From the Margin to the Centre: Tongan Knowledge at the Heart of Inquiry
Positioning Tongan Knowledge and Values in Research
Foundational Philosophy: This study honors Tongan Indigenous knowledge and values to determine research methodology. Tongan worldviews are guided by epistemologies rooted in the Tongan language and culture, emphasizing holistic and collective orientations over individualistic Western models.
Contrasting Cultural Emphases:
Tongan Culture: Spiritual considerations, respect for authority, kinship, restrained behavior, concrete/specific contexts, traditions, customs, and ‘ofa (compassion). Identity is defined through relationships rather than as isolated individuals.
Western Culture: Prioritizes individual merits, universalism, and impersonality.
Cultural Influence on Behavior: Culture significantly influences how individuals behave and theorize the world. Thaman () argues that different cultural groups have unique systems of perceiving and organizing reality. Principles of research are never culture-free; they are determined by the context of the creators.
Strengths-Based Perspective: Foregrounding Tongan knowledge allows for capturing Tongan realities and experiences through a lens that emphasizes strengths rather than deficits.
Decolonizing Western Knowledge and Values in Research
Historical Context of Research: Smith () argues research is inextricably linked to European imperialism and colonialism. Academic traditions are often unique to Western institutions and based on Euro-Western history and philosophy.
The "Other": Conventional methodologies often represent marginalized or colonized groups as the "Other." Tonga shares these colonial histories through contact with Britain, the United States, Australia, and Aotearoa.
Restoration through Decolonization: Decolonization involves disrupting Western ideals and restoring cultural practices, thinking patterns, and values that were suppressed. It seeks the empowerment of historically oppressed non-Western societies.
Critique of Regional Education Research: Historical projects in the Pacific were often framed by Western perspectives, leading to strategies where local knowledge was viewed as a deficit.
Principles of Indigenous Empowerment: Decolonial research enables Indigenous people to "label, name, condemn, describe, or prescribe solutions" based on their own cultural knowledge.
Pasifiki and Indigenous Knowledge Frameworks and Methodologies
Prominent Frameworks and Models:
Tonga: Thaman’s kakala (garland) and Vaioleti’s talanoa (conversation).
Cook Islands: Te Ava’s tivaevaevae (patchwork quilt).
Samoa: Tamasese and colleagues’ fa‘afaletui (weaving knowledge) and Pulotu-Endermann’s fonofale (wholeness symbolized by the Samoan house).
Fiji: Nabobo-Baba’s vanua (land) research framework.
New Zealand Guidelines: The Ministry of Education New Zealand () and the Health Research Council of New Zealand () developed specific guidelines to safeguard the integrity of Pasifika people in research, endorsing spiritual value systems, interdependence, and family solidarity.
Researcher Positionality: Insider and Outsider
Ontological Background: The researcher is a Tongan woman, raised in loto Tonga, fluent in the language, and guided by values taught by elders (mother and grandmother).
The Binary Position: Functioning as both an insider (community member) and outsider (academic researcher) is described as a "privileged position." It facilitates better connections and effective explanation of realities to external audiences.
Fatongia (Obligation): This term represents the researcher's responsibility to enhance Tongan educational needs using culturally appropriate framings.
Intentionality: Inspired by Fairbairn-Dunlop (), the researcher seeks to intentionally create culturally affirming spaces for Indigenous students and educators.
Talanoa: Definitions and Applications
Etymology: The word talanoa combines tala (to command, tell, relate, inform) and noa (common, of no value, without thought).
Nature of Talanoa: It is both a noun and a verb, meaning to talk, converse, dialogue, or relate stories. It represents both an act and a way of thinking integral to Tongan daily life.
Broad Recognition: The concept is used across Samoa, Fiji, Cook Islands, Niue, Hawai‘i, and the Solomon Islands.
Cultural Nuance: In Tongan culture, it is said, “‘Oku ou talanoa mo hoku loto” (talking with my inner self/heart). It involves deliberating with the heart and mind to determine how to express oneself through words and body language.
Maheni (Familiarity): Talanoa establishes familiarity by identifying faces, places, and genealogical ties (kāinga, community, fonua).
Values Governing Talanoa: Behaviors are governed by faka‘apa‘apa (respect), lototō (humility/willingness), mamahi‘ime‘a (loyalty/commitment), and tauhi vā (maintaining relationships).
Talanoa as a Research Methodology
Historical Origins: First recorded as a formal "method" by Halapua () for political consultation in Fiji. Developed as a research methodology primarily by Vaioleti ().
Mo‘oni (Authenticity): Vaioleti argues that talanoa is better aligned with Pacific worldviews and captures more authentic (pure) information than Western methods.
Kaunga Fa‘u (Co-construction): Distinctive to talanoa is the requirement for the researcher and participant to co-construct knowledge through cultural connectedness.
Hierarchical Influences: Relationships within talanoa are shaped by age, gender, and cultural status within the community.
Risk of Outsider Research: Overlooking Tongan values can lead to marginalizing social realities like invisible loyalty to kinship, church obligations, and spiritual hierarchies.
Mālie and Māfana in the Talanoa Methodology
Origins: Concepts derived from faiva (Tongan performance arts/dancing).
Definitions:
Mālie: The aesthetically pleasing state when performers and viewers are unified in harmony.
Māfana: The emotional feeling of warmth.
Application to Research: When talanoa reaches a state of mālie or māfana, it allows for deeper, critical discussions. It moves participants from being consumers of ideas to producers of knowledge by exciting the heart, mind, and soul.
Indicators of Success: The researcher knows these states are reached when the interaction feels harmoniously unified. A lack of these elements results in a paucity of enthusiasm and fails to promote achievement.
Conceptual Framework: Tatala ‘a e Koloa Fufū ‘a e Fefine Tonga
Origin: Adapted from Fa‘avae’s () tatala ‘a e koloa ‘a e to‘utangata Tonga (focusing on men). This study focuses on fefine Tonga (Tongan women).
Koloa (Wealth/Treasures): Defined as "what one values." Beautiful and useful items internalized in the fakakaukau (thinking) and ongo (feeling).
Material Examples of Koloa:
Mats (Fineness/Utility Order): Papa and lōtaha (daily flooring); Fala (fulfilling obligations/gifting); Fala fihu (ornamental, made from fine pandanus, used for weddings or funerals); Kie Tonga (most valuable, used for weddings and religious ceremonies).
Ta‘ovala: The ngafingafi (or tu‘oua) is the finest type, woven so thinly it looks like linen; it is passed down as an heirloom.
Derivatives of Koloa:
Koloa‘aki: A transitive verb meaning to regard as wealth or treasure. It involves the loto (heart).
Fakakoloa: The act of enriching someone else by passing on valued knowledge or material wealth.
Koloa Fufū (Hidden Treasures): Refers to values that are invisible, concealed, or unseen (internalized). Like a seed under the soil, they are hidden but possess life-generating energy. In this study, it reconceptualizes values as the core of the Tongan identity.
The Process of Unfolding: Tatala, Fola, and Fofola
Tatala: Unwrapping or uncovering layers to reveal what lies underneath. It opens a person’s mind, body, and spirit to different viewpoints.
Fakatalatala: Critically separating or disentangling layers of knowledge (‘ilo) and wisdom (poto) to reveal their beauty.
Fola and Fofola: Unrolling and spreading out for examination and exhibition.
Fola ke vakai‘i hono mata: "Spread it out so that its face/surface can be examined."
Ko e ‘aho ‘o e fola koloa: "A day to display wealth" (often during kātoanga, or big celebrations like weddings or graduations).
Fai Fatongia: The ultimate purpose of producing and displaying koloa is to observe social obligations (e.g., gifting to the fahu, faifekau, or hou‘eiki).
Tā-Vā (Time–Space) Philosophy of Reality
Definitions: Tā refers to time and Vā refers to space.
Ontological Tenets: Time and space are social constructs serving as the common medium for all existing things (nature, mind, society).
Tongan Organization: Tongans arrange time and space in plural, collectivistic, holistic, and circular ways. This contrasts with the Western singular, individualistic, analytical, and linear manner.
Epistemological Function: Tā-Vā serves as a lens to interpret behaviors (‘ulungaanga), speech (lea), and actions (fakafōtunga).
Research Participants and Recruitment
Demographics: Five Tongan families in Auckland (which houses of the Tongan population in New Zealand).
Participants: Grandmothers, mothers, and daughters (aged to ).
Cultural Brokers: Recruitment utilized third-party intermediaries within the Tongan kāinga based on fetokononi‘aki (sharing) and fetauhi‘aki (reciprocity).
Ethical Considerations: Included participant information sheets, consent forms, confidentiality, and management of coercion.
Challenges and Navigation of Talanoa in Practice
Predetermined Agendas: While traditional talanoa is an open conversation with no agenda, research requires specific answers. Researchers must balance cultural respect for digressions with the need for data.
Time Constraints: Talanoa can last for hours; researchers should not arrive with strict time limits.
Loto Fakatōkilalo (Humility): Essential for relationship building. One must not "flaunt knowledge" (‘oua ‘e fiepoto) or appear to show off.
Analysis Dilemma: Researchers often navigate tensions between Pasifika ontologies and the Western academic context in which they were schooled.
Personal Reflections: Navigating Vā with Families
Family 1 (Pulotu Family):
The grandmother, Latai, displayed māfana (warmth) and a hospitable spirit.
Physical Positioning: As a sign of faka‘apa‘apa (respect), the researcher sat on the floor; the grandmother joined her there to show mutual respect.
Lotu (Prayer): The talanoa began with an emotional prayer which set a warm tone for the conversation.
Family 2 (Lolohea Family):
Connection through Ha‘apai Islands genealogy.
Role of Food: Researcher fulfilled a cultural obligation by bringing haka ‘ufi (boiled yams) and kapapulu (corned beef).
Moving the talanoa from the living room to the dining table created a more socially safe and relaxed atmosphere.
Family 3 (Finau Family):
Utilized the kitchen area for an informal atmosphere.
Establishment of maheni (familiarity) occurred by discussing the grandfather's curiosity regarding the researcher's ancestry.
Family 4 (Manatu Family):
The grandmother, Losa, initially felt a sense of inadequacy regarding her limited formal education versus academic research.
Fatongia of Empowerment: The researcher and daughter (Tisiola) reassured her of the value of her cultural wisdom.
The session concluded with the researcher asking for a blessing (tapuaki‘i) from Losa, leading to a powerful, emotional closing where Losa held the researcher's hands.
Family 5 (Fekita Family):
Connection established as the grandmother recognized the researcher's father and uncles/aunts.
The daughter, Mafi, found the talanoa unique as a space to "listen to herself vocally" and define her identity.
Summary of Findings on Research Practices
Genealogical Ties (Fonua): Identifying shared ancestry is a critical protocol in Tongan social encounters.
Seating Protocols: Flexibility is needed; sitting on the floor might be inconvenient for some participants.
Spatial Formality: The living room is often a site of formality and hierarchy; the kitchen serves as a space for informal interaction and connectivity.
Role of Lotu: Prayer is both a culturally familiar way to begin and a respectful way to conclude talanoa involving elders.