Talk:Enele Maʻafu

Just some cleaning up
I just changed the layout of the page and added references but I did not remove the cite reference sign at the top of the page whoever put it can view my edits and decide from there

Malo Maikeli

MB 01:29, 21 February 2007 (UTC)

removal of cite rference sign
I removed the cite reference sign as I added references please check if you still think it needs more please advise.

Vinaka(thank you) Maikeli

MB 00:55, 22 February 2007 (UTC)

More details on Ma'afu
Henele Ma'afu was very much awared that, Taufa'ahau was the rightful heir to the throne of Tonga. Why? Taufa'ahau's grandfather, Tuku'aho was the oldest of King Mumui's four children. Mumui did have four children (sons) only and they were- Tuku'aho (oldest ) then, Tupoumalohi,Aleamotu'a and Namoa (Siosaia Tupou). Taufa'ahau was the only child of Tupouto'a and only grandchild of Tuku'aho. Henele Ma'afu moved to the Lau Groups, on his own respect and understanding the rights of his cousin, Taufa'ahau. It was a common acceptance and respect among the Tu'i Kanokupolu Royal household, that Taufa'ahau was the rightful heir. The question here where did I get this? Answer: I am a direct descendant of Mumui, only children. I will welcome any queries or contribution. Thank you.

User:Anacrossan

Well Anarossan is supposed to be Litia Niumeitolu who claimed they are King in Tonga as she stated above and all her article have been deleted by Wikipedia since there were no independent reference after 3 years. She is only blowing her own family trumpets as she is the only sole reference to her story and a bit funny in the head I suppose. Ladies and Gentlemens can check the Tu'i Kanokupolu article and Aleamotua article where there are references provided from books published in 1810 other recent Official Website of the Tonga Palace Office and including Dr Reverend Taliai H. Niumeitolu writing disclaiming the claimed made by his cousin Anacrossan or known as Litia Niumeitolu from Sydney Australia.

the only critism I have about this article and most of the articles are the lack of linked between the History of Tonga and History of Fiji when it comes to Henele Ma'afu 'o Tu'i Tonga, son of Aleamotu'a the 18th Tu'i Kanokupolu. This is solely the writers fault when in fiji the contemprorary writers denounce Ma'afu while the earlier writing of Fijian History are more neutral unless if they were British who want to annex Fiji and of course they will be anti Ma'afu. The lack of writing explainining the family relationship between Ma'afu and Tuineau of Lakepa doesnt paint the full pictures of how Lakepa is likely the center for Fiji- Tonga relationship. The London Missionary Society writing of Mr Davies who sent two tahitian LMS missionaries in 1826 to lakemba mention that Aleamotua detained the tahitian missionaries in Nukualofa claiming that he is a friend of Tuineau of Lakepa and he did spend some years in Lakemba with Tuineau, so Aleamotua claimed the tahitian missionaries as his own on behalf of Tuineau, thus the beggining of Christianity in Nukualofa and throughout Tonga. It indicates that most chiefs in Tonga can claim relation to fiji and can easily change from a Tongan Chiefs to a Fijian Chiefs and Lakemba was the center of all these relationship. So defining ourself as Tongan or Fijian force most writer to be biased to fiji as in this article or Tonga as in some other articles but may be the reality are we as a people were Tongan-Fijian and more loyal to Lakemba then to either Tonga or Fiji..Matahangale (talk) 23:57, 9 April 2012 (UTC)

The Fijian bias and why
The Fijian bias in this article is due mainly to the fact that little is written in Tonga about this great leader - other than the antics of the Missionaries whinging about Ma'afu's attitude to them in his young days before he left for Fiji. Ma'afu spent his whole life in Fiji and made many changes including his support of the Missionaries, made his home in Fiji and consolidated all Tongans who had traveled to Fiji under his leadership. The references used are Fiji based references and quite appropriate that any story told about this great leader has a Fijian bias. After all he had adopted Fiji as his new home and was formerlised as Fijian by the Lauan Chiefs at Lakeba when he was made Tui Lau ... hence why he was a signatory of the Deed of Cession.

Trabeta (talk) 13:23, 22 January 2013 (UTC)

Please add relivant info
the information above is very interesting if you have some published sources on the subject add the appropriate information above on the article and cite your references, any knowledge that improves the articles quality and accuracy is always welcomed on wikipedia.

Vinaka Maikeli MB 20:48, 21 July 2007 (UTC)

Added more on the 'Brief History' section
I have added some more on the Brief History section noting that there is no Bio on Ma'afu and while he was a great administrator - he wrote little of himself other than bits from other's work which I have referenced here. Comments have been made about his success in Fiji conquering only small islands etc but his campaign was driven by the desire to set up his government, managed people to work and pay taxes. The Lau group delivered that for him. He also campaigned in Vanualevu dividing up Macuata with close liaison between him Bua and Cakaudrove. Clearly there was no interest to travel inland to middle Viti Levu but campaigned on the southern coast accessible from the sea, Beqa as well as the Yasawas. I do not think there was much interest-on conquering the middle of Viti Levu - and neither did Cakobau from his base in Bau - for whatever reason - but certainly not from reading the history books from fear or he would have been crushed by the supposedly war like people in the middle of Viti Levu. There is little written about these wars fought in the middle of Viti Levu that would have refrained the Colonialists, Bau, Rewa, Cakaudrove or Ma'afu from entering and campaigning in the middle of Viti Levu. In most writings - these people were renown for cannibalism very much like the horrible practices of canibalism in Bau and Rewa as described in Cargill, Cross and Hunt as referenced in The Wesleyans enter Fiji - reviewed in the Journal of the Pacific History, Sept 1998 by Roderic Lacey.They may display warlike features and behaviors but in most cases - were fearful of the dark as referenced in the early Missionary writings. In one of the early writings of Fiji it referred to their posture as a facade where shoulders are raised and spears held high from a distance but shoulders and spears are dropped and posture is stooped low as they are passed showing signs of humility.

Trabeta (talk) 02:43, 28 April 2013 (UTC)

External links modified
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