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). 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 his passing, the unified kingdom split back into two—Alo and Sigave—and a king was crowned in each kingdom. 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. and formalized the structure of the chieftaincy, comprising six ministers, three district chiefs, and 21 village chiefs, all of whom were appointed by the king. Furthermore, the code established Catholicism as the
official religion. However, much of the code was soon forgotten, as the Wallisian monarchy was perceived by the people as part of an enduring system, despite its historical evolution in response to conflicts among various clans and royal families. The
French presence remained relatively insignificant on both islands. A French resident was appointed to fulfill many functions, including maintaining public order, managing the budget, collecting taxes, building infrastructure, and validating the appointment of customary kings. However, the resident was not empowered to exercise authority over Wallisians and Futunians, necessitating close collaboration with the sovereigns. The majority of French residents were unable to communicate in Wallisian or comprehend the local cultural norms, relying on interpreters and missionaries. The kings of Futuna and Uvea retained comprehensive customary authority over their subjects, with Futuna enjoying even greater autonomy due to the resident's infrequent visits, which occurred only a few days each year. During the period of the protectorate, 16 kings and queens assumed the role of ruler in Wallis, with the majority ruling for a few years. However, crises occasionally led to rapid succession, as evidenced by the events of 1933. From 1933 to 1941, Resident even suspended the election of a king. According to historian Jean-Claude Roux, four families alternated in holding the royal office, maintaining control through strategic marriages. 20 kings ruled Alo, and 13 ruled Sigave from 1900 to 1960. Trade relations with the authorities became strained during the period of the protectorate. In a rare move, the three customary kings agreed, in the 1910s–1920s, to prohibit the trade of
copra to counteract the abuses perpetrated by merchants.
20th Century The "King David" crisis (1933–1938) David's tenure as a French resident was distinguished by his strict rule. initially served as a military doctor before arriving in Uvea in 1933, where he assumed control of the protectorate. David was the sole
colonist on the island, except for approximately fifteen missionaries and two traders. As Claire Fredj observes, David's roles extended beyond that of a physician to encompass those of a resident, chief of works, justice of the peace, and even a de facto ruler. He spearheaded the establishment of a new hospital and school, while also promoting physical fitness through the introduction of sports. Additionally, he compelled the Wallisians to engage in forced labor, to facilitate the island's development. Following the death of King
Mikaele Tufele II in November 1933, David, who already held considerable influence in Wallis, chose not to hold an election for a new king, effectively assuming the status of Lavelua himself. David initiated a series of significant public works projects, including the maintenance of roadways, the development of
coconut plantations, and the introduction of new crops such as cassava. He incorporated the traditional Wallisian labor system, fatogia, into his governance, using it to establish customary work duties. This practice had previously been employed by Queen
Amelia Tokagahahau.
Consequences of World War II and end of the protectorate (1946–1961) is one of only four women to have held the royal office. The islands were isolated from the outside world as a result of their involvement in
World War II. For two years, the bishop and the resident demonstrated allegiance to the Vichy regime, which resulted in the islands being entirely isolated until the arrival of American forces on
Wallis in 1942. Following the departure of the American forces in 1944, the island was confronted with a significant economic and political crisis. In contrast, Futuna was spared the impact of the American presence and remained untouched by the resulting upheavals. However, the political situation remained unstable, with frequent changes in the monarchy. Two claimants vied for the crown. Additionally, two candidates emerged as contenders for the throne: Alosio, supported by traditional leaders, and Petelo Talae, who enjoyed the backing of the younger Futunians. As tensions intensified, incidents of arson occurred, prompting French resident Desjardins to travel to the island by boat with ten soldiers. which granted the territory a "
personal status." The legal framework was civilist, with civil law governing the territory. However, territories with personal status could also apply customary law under certain conditions. as it was not explicitly named: A
referendum was held a year later, in 1959, which resulted in the designation of
Wallis and Futuna as an
overseas territory with a special status. The
1961 law (No. 61-814) brought an end to the
protectorate regime. However, Article 3 of the law specifically provides for the preservation of customary rights and the chieftaincies (ministers and village chiefs). The kings, who until then were in a legal gray area, were officially recognized by law: This allows for the customary kings to be preserved, though without specifying their prerogatives. Indeed, until that date, the French authorities had demonstrated a notable lack of interest, even a "condescending indifference", toward this territory, its people, and its chieftaincy. and subsequent classification as a collectivity in 2003,
Wallis and Futuna have been obliged to adhere to the tenets of the French Constitution. From 1961 onward, every Wallisian and Futunian has been granted French nationality, thereby subjecting them to the jurisdiction of the French state and its laws, including those about the kings.
21st Century Wallisian customary crisis (since 2005) In 1998, a
legal-political scandal erupted in Wallis involving "K.", a high-ranking woman close to the king, who was accused of
embezzlement and sentenced to two years' imprisonment by the Nouméa court. The
Lavelua,
Tomasi Kulimoetoke II, played a pivotal role in this matter by offering unwavering support to the woman in question. He provided her with a place of refuge within the royal palace, and the gendarmes dispatched to retrieve her were prevented from entering. Following his re-election in 2002, French President
Jacques Chirac ultimately granted the woman to avoid any potential conflict with the Wallis king. Anthropologist Françoise Douaire-Marsaudon analyzed this crisis as a manifestation of distrust toward customary justice, emphasizing the societal division between those who supported French justice and those who supported the accused. The king's supporters perceived the proceedings as judicial harassment and asserted that the supreme authority in matters of justice should be the
Lavelua. They advocated for the matter to be resolved through customary justice. was convicted of involuntary manslaughter after
killing a motorcyclist while driving under the
influence. The prince sought refuge in the royal palace to evade the gendarmes. The Administrator acknowledged the legitimacy of the new chieftaincy and ceased the disbursement of the 5,500-euro stipend that the French state had been obligated to provide to Tomasi Kulimoetoke and his ministers. In response, supporters of the king occupied
Hihifo Airport and erected barricades to impede the arrival of gendarmes from
New Caledonia. The situation ultimately improved with the intervention of a French mediator, who recognized the authority of King Tomasi Kulimoetoke. As a result, the rival king's enthronement ceremony was canceled. This event had a significant and enduring impact, with tensions remaining high in the following years. Reconciliation dialogues have continued between the two rival chieftaincies. In April 2016, the crisis persisted as two rival kings were enthroned, marking the first instance of such a development. On April 15, Tominiko Halagahu, the chief of the northern district, was appointed king by the Great Chieftaincy. Two days later,
Patalione Kanimoa, the former president of the Wallis and Futuna Territorial Assembly, was also appointed king by the New Chieftaincy. However, on June 3, the
French state announced its recognition of only King
Patalione Kanimoa. His rival, Tominiko Halagahu, then denounced what he saw as interference by the French Republic in the kingdom's customary affairs. The conflict between the two kings has continued, causing ongoing tensions. Even today, two customary administrations coexist, with each Lavelua appointing their ministers and village representatives.
Relations with metropolitan France and the State , 1904–1909. The land was loaned by Queen
Amelia Tokagahahau. From the outset of relations with France during the protectorate and with its representative, the
resident of France in Wallis and Futuna, a connection has gradually formed, largely facilitated by Father Henquel, who was well-versed in the customary organization and was able to facilitate dialogue with the administration. The customary kings have met with a sitting
French president on three occasions.
Jacques Chirac visited both islands in 1986 while serving as
Prime Minister, affectionately referring to them as "my two little protégés." On March 17, 2006, as President of the Republic, Chirac extended an invitation to the two kings of Futuna, Soane-Patita Maituku and Visesio Moeliku, to visit Paris. In July 2016, the customary kings of Alo and Sigave, along with the Prime Minister of Uvea, visited Paris at the invitation of President
François Hollande. After his February visit to the islands, Hollande invited the three monarchs to attend the
July 14 parade. The Lavelua of Uvea was unable to attend and instead sent his chief of government. In July 2021, the 60th-anniversary celebration of Wallis and Futuna's status was scheduled to take place. However, the event was disrupted by the global spread of the novel
coronavirus, which affected the islands.
Current kings == Powers and functioning ==