'Aliki is a term in the Wallisian and Futunan Polynesian languages that refers to a category of people related to the chieftaincy of Wallis and Futuna and its members. In English, it is often translated as "noble" or "nobility," though this is an imperfect translation.
The term 'aliki has several meanings. Generally, it means "of a higher order" or "above the common people". [1] It refers to a title of nobility, the descendants of customary kings, and the aristocratic order formed by these individuals. The translation of 'aliki into English can only be approximate, as there is no equivalent status in the Western world. While it is similar to a title of nobility, there are still differences compared to the Western context. [2] Anthropologist Sophie Chave-Dartoen defines it as follows: [1]
a title that, inherited from a prestigious ancestor, grants authority, responsibilities, and privileges to its holder [...] The title is given by the "elders" of the descent group to the one who is considered the most worthy and capable of serving the community.
While the genealogical link to a founding ancestor of a lineage is very important, the personal abilities of an 'aliki are also taken into account; in cases of unrest causing dissatisfaction among the population with the person, they can be deposed. [1]
Depending on the role one holds in this social organization, the term 'aliki may be accompanied by different particles, such as 'aliki hau for the customary king or 'aliki fau to refer to the king's advisors. This allows distinctions to be made regarding the social scale. [3] Among the 'aliki, some people are designated by the royal families to be customary kings: the Lavelua in Uvea, the Tu'i Sigave and the Tuiagaifo in Futuna.
Wallisian and Futunan society is divided between the 'aliki category and the tua (which could be translated as "commoners"), the latter being at the bottom of the social scale. [4]
Since the Christianization of Wallis and Futuna in the 1840s, the term 'Aliki (with a capital A) also refers to God; it is translated as "Lord" in English. [1]
Before the Christianization of the islands in the 1840s, the 'aliki were a true aristocratic order above the rest of the population. Men were called tama‘aliki and women fine‘aliki. [1] They married among themselves and did not mix with the rest of the population. [1] These customary chiefs 'aliki were often in competition or even in conflict with each other.
Upon the arrival of the Marist Fathers in 1837 in Wallis, the Lavelua (customary king) Soane Patita Vaimua relied on the Catholic clergy to strengthen his authority. The bishop (Pierre Bataillon) became second after the Lavelua, and gradually, the 'aliki lost their prerogatives (notably polygamy). Mixed marriages were allowed to weaken the local aristocracy and level social differences, as many Wallisians could now claim royal ancestry. [1] The Bataillon Code, enacted in 1871, formalized the organization of the chieftaincy following the model of the French monarchy and established Christian-inspired rules. [1]
The customary kings of Wallis and Futuna ('aliki hau), at the top of the hierarchy, [1] are surrounded by a court including counselors, ministers, 'aliki or nobles, and the king's family. [Note 1] This group of people holds an important place in the customary hierarchy. The 'aliki can be customary ministers (kau ’aliki), former kings, district and village chiefs, and also members of the territorial assembly. [5] In Futuna, one attains the title of 'aliki through a rite called the Kava rite in reference to this plant, symbolic in the customary world. [6] This group advises the king in his decisions and keeps him informed of the kingdom's affairs. [5] The 'aliki do not retain this status for life because kings change, and courts are then renewed. Only former customary kings retain this title until their death. [5] These titles are also found in the family names of some former kings, such as Amelia Tokagahahau Aliki.
Royal families also have a specific status. A family is called Fono Aliki, meaning "important family" or "royal family," if one of its members has previously held the royal crown. [7] These families are present in the three kingdoms (Uvea, Alo, and Sigave), and each king belongs to one or two families comparable to clans. It is among these powerful clans that the royal throne or the kingdom's most important tasks are shared. [7] Being part of a Fono Aliki grants a respected status throughout the kingdom, leading to significant competition to have a family member elected as a customary king. The royal family, whose member is currently king, is part of his court. [7] For example, King Tomasi Kulimoetoke was part of the Takumasiva clan, and his family held the throne for 48 years. [8]
Wallis and Futuna, officially the Territory of the Wallis and Futuna Islands, is a French island collectivity in the South Pacific, situated between Tuvalu to the northwest, Fiji to the southwest, Tonga to the southeast, Samoa to the east, and Tokelau to the northeast.
Wallis is a Polynesian atoll/island in the Pacific Ocean belonging to the French overseas collectivity of Wallis and Futuna. It lies north of Tonga, northeast of Fiji, east-northeast of the Hoorn Islands, east of Fiji's Rotuma, southeast of Tuvalu, southwest of Tokelau and west of Samoa. Its area is almost 100 km2 (39 sq mi) with 8,333 people. Its capital is Mata Utu. Roman Catholicism is the predominant religion. Its highest point is Mount Lulu Fakahega. Wallis is of volcanic origin with fertile soil and some remaining lakes. Rainfall is plentiful.
Mata Utu is the capital city of Wallis and Futuna, an overseas collectivity of France. It is located on the island of Uvéa (ʻUvea), in the district of Hahake, of which it is also the capital. It is one of two ports in Wallis and Futuna, the other being at Leava on Futuna. Hihifo Airport, the main airport serving the island and city, is 5.6 kilometres (3.5 mi) to the northwest. Its population was 1,029 in 2018, up from 815 in 1998.
The Territorial Assembly of Wallis and Futuna is the legislature of Wallis and Futuna. It consists of 20 members, elected for a five-year term by proportional representation in multi-seat constituencies. The Assembly sits in Mata Utu, the capital of the territory.
Tu'i, also spelled more simplistically Tui, is a Polynesian traditional title for tribal chiefs or princes. In translations, the highest such positions are often rendered as "king". For details, see the links below various polities. Traditionally, a Tui is an equivalent of God title. Origin of Tui is believed to be Tui Manu'a.
Wallisian, or ʻUvean, is the Polynesian language spoken on Wallis Island. The language is also known as East Uvean to distinguish it from the related West Uvean language spoken on the outlier island of Ouvéa near New Caledonia. The latter island was colonised from Wallis Island in the 18th century.
Kapeliele "Gabriel" Faupala was the 51st Lavelua (King) of Wallis Island (Uvea), one of the three traditional kingdoms which comprise the French overseas territory of Wallis and Futuna. Faupala was officially crowned Lavelua on July 25, 2008, succeeding Tomasi Kulimoetoke II, who died in May 2007. He was removed from office in September 2014.
Takala was a Wallisian customary chief of the Mua District who ruled as King of Uvea from 1831 to 1832. A descendant of King Vehi'ika, he took advantage of the arrival of a Hawaiian merchant, Siaosi Manini, to overthrow king Soane-Patita Vaimua Lavelua. After Manini's defeat at the end of January 1832, he lost his title. He died a few months later after another violent altercation with British and American sailors.
Soane-Patita Vaimua Lavelua was a king of Uvea in the 19th century. He was named king in 1829 at the age of thirty) and reigned until his death in 1858. During his reign, Marist missionaries landed in Wallis in 1837 and converted the population. He then became the first Lavelua baptized Catholic and took the name Jean-Baptiste, in Wallisian "Soane Patita". He died at almost sixty years of age of pneumonia on 21 November 1858. His sister Falakika Seilala succeeded him only a few weeks later, on 5 December 1858.
Falakika Seilala, was a Queen of Uvea, ruling from 1858 until 1869. She introduced the title Lavelua for all the kings and queens of Uvea. She succeeded her brother Soane-Patita Vaimua Lavelua, and was succeeded by her paternal niece Amelia Tokagahahau Aliki.
Soane-Patita Lavuia was a king of Uvea, ruling from 1910 until 1916. He succeeded Sosefo Mautāmakia I following a dispute between the king, the resident of France and the Catholic mission.
Leone Mulikiha'amea Matekitoga or Manikitoga was a king of Uvea, ruling from 16 March 1941 until 16 March 1947. He was preceded by Mikaele Tufele II, and succeeded by Pelenato Fuluhea.
Kapeliele Tufele III was a king of Uvea, who ruled from 17 April 1950 until 17 November 1953. He was preceded by Pelenato Fuluhea, and succeeded by Aloisia Brial.
ʻUvea is one of the three official chiefdoms of the French territory of Wallis and Futuna in Oceania in the South Pacific Ocean.
In Uvea (Wallis) and Futuna, dances play a major cultural role. One sees dance in fakahaha'aga (festivals), to'oto'oga, or just for pure pleasure. In Uvea, the term faiva is used for dance, whereas the term mako is used. In Uvea and Futuna there is a katoaga which is only celebrated with the visit of chiefs and if lucky, with the Lavelua (King). As the years go by, dance and culture is still alive and well in Uvea and Futuna. The normal fakapale is given to the dancers for their magnificent dance. The following dances of Uvea and Futuna below are just some of the dances, or are the main dances seen in Wallisian and Futunan culture.
Wallis and Futuna, an overseas territory of France in Oceania, has a rich Polynesian culture that is very similar to the cultures of its neighbouring nations Samoa and Tonga. The Wallisian and Futunan cultures share very similar components in language, dance, cuisine and modes of celebration.
The kātoaga is a customary festival in Wallis and Futuna, a French overseas collectivity in Oceania with a Polynesian culture. During this ceremony, goods are exchanged, such as pigs, baskets of vegetables, banigs, tapa or envelopes filled with banknotes. It takes place on the occasion of religious festivals, political events or private events. Of ancient origin and present in many Polynesian societies, the katoaga obeys a strict ritual and protocol that has changed little since the Christianization of Wallis and Futuna in the 19th century. It begins with a Catholic mass, is followed by a meal, a kava ceremony and dances performed by the villagers, before the food brought by the inhabitants is redistributed to the dignitaries and the population, each gift being allocated according to the rank of the person for whom it is intended. Speeches, poems and stories from the oral tradition are recited by the participating dignitaries. These major customary celebrations mobilize several villages or districts, and require several weeks or even months of preparation.
The Second World War in Wallis and Futuna was a period of significant upheaval for this French protectorate territory in the Pacific.