The customary kings of Wallis and Futuna are the leaders of the three traditional kingdoms of Uvea, Alo, and Sigave, which form part of the French overseas collectivity of Wallis and Futuna, located in Polynesia in the Pacific Ocean. Wallis and Futuna coexist with the Oceanian monarchies of Samoa and Tonga. The authority and powers of the customary kings are recognized by the 1961 statute of Wallis and Futuna, which thus constitutes the last three active monarchies recognized by the French state on French territory.These are indeed the last non-metropolitan kings, as in mainland France, the last King of the French was Louis-Philippe I, who reigned from 1830 to 1848. Additionally, the customary kings receive financial compensation from the state.
Following the settlement of the three islands of Wallis, Futuna, and Alofi by Austronesian populations of Lapita culture, who subsequently became Polynesian, several distinct chieftaincies were established. From the 15th century onwards, the Wallisian monarchy came under significant Tongan influence. Throughout history, the number of kingdoms fluctuated until it was fixed in the 19th century by missionaries, particularly in Futuna, which was divided between Alo and Sigave.
The kings of this region are referred to as Sau and Hau in the local languages, Futunan and Wallisian, respectively. However, anthropologists consider the French term "king" an inadequate translation. These sovereigns play an indispensable role in the social and political life of the three kingdoms. They bear responsibility for maintaining social order and the well-being of the inhabitants, administering customary justice—particularly in matters about land—and overseeing environmental and natural resources. They are supported by a chieftaincy in managing these various local affairs. In these profoundly religious societies, the kings are regarded as intermediaries between God and humans, bestowing upon the sovereigns considerable symbolic importance, with the honorific language used to address them.
The Wallisian and Futunan monarchy is an aristocratic system, with the royal roles rotating among the kingdom's noble families (or 'aliki). The role is not hereditary; rather, it is selected by the royal families following negotiations that can span several months and occasionally result in succession crises (such as the customary crisis affecting Uvea since 2005). In general, reigns last only a few years. The royal role is primarily male, although the Kingdom of Uvea has seen four women assume the supreme role.
Terminology In French, the vocabulary used for customary sovereigns is "king" or "customary king." This term was introduced by missionaries in the 19th century, though it is an imperfect translation of the Polynesian conception of power. However, it is one of the closest approximations of the Polynesian terms, hence its common usage.
Vernacular names In the Wallisian and Futunan languages, the rulers are referred to as "hau" and "sau", respectively. These terms refer to a specific role that is not precisely equivalent to that of a king in Western terms. These customary kings may be described as "supreme chiefs" due to the veneration they receive from the local population. However, they could also be seen as "highest authorities" or "supreme judges", as they preside over customary justice in their kingdoms.For anthropologist Françoise Douaire-Marsaudon, this term can indeed be translated as "the supreme authority and the supreme judge." Nevertheless, a faithful translation remains impossible, as no true equivalent exists in French.
Custom In the context of Wallis and Futuna, the term "customary" is used to denote the customs that represent the core values and collective living rules of the community. Although these values are traditional, they have also been influenced by external factors, such as Catholicism. The term "custom" also refers to the exchange of food and services within a gift-giving system, known as "performing the custom." Additionally, the term "custom" can define the chieftaincy, its members, practices, and values. This is how the customary kings rule over their kingdoms in a manner that aligns with the land, known in Wallisian as faka fenua.
Titles There are five titles in the Kingdom of Wallis and Futuna. In Wallis, the term "Hau" refers to the king. However, in the kingdom of Uvea, the title Lavelua is more commonly employed. In Futuna, the term Sau is also used to refer to the king, although each kingdom has a specific title. The titles Tu'i Agaifo and Tu'i Sigave are used, respectively, for the kings of Alo and Sigave. The Lavelua title in Uvea originated following the victory of the district of Hahake over the other two districts of the island, Mu'a and Hihifo, which occurred around the 1500s. The victorious district, whose people are descended from the Takumasiva lineage, former Tongans who settled on the island, initiated a transformation of the customary monarchy by establishing a new title, that of Lavelua. In accordance with the legend, the individual who bears this title is expected to experience a profound connection with the ancestors. Between 1858 and 1869, which encompassed the reign of Queen Falakika Seilala, the title transformed, evolving into a royal title. The sovereign of Alo is titled Tu'i Agaifo, although he was previously known as Fakavelikele. In Futunan, Tu'i is a title that signifies a chieftain, while Agaifo is the ancient appellation of the kingdom of Alo, which translates to "chief of Agaifo" in French. The sovereign of Sigave is designated as Tu'i Sigave or Keletaona, contingent upon the family lineage of the monarch. Tu'i is another designation for a chieftain in Futunan. Sigave is the designation for the kingdom, which translates to "chief of Sigave" in French.
It is important to distinguish between the titles of the King of Futuna and the "Emperor of Futuna" fish, which inhabits the vicinity of the island and is named in honor of Akihito, the current Emperor of Japan.
History
The settlement of Wallis and Futuna is estimated to have occurred between 1300 and 800 BCE. Chieftaincies gradually emerged and developed independently on each island, with Wallis particularly influenced by Tongan invasions in the 15th century. The Christianization of these two islands in the 1840s prompted missionaries to consolidate the disparate chieftaincies and delineate the boundaries of the Alo and Sigave kingdoms. This occurred before the unification of Wallis and Futuna into an 1888 protectorate. In 1961, Wallis and Futuna attained the status of a French overseas territory, establishing an institutional equilibrium wherein the customary kings assumed a pivotal role alongside the French administration.
Creation of chieftaincies and kingdoms
The Tongan conquest in Wallis (15th century) and the first kings
In the early 15th century, the presence of small human communities in Wallis was already discernible, with the majority situated along the island's western coastline, next to the lagoon's entrances. Subsequently, these communities proliferated throughout Wallis. In the 15th century, Tongan settlers, dispatched by the Tu'i Tonga Kau'ulufonua fekai, arrived on the island. Indigenous population, dispersed across the island, did not offer resistance to the invaders. Subsequently, the Tu'i Tonga Ga'asialili, the former king and the individual responsible for the conquest, proceeded to subjugate the kingdom of Uvea and subsequently partition its territory among three chiefs. Hoko, Kalafilia, and Fakate correspond to the island's initial districts. To reinforce their already significant domination, the Tongans constructed many forts, including Kolonui, which was one of the most important. This era is referred to as the "period of forts." This period of Tongan domination of Wallis ended around 1500, due to the waning interest of the Tongans in the island. Subsequently, the island's governance was delegated to the Wallisians, resulting in the establishment of a dynastic political system that was modeled on the Tongan structure. Nevertheless, the Tongans retained a degree of influence over the governance of Wallis. A pyramid-shaped chieftaincy was established, headed by a Hau ("king") surrounded by advisors. This dynastic period, which commenced around 1500, saw the inception of the genealogies of successive kings of Wallis (Lavelua). Approximately a century after the Tongan conquest, Uvea gradually regained its independence from Tonga, reaching its zenith in the proclamation of island independence by one Tu'i Tonga.
Political evolution of Futuna into two kingdoms
Futuna did not suffer the same fate as Wallis and successfully resisted the Tongan invasions. According to oral tradition, there were strong connections with the Samoans, who arrived peacefully. It is believed that the rulers of the Kingdom of Alo are of Samoan origin, belonging to the Fakavelikele lineage. In response to the expansionist policies of the Tongan kingdom, the inhabitants of Futuna were compelled to retreat inland and construct a series of defensive forts, known as kolo. During this period, the island was divided into numerous factions that frequently engaged in conflict and formed alliances in response to shared threats. Despite these challenges, the Futunians could repel Tongan invasions, although these events left cultural imprints, including the potential adoption of kava as a symbol of chieftaincy authority.
The final period of Futunan history, spanning from 1700 onwards, is designated as the "brown earth" (Kele Kula) era, a term that alludes to the brown soil characteristic of the taro fields. During this period, no kingdoms existed; rather, various chieftaincies gathered in the mountains. The inhabitants subsequently returned to settle by the sea. During this phase, the various independent and rival political entities of Futuna gradually united, resulting in the formation of a unified political structure. This process involved the consolidation of populations around chiefs known as kolo in Futunan.
Upon their arrival in Futuna on November 7, 1837, the French Marist missionaries discovered that only two rival political entities remained: the kingdom of Sigave and that of Tu'a, which was soon to be renamed the kingdom of Alo. These two kingdoms frequently engaged in conflict. The last conflict in Futuna, the Vai War, occurred on August 10, 1839. The kingdom of Alo emerged victorious, defeating Sigave. Following this event, became the king of all Futuna until he died in 1842. Upon his passing, the unified kingdom split back into two—Alo and Sigave—and a king was crowned in each kingdom.
19th century
Christianization
In the late 1830s, Marist missionaries, most notably Pierre Bataillon and Pierre Chanel, were responsible for the conversion of the inhabitants of both islands to Catholicism. On Wallis, Soane-Patita Vaimua Lavelua I became the inaugural sovereign to be baptized, followed shortly thereafter by the people of Futuna. The missionaries rapidly assumed a prominent role within the various chiefdoms, becoming a pivotal force on both islands. They were principally responsible for drafting and translating the laws issued by the customary kings.