How Kainga contribute to the learning of the children...in ECE

1. In this essay, I would unpack the concept of Kāinga and its significance to Early Childhood
Education (ECE), Pasifika families and communities. What is Kāinga? Tu‟itahi (2009) in
Langa Fonua defined Kāinga as an extended family and went on about how a Tongan
Kāinga in New Zealand become very successful due to their valuing and nurturing their
Kāinga members. Kāinga was known to have included non-blood relatives as wrote by Helu
(1988):“Most have defined Kāinga as blood relatives, some have argued for the inclusion of
non-blood relatives as well, (pg. 49)”. Bott (1982), described that Tongan people defined
Kāinga flexibly by stating, “The boundaries vary according to the activity concerned and
people are considered Kāinga only if they mutually recognise the relationship. People who
cannot trace a biological tie may call each other Kāinga if they treat each other as kinsmen (p.
57)”.
The concept of Kāinga, there are many factors, which interweave to provide the mechanism
or force that caused the Kāinga to operate the way they are, I will unpack some of these
factors that I believe important for this topic. These factors include rank (tu’unga), respects
(faka’apa’apa), and obligations (fatongia).
As a Tongan myself, from the moment I was born, I was automatically born to a rank
(tu’unga) in my nuclear family. As a female, I automatically assumed a rank that is higher
than the male or my brothers. As the second eldest daughter, I also assumed a rank inferior or
lower than the eldest daughter in the family. My father is the head of the family with my
mother as a second in command.
As my nuclear family extends to include other members of both my mother‟s family and my
father‟s family, the same principle applies where everybody is automatically ranked by
gender and seniority. Grijp (1993) noted the distinction between the kainga’i fa’e
(matrilateral) and the kainga’i tamai (patrilateral). The Kāinga can extend as far back as
genealogy is known and is headed by an ‘ulumotu’a (head of the Kāinga), which translates
mature head and is the oldest male genealogically. As the nuclear family extends into the
context of extended family, some ranks transformed. My mother, a second in command in my
nuclear family becomes a mehikitanga (an aunty) to her brothers‟ children, and assume the
role of fahu, a ceremonial high power position within the Kāinga. My father will assume the
role of fa’e Tangata, which translate as male mother and his children will render inferior to
his sister who now assume the role of aunty and fahu.
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2. The faka’apa’apa , I believe is the backbone which help to keep the Kāinga together. This is
the respects between brothers and sisters and the taboos observed between them.
Faka’apa’apa is nurtured in the nuclear family. Sefesi (1998) told of how young Tongans
learn skills, values and knowledge which are vital for their everyday life through the context
of moheofi and ‘olunga he kaliloa (sleeping in mother‟s arms). The faka’apa’apa and taboo
between brothers and sisters are further highlighted as their rank and status changes as they
become mehikitanga/Fahu and fa’e Tangata in the context of Kāinga.
In the Kāinga system, everyone is born into a rank and status. My rank and status will
determine my fatongia or obligation within the Kāinga. Grijp (1993) pointed out Kāinga as
category of relatives who do not form a group in everyday life but which can operate as a
group on special occasion, such as wedding and funerals. The wealth of the Kāinga is
produced individually and would pool together resources and wealth in special occasions
such as weddings and funerals. One‟s obligation or fatongia is determined by one‟s rank,
status, and the proper context. Special occasions provide opportunities for the Kāinga
members to join together. It is now becomes common for the Kāinga to hold reunion
meetings from time to time to provide opportunity for members to get to know each other
better. It is not unusual, however, for the Kāinga to experience conflicts, which leads to
breakdown (fakamotumotu) in the Kāinga connectedness.
The Tongan concept of Kāingaa is significance to ECE in several ways. Child rearing
practices in the Kāinga system where a child is cared for, collectively by the extended
families. The fa’e (mother) is the principle carer for the child. Morton (1996) noted the
relationship between the fa‟e and the child as familiar and affectionate. Other members of the
Kāinga also care for the child such as older children and even grandparents. The child is
exposed to a wider range of behaviour. Imitation, repetition and listening to adults enhance
the ability of children to participate. The children are involved, obligation is explained by
adults and on other occasions they participate and learn from adults‟ modelling, MacIntyre
(2008).
Grandparents and elders in the Kāinga can provide knowledge to help our children learn in
ECE. They can tell folk tales or fanaga (story telling). They can provide historical
information passing on oral traditions to our children. Grandparents also assumed the role of
caring for their grand children when both parents are engaged in paid employment.
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3. An understanding of the concept of Kāinga by educators and management of ECE will result
in better communication and consultation between ECE and parents, whanau and
communities. This will lead to ECE educators and management respecting and appreciating
local communities‟ values, needs, and aspirations as indicated by Desirable Objectives
Practices (1998) 6-8. The child enters the ECE with a wealth of heritage. It is the educators
and managements responsibilities to nurture and explore this heritage in consultation with
parents, to expand the child‟s experience and appreciation.
The concept of Kāinga is significance to the community, as it tends to create a network of
supports and create institutions, which strengthened the Kāinga. There is a large
concentration of Tongans in Auckland South. The Tongan community have build up various
religious organisations, which help to bring Tongans together. This provides Tongans with a
sense of well being and belonging. Church organisations, apart from its religious significance
have also served to promote the use of the Tongan language through speaking and singing.
In my own view, I believe Kāinga is a strong concept, which can work to our advantages or
cause us to dwell in a practise that is out of date or in needs of some major reform to cope
with the changing global world. Taufe‟ulungaki (2004) noted that there are signs that Pacific
communities in New Zealand are at risk, suffering from social fragmentation, cultural erosion
and increasing loss of identity. I would suspect that the concept of Kāinga had played a vital
role in the cause of what Taufe‟ulungaki had identified. I am not discrediting the Kāinga
concept but I would be cautious in practising certain aspects of the Kāinga concept
particularly pooling of resources and its consumption aspects or fua kavenga. Certain special
occasions such as weddings and birthdays had cost some families a fortune thus putting them
into enormous debts affecting their ability to provide better care for their children‟s education
and health.
In conclusion, it is our responsibility to review the Kāinga concept and to reform what is
necessary to change to accommodate for the changing nature of our socio-economic
environment. Education is becoming more important as this is the key for Pasifika people
and community to take charge and revitalise our community for our children and their future.
ECE educators and management in consultation with parents, whanau, hapu, iwi, and Kāinga
can continue to work in partnership to achieve this.
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4. References:
Bott, E. (1982). Tongan society at the time of Captain Cook’s visits: Children at home and at
school. New Jersey, United State of America: Ablex Publishing Company.
Grijp, P,V,D. (1993). Islanders of the south: Production, kinship and ideology in the
Polynesian kingdom of Tonga. Leiden, Netherland: Royal Institute of Linguistic and
Anthropology.
MacIntyre, L,I,K. (2008). Tongan mother’s contributions to their young children’s education
in New Zealand: Lukuluku ‘a e kau fa’ē Tonga ki he ako ‘enau fānau iiki ‘i Nu’usila.
New Zealand: Massey University.
Ministry of Education. (1998). Quality in action- Te mahi whai hua: Implementing the
revised statement of desirable objectives and practices in New Zealand early childhood
services. Wellington, New Zealand: Learning Media.
Morton, H. (1996). Becoming Tongan. An ethnography of childhood. Children's everyday
lives; socialization in context, Hawai‟i, United States of America: University of Hawai'i
Press.
Sefesi, F. (1998). Indigenous knowledge in Tongan education. Unpublished med research
project. Wellington, New Zealand: Victoria University of Wellington.
Taufe‟ulungaki, Dr „Ana (2004). Fonua: Reclaiming Pacific communities in Aotearoa.
Unpublished keynote address at LotuMoui Pacific Health Symposium, Auckland, New
Zealand: Counties Manukau District Health Board.
Thaman, K.H. (1988). Ako and Faiako; educational concepts, cultural values and teacher’s
role perceptions in Tonga, Unpublished PhD thesis. Suva, Fiji: University of the South
Pacific.
Tu‟itahi, S. (2009). Langa fonua: In search of success how a Tongan kainga strived to be
socially and economically successful in New Zealand. Wellington, New Zealand:
Massey University.
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