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Tongan Collective Mobilities: Familial Intergenerational Connections Before, During, and Post COVID ‐19

2020; Wiley; Volume: 90; Issue: S1 Linguagem: Inglês

10.1002/ocea.5277

1834-4461

Ruth Faleolo,

Island Studies and Pacific Affairs

The purpose of this paper is to discuss the significance of intergenerational connections for famili1 Tonga, as part of their collective mobility.2 It is our hope that this timely discussion will provide some insight into Tongan collective mobilities that have existed before COVID-19, and how famili Tonga have utilized these important networks to counter the impacts of COVID-19, both during and after each wave experienced in 2020. The first part of the paper will briefly outline the concept of collective mobility and how this relates to famili Tonga and their contemporary movements since the 1950s. This initial part of the paper also highlights the significance of intergenerational connections for famili Tonga. The second part of the paper outlines how these intergenerational connections have further developed via online platforms. Such online spaces are now crucial to the maintenance of Tongan familial connections and their collective mobilities during pandemic times. Important social, spiritual, cultural, mental, economic, as well as physical spheres of their collective well-being are being nurtured on a daily basis via these online platforms. The narratives and images presented in this discussion were recorded using talanoa3 and e-talanoa4, as well as participant observations and virtual participant observations (2015–2020). Some informants have consented to the use of images and named acknowledgements of their contributions. However, pseudonyms have been ascribed to the narratives providing those informants confidentiality, as they have requested. Tongan collective mobilities occur as circular, ongoing familial movements over a number of years and often across more than two places. Several important studies have documented the movements of Tongan families and their collective groups between Tonga and Pacific Rim countries like Australia, New Zealand, and the United States (Faleolo 2020; Ka'ili 2017; Lee 2003; Small 2011). The significance of the intergenerational connections that exist in Tongan collectives is that these channels are what transfer important values, knowledge, and cultural ideas to famili Tonga in both the homeland and diaspora. These intergenerational connections are the nodes that help to nurture the identity of Tongans, not only in diasporic contexts, but also back in the homeland of Tonga. Poor Sydney, they have so many cases because of this […] you must be glad you are living in Brisbane though at least it's a little bit safer there […] your premier is closing state borders more like Ardern is doing […] so funny that our premier in NSW is open to QLD, but QLD is closed to NSW! I guess travelling is out for the rest of the year. My daughter was planning a trip to Hawai'i next year, but I don't think that's goin' happen eh? 'Anahina e-talanoa: March 2020 based in Sydney, NSW, Australia6 (New Zealand-born, migrated to Tonga after birth with parent, returned to New Zealand for schooling, migrated further to VIC and then NSW in Australia with husband and children). The problem with returning home to the US is that they have so many restrictions on travel. We were stuck in Tonga for so many weeks while we waited for a flight back home to LA. […] not good here though. In Tonga we were walking around living freely and visiting our families, but here now that we are back in LA, its straight to the mask, my baby had to wear a mask and she's just little […]So many rules and restrictions means that we are in lockdown now […] I have not been out with my kid for most of the time we have been home. Even baby wants to go back to Tonga she asked 'Mummy, we go back to Tonga?' Oh, I miss my freedom in Tonga! Lotulelei e-talanoa: March 2020 based in California, USA7 (Tongan-born, migrated to USA for remaining years of senior years of schooling, married and remained in USA, and is caring for an elderly relative who had migrated to NZ for several years, before further migrating to join Lotulelei in California). I do not think it's a good idea to come to Australia now […] I was thinking about it, but I do not think I want to risk it. I will stay in New Zealand and wait it out, see what happens, it might be another year before we can travel safely. So, cancelling the ticket for a refund is a good option now […] At least in NZ our numbers of corona cases are still low here […] been hearing about the daily corona cases in Australia and America, man! so many, why are their numbers so high? Timote e-talanoa: April 2020 based in Auckland, New Zealand8 (New Zealand-born, migrated to Australia with his family for schooling, returned to New Zealand for further education). We're doing okay here in Tonga […] it seems to me that we are in a better, safer place here. Tonga is still the 'blessed' place compared to the other nations who have not put God first, now look at what is happening overseas. 'Anaseini e-talanoa: June 2020 based in Tatakamotonga, Tongatapu Island9 (Tongan-born, living in Tonga since, although has visited other family members abroad in Australia and New Zealand). I'm glad I came back home when I did. Earlier this year, I was in Brisbane and was planning to stay longer as I was planning on saving up there to buy a home […] the houses are cheaper in Brisbane but not in Auckland they are too expensive […] but when I came back to Auckland in February my folks invited me to stay with them so I can save more money while I am working here. Soon after this I heard there was a virus spreading quickly in Australia so yeah, I'm glad I came back home. As a casual worker in Brisbane I would have been laid off like the ones I hear about who have to stop going to work because of the coronavirus. I think God was looking out for me when I came back and its best that I decided to stay here with the folks, at least we are safe together. Sakalaia (e-talanoa) August 2020 based in Auckland, New Zealand10 (New Zealand-born, migrated to Australia for work, returned to New Zealand to stay with elderly parents). Looking at the e-talanoa excerpts above, not only are these Tongans showing a changed perception about their locations as a result of the recent pandemic, but these informants' backgrounds also reveal collective mobilities. Tongans do not exist in isolation, but in connection to one another. The multi-sited nature of famili Tonga can be seen in the way that they migrate and settle in one place to the next, while thriving collectively. Tongan familial collectives work in collaboration with other community collectives spanning the Pacific Island nations, as well as diaspora. Tongans who have travelled abroad from Tonga have been followed by other members of the famili. Those that follow are provided support including accommodation, employment, welfare, and so forth. This is also reciprocated in their return to a place in their circular migration, as we can see from Sakalaia's story. Faleolo (2019:199) shares Tavake's story in 2004, on arriving in Brisbane and receiving support from his cousin with employment and accommodation. Tavake's reciprocity of this same support for other migrants gives us a better understanding of how well-connected famili Tonga are, across the diaspora and homelands. This ongoing collective agency has been repeated for generations of migrant Tongans. Several famili Tonga trace their collective mobilities back to the 1950s11 church missions and educational scholarships connecting Tongans to Australia and the United States, as well as the 1960s-1970s temporary work visas (3 months) in New Zealand,12 and later seasonal work programs offered in New Zealand (2005) and in Australia (2008). Many Tongans who had shared their talanoa explained that established networks started with a few key family members who had later sponsored other members once permanent residency in a place had been achieved. These collectives have grown over the last 30 to 40 years from just a handful of people, to several hundreds. As illustrated in Sakalaia and Tavake's stories, Tongans, like many other Pacific people, are often supported by existing networks in diaspora and homeland to support and overcome obstacles and challenges in their settlement abroad. Faleolo (2019:201) elaborates on the ability of Tongan families to network across diaspora and remain connected to their famili through church and wider community support systems. Messages of encouragement, letters of love, and parcels from family members, often delivered through loosely linked and often multi-national church or village networks, provide for Tongans living overseas, and allow them to remain connected and remit funds and gifts back to their homelands and villages. These often-undocumented, informal, collective agency networks allow migrant Tongans to overcome times of difficulty. Importantly, it is these expansive familial collectives that have helped to establish what we now see online as virtual famili connections. Tongan intergenerational virtual channels help to promote cultural knowledge, and as shown in the following images (Figs. 1-3), Tongan cultural practices continue through the sharing of Facebook posts. When I began working on this paper in June 2020, the pandemic had already radically reconfigured human relationships, mobilities, and everyday living across the world. This process of change is still underway, even as I edit this paper in August 2020. I have found it mind-boggling to see the many virtual groups that have grown out of necessity in these times. It is inevitable that this online presence and connectivity will continue to accelerate and adapt creatively in the months ahead as people respond to the 'new normal'. In fact, as my husband and I sat with our children around the dinner table tonight, we discussed the inevitable changes to our plans to visit family members in New Zealand. Instead, we will stay connected via Zoom or Private Messenger, our preferred ways of communicating online. The status of intergenerational e-connectivity has definitely increased as a result of COVID-19. Intergenerational connections have been key to the introduction of many older members, of famili Tonga, to virtual ways of staying connected. Although prior to the pandemic, some older tech savvy members were using online forums (for instance, Facebook, Instagram, and YouTube) to sell products and stay connected with their family and friends (see Figs. 1-3), since COVID-19, there has been an unprecedented increase in online engagement for older cohorts across religious, educational, business, and social sectors. Below (Figs. 4 and 5) are some examples of Tongan collectives utilizing the online platforms available to them in each sector, to build shared spaces for knowledge-sharing, prayer, celebration, mourning, encouragement, and most importantly, the maintenance of their collective well-being as Tongans. I have not been able to attend church because of health reasons [...] with Covid we have been doing church at home and we get to tune into church services that are being run by a Tongan church group in Sydney, even though we are in Brisbane. We've been wanting to go to a local Tongan church but it's a bit far from where we live. So, this has been the best option for us, especially since we get to listen to other Tongans going through the same things as us during Covid. Tomasi talanoa: August 2020 based in Brisbane, Australia14 (New Zealand-born, migrated to Australia for senior years of schooling, lives with family in Brisbane, although travels regularly to Auckland to visit). The significance of these online platforms is that they have served to nurture famili Tonga through the first wave of COVID-19. Now as the second wave begins, Tongan collectives feel better prepared for the impacts on their collectives. As a researcher, utilizing these online platforms and navigating through the wealth of knowledge shared online through e-talanoa and virtual participant observations, this experience during COVID-19 has allowed me to see the longitudinal data that is readily available, recorded by the vast familial connections. It is the intergenerational connections online that have helped to triangulate cultural knowledge and practices shared across multi-sited famili and multi-generational e-talanoa. Their shared mobility story is told and re-told online by shared dialogue and images, giving us a more accurate narrative of famili Tonga's historical and contemporary movements. I'm signing because Saia is my beloved Uncle, on my mother Lose's side. His children are the remaining members of his family because their mother also passed away many years ago. His three sons live and work in Australia and have not been able to see their father before he passed due to COVID-19 restrictions in both Australia and New Zealand. Now, Saia has passed away, this will be their final chance to see him again, forever. If they are unable to make the funeral it will be a very sad day for the whole family. The Ministry in NZ can make a difference in this family's circumstances that will be remembered forever. Author, based in Brisbane Australia online change.org petition, May 2020 Using the social platforms of change.org and Facebook, several of us in the famili signed a petition to change the New Zealand quarantine requirements. The petition succeeded with changes to a limited isolation allowing the boys to see their father before the burial, without the full 2 weeks' quarantine. This is an example of how important intergenerational connections, particularly online, continue to support Tongan collective mobilities and famili Tonga well-being, even during a pandemic. This paper is dedicated to my favourite faé tangata (Uncle on my mother's side), Saia Akauola. To his children, my cousins: Vili, Mafi, 'Epi, Kingi and Sione. 'Ofa ke tapuekina kimoutolu e he 'Eiki. May you continue to foster your gifts and use them to promote our Tongan connections, just as your father did. I will always remember Saia for his humility, humour, kindness, musical creativity, love for famili and passion for Tongan culture. 'Oku ou tōmu'a tuku a e fakafeta'i kihe 'Eiki; ke langilangi'ia pe ia! Fakamālo atu kihe kāinga Tonga kotoape na'e tokoni'i eku fekumi. In particular, I would like to thank those who have contributed images: Lata Davison, Mafileo Fifita, 'Ana Malau 'Ilaiū, Tangikina Moimoi Steen, 'Alisi Tatafu, Emma 'Ilaiū Vehikite, and Rose Vainikolo-Taumoe'anga. I also would like to acknowledge the following institutes that have supported the ongoing research that also contributes to this work: Aboriginal Environments Research Centre and Institute of Social Science Research at the University of Queensland (2015–2019); School of Humanities and Social Sciences at La Trobe University; ARC project DP 200103269 'Indigenous Mobilities to and through Australia: Agency and Sovereignties' (2020). Ruth (Lute) Faleolo is a New Zealand-born Tongan, Australian-based Pasifika researcher of Pacific peoples' migration histories, trans-Pacific mobilities, collective agencies, and multi-sited Pacific e-cultivation of cultural heritage. Her background is in education and social sciences. Ruth's mixed methods PhD research (2015–2020) in Auckland and Brisbane captured the perspectives and experiences of Pasifika Trans-Tasman, Samoan, and Tongan communities (AERC/ISSR, University of Queensland). Her current Postdoctoral research work (2020–2023) with trans-Pacific multi-sited Pacific Islanders' communities (based in Australia, or connected to Australia) is part of the ARC Project 'Indigenous Mobilities to and through Australia: Agency and Sovereignties', administered by La Trobe University and headed by Associate Professor, Katherine Ellinghaus.