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.

They bear responsibility for maintaining social order and the well-being of the inhabitants, administering customary justice [fr]—particularly in matters about land—and overseeing environmental and natural resources.

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 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).

[Scd 2] 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.

[Scd 3] 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.

[7] 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.

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.

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.

[14] 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.

[20] 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.

[22] 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.

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.

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.

[24] Although the monarchy was formally abolished in France, it persisted in Wallis and Futuna due to Article 75 of the French Constitution of 1958 [fr],[25] which granted the territory a "personal status."

[Fra 1] Since its designation as an overseas territory on July 29, 1961,[Epl 1] and subsequent classification as a collectivity in 2003, Wallis and Futuna have been obliged to adhere to the tenets of the French Constitution.

"[32] In 1998, a legal-political scandal [fr] 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.

[34] Following his re-election in 2002, French President Jacques Chirac ultimately granted the woman amnesty [fr] to avoid any potential conflict with the Wallis king.

[34] In June 2005, another political crisis occurred when the grandson of King Tomasi Kulimoetoke II (who had been in power for 46 years)[35] was convicted of involuntary manslaughter after killing a motorcyclist while driving under the influence.

[Fra 6] 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.

For instance, Superior Administrators were integrated into organizations such as the territorial council, which played a pivotal role in Wallis and Futuna due to the subsidies it oversees.

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.

[45] 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.

[51] Membership in a Fono Aliki confers a respected status throughout the kingdom, which is why significant competition exists to have a family member elected as customary king.

[Epl 3] In Alo, two individuals, the Tu'i Sa'avaka and the Sa'agogo, serve as the "inaugurator" (Kava) and are responsible for officially crowning the new king following a series of local dance rituals.

[Epl 4] His rival, Sosefo Vanai, belonging to two clans, was successful in having Sagato deposed on the grounds of alleged mismanagement of funds provided by the state in the aftermath of Cyclone Raja in December 1986.

This resulted in a rotating succession of kings from the Lavelua dynasty (Leone Manikitoga, Pelenato Fuluhea, and Kapeliele Tufele) on the throne, as the prevailing economic crisis could not be resolved.

[Rox 4] The role of customary kings in Polynesian societies of Wallis and Futuna cannot be understood through the lens of Western concepts of "power" and "politics" alone.

"[Scd 15] Such deities were venerated and believed to dwell in specific locations, including rocks, trees, shadows, the night, or the primeval island of Pulotu, which was considered the home of the gods.

[Scd 13] The socio-cosmic world is structured according to the principle of antiquity, whereby the afterlife is regarded as the primary domain, with God occupying a central position of authority.