikes Back. Since its release in late 2002, the book has continued to fuel debate about the way Tonga is governed by providing a window through which we can see behind the kingdom's friendly facade. Obviously the book isn't a favourite reading in Tonga's royal palace and in the months that followed its release no effort was spared by the kingdom to strike back. 
The job of thinking people: dialogues with Sefita Hao’uli, Kalafi Moala, and Melino Maka
No full textHoward Zinn wrote “it is the job of thinking people not to be on the side of the executioners” (Zinn, 2003). Democracy by Zinn’s view operates beyond state nationalism and a capitalist economy. Represented in people movements, it is the grassroots activism, protests, and boycotts of the people from below that gives democracy meaning. This third essay of four prompted by dialogues with Sefita Hao’uli, Kalafi Moala, and Melino Maka explores the political climate in which people movements are transmitted and spread in present day Tonga. If it is “the job of thinking people not to be on the side of the executioners” then which side is the executioner? (Zinn, 2010). Considering the Nuku’alofa riot of November 16th 2006 muddied pro-democracy believability, how have people movements regrouped and recovered? Social activism in this age of political reform conveys what exactly about development? And how do people movements influence Tongan critics, the thinking people, to write social criticism and political commentary
Modern colonialism: dialogues with Sefita Hao’uli, Kalafi Moala, and Melino Maka
No full textFor this second article in a series of four stimulated by conversations about present day Tonga, Sefita Hao’uli, Kalafi Moala, and Melino Maka discuss whether there is a Tongan frame or explanation for development. And what about concepts and practices of self-determination? How can sovereignty and self-determination be realised as a national development plan when aid donors have such a tight grip over Tonga, they shape reality in the present and prospects for the future? Linking the discussants’ ideas with the work of the late Tongan professors Futa Helu and Epeli Hau’ofa, Teena Brown Pulu examines why Tongans in the homeland state are socialised by a zealous nationalism that does not question, whose development history is this
The job of thinking people: dialogues with Sefita Hao’uli, Kalafi Moala, and Melino Maka
No full textHoward Zinn wrote “it is the job of thinking people not to be on the side of the executioners” (Zinn, 2003). Democracy by Zinn’s view operates beyond state nationalism and a capitalist economy. Represented in people movements, it is the grassroots activism, protests, and boycotts of the people from below that gives democracy meaning. This third essay of four prompted by dialogues with Sefita Hao’uli, Kalafi Moala, and Melino Maka explores the political climate in which people movements are transmitted and spread in present day Tonga. If it is “the job of thinking people not to be on the side of the executioners” then which side is the executioner? (Zinn, 2010). Considering the Nuku’alofa riot of November 16th 2006 muddied pro-democracy believability, how have people movements regrouped and recovered? Social activism in this age of political reform conveys what exactly about development? And how do people movements influence Tongan critics, the thinking people, to write social criticism and political commentary
Modern Colonialism: Dialogues with Sefita Hao'uli, Kalafi Moala, and Melino Maka
Get PDFFor this second article in a series of four stimulated by conversations about present day Tonga, Sefita Hao’uli, Kalafi Moala, and Melino Maka discuss whether there is a Tongan frame or explanation for development. And what about concepts and practices of self-determination? How can sovereignty and self-determination be realised as a national development plan when aid donors have such a tight grip over Tonga, they shape reality in the present and prospects for the future? Linking the discussants’ ideas with the work of the late Tongan professors Futa Helu and Epeli Hau’ofa, Teena Brown Pulu examines why Tongans in the homeland state are socialised by a zealous nationalism that does not question, whose development history is this?</jats:p
The job of thinking people: Dialogues with Sefita Hao'uli, Kalafi Moala, and Melino Maka
Get PDFHoward Zinn wrote “it is the job of thinking people not to be on the side of the executioners” (Zinn, 2003). Democracy by Zinn’s view operates beyond state nationalism and a capitalist economy. Represented in people movements, it is the grassroots activism, protests, and boycotts of the people from below that gives democracy meaning. This third essay of four prompted by dialogues with Sefita Hao’uli, Kalafi Moala, and Melino Maka explores the political climate in which people movements are transmitted and spread in present day Tonga. If it is “the job of thinking people not to be on the side of the executioners” then which side is the executioner? (Zinn, 2010). Considering the Nuku’alofa riot of November 16th 2006 muddied pro-democracy believability, how have people movements regrouped and recovered? Social activism in this age of political reform conveys what exactly about development? And how do people movements influence Tongan critics, the thinking people, to write social criticism and political commentary?</jats:p
Modern colonialism: dialogues with Sefita Hao’uli, Kalafi Moala, and Melino Maka
No full textFor this second article in a series of four stimulated by conversations about present day Tonga, Sefita Hao’uli, Kalafi Moala, and Melino Maka discuss whether there is a Tongan frame or explanation for development. And what about concepts and practices of self-determination? How can sovereignty and self-determination be realised as a national development plan when aid donors have such a tight grip over Tonga, they shape reality in the present and prospects for the future? Linking the discussants’ ideas with the work of the late Tongan professors Futa Helu and Epeli Hau’ofa, Teena Brown Pulu examines why Tongans in the homeland state are socialised by a zealous nationalism that does not question, whose development history is this
Who owns Tonga: dialogues with Sefita Hao'uli, Kalafi Moala, and Melino Maka
No full text“Who owns Tonga?” asked Sefita Hao’uli. “We do. The people,” I quickly pitched back. But do we really? Quietly I second guessed myself after blurting out an idealistic reply. It might have sufficed the correct response in a liberal democracy where by one general election registered voters elected all their members of parliament. But in the Kingdom of Tonga’s 2014 election year the dread squatting on my conscience murmured the monarchy and nobility owned Tonga, while ordinary people leased meagre pieces from the upper class for a price. What social and economic cost did the country pay for not having a liberal democracy? By having nine nobles’ seats in parliament where thirty-three title and estate holders, all male, elected their class representatives to Tonga’s legislative assembly, did this impede the political system from democratic reform? This last essay in a series of four dialogues with Sefita Hao’uli, Kalafi Moala, and Melino Maka prods a recurring sore in the side of democratic politics and liberal notions that all citizens are created equal by modern constitutional arrangements. How can these principles be practiced under a parliamentary structure that starkly exhibits partiality towards noblemen over and above commoners
Who Owns Tonga: Dialogues with Sefita Hao'uli, Kalafi Moala, and Melino Maka
No full textAbstract “Who owns Tonga?” asked Sefita Hao’uli. “We do. The people,” I quickly pitched back. But do we really? Quietly I second guessed myself after blurting out an idealistic reply. It might have sufficed the correct response in a liberal democracy where by one general election registered voters elected all their members of parliament. But in the Kingdom of Tonga’s 2014 election year the dread squatting on my conscience murmured the monarchy and nobility owned Tonga, while ordinary people leased meagre pieces from the upper class for a price. What social and economic cost did the country pay for not having a liberal democracy? By having nine nobles’ seats in parliament where thirty-three title and estate holders, all male, elected their class representatives to Tonga’s legislative assembly, did this impede the political system from democratic reform? This last essay in a series of four dialogues with Sefita Hao’uli, Kalafi Moala, and Melino Maka prods a recurring sore in the side of democratic politics and liberal notions that all citizens are created equal by modern constitutional arrangements. How can these principles be practiced under a parliamentary structure that starkly exhibits partiality towards noblemen over and above commoners
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