WOMEN OF TUVALU

The role of Tuvaluan women in a changing traditional atoll society is examined within the
context of the traditional social structure and the factors that change the very basis of
Tuvaluan society.

The aliki or chiefs were the recognised leaders of traditional Tuvaluan society. By virtue of
their position, inherited from their ancestors the aliki were entitled to make demands on their
people. They possessed the power to rule although this power was not theirs alone. Our
ancestors believed in a mystical relationship between the supernatural world and the aliki,
who were seen to be the shadow of an even mightier and more powerful being whose domain
was the whole universe. To go against the rightful authority of the aliki was to disobey that
all-powerful being.

The aliki's decision was commonly regarded

as a final judgment no matter how harsh or
how wise it might be, and regardless of how
people were affected by it.

A decision of an aliki was a serious

pronouncement and no person or family
could violate it - which at times they did -
without running the risk of being punished,
possibly by being forced to leave the land for
the great sea. Even the penalty of death might
be imposed by an aliki.

As well as being a ruler, the aliki was also the symbol of community pride and identity past
and present, and was expected to protect the culture inherited from the ancestors. If he did so
he would be admired by his people who enjoyed the security offered by a stable and familiar
way of life. Tradition indicates that if the behaviour of any person, aliki or not, was too far
removed from normal standards, then that could bring great disgrace on his family - and
retribution on the offender. According to our legends, in order to ensure peaceful and trouble-
free lives people were well advised to respect customs and traditions because they contain our
ancestors' knowledge of how to have happiness in this land.

To assist him in ruling the land, the aliki had the tao aliki, or assistant chiefs. They advised
him on the state of affairs in his domain. The slightest news of a threat to the peaceful
existence of his people would be reported to the aliki, and counter-measures planned.

The tao aliki were usually the mediators between the people and the aliki. They were
responsible for the administration and supervision of the land and the people. They organised
means of distributing land and food. They arrange communal works and fishing expeditions.
The elders of the community were male family heads. In early times they were advisors to the
assistant chiefs. They could even admonish the aliki, though mainly on matters relating to the
food supply and the preparation for war. Their word was always respected, and they were
sometimes invited by the aliki to counsel him. Nearly all of them were given a specialised
task in connection with the aliki. Some were very experienced cooks and they could cook for
the aliki. Others were chiefly responsible for making the aliki ointment and for beautifying his
house.

Tuvaluan woman
in traditional grass skirt, Funafuti, 1894.

Tuvaluan women were usually led by those of noble birth. It was the work of the sisters and
daughters of the aliki to ensure that the women were usefully engaged in making mats,
baskets, thatch, string, fishing shoes, ointments and in other activities. The custom of those
days was that every man and woman should possess numerous things of value, so as to
maintain or increase their status. Those of higher birth had to ensure that they had more
possessions than the ordinary people. It was customary in those days for women of common
birth to try and become servants of the aliki, which was the highest position any commoner
woman could obtain. It was also a thing for their children to be proud of.
 Modern Tuvaluan women.

Every sologa or family had a particular task (pologa) to perform for the community. Each
solonga was expected to excel in developing the skills and the knowledge of the task assigned
to it. Certain sologa were skilled tofuga (builders of canoes or houses). Some were
responsible for fishing and farming, and others for warfare and for defence.

The usefulness of this system is shown by its survival. The various families' pologa (special
tasks) are still known to most Tuvaluans. It is extremely difficult to impart the skills and
knowledge of one pologa to others. It is tapu, the knowledge of which is only meant to be
used for their own contribution to general well-being. No records were written, because all
knowledge was passed from father to son by word of mouth. Even experts for the various
pologa will not dare to record their knowledge for fear of having it stolen by people who have
always been hoping that one day they will have access to the inherited knowledge of other
families.