TUVALU: Homosexuality Is Illegal, Therefore Not Safe For Sexually Active Gay Travelers

Tuvalu is a group of low-lying islands and atolls in the South Pacific that form the fourth smallest country in the world.

It is generally believed that the earlier ancestors came mostly from Samoa, possibly by way of Tokelau, while others came from Tonga and Uvea (Wallis Island).

These settlers were all Polynesians with the exception of Nui where many people are descendants of Micronesians from Kiribati.There are three distinct linguistic areas in Tuvalu.

The first area contains the islands of Nanumea, Niutao and Nanumaga. The second is the island of Nui where the inhabitants speak a language that is fundamentally derived from I-Kiribati. The third linguistic group comprises the islands of Vaitupu, Nukufetau, Funafuti and Nukulaelae.

Today, Tuvaluan and English are both spoken throughout the islands. The first European Explorer to make contact with Tuvalu was Alvaro de Mendana y Neyra, a Spanish explorer.

He sailed westward across the Pacific in 1567-8 to discover, explore and name a substantial part of the eastern half of the Solomon Islands. On January 16, 1568 Mendana, with his ship Capitana, sighted his first island, which turned out to be Nui, and named it the Isle of Jesus.

The islands became part of the British colony of the Gilbert and Ellice Islands. However, ethnic differences within the colony caused the Polynesians of the Ellice Islands to vote for separation from the Micronesians of the Gilbert Islands.

The Ellice Islands became the separate British colony of Tuvalu and independence was granted in 1978.

In 2000, Tuvalu negotiated a contract leasing its Internet domain name .tv for $50 million in royalties over the next dozen years.

The climate is tropical. Easterly trade winds moderate the weather from March to November, while westerly gales bring heavy rain from November to March. Natural phenomena do not occur frequently here, but low level of islands makes them sensitive to changes in sea level. Three cyclones were recorded in 1997.

Islands That Make Tuvalu:

- Funafuti - the atoll with half the country's population and the capital, Fongafale

- Nanumanga

- Nanumea

- Niulakita

- Niutao

- Nui

- Nukufetau

- Nukulaelae

- Vaitupu

Fongafale is the capital city of Tuvalu.

Nationals of all Schengen Area states may enter Tuvalu visa-free for a maximum period of 90 days in any 180-day period.

All other nationals will receive a visa on arrival, which is valid for one month. This visa is free for nationals of American Samoa, Antigua and Barbuda, the Bahamas, Belize, the Cayman Islands, the Cook Islands, Fiji, the Gambia, Gibraltar, Grenada, Hong Kong, Jamaica, Kenya, Kiribati, Lesotho, Malawi, Malaysia, Maldives, Mauritius, Montserrat, Nauru, Niue, Samoa, Saint Kitts and Nevis, Saint Lucia, Saint Vincent and the Grenadines, South Korea, Taiwan, Tanzania, Tonga, Trinidad and Tobago, Uganda, the United Kingdom, Vanuatu and Zambia.

For all other nations, a AUD $100 fee is charged.

There is one international airport in Tuvalu, on the island of Funafuti. Fiji Airways flies from Suva originating from Nadi in Fiji to Funafuti Tuesdays & Thursdays. Return trip costs around 1200 Fijian Dollars including tax (535 € )

However, this is among the most unreliable flight services in the world, be prepared to wait a week or more beyond your intended departure date.

Due to its monopoly status, Air Pacific has operated an unscrupulous business between Fiji and Tuvalu, now that Air Fiji which was partly owned by the Tuvaluan Government no longer operates.

There is one main road in Funafuti in addition to the runway, which is used for recreational purposes when landings are not scheduled.

Motorbike is the best way to explore the island some costing roughly $10.00 per day.

The other islands are only accessible by boat.

English is the language of government and of most business on Funafuti, but Tuvaluan predominates on the outer islands. Samoan and Kiribati, although not the official languages, are spoken as well.

Tuvalu is not a destination for those in search of spectacular sightseeing opportunities. The island nation is not only small, it also lacks any city-like destination or architectural heritage. There are no hills or mountain ranges, no rivers or gorges.

Yet, it is a delightful Pacific destination, where your time is well spent in the shade of a palm trees on one of the pretty beaches. Traditional local culture remains very much alive, making the people of Tuvalu one of the nation's best assets.

Traditional dancing is performed on special occasions, and the local maneapa the town hall is your best chances of experiencing one.

The Funafuti Conservation Area on the western side of the Funafuti atoll has some of the best natural sights, and includes reefs, the gorgeous lagoon, channel, parts of the ocean and islands habitats. Its diversity in marine life makes it an excellent place for scuba diving or snorkelling.

The massive stationing of US troops in the Second World War left the island nation with a number of war time remains, including airstrips, bunkers and plane wrecks along the main island of Fongafale and near the village of Nanumea.

The tiny island of Motulalo in Nukufetau has an airstrip too, as well as some plane wrecks. If you have any interest in postal stamps, the Philatelic Bureau on Funafuti is a must-see.

The Tuvalu Women's Handicraft Centre at the airport is a good place to see and buy local crafts. If you have time however, try catching a boat to one of the outer islands and admire the local people's skills in making ornaments, fans, mats, baskets or woodcarvings there.

The national game is te ano or the ball. Two teams line up facing each other hitting a ball. The objective is to keep the ball in the air as long as possible. This is similar to volleyball.

The official currency is the Tuvaluan dollar $, TVD, which is pegged 1:1 with the Australian Dollar. Hence, Australian dollars are universally accepted at par in Tuvalu.

There is a handicraft centre and a philatelic bureau on Funafuti.

Cost varies, but is fairly cheap.

There are many lodges that have restaurants that serve food and beverages. They serve many types of ethnic cuisines such Chinese, Italian, and Indian. Fish is abundant.

Bars serve soft drinks and alcohol during meal times.

Guest houses. There are a number of privately run guesthouses on the island of a very basic standard. You will find most of them in Funafuti.

Funafuti hosts a University of the South Pacific extension centre. Motufoua, the country's only high school, is a coeducational boarding school on Vaitupu island. The Tuvalu Marine School, on an outer islet of Funafuti, trains Tuvaluan mariners for service on foreign ships.

The non-native work force is mostly comprised of contract employees from Britain and other foreign countries.

A siren signals when to leave the runway for an approaching plane.

Violent crime is rare, and usually involves alcohol and family disputes.

Male homosexuality is illegal in Tuvalu; therefore, the country is not safe for sexually active gay male travelers.

The power plug used in Tuvalu is the Australian Plug with 240 volts and 50 Hz.

The international dialing code for Tuvalu is: +688

Local numbers in Tuvalu have 5 digits, with the first 2 representing the islands as follows:

Funafuti: 20, 21

Nanumaga: 27

Nanumea: 26

Niulakita: 22

Niutao: 28

Nui: 23

Nukufetau: 24

Nukulaelae: 25

Vaitupu: 29

There is available a GSM network in 900 Mhz, provided by Tuvalu Telecom, with ID: 553-01. Please review the roaming agreement with your company, This Network is very slow and should only be used for messaging and email.

What you can do in Tuvalu

With 9 atolls to explore, coral reefs and an abundance of oceanic life, Tuvalu is a dream destination for diving, snorkeling and yachting enthusiasts.

Tours are generally fairly informal and are best arranged once you arrive on the island.

Diving and Snorkeling

With islands made from coral reef, Tuvalu is a truly inspiring location for Scuba Diving. 33 sq km of lagoon, reef, ocean and island habitats form part of a conservation area. It is still open to visitors for walking, snorkeling and picnicking.

You won’t find any local dive shops or operators in Tuvalu but most of the hotels will be happy to assist you. On arrival you can rent equipment and they will direct you to the best places to go.

Yachting

One of the best ways to explore the nine islands of Tuvalu is by chartering a yacht and going island hopping. A good company to consider is Neverland Yacht Charter, they rent yachts and catamarans and will organize excursions around the islands that you visit.

If you are interested in fishing, you can also contact Neverland to inquire about a boating and sport fishing excursion.

Cultural and Traditional Dance

If you are in need of a little culture, you can head along to your nearest Maneapa (local town hall). Throughout the year numerous traditional and cultural ceremonies are performed. Chat to the staff at your hotel.

They will know about all upcoming events and can advise you on where to go and what to wear.

The Matagigali bar near the airstrip holds discos most evening except Sundays and guests at Vaiaku Lagi Hotel guests are usually invites to functions held at the hotel

Local Sports

The national game is te ano or the ball. Two teams line up facing one another and competition begins with one member throwing the heavy ball toward the other team, who must hit it back with their hands.

Points are scored if the opposite team lets the ball fall and the first team to reach 10 wins. The game ends with the losers performing a funny song and dance routine intended to bring the winners back to earth.

Touring the islands

The most popular way to tour around the islands is by motorbike. Bikes are readily available and reasonably priced. Ask your hotel for advice. They may have their own bikes, if not, they will certainly know the best place to go.

Historic and Archaeological Attractions

During the World War II, large numbers of American troops were stationed on the islands of Tuvalu and airforce bases were strategically located to allow the allied forces to attack enemy bases in Kiribati.

An old runway exists on the north eastern side of Nanumea and the remains of World War II planes are visible in the scrub. A wreck of a landing craft can be seen on the reef near the village on Nanumea.

There is another World War II airstrip on the islet of Motulalo in Nukufetau, along with the remains of plane wrecks.

Funafuti atoll was the main base and remains of World War II debris can be seen along the main island of Fongafale. A well-preserved underground bunker is found on the islet of Tepuka.

On Funafuti, the site of the drilling by scientists to prove Darwin's theory on the formation of atolls can be found. Darwin's theory was proved to be correct and evidence of submerged volcanoes was found after drilling to a depth of more than 1000 feet.

Tuvalu Philatelic Bureau

The Tuvalu Philatelic Bureau is located at the southern end of the township of Funafuti. Stamps depicting facets of Tuvalu are printed overseas and are highly collectable.

Since 1975, collectors from more than 60 countries around the globe have eagerly sought new issues of Tuvalu stamps.

Why are Tuvalu stamps so popular?

In 1975, when Tuvalu separated from the Gilbert Islands & Ellice Islands now Kiribati and later became an independent constitutional monarchy, the Philatelic Bureau was created to deal with all stamp issues for the newly-created territory.

The popularity of our unique and original stamp designs quickly became evident and is reflected in the catalogue values of obsolete Definitive and Commemorative issues.


Tourism Observer

AUSTRALIA: South Pacific Tourism Organisation Launches New Website

Travelers interested in visiting the South Pacific are now able to access instant information on Pacific countries through the www.southpacificislands.travel site, launched at the 4th South Pacific Tourism Exchange in Sydney, Australia last month.

The new domain name linking the key words South Pacific islands and travel is the new home for the South Pacific Tourism Organisations (SPTO) revamped website reflecting the organization mandate as the regional agency responsible for marketing and developing tourism in the region.

The new look website has been developed in line with the new SPTO brand launched one year ago at the 26th Council of Tourism Ministers meeting in the Cook Islands reflecting the key message of “Ours is Yours’ which is also an invitation for the world to come and discover the South Pacific and share in what the region has to offer.

The website has also been tailored to meet the requirements of SPTO’s corporate clients in particular clients who work with SPTO to market the region to the world.

These clients will have access to the large database of accentuated Pacific images to assist them with doing their work, through the password protected area of the site.

The refreshed regional tourism website will strengthen SPTO’s capacity in a number of different areas, including regional destination marketing and servicing membership requirements and providing more information in the area of niche markets, SPTO Chief Executive Officer, Chris Cocker said.

It has been tailored specifically for the different types of clientele served by SPTO and we are excited that it has been launched and we are now live, so let us work together to make tourism happen in the region!” he added.

The site is expected to also boost the marketing efforts of SPTO member countries by providing visitors with access to specific pages on activities and tours available in the different countries and help them plan their trip by linking them directly to tour operators and destination websites.

The site has a specific portal for travel agents who choose to become South Pacific specialists where they can access training material for 16 Pacific Island destinations and for specific niche markets in the region. These niche markets include, weddings and honeymoons and diving.

Other aspects of the site include an interactive map of the Pacific with specific in country maps and links to all SPTO
Social media sites, as well as blogs on the region and latest news releases from SPTO.

About SPTO

Established in 1983 as the Tourism Council of the South Pacific, the South Pacific Tourism Organisation (SPTO)
is the mandated organisation representing Tourism in the region. Its 18 Government members are American Samoa,Cook Islands,Federated States of Micronesia, Fiji, French Polynesia, Kiribati, Nauru, Marshall Islands, New Caledonia,Niue, Papua New Guinea, Samoa, Solomon Islands, Timor Leste, Tonga, Tuvalu, Vanuatu and the People’s Republic of China.

In addition to government members, the South Pacific
Tourism Organisation enlists a private sector membership
base.

TONGA: Flying Bats Are Considered Sacred And Are Property Of The Monarchy

Located in Oceania, Tonga is an archipelago in the South Pacific Ocean, directly south of Samoa and about two-thirds of the way from Hawaii to New Zealand. Its 169 islands, 36 of them inhabited, are divided into three main groups – Vava'u, Ha'apai, and Tongatapu – and cover an 800-kilometre (500-mile)-long north-south line.

The largest island, Tongatapu, on which the capital city of Nukuʻalofa is located, covers 257 square kilometres (99 sq mi). Geologically the Tongan islands are of two types: most have a limestone base formed from uplifted coral formations; others consist of limestone overlaying a volcanic base.

Officially the Kingdom of Tonga, is a Polynesian sovereign state and archipelago comprising 169 islands of which 36 are inhabited. The total surface area is about 750 square kilometres (290 sq mi) scattered over 700,000 square kilometres (270,000 sq mi) of the southern Pacific Ocean. It has a population of 103,000 people of whom 70% reside on the main island of Tongatapu.

Tonga stretches across approximately 800 kilometres (500 mi) in a north-south line. It is surrounded by Fiji and Wallis and Futuna (France) to the northwest, Samoa to the northeast, Niue to the east, Kermadec (part of New Zealand) to the southwest, and New Caledonia (France) and Vanuatu to the farther west.

In Tonga, dating back to Tongan legend, flying bats are considered sacred and are the property of the monarchy. Thus they are protected and can not be harmed or hunted. As a result, flying fox bats have thrived in many of the islands of Tonga.

Tonga became known in the West as the Friendly Islands because of the congenial reception accorded to Captain James Cook on his first visit in 1773. He arrived at the time of the ʻinasi festival, the yearly donation of the First Fruits to the Tuʻi Tonga (the islands' paramount chief) and so received an invitation to the festivities.

From 1900 to 1970, Tonga had British protected state status, with the United Kingdom looking after its foreign affairs under a Treaty of Friendship. The country never relinquished its sovereignty to any foreign power. In 2010, Tonga took a decisive path towards becoming a constitutional monarchy rather than a traditional absolute kingdom, after legislative reforms passed a course for the first partial representative elections.

In many Polynesian languages including Tongan, the word tonga means "south", as the archipelago is the southernmost group of the islands of central Polynesia. The name of Tonga is cognate to the Hawaiian region of Kona. In Malay (another Austronesian languages, the name "Tonga" is a cognate of the word tenggara, "southeastern".

An Austronesian-speaking group linked to the archaeological construct known as the Lapita cultural complex reached and inhabited Tonga around 1500–1000 BC. Scholars have much debated the exact dates of the initial settlement of Tonga, but recently it has been thought that the first settlers came to the oldest town, Nukuleka, about 826 BC, ± 8 years.

By the 12th century, Tongans and the Tongan paramount chief, the Tuʻi Tonga, had a reputation across the central Pacific—from Niue, Samoa, Rotuma, Wallis & Futuna, New Caledonia to Tikopia—leading some historians to speak of a Tuʻi Tonga Empire. In the 15th century and again in the 17th, civil war erupted.

In 1845, the ambitious young warrior, strategist, and orator Tāufaʻāhau united Tonga into a kingdom. He held the chiefly title of Tuʻi Kanokupolu, but had been baptised by Methodist missionaries with the name Siaosi ("George") in 1831. In 1875, with the help of missionary Shirley Waldemar Baker, he declared Tonga a constitutional monarchy; formally adopted the western royal style; emancipated the "serfs"; enshrined a code of law, land tenure, and freedom of the press; and limited the power of the chiefs.

Tonga became a protected state under a Treaty of Friendship with Britain on 18 May 1900, when European settlers and rival Tongan chiefs tried to oust the second king. The treaty posted no higher permanent representative on Tonga than a British Consul (1901–1970). Under the protection of Britain, Tonga maintained its sovereignty, and remained the only Pacific nation to retain its monarchical government (unlike Tahiti and Hawaiʻi). The Tongan monarchy follows an uninterrupted succession of hereditary rulers from one family.

The 1918 flu pandemic, brought to Tonga by a ship from New Zealand, killed 1,800 Tongans, reflecting a mortality rate of about eight per cent.[

The Treaty of Friendship and Tonga's protection status ended in 1970 under arrangements established by Queen Salote Tupou III prior to her death in 1965. Tonga joined the Commonwealth of Nations in 1970,a typically as a country with its own monarch rather than that of the United Kingdom, similar to Malaysia, Lesotho, and Swaziland, and became a member of the United Nations in September 1999. While exposed to colonial pressures, Tonga has always governed itself, which makes it unique in the Pacific.

As part of cost-cutting measures across the British Foreign Service, the British Government closed the British High Commission in Nukuʻalofa in March 2006, transferring representation of British interests to the High Commissioner in Fiji. The last resident British High Commissioner was Paul Nessling.

Tonga is a constitutional monarchy. Reverence for the monarch replaces that held in earlier centuries for the sacred paramount chief, the Tuʻi Tonga. Criticism of the monarch is held to be contrary to Tongan culture and etiquette. King Tupou VI a descendant of the first monarch, his family, powerful nobles and a growing non-royal elite caste live in much wealth, with the rest of the country living in relative poverty. The effects of this disparity are mitigated by education, medicine, and land tenure.

Tonga provides for its citizens a free and mandatory education for all, secondary education with only nominal fees, and foreign-funded scholarships for post-secondary education.

The previous king, Tāufaʻāhau Tupou IV, and his government made some problematic economic decisions and were accused of wasting millions of dollars on unwise investments. The problems have mostly been driven by attempts to increase national revenue through a variety of schemes: considering making Tonga a nuclear waste disposal site (an idea floated in the mid 1990s by the current crown prince); and selling Tongan Protected Persons Passports which eventually forced Tonga to naturalise the purchasers, sparking ethnicity-based concerns within Tonga.

Schemes also included the registering foreign ships,which proved to be engaged in illegal activities, including shipments for al-Qaeda; claiming geo-orbital satellite slots,the revenue from which seems to belong to the Princess Royal, not the state; holding a long-term charter on an unusable Boeing 757 that was sidelined in Auckland Airport, leading to the collapse of Royal Tongan Airlines; and approving a factory for exporting cigarettes to China,against the advice of Tongan medical officials, and decades of health promotion messaging.

The king proved vulnerable to speculators with big promises and lost reportedly US$26 million to Jesse Bogdonoff, a financial adviser who called himself the king's Court Jester. The police imprisoned pro-democracy leaders, and the government repeatedly confiscated the newspaper The Tongan Times printed in New Zealand and sold in Tonga,because the editor had been vocally critical of the king's mistakes.

Notably, the Keleʻa, produced specifically to critique the government and printed in Tonga by pro-democracy leader ʻAkilisi Pohiva, was not banned during that time. Pohiva, however, had been subjected to harassment in the form of barratry or frequent lawsuits.

The climate is tropical with a distinct warm period (December–April), during which the temperatures rise above 32 °C (89.6 °F), and a cooler period (May–November), with temperatures rarely rising above 27 °C (80.6 °F). The temperature increases from 23 to 27 °C (73.4 to 80.6 °F), and the annual rainfall is from 1,700 to 2,970 millimetres (66.9 to 116.9 inches) as one moves from Tongatapu in the south to the more northerly islands closer to the Equator. The average wettest period is around March with on average 263 mm (10.4 in).The average daily humidity is 80%.

Tonga's economy is characterised by a large non-monetary sector and a heavy dependence on remittances from the half of the country's population who live abroad,mainly in Australia, New Zealand and the United States.

The royal family and the nobles dominate and largely own the monetary sector of the economy,particularly the telecommunications and satellite services. Tonga was named the sixth most corrupt country in the world by Forbes magazine in 2008.

Tonga was ranked the 165th safest investment destination in the world in the March 2011 Euromoney Country Risk rankings.

The manufacturing sector consists of handicrafts and a few other very small scale industries, which contribute only about 3% of GDP. Commercial business activities also are inconspicuous and, to a large extent, are dominated by the same large trading companies found throughout the South Pacific. In September 1974, the country's first commercial trading bank, the Bank of Tonga, opened.

Tonga's development plans emphasise a growing private sector, upgrading agricultural productivity, revitalising the squash and vanilla bean industries, developing tourism, and improving communications and transport. Substantial progress has been made, but much work remains to be done. A small but growing construction sector is developing in response to the inflow of aid monies and remittances from Tongans abroad.

In recognition of such a crucial contribution the present government has created a new department within the Prime Minister's Office with the sole purpose of catering for the needs of Tongans living abroad. Furthermore, in 2007 the Tongan Parliament amended citizenship laws to allow Tongans to hold dual citizenship.

The tourist industry is relatively undeveloped; however, the government recognises that tourism can play a major role in economic development, and efforts are being made to increase this source of revenue. Cruise ships often stop in Vavaʻu, which has a reputation for its whale watching, game fishing, surfing, beaches and is increasingly becoming a major player in the South Pacific tourism market.

Tonga's postage stamps, which feature colourful and often unusual designs,including heart-shaped and banana-shaped stamps, are popular with philatelists around the world.

In 2005, the country became eligible to become a member of the World Trade Organization. After an initial voluntary delay, Tonga became a full member of the WTO on 27 July 2007.

The Tonga Chamber of Commerce and Industry (TCCI), incorporated in 1996, endeavours to represent the interests of its members, private sector businesses, and to promote economic growth in the Kingdom.

Tonga is home to some 106,000 people, but more than double that number live overseas, mainly in the US, New Zealand and Australia. Remittances from the overseas population has been declining since the onset of the 2008 global economic crisis. The tourism industry is improving, but remains modest at under 90,000 tourists per year.

In Tonga, agriculture and forestry (together with fisheries) provide the majority of employment, foreign exchange earnings and food.Rural Tongans rely on both plantation and subsistence agriculture. Plants grown for both market cash crops and home use include bananas, coconuts, coffee beans, vanilla beans, and root crops such as cassava, sweet potato and taro. As of 2001, two-thirds of agricultural land was in root crops.

The processing of coconuts into copra and desiccated (dried) coconut was once the only significant industry, and only commercial export, but deteriorating prices on the world market brought this once vibrant industry, as everywhere throughout the island nations of the south Pacific, to a complete standstill.

Pigs and poultry are the major types of livestock. Horses are kept for draft purposes, primarily by farmers working their ʻapi ʻuta (a plot of bushland). More cattle are being raised, and beef imports are declining.

The traditional feudal land ownership system meant that farmers had no incentive to invest in planting long-term tree crops on land they did not own, but in the late twentieth century kava and vanilla from larger plantations became the main agricultural exports, together with squash.

The export of squash to Japan, beginning in 1987, once brought relief to Tonga's struggling economy, but increasingly local farmers became wary of the Japanese market due to price fluctuations, not to mention the huge financial risks involved.

Over 70% of the 101,991 inhabitants live on its main island, Tongatapu. Although an increasing number of Tongans have moved into the only urban and commercial centre, Nukuʻalofa, where European and indigenous cultural and living patterns have blended, village life and kinship ties remain influential throughout the country. Despite emigration, Tonga grew in population from about 32,000 in the 1930s to more than 90,000 by 1976.

According to the government portal, Tongans, Polynesian by ethnicity with a mixture of Melanesian, represent more than 98% of the inhabitants. 1.5% are mixed Tongans and the rest are European (the majority are British), mixed European, and other Pacific Islanders. In 2001 there were approximately 3,000 or 4,000 Chinese in Tonga, comprising 3 or 4% of the total Tongan population.In 2006, Nukuʻalofa riots mainly targeted Chinese-owned businesses, leading to the emigration of several hundred Chinese so that only about 300 remain.

The Tongan language is the official language, along with English. Tongan, a Polynesian language, is closely related to Wallisian (Uvean), Niuean, Hawaiian, and Samoan.

Free Wesleyan Church of Tonga is the established religion in the state. It is the world's only state church in the Methodist tradition of Protestantism, although only one-third of the island's population adheres to it. In 1928, Queen Salote Tupou III, who was a member of the church, established the Free Wesleyan Church as the state religion of Tonga.

The chief pastor of the Free Wesleyan Church serves as the representative of the people of Tonga and of the Church at the coronation of a King or Queen of Tonga where he anoints and crowns the Monarch. In opposition to the establishment of the Free Wesleyan Church as a state religion, the Church of Tonga separated from the Free Wesleyan Church in 1928.

Everyday life is heavily influenced by Polynesian traditions and by the Christian faith; for example, all commerce and entertainment activities cease on Sunday, from the beginning of the day at midnight, to the end of the day at midnight. The constitution declares the Sabbath sacred forever.

As of 2006, somewhat more than a third of Tongans claimed the Methodist tradition with Catholic and Mormon populations equalling another third of the adherents. A minority of worshippers form the Free Church of Tonga and there is also the Seventh-day Adventist Church of Tonga. The official figures from the latest government census as of 2011 show that 90% of the population are affiliated with a Christian church or sect, with the four major church affiliations in the kingdom as follows:

- Free Wesleyan Church of Tonga (36,592 or 36%)

- The Church of Jesus Christ of Latter-day Saints (LDS Church) (18,554 or 18%)

- Roman Catholics (15,441 or 15%)

- Free Church of Tonga (11,863 or 12%)

Humans have lived in Tonga for nearly 3,000 years, since settlement in late Lapita times. Before the arrival of European explorers in the late 17th and early 18th centuries, Tongans had frequent contacts with their nearest oceanic neighbours, Fiji and Niue. In the 19th century, with the arrival of Western traders and missionaries, Tongan culture changed, especially in religion.

As of 2013, almost 98 percent of residents profess Christianity. The people discarded some old beliefs and habits and adopted others.

Contemporary Tongans often have strong ties to overseas lands. Many Tongans have emigrated to Australia, New Zealand, or the United States to seek employment and a higher standard of living. The United States is the preferred destination for Tongan emigrants, and as of 2000 there were 36,840 Tongans living in the US.

More than 8,000 Tongans live in Australia. The Tongan diaspora retains close ties to relatives at home, and a significant portion of Tonga's income derives from remittances to family members often aged who prefer to remain in Tonga.

Rugby union is the national sport,and the national team (ʻIkale Tahi, or Sea Eagles) has performed quite well on the international stage. Tonga has competed in six Rugby World Cups since 1987. The 2007 and 2011 Rugby World Cups were Tonga's most successful to date, both winning two out of four matches and in a running chance for the quarter finals. In the 2007 Rugby World Cup, Tonga won its first two matches, against the USA 25–15, and Samoa 19–15.

They came very close to upsetting the eventual winners of the 2007 tournament, the South African Springboks, losing 30–25. A loss to England, 36–20 in their last pool game ended their hopes of making the knockout stages. Nevertheless, by picking up third place in their pool games behind South Africa and England, Tonga earned automatic qualification for the 2011 Rugby World Cup in New Zealand.

In Pool A of the 2011 Rugby World Cup, Tonga beat both Japan 31-18 and 5th ranked[63] eventual finalist France 19-14 in the latter pool stages. However, a previous heavy defeat to the All Blacks at the tournament's opener (41–10) and a subsequent tight loss to Canada (25–20) meant that Tonga lost out to France (who also lost to NZ) for the quarter finals due to 2 bonus points and a points difference of 46.

Tonga's best result before 2007 came in 1995, when they beat Côte d'Ivoire 29–11, and 1999 when they beat Italy 28–25 (although with only 14 men they lost heavily to England, 101–10). Tonga perform the Ikale Tahi war dance or Sipi Tau (a form of Kailao) before all their matches.

Tonga used to compete in the Pacific Tri-Nations against Samoa and Fiji, which has now been replaced by the IRB Pacific Nations Cup, which now involves Japan, Canada, and the United States. At club level, there are the Datec Cup Provincial Championship and the Pacific Rugby Cup. Rugby union is governed by the Tonga Rugby Football Union, which was a member of the Pacific Islands Rugby Alliance and contributed to the Pacific Islanders rugby union team, before they were disbanded in 2009.

Many players of Tongan descent – e.g., Jonah Lomu, Israel Folau, Viliami "William" ʻOfahengaue, Malakai Fekitoa, Ben Afeaki, Charles Piutau, Frank Halai, Sekope Kepu, George Smith, Wycliff Palu, Sitaleki Timani, Salesi Ma'afu, Anthony and Saia Faingaa, Mark Gerrard, Cooper Vuna, Doug Howlett, Toutai Kefu and Tatafu Polota-Nau – have played for either the All Blacks or the Wallabies.

British and Irish Lion and Welsh international player Taulupe "Toby" Faletau is Tongan born and the son of Tongan international Kuli Faletau. Taulupe's cousins and England international players Billy and Mako Vunipola (who is also a British and Irish Lion), are sons of former Tonga rugby captain Fe'ao Vunipola. Rugby is popular among the nation's schools, and students from schools such as Tonga College and Tupou College are regularly offered scholarships in New Zealand, Australia and Japan.

Rugby league has gained some success. In the 2008 Rugby League World Cup Tonga recorded wins against Ireland and Scotland. In addition to the success of the national team, many players of Tongan descent make it big in the Australian National Rugby League competition.

These include Willie Mason, Manu Vatuvei, Brent Kite, Willie Tonga, Anthony Tupou, Antonio Kaufusi, Israel Folau, Taniela Tuiaki, Michael Jennings, Tony Williams, Feleti Mateo, Fetuli Talanoa, to name a few. Subsequently, some Tongan Rugby league players have established successful careers in the British Super League such as Antonio Kaufusi.

Tongan boxer Paea Wolfgram won the silver medal in the Super Heavyweight division (91 kg) at the 1996 Atlanta Summer Olympics.

Tongan swimmer Amini Fonua won back-to-back gold medals at the Oceania Championships in the men's 50 m breaststroke and represented Tonga at the 2012 Summer Olympics.

Luger Bruno Banani was the first athlete to represent Tonga in the Winter Olympics. He finished 32nd in the men's luge competition at Sochi 2014.

FIJI: South Pacific Tourism Organisation Hosts Miss Pacific Islands 2016, Anne Christine Dunn

National and regional pageants give recognition to young Pacific Island women and their contributions to regional affairs across diverse fields.

This was highlighted by the South Pacific Tourism Organisation that welcomed and hosted Miss Pacific Islands 2016 Anne Christine Dunn to a luncheon at their office in Suva today.

South Pacific Tourism Organisation Chief Executive Officer Chris Cocker says Dunn, who is also Miss Fiji 2016 was recently crowned the overall winner at the 30th Miss Pacific Islands pageant last week in Apia, Samoa.

Eight Pacific Island beauties from American Samoa, Cook Islands, Fiji, Nauru, Papua New Guinea, Solomon Islands, Tonga and Samoa competed in this year’s event.

Cocker says that the Pacific’s tourism assets are its people, environment and culture; and pageants serve as a unique platform to celebrate these assets.

He adds that SPTO, as the leading regional body for tourism promotion, will continue to support national and regional pageants that celebrate cultural diversity, promote our idyllic Pacific destinations, and contribute to foreign exchange earnings of the host country.

Miss Pacific Islands 2016 Anne Dunn is championing awareness on climate change and tourism in the Pacific, with a special focus on young women and youths.

Shangaan Tsonga People

The Tsonga are a diverse people, generally including the Shangaan, Thonga, Tonga, and several smaller ethnic groups. Together they numbered about 1.5 million people in South Africa in the mid-1990s, with some 4.5 million individuals in southern Mozambique and Zimbabwe.

The first Tsonga-speakers to enter the former Transvaal probably did so during the 18th Century. They were essentially traders who followed rivers inland, where they bartered cloth and beads for ivory, copper and salt. The Shangaan tribe came into being when King Shaka of the Zulu, sent Soshangane (Manukosi) to conquer the Tsonga people in the area of present-day southern Mozambique, during the Mfecane upheaval of the 19th Century.

Soshangane found a fertile place inhabited by scattered communities of peace-loving people, and he decided to make it his home rather than return to Shaka. The Shangaan were a mixture of Nguni (a language group which includes Swazi, Zulu and Xhosa), and Tsonga speakers (Ronga, Ndzawu, Shona, Chopi tribes), which Soshangane conquered and subjugated.

Soshangane insisted that Nguni customs be adopted, and that the Tsonga learn the Zulu language. Young Tsonga men were assigned to the army as 'mabulandlela' (those who open the road). Soshangane also imposed Shaka's military system of dominion and taught the people the Zulu ways of fighting. Soshangane's army overran the Portuguese settlements in Mozambique, at Delagoa Bay, Inhambane and Sena, and during the next few years, he established the Nguni kingdom of Kwa Gaza, which he named after his grandfather, Gaza. The Gaza Kingdom comprised parts of what are now southeastern Zimbabwe, as well as extending from the Save River down to the southern part of Mozambique, covering parts of the current provinces of Sofala, Manica, Inhambane, Gaza and Maputo, and neighbouring parts of South Africa.

Another army, under the command of Dingane and Mhlangana, was sent by Shaka to deal with Soshangane, but the army suffered great hardship because of hunger and malaria, and Soshangane had no difficulty, towards the end of 1828, in driving them off. During the whole of this turbulent period, from 1830 onwards, groups of Tsonga speakers moved southwards and defeated smaller groups living in northern Natal; others moved westwards into the Transvaal, where they settled in an arc stretching from the Soutpansberg in the north, to Nelspruit and Barberton areas in the southeast, with isolated groups reaching as far westwards as Rustenburg. After the death of Soshangane in 1856, his sons fought over the chieftainship. Soshangane had left the throne to Mzila, but Mawewe felt that he should be chief. Mawewe attacked Mzila and his followers, causing them to leave Mozambique and flee to the Soutpansberg Mountains in the Transvaal.

Mzila stayed with João Albasini at Luonde. Albasini, who had been appointed by the Portuguese Vice-Consul to the Zuid Afrikaansche Republiek (ZAR) in 1858, employed many of the Tsonga men as 'indhuna' (headman), and defenders of his fort-like home at the foot of the Piesangkop near the modern town of Makhado (formerly known as Louis Trichardt). Aided by Albasini and traders at Lourenço Marques, Mzila gained the upper hand, returning and defeating Mawewe in 1862. Mawewe fled to Swaziland, where he sought the help of King Mswati I, finally settling in northern Swaziland on the border with Gazaland. Ngungunyane, who succeeded Mzila, was defeated by the Portuguese in 1895, which caused the collapse of the Gaza kingdom.

The Tsonga came to João Albasini for protection and they considered Jiwawa (the Tsonga version of his name) as their chief. Between 1864 and 1867, the Tsonga were involved in the battles between Paul Kruger's commandos and the Venda chief Makhato. For their services they were rewarded some land near the town of Schoemansdal. This area became known as the 'Knobneusen Location', because of the habit the Tsonga had acquired of tattooing the nose. Later the Shangaan people fled to the Lowveld after the Portuguese conquered them. The descendants of both Tsonga and Shangaan lived together in the area and a great deal of interaction occurred between the two groups. The Tsonga-Shangaan homeland, Gazankulu, was carved out of northern Transvaal Province during the 1960s and was granted self-governing status in 1973. The homeland economy depended largely on gold and on a small manufacturing sector.

Only an estimated 500,000 people - less than half the Tsonga-Shangaan population of South Africa - ever lived there. Many others joined the throngs of township residents around urban centres, especially Johannesburg and Pretoria. Traditionally, each Tsonga family had its own 'village' composed of a few houses and a kraal, surrounded by the fields and grazing areas. From 1964, the government started resettling the people in rural villages of 200 to 400 families. These resettlements brought tremendous changes in the life of the people, some for the better (roads, schools, water, etc), some for the worse (scattering of the enlarged family, lack of privacy, problems with cattle, distance form the fields, and so forth).

Traditionally, the Tsonga lived mainly by fishing for subsistence. A few goats and chickens were raised, and crop cultivation was important. Their tsetse fly-infested coastal lowland habitat made cattle raising an uncommon practice. By the 18th Century, most Tsonga were organised into several small and independent chiefdoms in which inheritance by brothers, rather than sons, was a defining feature of the social system, a practice common in many Central African societies but rare among other South African groups. Compared with common western family structures, the traditional social structures of the Tsonga tribes are quite complex.

The smallest social unit that can be determined is the 'nuclear family', consisting of a woman with her own hut and cooking area, her husband and their children. For Tsonga men, the possibility of having more than one wife exists. In cases of polygamy, 'extended families' came about, consisting of a group of nuclear families, headed by the same man. When the sons of an extended family married, a settlement, or muti came about, consisting of a man, his wives, their unmarried children and the families of their married sons.

Traditionally, these settlements appeared as circular living areas, surrounded by wooden walls. Inside this circle, various huts and cooking spots were built. Large thatched conical roofs typify the style of their homes. Wide beaded necklaces and heavy metal bracelets are also popular. Within the Tsonga community, different social units exist. Aside from the family units mentioned above, lineages or nyimba exist, consisting of persons who can prove they descend from the same ancestors. The various lineages can be grouped into clans or xivongo, consisting of all persons, who descend from the same ancestor. In present times, the Tsonga community structure is based on tribal relationships. A tribe is a group of people, which recognises the authority from one tribal chief or hosi, and is living in a specific tribal area, or tiko ra hosi.

Whilst generally in BaNtu culture, and specifically in Shangaan-Tsonga culture, a Supreme Being is acknowledged, far more relevant are the powers of ancestors who are believed to have considerable effects on the lives of their descendants. The ancestors appear mainly in dreams, but sometimes manifest themselves as spirits. Some spirits or ancestors are believed to live in certain sacred places where ancient chiefs have been buried. Each clan has several of these burial grounds. The ancestors are propitiated by prayers and offerings, which range from beer to animal sacrifices. The Sangoma, on behalf of the community, makes offerings in times of trouble or in cases of illness, and on special occasions. Care is taken to please the ancestors, as restless ancestors can cause trouble. Children are named after their ancestors to ensure continuity in the family.

According to the Tsonga, there exists a strong relationship between the creation (ntumbuloko) and a supernatural power called Tilo. Tilo refers to a vaguely described superior being, who created mankind, but it also refers to the heavens, being the home of this creature. The Tsonga believed that man had a physical (mmiri) and a spiritual body with two added attributes, the moya and the ndzuti. The moya is associated with the spirit, enters the body at birth, and leaves at death to join the ancestors. The ndzuti was associated with the person's shadow and reflected human characteristics. At death, in the spirit world, it left the body. This meant that the spirit was attached with the individual and human characteristics of that person. Inherent in this concept is not only the belief in life after death but also that the dead retain very strong links with the living. Passing over into the spirit world is an important stage in the life of a Tsonga.

The members of the family performed a welcoming ceremony to help ease the passage of the dead person into the spirit world. The death of a member of the family also caused all the other members in the homestead to become unclean and they all had to go through ritual cleansing ceremonies. These ceremonies were performed at different times of the day over the next few months. During religious ceremonies, the family gathered at a special area to pay homage to the ancestral spirits. Food and drink was offered to the ancestors to thank them for providing for the people. Face scarring in Shangaan-Tsonga culture had its origin in deterring Arab slave traders but it is now considered a sign of beauty. The transition from youth to adulthood is a truly warlike affair, where patterns are burnt into the skin.

It is important to know that in the traditional Tsonga worldview, society is an overall unity, consisting of both the living and the dead. Aside from their belief in serving the ancestral spirits, there exists also a strong belief in magic, which can be used for evil purposes (vuloyi), practised by evil servants (valoyi), with the purpose to harm the community. Good spirits brought rain and caused good things to happen, and evil spirits, controlled by sorcerers, caused great harm to the community. Illness or persistent bad luck usually indicated the presence of baloyi (evil spirits) but occasional illness was accepted as part of everyday life.

However, if the illness was serious or the cycle of bad luck persisted, a cure had to be found through divination. Traditional healers (tin'anga) consulted the ancestral spirits by "throwing" the bones (tinholo), shells or other artefacts and were thus able to determine the cause of the bad luck and suggest ways in which to get rid of the cause. Traditional healers, also combine magic and the knowledge of medicinal plants (mirhi) in favour of the community.

The Tsonga are a diverse people, generally including the Shangaan, Thonga, Tonga, and several smaller ethnic groups. Together they numbered about 1.5 million people in South Africa in the mid-1990s, with some 4.5 million individuals in southern Mozambique and Zimbabwe.
Historical Background

The first Tsonga-speakers to enter the former Transvaal probably did so during the 18th Century. They were essentially traders who followed rivers inland, where they bartered cloth and beads for ivory, copper and salt. The Shangaan tribe came into being when King Shaka of the Zulu, sent Soshangane (Manukosi) to conquer the Tsonga people in the area of present-day southern Mozambique, during the Mfecane upheaval of the 19th Century.

Soshangane found a fertile place inhabited by scattered communities of peace-loving people, and he decided to make it his home rather than return to Shaka. The Shangaan were a mixture of Nguni (a language group which includes Swazi, Zulu and Xhosa), and Tsonga speakers (Ronga, Ndzawu, Shona, Chopi tribes), which Soshangane conquered and subjugated.

Soshangane insisted that Nguni customs be adopted, and that the Tsonga learn the Zulu language. Young Tsonga men were assigned to the army as 'mabulandlela' (those who open the road). Soshangane also imposed Shaka's military system of dominion and taught the people the Zulu ways of fighting. Soshangane's army overran the Portuguese settlements in Mozambique, at Delagoa Bay, Inhambane and Sena, and during the next few years, he established the Nguni kingdom of Kwa Gaza, which he named after his grandfather, Gaza. The Gaza Kingdom comprised parts of what are now southeastern Zimbabwe, as well as extending from the Save River down to the southern part of Mozambique, covering parts of the current provinces of Sofala, Manica, Inhambane, Gaza and Maputo, and neighbouring parts of South Africa.

Another army, under the command of Dingane and Mhlangana, was sent by Shaka to deal with Soshangane, but the army suffered great hardship because of hunger and malaria, and Soshangane had no difficulty, towards the end of 1828, in driving them off. During the whole of this turbulent period, from 1830 onwards, groups of Tsonga speakers moved southwards and defeated smaller groups living in northern Natal; others moved westwards into the Transvaal, where they settled in an arc stretching from the Soutpansberg in the north, to Nelspruit and Barberton areas in the southeast, with isolated groups reaching as far westwards as Rustenburg. After the death of Soshangane in 1856, his sons fought over the chieftainship. Soshangane had left the throne to Mzila, but Mawewe felt that he should be chief. Mawewe attacked Mzila and his followers, causing them to leave Mozambique and flee to the Soutpansberg Mountains in the Transvaal.

Mzila stayed with João Albasini at Luonde. Albasini, who had been appointed by the Portuguese Vice-Consul to the Zuid Afrikaansche Republiek (ZAR) in 1858, employed many of the Tsonga men as 'indhuna' (headman), and defenders of his fort-like home at the foot of the Piesangkop near the modern town of Makhado (formerly known as Louis Trichardt). Aided by Albasini and traders at Lourenço Marques, Mzila gained the upper hand, returning and defeating Mawewe in 1862. Mawewe fled to Swaziland, where he sought the help of King Mswati I, finally settling in northern Swaziland on the border with Gazaland. Ngungunyane, who succeeded Mzila, was defeated by the Portuguese in 1895, which caused the collapse of the Gaza kingdom.

The Tsonga came to João Albasini for protection and they considered Jiwawa (the Tsonga version of his name) as their chief. Between 1864 and 1867, the Tsonga were involved in the battles between Paul Kruger's commandos and the Venda chief Makhato. For their services they were rewarded some land near the town of Schoemansdal. This area became known as the 'Knobneusen Location', because of the habit the Tsonga had acquired of tattooing the nose. Later the Shangaan people fled to the Lowveld after the Portuguese conquered them. The descendants of both Tsonga and Shangaan lived together in the area and a great deal of interaction occurred between the two groups. The Tsonga-Shangaan homeland, Gazankulu, was carved out of northern Transvaal Province during the 1960s and was granted self-governing status in 1973. The homeland economy depended largely on gold and on a small manufacturing sector.

Only an estimated 500,000 people - less than half the Tsonga-Shangaan population of South Africa - ever lived there. Many others joined the throngs of township residents around urban centres, especially Johannesburg and Pretoria. Traditionally, each Tsonga family had its own 'village' composed of a few houses and a kraal, surrounded by the fields and grazing areas. From 1964, the government started resettling the people in rural villages of 200 to 400 families. These resettlements brought tremendous changes in the life of the people, some for the better (roads, schools, water, etc), some for the worse (scattering of the enlarged family, lack of privacy, problems with cattle, distance form the fields, and so forth).
Social and Cultural Life

Traditionally, the Tsonga lived mainly by fishing for subsistence. A few goats and chickens were raised, and crop cultivation was important. Their tsetse fly-infested coastal lowland habitat made cattle raising an uncommon practice. By the 18th Century, most Tsonga were organised into several small and independent chiefdoms in which inheritance by brothers, rather than sons, was a defining feature of the social system, a practice common in many Central African societies but rare among other South African groups. Compared with common western family structures, the traditional social structures of the Tsonga tribes are quite complex.

The smallest social unit that can be determined is the 'nuclear family', consisting of a woman with her own hut and cooking area, her husband and their children. For Tsonga men, the possibility of having more than one wife exists. In cases of polygamy, 'extended families' came about, consisting of a group of nuclear families, headed by the same man. When the sons of an extended family married, a settlement, or muti came about, consisting of a man, his wives, their unmarried children and the families of their married sons.

Traditionally, these settlements appeared as circular living areas, surrounded by wooden walls. Inside this circle, various huts and cooking spots were built. Large thatched conical roofs typify the style of their homes. Wide beaded necklaces and heavy metal bracelets are also popular. Within the Tsonga community, different social units exist. Aside from the family units mentioned above, lineages or nyimba exist, consisting of persons who can prove they descend from the same ancestors. The various lineages can be grouped into clans or xivongo, consisting of all persons, who descend from the same ancestor. In present times, the Tsonga community structure is based on tribal relationships. A tribe is a group of people, which recognises the authority from one tribal chief or hosi, and is living in a specific tribal area, or tiko ra hosi.
Belief System

Whilst generally in BaNtu culture, and specifically in Shangaan-Tsonga culture, a Supreme Being is acknowledged, far more relevant are the powers of ancestors who are believed to have considerable effects on the lives of their descendants. The ancestors appear mainly in dreams, but sometimes manifest themselves as spirits. Some spirits or ancestors are believed to live in certain sacred places where ancient chiefs have been buried. Each clan has several of these burial grounds. The ancestors are propitiated by prayers and offerings, which range from beer to animal sacrifices. The Sangoma, on behalf of the community, makes offerings in times of trouble or in cases of illness, and on special occasions. Care is taken to please the ancestors, as restless ancestors can cause trouble. Children are named after their ancestors to ensure continuity in the family.

According to the Tsonga, there exists a strong relationship between the creation (ntumbuloko) and a supernatural power called Tilo. Tilo refers to a vaguely described superior being, who created mankind, but it also refers to the heavens, being the home of this creature. The Tsonga believed that man had a physical (mmiri) and a spiritual body with two added attributes, the moya and the ndzuti. The moya is associated with the spirit, enters the body at birth, and leaves at death to join the ancestors. The ndzuti was associated with the person's shadow and reflected human characteristics. At death, in the spirit world, it left the body. This meant that the spirit was attached with the individual and human characteristics of that person. Inherent in this concept is not only the belief in life after death but also that the dead retain very strong links with the living. Passing over into the spirit world is an important stage in the life of a Tsonga.

The members of the family performed a welcoming ceremony to help ease the passage of the dead person into the spirit world. The death of a member of the family also caused all the other members in the homestead to become unclean and they all had to go through ritual cleansing ceremonies. These ceremonies were performed at different times of the day over the next few months. During religious ceremonies, the family gathered at a special area to pay homage to the ancestral spirits. Food and drink was offered to the ancestors to thank them for providing for the people. Face scarring in Shangaan-Tsonga culture had its origin in deterring Arab slave traders but it is now considered a sign of beauty. The transition from youth to adulthood is a truly warlike affair, where patterns are burnt into the skin.

It is important to know that in the traditional Tsonga worldview, society is an overall unity, consisting of both the living and the dead. Aside from their belief in serving the ancestral spirits, there exists also a strong belief in magic, which can be used for evil purposes (vuloyi), practised by evil servants (valoyi), with the purpose to harm the community. Good spirits brought rain and caused good things to happen, and evil spirits, controlled by sorcerers, caused great harm to the community. Illness or persistent bad luck usually indicated the presence of baloyi (evil spirits) but occasional illness was accepted as part of everyday life.

However, if the illness was serious or the cycle of bad luck persisted, a cure had to be found through divination. Traditional healers (tin'anga) consulted the ancestral spirits by "throwing" the bones (tinholo), shells or other artefacts and were thus able to determine the cause of the bad luck and suggest ways in which to get rid of the cause. Traditional healers, also combine magic and the knowledge of medicinal plants (mirhi) in favour of the community.
Shangaan Music and Dance

In the Shangaan-Tsonga tradition, the storyteller is the grandmother or elder woman of the family who is the respected transmitter of the old stories. The old woman, called Garingani, or narrator, begins her storytelling by saying "Garingani, n'wana wa Garingani!" - "I am Narrator, daughter of Narrator!" after which the crowd cheers "Garingani". The crowd chants her name after each line of the story.

With a love for music, the Shangaan-Tsonga people have developed a number of musical instruments. The 'fayi' - a small, stubby wooden flute that produces a breathless, raspy, but haunting sound, and is often played by young herd boys. The 'xitende', is a long thin bow tied on each end by a taut leather thong or wire - which runs across a gourd. This was often used to alleviate boredom on long journeys. The Shangaan-Tsonga is well known for their mine dances, carried out to the beat of drums and horns and wide variety of musical instruments such as the mbila. Shangaan-Tsonga male dancers performed the muchongolo dance, which celebrated the role of women in society, war victories and ritual ceremonies.

A living monument to the Shangaan culture was officially opened on 23 February 1999 near Hazyview, Mpumalanga. The Cultural Village aims to enhance tourism and contribute to job creation, foreign currency earnings and economic development. Today, the Shangaan live in areas mainly between the Kruger National Park and the Drakensberg Mountains, in South Africa's Mpumalanga and Northern Provinces. Their sister tribe, the Tsongas, inhabit most of southern Mozambique.