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Aleamotu'a (Tupou 'i Faletuipapai[clarification needed], baptised in 18th January 1830 as Josiah Tupou) was was a Tongan king, and key figure in the Tongans' conversion to Christianity. He was the elected 18th Tu'i Kanokupolu from 1826-1845.
Genealogy and coronation
Aleamotu'a was the son of Mumui the 15th Tu'i Kanokupolu and Kaufusi daughter of Fielakepa. Aleamotu'a was the younger brother of Tuku'aho the 16th Tu'i Kanokupolu, uncle of Tupouto'a the 17th Tu'i Kanokupolu and grand-uncle of Taufa'ahau Tupou the 19th Tu'i Kanokupolu. Aleamotu'a was married to Moala (later baptised Mary thus later known as Mele Moala), daughter of Soakai from Felemea.
After Tupouto'a's death and a period of political manouvre for the title, the Ha'a Havea appointed Tuku'aho's brother Aleamotu'a as the 18th Tu'i Kanokupolu. He was thought to be easily control as he was the grandson of Fielakepa from the Ha'a Havea and will be loyal to the Ha'a Havea.[clarification needed] The idea was to keep Taufa'ahau, the son of Tupouto'a the last Tui Kanokupolu, Tui Ha'apai away from gaining a powerbase in Tongatabu by denying him the position of Tu'i Kanokupolu.
Conversion to Christianity
In 1826 when two Tahitian missionaries of the London Missionary Society by the name of Hape and Tafeta arrived in Nuku'alofa on their way to Fiji, Aleamotu'a or Tupou 'i Faletuipapai, the Ha'a Havea elected Tu'i Kanokupolu held them in Nuku'alofa to start his church and accept the Christian Faith or lotu. A small extract from the: The History of the religious movement called Methodism in the eighteen century by Abel Stevens, LLD, 1878;
the new evangelists were gratefully surprised to find, at Nukualofa, two native converts from the mission of that society in Tahiti, who were endeavouring to teach Christianity to the people. The Tahitian language was but slightly understood by the islanders, yet these humble men had erected a chapel, which was attended by two hundred and forty of the inhabitants, including their principal chief, and a deep impression had evidently been made in favour of the Gospel. It now had speedy effect, and spread with an energy and success which have hardly had a parallel since the apostolic age, if indeed that age itself affords an equal example. The first teachers of Christianity certainly had no such ferocious barbarism to combat as the infanticide, cannibalism, and other savage.
Two months after the arrival of the LMS missionaries, John Thomas arrived in Hihifo and take up residence with Ata the Chief of Kolovai. It was reported by Friendly and Feejee islands, a missionary visit, ed. by E. Hoole By Walter Lawry page 118 that the Church and school in Nuku'alofa have reached 250 members attending the services and classes while Ata refuse to lotu or let his kainga lotu. At this time, Aleamotu'a is generally refer to by missionaries as Tupou the chief of Nuku'alofa or Tu'i Kanokupolu. Also mention in the To live among the stars: Christian origins in Oceania By John Garrett confirms that Aleamotu'a was also refer to as Tupou, since he was known as Tupou 'i Fale Tui Papai or Tupou the Tu'i Kanokupolu. An extract from the above reference stated;
When their ship called at Tongatapu the teachers were appropriated by the chief of Nuku'alofa, Aleamotu'a, who became the first highborn sponsored of Christianity in Tonga and assisted the Tahitians in setting up a school and conduct worship. This group of Tahitian teachers, with their checkered record form a significant bridgehead at Nuku'alofa for the entry of the Wesleyan, whose discouragement border on despairs until they found in Aleamotu'a (Tupou) at Nuku'alofa the chiefly sponsor they needed. pg 71
In 1828, the reinforcement of the the Methodist missionaries by Rev Nathaniel Turner and William Cross arrived and stayed in Nuku'alofa. The Tahitian LMS missionaries moved on to their designated mission and the Methodist missionaries carry on with their work in Nuku'alofa. It was a trying time and Aleamotua try to gain support for the lotu sent Tupoutoutai with a letter to Ulukalala of Vava'u encouraging him to turn to Christianity. Taufa'ahau, the Tu'i Ha'apai, visited Nuku'alofa and seeing the missionaries, wishes for a palangi missionaries to come to Ha'apai and teaches them about the new lotu.
On the same year, Aleamotu'a coronation at the koka tree in Hihifo formalised his ascend to the Tu'i Kanokupolu with the approval of Ha'a Havea and Ha'a Ngata. The interest shown by Taufa'ahau and 'Ulukalala in Christianity strengthen his position against the heathens chiefs of Ha'a Ngata, Ha'a Havea and Mu'a.After nearly 4 years of lotu he was babitised in Nuku'alofa.
Aleamotu'a was baptised with 4 of his children in Nuku'alofa on the 18th January 1830 by Turner, as Josaiah Tupou (named for Josiah, King of Israel who turn back the people of Israel from idol worshiping). Josiah Tupou was married afterward in a christian ceremonies to his only Tongan wife Moala, who was babitised earlier on 29th March 1828 as Mary and commonly known as Mele Moala daughter of Soakai from Felemea. She chose to be called Mary, because it was the name of our Lord's mother, and of her who sat at the Saviour's feet to hear His word. She seemed ardently desirous of imitating the conduct of Mary of Bethany. She was able to read the written hymns, and had committed several of them to memory. At home she often conducted family worship, rising with the day-light, gathering her household together, giving out a hymn, leading the tune and engaging in prayer.
Tupou grand-nephew Taufa'ahauTu'i Ha'apai, was bapitised in Ha'apai on the 7th Aug 1831 as George (after George III of England. The Tu'i Vava'u,Finau 'Ulukalala[who?] was baptised as Zephaniah in 1833 in Vava'u before his death. Most chiefs who became Christian asked for support from Aleamotu'a and Taufa'ahau, or moved to Nuku'alofa to be safe and become part of the church.
The Peace Maker
Aleamotua or Josiah Tupou the Tu'i Kanokupolu as he was officially known now was genuine a peace loving man. This was shown when during the conflicts between Christian and heathens in Tonga Tapu, the Methodist Missionaries Mr Water House descriped the following events in Tonga and the Friendly Islands: with a sketch of their mission history ... By Sarah Stock Farmer which show Tupou as not trusting his foes but as a Peace Maker he over come his fears and spend the night with his enemies in order to achieve some level of peace with the heathen chiefs of hahake.
Mr. Waterhouse soon saw that the best thing that could be done to aid the Tonguese Mission, would be to secure a more solid foundation for future peace. During the armed truce gained by Mr. Thomas's timely efforts, there remained much cause of anxiety. The Christians dared not quit their fortresses, and disperse themselves over the island, for fear of any treacherous movement on the part of their late foes. Peace had not been ratified in the usual Tonga fashion, by a meeting between the rebels and their King. They had not confessed their crime, and he had not forgiven them in formal phrase. Mr. Waterhouse became very desirous of effecting this meeting. He went to the Mua, Fatu's fortress, with Mr. Tucker as his companion. Fatu treated his visitors with the utmost politeness, listened to the arguments used by Mr. Waterhouse, and expressed his readiness to act according to his wishes. Being urged to go to Josiah and seek his pardon, he put his arm round MrWaterhouse, and said, " Tou are now my son. I want peace; but I am ashamed and afraid to go to Tubou. If he will visit me with you, I will humble myself."
Messrs. Waterhouse and Tucker went home and told King George what Fatu had said. " It is all very good," he said, " if Fatu is sincere, and if Tubou will go; but I am afraid that he will not." Then they went to the old King, who was reserved and silent at first; but at length consented to send for King G-eorge and the principal chiefs, and consult them on the subject. They decided that the King had better go. Josiah, always a quiet, peace-loving man, was now growing old, and had a large share of the timidity that usually accompanies advancing age. He knew enough of the character of his heathen foes to make him doubt the issue of a visit to them. The old man said, " They will kill me; but if they do not, I shall never come back again." He parted with his Queen as though it might be a final farewell; and chose to sail in the canoe that carried Mr. Waterhouse, having refused to go in any other way. Two canoes followed, that they might take a message to King George in case the heathen gave cause for alarm.
On reaching Mua, the King sat down between his two Missionary friends, awaiting the result with more of misgiving than of hope. A few minutes elapsed and then Fatu came up, took his seat near the King, and wept. Tubou turned his face towards him, and they exchanged the Tonguese kiss, by touching noses. The King was next taken to a large house within the fort; and soon the natives were to be seen rushing in every direction to get their mats, which they always wear above their ordinary dress when they come into the presence of the chiefs. After this, a large body of the chiefs came before the King. Each, in token of humility and submission, wore a wreath of the leaves of the Ifi tree; while a heathen priest interceded for them in the name of their gods. Josiah saw and heard. As a pledge of forgiveness, he desired the chiefs to throw aside the mourning wreaths, and to come nearer to him. Immediately the kava-ring was formed, and a hundred or more chiefs and people joined in the ceremony. The King made a brief speech, assuring them of his forgiveness, and several among them came and kissed his feet. The company then dispersed. At eight o'clock, six women entered the house where the King was, bearing lighted torches of cocoa-nut wood. Others placed lighted torches outside. Provisions were brought; they consisted of several pigs baked whole, two very large sharks, with smaller fish and forty baskets of baked yams. Every thing was carried to the King and counted in his presence; and he, through his speaker, gave the order for commencing operations. The food was cut up with much skill and dispatch.
After the heathen were gone, the Christians united together in prayer; and then all prepared for sleeping. Messrs. 'Waterhouse and Tucker lay in one corner, upon a native mat, their heads resting on a pillow of wood. The poor King had eaten little food; and he got no sleep. The fear that, in the mind of the heathen, some evil design lurked behind their show of submission still haunted him. But hour after hour wore past, and the stillness of the night remained unbroken. The next morning, about two hundred chiefs and people joined in another kavadrinking; and then Josiah Tubou and his own party returned to Nukualofa, with good news for anxious friends at home.
The spreading of Christianity in Tonga further divided the on going civil wars in Tonga into the Christian sides and the heathens. Nuku'alofa was the main center for christianity with Ha'apai and Vava'u turning into Christians after their respective Tu'i or chiefs. This was a direct challenge by Aleamotu'a to the power of the heathens chief of Ha'a Havea, Ha'a Ngata and Mu'a and christian outpost of Havelu, Tofoa, Hofoa, Matahau, Te'ekiu and Talafo'ou, were persecuted by the heathen forces and their chapel were burned. The persecution of christian forced these people to seek refuge in Nuku'alofa and it was recorded by John Thomas that by 1834 'Inasi in Mu'a, Vaha'i sacked the Christian villiages of Talafo'ou and "Tupou sent messages to all christian places on Tonga Tabu urging them to come to him in Nuku'alofa and not to offer any violence to their persecutors. On the following days, a great many number of people came into Nuku'alofa from threaten places while the christian from Matahau and Te'ekiu reported that their Chapel have been burned to the ground. John Thomas reported that "Nuku'alofa is full of people and people are full of life. Blessed be the named of the Lord forever!"
In 1842, after the Weslyan faith have established and only the Tu'i Tonga and the chiefs of Mu'a, Ha'a Havea and Ha'a Ngata were still heathens, the Roman Catholics Bishop Pommpermelli and Father Chevron landed in Nuku'alofa and was accepted for audience by Tupou. They seek permission to settle and spread the words of the Lord and Tupou accept them but advise them to go to the heathens fort of Pea as they need to turn to the lotu. Tupou actions of accepting the Roman Catholic priest to land in Tonga Tapu enrages the Wesleyan Missionaries since they were succesfull in the past of convincing Ulukalala and Taufa'ahau to deny them landing in Vava'u and Ha'apai. This was the beginning of a strained relationship between the Wesleyan missionaries and Tupou and his families and the writing by Weslyan missionaries after 1842 were critical and belittling of Tupou but more in favour of King George.
The consequence of the Roman Catholics access to Pea, Roman Catholics were accepted by the heathen forces and their supporters and finally the Tu'i Tonga also became lotu but were Roman Catholic.The final years of the civil wars in Tonga under Taufa'ahau were more alongside between two Christian Forces, one was Methodist and the other Roman Catholics. It can be seen today where Roman Catholics followers in Mu'a, (Tatakamotonga is Methodist), Pea, Ma'ufanga and Houma were the center of the heathen forces and have become lotu and the center of Roman Catholism.
A pioneer, a memoir of J. Thomas By George Stringer Rowe, John Thomas recorded the following paragraph which show the reaction of the Methodist Missionaries toward Tupou after he allowed the Catholic priest into Tonga Tabu. This passage also brought to lights the feeling of missionaries about the presence of catholic priest in Tonga.
The sorrow caused by the death of his only child lost little of its bitterness as time went on; and during the next two years this wrought with other things to produce great dejection and discouragement. The presence of the Romish priests on the island, and their efforts to destroy Mr. Thomas's influence with the people, by covert attacks upon his reputation, caused him sore distress, and excited into painful sensitiveness his consciousness of deficient training and knowledge. Then the island of Tonga was the only important part of the group where the old heathenism formed a distinct and formidable party; and its customs and observances were perpetual traps to catch those whose attachment to Christianity was of only a superficial kind. In this respect the missionaries had great reason to complain of the Tonga king, Josiah Tubou, whose rule was feeble, and his influence on behalf of the religion into which he had been baptized was used in a halfhearted way, while he gave at least a tacit sanction to some heathen practices. Mr. Thomas had been compelled to remove him from office in the Church; and hardly a week passed without some fresh trouble caused by the king's weakness and inconsistency.
Another article written by John Thomas and recorded in the Tonga and the Friendly Islands: with a sketch of their mission history ... By Sarah Stock Farmer pg 45:
Mr. Thomas immediately foresaw many of the sad consequences which have since resulted from this untoward event. It was felt that had Tubou possessed King George's courage and firmness, the evil might have been averted. The Popish party soon began to talk much of their own excellences, and of the defects and faults of the old Missionaries. Mr. Thomas met this new trial in the spirit of a Christian. He says, " Our only hope is in God, who has done us good and not evil, all our days. No doubt He saw that we needed to be tried. Our people have not glorified Him as they ought; the Lord has a controversy with us. The good Lord remember mercy, and deliver us from the hands of designing men!
It was felt that had Tubou possessed King George's courage and firmness, the evil might have been averted. The Popish party soon began to talk much of their own excellences, and of the defects and faults of the old Missionaries. Mr. Thomas met this new trial iu the spirit of a Christian. He says, " Our only hope is in God, who has done us good and not evil, all our days. No doubt He saw that we needed to be tried. Our people have not glorified Him as they ought; the Lord has a controversy with us. The good Lord remember mercy, and deliver us from the hands of designing men!
Death and legacy
In John Thomas memoirs, he wrote that in November 1845, Josiah Tupou became sick. During his last hours he was penitent and freely acknowleged his faults. Mr Thomas was with him to the end and he trusted that Josiah Tupou trusted in the Lords to the end. During his sick, Josiah Tupou named his grand nephew, King George of Ha'apai and Vava'u to be the next Tu'i Kanokupolu. On his deathbed King George make haste to be in Tonga and when he arrived, no one was seen on the beaches. John Thomas described a great procession of people led by their chiefs make way down to the beach with their hand clasp and wearing the vala tauagaa. They sat down facing the sea with their head bow and noone make a sound. King George on his canoes and the other 7 escorting canoes with all his people were also sitting on the floor facing land with their head bow down in silence. After a while, the late Josiah Tupou's brother was sent to tell King George that the late Tu'i Kanokupolu is dead and have been buried. King George shouted out a loud prolong and repeated cry and it was pick up by all the occupant of his 7 escorting canoes. After a considerable time, King George landed with his wife and move into their house. Josiah Tupou was buried with simple Christian ceremony in Fale Tuipapai, the old part of Mala'e 'Aloa at Sia ko Veiongo and people comment on the contrast between Josiah funeral and that of his father Mumui where one of his son, Kulilala and a women named Bohua was sacrified to appease the idol Gods.
Ma'afu 'o Tu'i Tonga, Aleamotu'a first son (hence Toa ko Ma'afu on Sia ko Veiongo and 'Esi 'o Ma'afu in Felemea) left to Fiji as Tongan appointed Governor in Lau. He was recalled by Taufa'ahau when Tonga made an agreement with the British renouncing Tongan's interest in Fiji, but he informed Taufa'ahau he would return to Fiji as a Fijian chief (Fielakepa and Soakai both have Fijian relatives).
Ma'afu became the first Tu'i Lau and ruled over the Tovata ni ko Lau. His very young son Siale'ataongo was returned to Tonga on Ma'afu's death and his great-great-grand daughter is Queen Halaevalu Mata'aho. Other grand childrem of Ma'afu are: Veikune & 'Ahome'e.
Niumeitolu, the second son of Aleamotu'a moved and lived to Samoa. In Samoa, the Germans were ready to supply muskets and gun powder for the Ma'afu's wars in Fiji. The Germans in Samoa and Fiji maintained that supply as British in Fiji and Tonga were supporting Cakobau with the aim to get Fiji under British control.
Niumeitolu's son return to Tonga after Niumeitolu's death and was named by King Taufa'ahau Tupou II as Tonga Liuaki. He was given the Fielakepa title and became Fielakepa Tonga Liuaki, the first Fielakepa from the Aleamotu'a family was appointed by Taufa'ahau Tupou II. Fielakepa is the only continuous male and married direct line from King Josiah Tupou Aleamotu'a thus the family carrying Aleamotu'a as a surname.
... Ma'afu is buried in the Lau Group, Fiji and Niumeitolu is buried in the outskirt of Apia, Samoa.
Honouring the Past
In 1997, Taufa'ahau Tupou IV held commemoration services in Mala'e'aloa, to commemorate 200 years of Christianity in Tonga counting from the arrival of the first Missionaries from the LMS and stayed with Mulikiha'amea at Mu'a and Ha'ateiho in 1797.
Tupou IV honored Aleamotu'a by chosing the location at Mala'e 'Aloa at Sia ko Veiongo for the comemmoration services to honour the first Tu'i Kanokupolu to accept Christianity and where Christianity blossom from Nuku'alofa. Taufa'ahau also honored Queen Halaevalu and Fielakepa during his speech as the grandchildren of Aleamotu'a.
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|This article includes a list of references, related reading or external links, but its sources remain unclear because it lacks inline citations. Please improve this article by introducing more precise citations where appropriate. (November 2009)|
A pioneer, a memoir of J. Thomas By George Stringer Rowe, John Thomas
- The diaries and correspondence of David Cargill, 1832-1843. By David Cargill, Albert J. Schütz Page 26
7. Josiah Tupou, bapitised thus in 1830 (Lawry 1850:238). Was also named Aleamotua and Tupouifaletuipapai (Gifford 1929:87). In 1826 he was appointed as Tui Kanokupolu – the hereditiary title of the present King of Tonga – and he died in 1845.
- Friendly and Feejee Islands: a missionary visit to various stations in the ...MDCCCXLVII By Walter Lawry, Elijah Hoole Pg 106
“Two Tahitian Teacher connected with the London Missionary Society on their way to Feejee resided with Tubou, the Chief of Nuku’alofa.”Pg 107Tubou was baptized on the 10th January 1830 by the name of Josiah and his Queen Mary had been previously baptized as well as many of his subjects….. Tubou or Josiah Tubou as he was called after his baptism, died in November 1845.
- A history of Fiji - Page 124
Ronald Albert Derrick - History - 1957 - 250 pages21 Vavau was invaded in 1813; but little is known of the war except that it was of short duration (u3). " Aleamotu'a was baptized Josiah on 18 January, ...These unsettled conditions had scarcely passed when, in 1845, Aleamotu'a died, having, like Finau before him, named the able ...
- Fragments of empire: a history of the Western Pacific High Commission, 1877-1914 - Page 4
Deryck Scarr - History - 1967 - 367 pages ... Aleamotu'a, baptised as Josiah Tupou, was succeeded by ...
- Bernice P. Bishop Museum bulletin - Page 216. Bernice Pauahi Bishop Museum - Nature - 1971
... (Aleamotua, Josiah Tupou, ... Aleamotua.
- Tongan society - Page 216
Edward Winslow Gifford - Family & Relationships - 1929 - 366 pages... (Aleamotua, Josiah Tupou, ... Aleamotua.
- Tattooing in the Marquesas - Page 56
Willowdean Chatterson Handy - Art - 1922 - 32 pagesHouses laid out in order [fale, house; tui, placed; papal, laid out in order]. The vault, in which is buried King Josiah Tupou (Aleamotua), in the cemetery ...
Lagaga: a short history of Western Samoa - Page 61Malama Meleisea, Penelope Schoeffel Meleisea - Samoa - 1987 - 225 pages... Aleamotua Tupou, who promised to help. This request was discussed in the Tongan Wesleyan District meeting on 31 December 1831, and the petition was ...
Patrons, clients, and empire: chieftaincy and over-rule in Asia, Africa, and ... - Page 243Colin Walter Newbury - History - 2003 - 328 pages... was elected Tui Tonga in 1827; and Aleamotua, great uncle of ...
Queen Sālote of Tonga: the story of an era, 1900-65 - Page xxvElizabeth Wood-Ellem - Literary Criticism - 2001 - 376 pages... Tuku'aho (TK 1797-99) A Aleamotua (TK 1826-45)
Tongan place names - Page 56Edward Winslow Gifford - Art - 1923 - 258 pagesHouses laid out in order [fale, house; tui, placed; papai, laid out in order]. The vault, in which is buried King Josiah Tupou (Aleamotua ...
Tales and poems of Tonga - Page 93Ernest Edgar Vyvyan Collocott - Fiction - 1928 - 169 pagesWith the installation of Aleamotua, in 1827, this period of anarchy may be said to have come to an end ; though the mutter ings of the storm did not ...
Bernice P. Bishop Museum bulletin - Page 156Bernice Pauahi Bishop Museum - Juvenile Nonfiction - 1928... Aleamotua and his family. ...
Company of Heaven: early missionaries in the South Seas - Page 62Graeme Kent - Religion - 1972 - 230 pagesThey settled at Nuku'alofa under the protection of the chief Aleamotua. Turner, a man of some firmness and strength of character, saw that Thomas was ...
A way in the sea: aspects of Pacific Christian history with reference to ... - Page 9John Garrett - Religion - 1982 - 73 pagesTwo Tahitian teachers of the London Society settled on Tongatapu as guests of the chief Aleamotua.35 They preached and taught Christianity in an imperfect ...
Friendly Islands: a history of Tonga - Page 125Noel Rutherford - History - 1977 - 297 pagesIn spite of the Tahitian teachers living under him Aleamotu'a continued to press for a European missionary of his own. He spoke to Thomas about it and later ...
Pacific Islands portraits - Page 66James Wightman Davidson, Deryck Scarr - Islands of the Pacific - 1970 - 346 pagesOne of the conditions for selecting Aleamotu'a was that he would not accept ... In spite of this understanding, Aleamotu'a decided to become a convert after ...
Church and state in Tonga: the Wesleyan Methodist missionaries and political ... - Page 84 Sione Lātūkefu - Religion - 1974 - 302 pages1840) asserted of the people of Tongatapu, that with regard to 'their own king they have no fear nor do they respect him', and on Aleamotu'a's death in 1845 With Mr. Cross he settled at Nuku'alofa to minister to Aleamotu'a and his people, leaving Thomas at Hihifo. The first convert actually was Lolohea, ...
A shaking of the land: William Cross and the origins of Christianity in Fiji - Page 30Andrew Thornley, Tauga Vulaono - Religion - 2005 - 474 pagesThomas had met Aleamotu'a Tupou and a second chief, ..
The Samoan journals of John Williams, 1830 and 1832 - Page 212John Williams, Richard M. Moyle - Music - 1984 - 302 pages... and attaching himself to the Ha'a Havea chiefs, the opponents of Aleamotu'a
John Hobbs, 1800-1883: Wesleyan missionary to the Ngapuhi Tribe of northern ... - Page 112Tolla M. I. Williment - Biography & Autobiography - 1985 - 262 pagesFollowing this meeting, Aleamotu'a heard rumours of a plot to depose him, and he wrote to King George telling him of the seriousness of the situation. ...
Tonga and the Tongans: heritage and identity - Page 127Elizabeth Wood-Ellem, Tonga Research Association - Social Science - 2007 - 264 pagesAfter the death of his great uncle Aleamotu' a, Taufa' ahau was ... Aleamotu'a (1826-45). 13 This conspiracy may be linked with the founding of the Mu'a ...
Company of Heaven: early missionaries in the South Seas - Page 61Graeme Kent - Religion - 1972 - 230 pagesOne of the Tongan chiefs, Aleamotu'a, persuaded them to stay and teach the Tongans about the Christian God. They agreed, and in a remarkable campaign
Anthropos - Page 139Österreichische Leo-Gesellschaft, Görres-Gesellschaft, Anthropos Institute - Language Arts & Disciplines - 1993During a courtesy visit to the chief Aleamotu'a, who had the high title of Tu'i ... Therefore, the high chief Aleamotu'a referred Pompallier to .
Island kingdom: Tonga ancient and modern - Page 74Ian Christopher Campbell - History - 2001 - 296 pagesThey had not reached Fiji and eventually settled with Aleamotu'a, ... This is probably why Aleamotu'a was sympathetic to Thomas and Hutchinson, ...
A history of the Pacific islands - Page 80Ian Christopher Campbell - History - 1989 - 239 pagesDuring this process, there were no missionaries in Tonga; by 1827, however, the Wesleyan missionaries were beginning to influence Aleamotu'a who in that .
Village of the conquerors: Sawana: a Tongan village in Fiji - Page 10Alexander Philip Lessin, Phyllis June Lessin - History - 1970 - 320 pagesTaufa'ahau, the ruler of Ha'apai and Vava'u, had in each instance accepted Aleamotu'a's invitations to intervene. Posing as the defender of the Wesleyan ...
The Changing Pacific: essays in honour of H. E. Maude - Page 287Henry Evans Maude - History - 1978 - 351 pagesIt proved to be far too much, however, and poor Turner believed that Aleamotu'a's promise was about to be put to the test. An excited messenger arouse
The covenant makers: Islander missionaries in the Pacific - Page 94Doug Munro, Andrew Thornley - Biography & Autobiography - 1996 - 321 pagesBut at Nuku'alofa, Tonga, their plans were disrupted by the high chief Tupou (Aleamotu'a). From Davies' perspective the Tahitian teachers were placed under
Matanitū: the struggle for power in early Fiji - Page 72David Routledge - History - 1985 - 247 pagesAleamotu'a was converted in 1829, and Taufa'ahau soon after. ... In 1845, Aleamotu'a died, and Taufa'ahau became ruler of all Tonga in name as well as in
The king of Tonga: a biography - Page 34Nelson Eustis - Biography & Autobiography - 1997 - 296 pagesIn the early 1830s his great-uncle, Aleamotu'a, had a tenuous control of ... Aleamotu'a was converted to Christianity by the two LMS missionaries from ...247 pagesAleamotu'a was converted in 1829, and Taufa'ahau soon after. ... In 1845, Aleamotu'a died, and Taufa'ahau became ruler of all Tonga in name as well as in
Tonga: a guide - Page 36Norman Douglas, Ngaire Douglas - History - 1989 - 176 pagesIn Tonga on 18 January 1830, despite the opposition of some of his peers, the right chief was baptised. He was Aleamotu'a, ...
Origins, ancestry and alliance: explorations in Austronesian ethnography - Page 268Clifford Sather - Social Science - 2006... son's son's daughter of Aleamotu'a, the eighteenth Tu'i ..
Island churches: challenge and change - Page 149Makisi Finau, Teeruro Ieuti, Jione Langi, Charles W. Forman - Christianity - 1992 - 222 pagesThe missionaries were criticized for this war because of their close relationship with Taufa'ahau. In 1845 Aleamotu'a died, and Taufa'ahau became the Tu'i ...
Asian perspectives - Page 151Far-Eastern Prehistory Association - History - 1998In 1845, Aleamotu'a died having named Taufa'ahau as his successor. Many chiefs who did not submit to the new ruler left for Fiji, which became a caucus for ...
Commonwealth survey - Page 916Great Britain. Central Office of Information. Reference Division - History - 1958... Governor of New Zealand offering to put Tonga under British protection; his predecessor, Aleamotu'a, had made a similar offer to Queen Victoria in 1844. ...
Peter Dillon of Vanikoro: Chevalier of the South Seas - Page 164James Wightman Davidson, Oskar Hermann Khristian Spate - History - 1975 - 351 pageshe valued highly; Tupou (or Aleamotu'a), ...
Pacific Island - Page 133Great Britain. Naval Intelligence Division, James Wightman Davidson - History - 1945... (Josiah) Tupou (Aleamotu'a, ...
Tonga and Samoa: images of gender and polity - Page 52Judith Huntsman, Macmillan Brown Centre for Pacific Studies - Ethnology - 1995 - 122 pages... Aleamotu'a, appear to have been the deciding factors. Certainly he received no help from his mother's people; in fact, there appears to have been ..
The Pacific journal of theologySouth Pacific Association of Theological Schools - Religion - 1998Friendship with Aleamotu'a, the chief of the area, enabled the missionaries to gain the trust of the natives and thus opened up other avenues for mission. ...
Pacific Islands, Volume 3 - Page 133Great Britain. Naval Intelligence Division, James Wightman Davidson - History - 1945... (Josiah) Tupou (Aleamotu'a, ...
Memoirs, Volumes 43-44 - Page 55Polynesian Society (N.Z.) - History - 1978... from 1827 until 1845 was 'Aleamotu'a, a brother of the murdered Tuku'aho. In 1845 Taufa'ahau became Tu'i ...