title: The vulnerability to Online Scamming  in contemporary Tongan Society = Ko e laveangofua ‘i he Ngaue Kākā ‘o e Naluope ‘i he Sosaieti Tonga lolotonga

authors: Laulaupea'alu, Siuta

subjects: Cybersecurity

abstract: This research explores the cybersecurity vulnerabilities of Tongan people to the rapid growth of Information, Communication, and Technology (ICT). A research conducted by Laulaupea‘alu and Keegan in 2016 revealed that Tongan people were vulnerable to the influence of rapid ICT development (Laulaupea‘alu and Keegan, 2016). The cybersecurity vulnerabilities that were identified among the Tongan people in 2016 assisted in informing this research, which is to investigate the current susceptibilities in contemporary Tongan society. The aim of this research is to investigate the reasons why Tongans are vulnerable to ICT development specifically Online Scamming (OS) and find possible solutions to mitigate these susceptibilities. This research is the first to explore and narrow the scope to focus specifically on OS in Tonga. This research also focuses on the technical features of cybersecurity and then extends it to cover the cultural practices that would make Tongan people more susceptible to online scamming. 

Laulaupea‘alu and Keegan (2019) directly conveyed these cybersecurity susceptibilities to the Government of Tonga (GoT) in 2018. This report confirmed that the actual position of cybersecurity in Tonga was that at least 73 percent of the organisations were vulnerable to cybercrime and cyberattacks. These organisations were victims of malicious software, spam, unauthorized access, social engineering, ransomware, data theft/data loss, stolen account, and other types of cybercrimes. This report also provided eleven (11) recommendations and suggested to the GoT to deploy these cybersecurity prevention and awareness features to assist in slowing down the issues of cyberattacks in Tonga. 

One of the modern ICT accomplishments in Tonga was the installation of fibre-optic cable in 2013. Again, Laulaupea'alu and Keegan (2018) warned Tongans about the issue of succeeding in the fast internet speed of fibre-optic cable. The “high speed internet brings opportunities such as jobs and business but it also brings malicious cyber actors who can target victims in the nation” (p. 255).  Drawn by the awareness of ICT issues that may arise and could lead to a stage where is unable to control, this research is undertaken to identify the root cause of these vulnerabilities, further looking for cybersecurity issues that are currently incurred and discovering appropriate defensive tools to counter these vulnerabilities. 

The COVID-19 pandemic disrupted and became a major obstacle to this research. Due to border restrictions, there was no opportunity to travel to Tonga for data collection. To solve these issues, e-fanongonongo tokoto (e-ft) methodology was adopted to challenge the worldwide issues of COVID-19. The implementation of e-ft enabled effective communication from Hamilton to the survey participants in Tonga. E-mail, Facebook, Messenger, and Zoom are the communication methods deployed by e-ft to communicate and collect data from one hundred and thirty-nine (139) participants ranging from 16 to 70 years of age. Participants were selected from government ministries, organisations, boards, businesses and ICT grassroots computer users from all five main regions of Tonga (Tongatapu, Vava‘u, Ha‘apai, ‘Eua and Ongo Niua). Although the e-ft process encountered many obstacles in collecting data from the survey participants, it was able to generate responses and data that have been analysed in this research. 

The findings of this research reveal that Tonga is vulnerable to ICT development, and Tongan people are victims of cyberattacks due to the impact of rapid ICT development. These vulnerabilities relate to cybersecurity technical weaknesses, human behaviours, culture, and the personal beliefs of Tongans. This research also indicated that the people’s vulnerabilities were caused by five main elements: greed, romance/love/empathy, lack of cybersecurity training, lack of ICT knowledge, and unwillingness to report to authorities. These vulnerabilities have resulted in the loss of credential information and the loss of money to cybercriminals from the people of Tonga.
Participants who took part in this research suggested powerful and long-term strategic plans to empower the prevention and awareness of Tongan people toward the impact of rapid ICT development.

text: The vulnerability to Online Scamming  in contemporary Tongan Society = Ko e laveangofua ‘i he Ngaue Kākā ‘o e Naluope ‘i he Sosaieti Tonga lolotonga This research explores the cybersecurity vulnerabilities of Tongan people to the rapid growth of Information, Communication, and Technology (ICT). A research conducted by Laulaupea‘alu and Keegan in 2016 revealed that Tongan people were vulnerable to the influence of rapid ICT development (Laulaupea‘alu and Keegan, 2016). The cybersecurity vulnerabilities that were identified among the Tongan people in 2016 assisted in informing this research, which is to investigate the current susceptibilities in contemporary Tongan society. The aim of this research is to investigate the reasons why Tongans are vulnerable to ICT development specifically Online Scamming (OS) and find possible solutions to mitigate these susceptibilities. This research is the first to explore and narrow the scope to focus specifically on OS in Tonga. This research also focuses on the technical features of cybersecurity and then extends it to cover the cultural practices that would make Tongan people more susceptible to online scamming. 

Laulaupea‘alu and Keegan (2019) directly conveyed these cybersecurity susceptibilities to the Government of Tonga (GoT) in 2018. This report confirmed that the actual position of cybersecurity in Tonga was that at least 73 percent of the organisations were vulnerable to cybercrime and cyberattacks. These organisations were victims of malicious software, spam, unauthorized access, social engineering, ransomware, data theft/data loss, stolen account, and other types of cybercrimes. This report also provided eleven (11) recommendations and suggested to the GoT to deploy these cybersecurity prevention and awareness features to assist in slowing down the issues of cyberattacks in Tonga. 

One of the modern ICT accomplishments in Tonga was the installation of fibre-optic cable in 2013. Again, Laulaupea'alu and Keegan (2018) warned Tongans about the issue of succeeding in the fast internet speed of fibre-optic cable. The “high speed internet brings opportunities such as jobs and business but it also brings malicious cyber actors who can target victims in the nation” (p. 255).  Drawn by the awareness of ICT issues that may arise and could lead to a stage where is unable to control, this research is undertaken to identify the root cause of these vulnerabilities, further looking for cybersecurity issues that are currently incurred and discovering appropriate defensive tools to counter these vulnerabilities. 

The COVID-19 pandemic disrupted and became a major obstacle to this research. Due to border restrictions, there was no opportunity to travel to Tonga for data collection. To solve these issues, e-fanongonongo tokoto (e-ft) methodology was adopted to challenge the worldwide issues of COVID-19. The implementation of e-ft enabled effective communication from Hamilton to the survey participants in Tonga. E-mail, Facebook, Messenger, and Zoom are the communication methods deployed by e-ft to communicate and collect data from one hundred and thirty-nine (139) participants ranging from 16 to 70 years of age. Participants were selected from government ministries, organisations, boards, businesses and ICT grassroots computer users from all five main regions of Tonga (Tongatapu, Vava‘u, Ha‘apai, ‘Eua and Ongo Niua). Although the e-ft process encountered many obstacles in collecting data from the survey participants, it was able to generate responses and data that have been analysed in this research. 

The findings of this research reveal that Tonga is vulnerable to ICT development, and Tongan people are victims of cyberattacks due to the impact of rapid ICT development. These vulnerabilities relate to cybersecurity technical weaknesses, human behaviours, culture, and the personal beliefs of Tongans. This research also indicated that the people’s vulnerabilities were caused by five main elements: greed, romance/love/empathy, lack of cybersecurity training, lack of ICT knowledge, and unwillingness to report to authorities. These vulnerabilities have resulted in the loss of credential information and the loss of money to cybercriminals from the people of Tonga.
Participants who took part in this research suggested powerful and long-term strategic plans to empower the prevention and awareness of Tongan people toward the impact of rapid ICT development.

year: 2022

title: Don Hogg: soil chemist and gentleman

authors: Lowe, David J.

abstract: Donald Elvery Hogg, a former member of the New Zealand Society of Soil Science, died on 21 November 1996. This obituary is a tribute to Don and to some of the contributions he made to soil science during his thirty-year career as a soil chemist at Ruakura Agricultural Research Centre, Hamilton.

text: Don Hogg: soil chemist and gentleman Donald Elvery Hogg, a former member of the New Zealand Society of Soil Science, died on 21 November 1996. This obituary is a tribute to Don and to some of the contributions he made to soil science during his thirty-year career as a soil chemist at Ruakura Agricultural Research Centre, Hamilton.

year: 1997

title: Ka moemoeā o koutou kaumatua...

authors: Whitiaua, Ropitini

subjects: Ruatāhuna

abstract: Founded by the spiritual leader and prophet Te Kooti Te Turuki Arikirangi, the Ringatū faith came into existence in the 1870s during a very turbulent time for Māori. Struggling for survival many Māori tribes and communities accepted the teachings of Te Kooti and the principles of the Ringatū church as a means of maintaining their independence, beliefs and culture. A truly syncretic religion, the Ringatū church combines traditional Māori customs and beliefs with Christian scriptures forming a religious institution that fits within Christian doctrine while maintaining many important Māori philosophies. 
Throughout the latter stages of the 19th century and into the 20th century the Ringatū faith found fertile soil in many regions and grew in popularity and strength. Areas like the Bay of Plenty and sections of the East Coast became strongholds of the church and to this present day the Ringatū faith still functions within these areas. Therefore it is not surprising that Ruatāhuna, a small and isolated community located in the centre of Te Urewera has been part of the Ringatū movement since its inception. This community sheltered Te Kooti while he was being hunted by government forces, and the people became devout followers of the Ringatū faith. Therefore the proficies of Te Kooti and the principles of the church have become central in the identity and cultural practises of Tūhoe and the community of Ruatāhuna. 
For generations the Ringatū church has been the main spiritual institution within Ruatāhuna, with its gatherings being attended by the vast majority of the community. Its influence has permeated throughout every facet of Ruatāhuna life including spirituality, politics, social controls and even cultural practise. However in the past 30 years there has been a significant decline in the influence and popularity of the Ringatū church, and its tenants are now maintained by just a few families. This decline is most evident during the monthly gatherings of the Ringatū community in Ruatāhuna on the 12 of each month, ‘tekau-mā-rua’, where there are now only about 20 regular attendees. 

This thesis explores the Ringatū faith within Ruatāhuna from its origin, its development through the decades and current position. It examines the changing dynamics of the church in recent times in order to understand why its popularity and influence has shifted. Finally this study seeks a path forward for the Ringatū church in a modern world, looking at how the faith can respond to the needs of a new generation and to find a purpose in a new age.

text: Ka moemoeā o koutou kaumatua... Founded by the spiritual leader and prophet Te Kooti Te Turuki Arikirangi, the Ringatū faith came into existence in the 1870s during a very turbulent time for Māori. Struggling for survival many Māori tribes and communities accepted the teachings of Te Kooti and the principles of the Ringatū church as a means of maintaining their independence, beliefs and culture. A truly syncretic religion, the Ringatū church combines traditional Māori customs and beliefs with Christian scriptures forming a religious institution that fits within Christian doctrine while maintaining many important Māori philosophies. 
Throughout the latter stages of the 19th century and into the 20th century the Ringatū faith found fertile soil in many regions and grew in popularity and strength. Areas like the Bay of Plenty and sections of the East Coast became strongholds of the church and to this present day the Ringatū faith still functions within these areas. Therefore it is not surprising that Ruatāhuna, a small and isolated community located in the centre of Te Urewera has been part of the Ringatū movement since its inception. This community sheltered Te Kooti while he was being hunted by government forces, and the people became devout followers of the Ringatū faith. Therefore the proficies of Te Kooti and the principles of the church have become central in the identity and cultural practises of Tūhoe and the community of Ruatāhuna. 
For generations the Ringatū church has been the main spiritual institution within Ruatāhuna, with its gatherings being attended by the vast majority of the community. Its influence has permeated throughout every facet of Ruatāhuna life including spirituality, politics, social controls and even cultural practise. However in the past 30 years there has been a significant decline in the influence and popularity of the Ringatū church, and its tenants are now maintained by just a few families. This decline is most evident during the monthly gatherings of the Ringatū community in Ruatāhuna on the 12 of each month, ‘tekau-mā-rua’, where there are now only about 20 regular attendees. 

This thesis explores the Ringatū faith within Ruatāhuna from its origin, its development through the decades and current position. It examines the changing dynamics of the church in recent times in order to understand why its popularity and influence has shifted. Finally this study seeks a path forward for the Ringatū church in a modern world, looking at how the faith can respond to the needs of a new generation and to find a purpose in a new age.

year: 2015