Taukei ni Waluvu

Taukei ni Waluvu is the Fijian picturesque phrase for "Native of the Flood." It is the traditional chiefly title of the warrior hill clan Siko-Natabutale of Nairukuruku village. The history of the clan from the mid- nineteenth century, represent the social structures of the chiefly system, religion and western culture that supported colonialism in Fiji. Tradition, Christianity and British indirect rule were combined to legitimize what was accepted as the right way to govern. Condemned by some modern day critics as exploitative, the Fijian chiefly system was the medium of native social interdependence and a traditional contract shared by the indigenous clans of pre-colonial Fiji, that was justly utilized for colonial rule.[1] Since Independence the chiefly system has had to adapt to the demands of modernity. Anthropologist Arthur Capell in his study of early tribal migration within Fiji made the point that, "the history of Fiji is the history of chiefly families."[2] The phrase in fact emphasized the hierarchical nature of Fijian traditional society where chiefly power was held sacred. The relationship between Chiefs and Westerners in especially Missionaries thus became a focal point for gathering insight into Fijian culture and tradition in the nineteenth century. James Turner a latter anthropologist found, "The chiefly families of Nairukuruku were the first in the eastern highlands of Viti Levu to declare their allegiance to the central government and as a result of this support their influence expanded throughout the area".[3]

The Legend

While I was in Vunidawa, news came through, first communicated by messages on lalis (hollowed- out wooden drums) beaten from village to village that Ratu Manasa the Taukei ni Waluvu (Native or Owner of the Floods), highest chief of Waima, Matailobau and Nagonenicolo districts had died in Nairukuruku... It was standard belief that with the death of the holder of the hereditary title floods would follow for a fortnight. I had to go to the ceremony of reguregu and have presented on my behalf by my matanivanua a whale’s tooth for mourning. It had been fine up till now but on the day after the news the heavens opened with torrents. The river swept up at a forbidding level and with menacing currents.[4] – British Colonial administrator Philip Snow, 1944.

The Taukei ni Waluvu traditionally is the leading chief of the chiefdom of Nabena, Matailobau District that originally consisted of twelve tribes, in Naitasiri Province. Turner, observed the cultural transformation, where, the high chief of Nabena is not removed from his subjects, but sits in a more egalitarian rather than a hierarchical village structure. An outsider's initial impression is that he is primus inter pares in his district.[5] Matailobau District being one of the Pre-Colonial States of Eastern Viti Levu Island and formerly of Colo East hill province.[6] In 1945 Colo East merged with Naitasiri Province. The other Eastern Viti Levu Pre-Colonial States being Verata, Waimaro, Bau, Rewa, Naitasiri and Namosi.[7]

Ratu Seru Apenisa Cakobau Vunivalu of Bau 1852–1883

In September 1862, zealous Methodist missionary Reverend Frederick Langham, had journeyed via Nalawa District Ra, up the Wainimala river headwaters of Viti Levu to Nakorosule-Waimaro. He was advised by the Nakorosule chief, Rotavisoro who was also the nephew of the Taukei ni Waluvu, that traditional protocol necessitated his uncle Rodavetanivalu, known then as the Taukei Waiburebure of Navaulele be first converted.

Reverend Wallace Deane recounted the Nakorosule chief saying, "If I embrace the religion which you bring, my relatives will be angry with me. My advice is: go to the Taukei Waiburebure at Navaulele. He is my chiefly uncle. If he desires the Lotu (religion), I will accept it also." [8] Perhaps Henderson’s observation is appropriate, to understanding Rotavisoro's dilemma, “any leading chief who embraced Christianity in Fiji at this time took upon himself great risks. His authority was based to some extent on his efficiency, especially in war; but more on his supposed descent from the gods whom the people propitiated and feared. By severing his connexion with the old gods he cut the ground from under his feet, and struck a blow at the authority of every other chief in Fiji which they would not be slow to resent".[9] As documented in Fiji Methodist history, Ratu Meli Rodavetanivalu II accepted the Lotu and became a nominal Christian through Langham on 14 September 1862 and was later baptized in 1867 by Rev Baker on his fateful journey to Navosa. Bauan kinship politics through the Tui Nalawa was instrumental in the Taukei ni Waluvu's conversion.

Tradition records that Ratu Seru Cakobau, the Vunivalu of Bau and Tui Viti, honoured Rodavetanivalu II, Vunivalu of Navaulele for being a staunch ally of his Christianization and pacification campaigns of the hill tribes by conferring on him the title 'Owner of the Floods' or Taukei-ni-Uwaluvu from his earlier title Taukei Waiburebure. In any case the title meaning remained the same. In the Bauan dialect the word for flood is 'uwaluvu' whilst in the Matailobau dialect it is 'waiburebure'. In April 1868, as recorded by Sir John Thurston, Ratu Cakobau in retaliation of the Reverend Thomas Baker massacre at Navatusila, launched a two pronged campaign via the Rewa river and the Ra coast with the Matailobau and Waimaro-Soloira tribes as allies.[10]

Reverend Frederick Langham circa 1890s

In a cabinet memorandum from King Cakobau's private secretary Henry Milne to his Minister of Native Affairs, Robert Swanston, lies further evidence of Cakobau's close relations with the Taukei ni Waluvu during the campaign. The memorandum dated 19 May 1873, announced," The king is now at Matailobau, and has in conjunction with the chiefs assembled there, determined to go through Viti Levu. The Matailobau as you are aware are very old allies of the king "[11] Apparently Cakobau's traditional links to the Taukei ni Waluvu can be traced to the Vunivalu's ancestors, the Nadurucoko in Wainibuka and the Dewala in Ra. Milne's memorandum makes it quite explicit what Cakobau and the Taukei ni Waluvu's intentions were as was spelled out, " By the King's last letter(13 May 1873) the Honourable the Minister for Naive Affairs will see that it is intended to push through the hills and if necessary force all "Colo" to submit to the general Government".[11]

Cakobau's Christianization campaign or Valu ni Lotu was as recounted by Robert Nicole, "In 1873 the fledgling Cakobau government embarked on a campaign of subjugation in the north and west ( especially Qaliyalatini, Naloto, Magodro, Yakete, Vaturu, Sabeto and Navatusila) and in the central and eastern parts of the interior( especially Nadawarau, Muaira, Waikalou, Soloira, Nalawa, and Nasau)." [12] Nicole continued, " With the capture and execution of numerous Colo chiefs during this campaign, interior districts to the East and North were severely weakened".[12]

The campaign was effectively over when Nubutautau, stronghold of the Magodro fell on 11 September 1873 to Cakobau's forces.[13]

In 1998, a meke -i- wau (traditional club dance) of Bukuya village in Magodro district in the Province of Ba performed for the Prime Minister Sitiveni Rabuka, recounted the Taukei ni Waluvu's tribal skirmishes in that part of Viti Levu's western highlands.

Image: Reverend Frederick Langham (1833–1903), Physically impressive with leonine hair and beard, Langham believed himself the champion of the Fijians and encouraged annexation by Britain. Nicknamed the 'Cardinal', he lived on Bau Island from 1861 where he won repute among colonists as Cakobau's adviser.


According to Fiji Wesleyan church authority, the more exalted Taukei-ni-Waluvu title, now bestowed upon the chiefly patron of Wesleyan Christianity in the interior of Viti Levu, was metaphorical to the biblical account of Noah's divine commission prior to the great floods.[14]

Most probably, the title change by Ratu Seru Cakobau was consistent with Bauan tradition where honorific titles were proclaimed on warriors to signify chivalrous deeds. The Vunivalu of Bau is said to have embellished his ally's renown as the traditional rainmaker in preferring the title. In pre-Christian times such a power was credited to the Taukei Waiburebure. This mystical power is thought to still remain with the Taukei ni Waluvu today through the chiefly clan's bete (priests) of Nabena village.[15]

Commodore Goodenough in his journey up the Wainimala river to Nairukuruku on 21 January 1874, with Reverend Langham and Ratu Timoci Tavanavanua, son of Ratu Cakobau, met with [Ratu Meli], "the Governor of the twelve tribes of Matailobau, who was the first to Lotu in these parts."[16] The twelve tribes were made up of the old tikinas of Lutu, Waima, Matalobau and Nagonenicolo. Furthermore recording that the former heathen chief's, " left ear lobe is distended enough to carry a stick from one and a half to two inches in diameter".[16] According to Brewster this disfiguring was the fashion of the highlanders where small prized articles were secured in the distended ear lobes.[17]

Ratu Meli Rodavetanivalu II had two sons Ratu Drekenavere and Ratu Isikeli. Ratu Drekenavere had a daughter Adi Vaciseva who was given firstly to the Tui Namosi, Romatanitobua as a bride though later married the Vunivalu Rara. Their issue, a son Ratu Ilaitia Baleinaivalu, was later Buli Lomaivuna. Ratu Isikeli was once Buli Nalawa in Ra Province. He had a son, Ratu Sailosi (1898–1932),raised on Bau Island as a youth, he died heirless. Ratu Meli hence did not have any surviving male issue. Legend has it, that, Ratu Meli had a canine pet named Tui Colo, which probably was a gift from Reverend Langham.[18] The black dog, possibly the first canine recorded in the hills, was a status symbol for the chief. Ratu Meli died during the measles epidemic that ravished Fiji and indeed the hill tribes from January to June 1875. Tui Colo was buried alive with his fallen master in his grave mound at Navunitavola-Navaulele. A probable Christian compromise to heathen burial rites where in former times, the high chief's wives would have been strangled to accompany him to the underworld. On Ratu Meli Davetanivalu II's demise, his elder brother Ratu Manasa Davetanivalu and younger brother Ratu Viliame Batiratu and uncle Rovucago's descendants according to chiefly succession tradition have held the title Taukei ni Waluvu.

High Chiefs of Fiji 1880s.

Image: Chiefs of Fiji.1880s Ratu Isikeli Ranabobo Davetanivalu – Turaga Buli and son of Taukei ni Waluvu Ratu Meli Davetanivalu II seated first left in second row. A photograph showing a group of Fijian chiefs, sitting in two rows in front of the verandah of Government House at Suva.[19] The occasion is not certain. It is most probable the chiefs as Roko Tui’s -head provincial administrators were invited by the Governor to celebrate either the Golden Jubilee of the Methodist Church in Fiji in 1885 or Queen Victoria’s Golden Jubilee on 20 June 1887. All were High Chiefs in their own right.

Sir Arthur Gordon Fiji’s first substantive Governor in establishing colonial rule from 1875 to 1878, had originally created 12 Provinces headed by Roko Tui’s and two hill Provinces on Viti Levu- Colo East and Colo West headed by respective Governor's Commissioners.[20] In 1893 another Commissionership, Colo North was created from these two Colo Provinces and from areas of Ra, Ba and the Yasawa group.

1–6 left to right, front row: 1. Ratu Luke Tabualovoni, Buli Wainunu,Bua; 2. Ratu Kinijoji Katonivere, Rokotui Macuata; 3. Ratu Tevita Suraki, Rokotui Ra; 4. Ratu Epeli Nailatikau, Rokotui Tailevu ; 5. Ratu Marika Toroca, Rokotui Lomaiviti; 6. Ratu Nemani Driu, Rokotui Ba kei Yasawa.

7–13 left to right, back row: 7. Buli from Colo East Ratu Isikeli Davetanivalu; 8. Ratu Peni Tanoa, Rokotui Naitasiri; 9. Buli from Colo West, Tui Noikoro Ratu Katonisau ; 10. Ratu Luke Nakulanikoro, Rokotui Nadroga; 11. Ratu Sairusi Dula Rokotui Kadavu; 12. Ratu Timoci Tavanavanua, Rokotui Rewa; 13. Ro Matanitobua, Rokotui Namosi.

Missing are Rokotui Cakaudrove Province, Ratu Josefa Lalabalavu and Rokotui Lau Province, Roko Eroni Loganimoce. Originally Tailevu and Naitasiri counted for one Province with Ratu Epeli Nailatikau as Roko Tui. In 1882 the Province was split in two with Ratu Peni Tanoa as Rokotui Naitasiri. In 1877 Serua Province was carved from Rewa Province under a ‘Buli- Roko’ Ratu Kinijoji Gagabokola.

History and ethnology

According to Adolf Brewster,(see Joske's Thumb), Commissioner Colo East 1884–90, and elaborated by Arthur Capell, the genealogies of the hill tribes tend to go back some eleven or twelve generations from the time of his research. Basil Thomson and Brewster had worked on a basis of thirty years to a generation. So granting it, the founder seems to in each case to have lived about AD 1600.[21][22]

The Taukei ni Waluvu clan trace their ancestry to Rokowai who founded their tokatoka Natabutale lineage at Nakamarusi around 1600 AD.[23] Rokowai's ancestry through his father, the high chief of Navunidakua is traced back to Robonowai, the son with mystical powers of Ranadi ni Namasia the daughter of the Tui Nalawa in Ra. Clan folklore tells that Rokowai, who was the insolent and audacious youngest son in the chiefly household, had to flee the village as his brothers led by Nayacakuru had hatched a plot to harm him. The young chief fled with members of the chiefly clan's bati, sauturaga, matanivanua and bete who were loyal to him. Their descendants still reside with the Taukei ni Waluvu in Nairukuruku and its older stronghold sister village Taulevu. The Taukei ni Waluvu as head of Yavusa Siko includes the mataqalis: Siko Natabutale (Nairukuruku), Siko Navunisalusalu of Taulevu village (Matailobau District), Siko Navunidakua of Naqara village (Waima District) and Siko Koroqele of Nakorovatu village (Waima District).

Meke Wesi- Spear Dance, Nakorovatu, Matailobau 1881.

Image: A group of traditionally dressed Matailobau warriors with charcoal blackened faces in three lines grasping their spears and leaning forward on their war clubs. Most are wearing turban like head gear. Behind them are densely thatched village buildings, and two groups of people sitting watching from a distance at Nakorovatu, Matailobau, 1881.

Rokowai's older brothers were Nayacakuru, Rosauturaga and Rovakacodrowai.[23] Rokowai's wife Kororava was from the Vunimoli clan of Waidracia village. Rokowai had five sons :Rokotokalau, Rorairuku, Rotabuwaiwai, Rocaginidaveta( no issue) and Iranaqarikau. Clan legend also narrates, that Rokowai's manna was manifested when a fire burnt only the thatching of his great bure without destroying its wooden framed structure. The Clans founding ancestor's yavu was thus bestowed the name Nakamarusi or 'burnt thatching'. Celebrated female author Constance Gordon-Cumming describes Nakamarusi on her visit to the village stronghold on 27 December 1875, "the village of Nakamerousi [sic] had attracted my especial admiration. It is perched on a steep bank, and looks right along a broad reach of the river to a beautiful mountain range."[24]

The clan's movements is traced from Navunidakua (district of Waima) to Nakamarusi, then onto the hill features: Taulevu, Ulira and Navaulele respectively, and finally to present Nairukuruku.[25] Rokowai's eldest son Iranaqarikau, had three sons: Iranabobo I, Naitege and Tabuadunaki. Iranaqarikau's wife was Ro Ligatabua from Nasautoka. Iranabobo I had four sons: Roraiova, Rovucago Naitege and Rokorainima. After Iranabobo his brother Davetanivalu led the clan from Taulevu. On contacting leprosy Davetanivalu handed over to his eldest nephew the son of Iranabobo, Roraiova the authority as head of the clan in early 1859. After Raiova's death during his Valu ni lulu campaign, his fourth son Ratu Meli Davetanivalu acceded to the title on the deaths of his uncle (tamana lada) Rovucago and his elder brothers, Ratu Manasa, Radibi and Robale in 1862.

Navaulele and Ulira were the hill fortifications and pre-Christian villages of the Taukei ni Waluvu, situated just a kilometer due west from present Nairukuruku across the Wainimala river. From these two strategic locations, the clan's influence and power were projected into the Waimaro and Navitilevu tribal heartlands of eastern Viti Levu. Both these koro ni valu (war villages) were heavily fortified and sat surrounded by ringed dry moats to protect from other marauding and warring hill tribes. The other Siko clan's fortified village close to Nairukuruku of Taulevu where the yavu (bure foundation) of Natabutale is built, looks east into the Wainibuka and Verata heartlands.

The chiefly clan had moved out of its hill fortification onto the Nairukuruku river plain after the conversion to Christianity by Reverend Frederick Langham of chief Ratu Meli Davetanivalu at Navaulele on 14 September 1862. As recountered by Reverend Deane, two Nalawa chiefs, Sogonaivi and Naqari who accompanied Rev. Langham played a part in Ratu Meli, the Taukei ni Waluvu's, conversion to Christianity. The relocation from Navaulele to the present spectacular Nairukuruku river valley was only possible in post Christian times after belligerent surrounding tribes shunning Christianity and colonial encroachment were subdued and converted.

Taukei ni Waluvu, Roraiova , son of Iranabobo I, in his tribal wars known as the 'Valu ni Lulu', is credited for spreading the clan's power and influence throughout Tholo East, up to Vatusekiyasawa village on the northern coast of Viti Levu to include an alliance with the Tui Bua on Vanua Levu.[26][27] The origins of this traditional alliance with the Tui Bua can be traced to the mythological tale of the Tui Uluibua and Ro Namasia na marama Tabusiga daughter of the Tui Nalawa in Ra. She apparently after drinking the mysterious waters from a waterfall gave birth to Robonowai –the great ancestor of the Taukei Ni Waluvu. Roraiova's son Roradibi was skilled in the use of musketry firearms that was a marked advantage over traditional hand weapons in these inter tribal skirmishes.

By tribal migration movements and marital linkages the more prominent ancient hill tribes such as the Yavusa: Nasautoka, Navitilevu, Burenitu, Noemalu, Navatusila, Taladrau, Waimaro, Nabubuco, Nabukebuke, Nacobicibici, Dreketi, Rara, Viria and Vuna are traditionally blood linked to the Yavusa Siko of the Taukei ni Waluvu. Hence pre-christian names of renowned Vunivalu’s such as Rovucago of the Noemalu tribe, Robatiratu of the Nabukebuke tribe and Roragoca of the Soloira tribe were all bestowed on generations of Taukei ni Waluvu chiefs known as vaka toka yaca. In pre-Christian days, the name of a chief was sacred and in later generations his name was only bestowed on a close blood relative.

Nairukuruku – totemism, Christianity and political ascendancy

Nairukuruku Village Christmas Day 1875.

The picturesque village of Nairukuruku, home of the Taukei ni Waluvu in the district of Matailobau, was inhabited around 1872.That year fighting had broken out between the converted Matailobau tribes and the tevoro Lomai Colo tribes causing this re-location from Navaulele.

"Nairukuruku" – translated means – "an entrance", probably due to its strategic location into the highlands by river and by land. Moreover, the entry and spread of Christianity into the eastern highlands of Viti Levu from this village is well documented. After the conversion of Cakobau to Christianity in April 1854 an approach was later made that year to the Taukei Waiburebure, Iranabobo, by way of traditional ties with the Tui Nalawa on behalf of Cakobau for the Colo chief to accept Christianity. This approach or carasala is recorded in Matailobau history.[28] A second approach to Lotu was made in December 1859 by Rev Langham through The Taukei Waiburebure's traditional links to Viria, Lomaivuna to Roraiova, Iranabobo's son. On 14 September 1860, Roraiova launched his 'Valu ni Lulu' or Christian conversion campaign of the hill tribes with envoys being sent to Noemalu,Soloira, Nadrau and Nagonenicolo districts. Roraiova and his three sons, (Ratu Manasa Davetanivalu- his eldest son, Ratu Waisea Radibi and Ratu Alipate Baledrokadroka) lost their lives in these Christian conversion skirmishes from 1860–1862. Roraiova's brother Rovucago then replaced him as head of the Siko clan but was also killed in these Christian skirmishes in early 1862. Rovucago was replaced by Roraiova's forth son Ratu Meli Davetanivalu who on 14 September 1862 officially accepted the cloth to lotu on Rev Langham's third approach to the Siko Natabutale tribe.

A contending interpretation of the word "rukuruku" is taken from the native indigenous Naga religious cult with that of bygone ceremonies.[29] The cult of Visina corresponded with that of Baal and Rukuruku with Ashtoreth, the ancient deities signifying the creative and the productive powers of nature – e.g. ruku (the feminine) and sina (native spear grass) the masculine symbol.[29] Thus the name Nairukuruku has a relationship and significance to the clans creative totemic symbols towards the feminine fertility.

Image:Nairukuruku Village in foreground, on Christmas Day 1875. Looking south-west from Taulevu ridge with Wainimala river flowing from right to left. Highest feature is Nariko peak in left farground. Other features shown are Nacau and Ulira peaks in right mid-ground. Established a few years earlier after re-locating from Navaulele, the village is surrounded by a dry moat. The large bure within the village is the church. Notably two homesteads outside the village to the west are that of the native minister and Ratu Viliame Batiratu's residence by the river named yavu- ni-turaga levu. Artist: Constance Gordon-Cumming (1837–1924).Today, with a population of 300, five mataqali’s or clans reside together in Nairukuruku village. They are namely: Siko Natabutale (chiefly clan), Nawaita (warriors), Nabubuco (chief’s elders), Nakorowaqa (heralds), and Navitilevu (warriors).


The chiefly clan's totemic plant and animal, the Vico – native spear grass and the Vo loa – black mud fish is the living heathen symbols to the tribes masculinity and warrior class. Traditionally the Yavusa Siko is bati and protectors of the feminine totemic tribes representing fertility such as the Waimaro clan of the eastern highlands. The Siko Natabutale clan's treasured feminine Radiniwaimaro statuette in Taulevu village attests to this.[30][31][32]

Deed of Cession Commissioner Commodore G. J. Goodenough[33] and Reverend Frederick Langham also visited Nairukuruku on 21–22 January 1874 which was then the foremost Christianized village in the upper Wainimala river of Colo East. At Nairukuruku Goodenough makes a proclamation prohibiting white settlers the use of native Fijians especially the belligerent 'Kai Colos' as plantation slave labour. According to Siko Natabutale clan history Ratu Viliame Batiratu representing his elder brother the Taukei ni Waluvu, Ratu Meli Davetanivalu who was frail, was part of the Vunivalu of Bau, Ratu Seru Cakobau's entourage to Levuka Ovalau for cession on 10 October 1874. As a village loyal to the new religion of Christianity and later central government, Nairukuruku was a potential target for attack by non-Christian neighbours resisting Cakobau's interference in their affairs.[34] Nairukuruku became known as na Bau ni Colo or 'the Bau (island) of the highlands' due to its rise as the seat of political power. It became the call centre for all colonial visitors into the eastern highlands of Viti Levu.

Constance Frederica Gordon-Cumming(1837–1924).

The first European females to visit Nairukuruku and indeed the highlands were writer Constance Gordon-Cumming and Reverend Fredrick Langham's wife Ann Elizabeth, who had accompanied the minister to the Christian enclave village where they spent Christmas in 1875.[35] Ms Gordon-Cumming mused, "indeed we are the first specimens of the race whom they have seen!"[36] During her three-day Christmas stay at Nairukuruku she also captures in her annals, a mass Christian marriage ceremony, a mass native school examination and native life in general that was coming into contact with western civilization. Her water-colour painting of Nairukuruku village and its spectacular surrounds on Christmas Day 1875 is a rare depiction of Viti Levu's eastern highlands landscape.[37]

Customs and Traditions

The Taukei ni Waluvu and his subject hill tribes are warriors (bati balavu) foremost to the ancient tribal state of Verata and later also to the pre-colonial states of Waimaro, Namosi and Bau. With these pre-colonial states the Taukei ni Waluvu has the traditional veibatiki relationship which is still extant today. The clan name Bale drokadroka illustrates the tribe's warrior status.Bale drokadroka in Fijian literally means 'to fall whilst still green'. It is also a metaphorical phrase that means 'to die young'.[38] The name in fact valorizes a young warrior that fell in battle; hence it is a name that belongs to warrior clans. A fallen warrior may have been known by another name but because he died young the word phrase bale drokadroka eulogizes his ultimate warrior feat- to fall in battle for the cause of his tribe.

As recorded, Roraiova was renowned for spreading the clan's power through his valu ni lulu skirmishes against other hill tribes. He was the warrior chief that died young and is eulogised in Taukei ni Waluvu history. To valorize and honour Roraiova, his son in Taulevu who later took over the leadership of the clan, was bestowed the name Baledrokadroka in memory of his fallen father.[39]

Arthur Maurice Hocart the noted anthropologist from 1909 to 1914 did field research into the kinship relationships in the highlands of Colo East and Colo West. He studied the familial relationships of Nairukuruku chief and Taukei ni Waluvu, Ratu Alipate Baledrokadroka and the neighbouring chief of Nakorosule, Tui Waimaro and published what is known today as the Principle of Alternate Generations such as the Tako-Lavo relationship of the hill tribes of Viti Levu.[40]

Dr. Sean Sloan of JCU is the latest of scholars who in his case study of Nairukuruku Village explores the relationships among felt land scarcity, communal forces for equality, and tenure transformations in native Fijian villages. Dr. Sloan’s case study is vital contemporary research into neo-traditional communal land issues that inevitably forces many villages to seek urban living.[41]

In November 1979 anthropologist Dr. James W. Turner conducted a 17 month field research into Fijian customs and traditions in Nairukuruku village. He published his observations in academic journals titled : 'True Food and First Fruits: Rituals of Increase in Fiji', 1984, ‘Owners of the Path: Cognatic Kinship Categories in Matailobau, Fiji', 1986, ‘The Sins of the Father: Rank and Succession in a Fijian Chiefdom', 1986, 'The water of life:kava ritual and the logic of sacrifice', 1986, 'Blessed to Give and Receive: Ceremonial Exchange in Fiji', 1987, 'A Sense of Place: Locus and Identity in Matailobau, Fiji', 1988 and 'Rituals, Habitus and Hierarchy in Fiji,’1992.

In 'Rituals, Habitus and Hierarchy in Fiji', Turner studied the Fijian hierarchical system in Nairukuruku through the social interaction where the Yaqona ritual is clearly implicated in the reproduction of hierarchy reinforcing the clans status.[42]

The Taukei ni Waluvu has a contemporary yaqona ceremony or meke ni yaqona vaka turaga only performed for a VIP on occasion. The verses are inter-changeable to suit the person in whose honour the ritualistic ceremony is being performed. Such a meke ni yaqona vaka turaga was performed for Prime Minister- the Honourable Laisenia Qarase who opened the new Vunidawa Hospital on 19 June 2002. The meke ni yaqona vakaturaga was composed and choreographed by Daunivucu Rokosuka of Taulevu village Matailobau.[43]

Cakobau's Christian wars

One of the more clearly recorded of Cakobau’s Christian conversion sieges was at Nasorovakawalu.[44] Both Ratu Cakobau and Ratu Meli were present at Nakorovatu for the final assault on the heathen stronghold across the Wainimala river. Imbued with his government's Christianization agenda, Cakobau led 1500 warriors of Matailobau, Naloto, Lomaiviti, Suva, Sabeto Nadi and even students of the Methodist Training School, Navuloa Bau to lay siege on this last heathen hill fort in the highlands. In May 1873, the stronghold was finally given up after months of siege warfare. Brewster recounts, "Heralds were sent in with strings of Whales' teeth to soro or beg his majesty's pardon and sue humbly for peace." Cakobau accepted the overtures as he thought his army had done enough for honour and glory.[45] A local Matailobau account stated that, Ratu Cakobau had ordered his musketmen perched up trees with Snider rifles to fire volleys simultaneously in support of the final eighth assault. In celebration of this victory the bure that was built for Ratu Cakobau at Nakorovatu was given the yavu name Na- ka- u- kaya (as I ordered).

After this successful siege, in May 1873, a Christianization campaign or Valu ni Lotu was launched across the highlands of Viti Levu by Cakobau's Christian forces from Nakorovatu Matailobau which included the Taukei ni Waluvu's forces.

Ratu Viliame Batiratu, The Colo Lieutenant Governor in Cakobau's Government and later the Buli Matailobau, with his tribal army played a supporting role in Major James Harding's Wainimala pacification campaign of Muaira, Noimalu and Nagonenicolo in 1874. The belligerant tribes of the Lomai Colo led by the Vunivalu of Noemalu, Rovucago, put up sterling resistance but were finally overpowered by well drilled soldiers. The Lomai Colo tribes then sued for peace. Ratu Viliame was to play a prominent role in the administration of Colo East province as the leading Buli or 'Turaga Levu' (Great Chief), from 1874 and resigning from government services in 1896 though remaining on the payroll until 1908.[46]

The measles epidemic of 1875 raised suspicion within the hill tribes of a foreign conspiracy given that they were still practising old native beliefs and ways. This event could be said to be the second chapter in the clash of cultures between Fijian traditional belief and western contact. Peace ensued when, on 28 October 1876, Governor Sir Arthur Hamilton-Gordon, 1st Baron Stanmore issued a proclamation pardoning all belligerent hill tribes, bringing to a close the third chapter of the clash of cultures – one of tribal versus colonial rule in the highlands of Viti Levu.

As a symbolic token of Batiratu's suzerainty, a basket of earth from the districts under his rule as Colo Governor prior to Cession from as far as Nailega on the Wainibuka river to Nagone-ni-colo on the Wainimala river, were brought to form the foundation of his great bure Vuravura at Nakorovatu.

Colo East merges with Naitasiri

When the Wainimala campaign of 1874 and the "little war" of 1876 in central Viti Levu were finished, Sir Arthur Gordon thought that the lately subjugated hill tribes, were scarcely fitted then for the rigidity of British Law. He therefore caused an Ordinance to be passed in the Legislative Council of the colony to provide for the jurisdiction of the "lately disturbed districts of Viti Levu", as the preamble put it.

For administrative purposes the lately disturbed districts were divided into two provinces- Colo West and Colo East.[47] Colo North was later carved out of these two hill provinces and Ra, Ba and Yasawa provinces in 1893. Colo East was made up of the districts of Nailega, Nasautoka, Lutu, Waima, Matailobau, Soloira, Nadaravakawalu, Muaira, Nagonenicolo, Noemalu and later Nabubuco. Nairukuruku is the leading village in Matailobau District. Ratu Viliame Batiratu-the first Buli Matailobau chose to name his district, Matailobau in recognition of the clan who gave shelter to Rokowai – the Siko Natabutale clans founding ancestor who fled the ancestral village of Navunidakua.

Map of Colo Provinces, Viti Levu, Fiji. Scale: 1:517625

In 1945, due to colonial native administrative restructure initiated by Ratu Sir Lala Sukuna, Colo East province with nine tikinas including Matailobau and Vunidawa government station as its centre was merged into Naitasiri province. The two Wainibuka tikinas of Colo East-Nailega and Nasautoka were separately joined to Tailevu province. After the provincial merger five districts or tikinas of: Naitasiri, Matailobau, Waimaro Wainimala and Lomaivuna were created. Ratu Isikeli Roraqoca the eldest grand son of Ratu Viliame Robatiratu became the Turaga Buli Matailobau from 1945 to 1962 stationed at Nakorovatu village, Vunidawa. The only reminder of the Colo East hill province at Vunidawa today is the prominent stone memorial to its illustrious son and Taukei ni Waluvu Doctor Ratu Temesia Robonowai(1866–1937) atop the government station hill.

The 1881 Gerrard Ansdell expedition of Colo East via the Wainimala and Wainibuka rivers is most revealing of all aspects of life in the hill province as many photographs were taken that is preserved in the Alexander Turnbull Library New Zealand today.[48]

Methodist Church – Matailobau/Wainimala Division

The conversion to Christianity and allegiance to Bauan hegemony came at a price for Ratu Meli Davetanivalu II and his clan. Reverend Wallace Deane in The strange adventures of a whales tooth, gives a detailed account of the tribal skirmishes of the Taukei ni Waluvu from 1862 to 1874. For amongst belligerent heathen hill tribes, the Taukei ni Waluvu and his warrior people were a major influence in the spread of Christianity and British colonialism in the hills of the main island of Viti Levu.

According to Methodist history, Reverend Thomas Baker, on his fateful journey spreading the gospel through the hills of Navosa in July 1867, passed through the Taukei ni Waluvu's Christian enclave on the east bank of the Wainimala river. In Methodist folklore, the tabua (whales tooth) sealing the plot to ambush Reverend Baker, had preceded him along the non- Christian west bank of the Wainimala river.[49]

The alliance that Ratu Meli made with Ratu Seru Cakobau, sat oddly with his 'bati' role to Verata and blood links to other hill tribes. However this propelled him and his clan as the leading Colo East entity for Bauan, Christian and colonial domination. Davetanivalu's stronghold village Navaulele then Nairukuruku thus became the seat of the Methodist church divisional superintendent for Matailobau/Wainimala division with a lay persons training centre. Previously the Matailobau division came under the Bau division.

According to Rev. Deane, some of the Christian teachers from coastal villages who laboured spreading the gospel amongst the heathen tribes and paid the ultimate sacrifice for their faith at Navaulele were: Taitusi, from Nairai; Pita from Rewa, Rupeni from Dravo, Nafitalai from Namuka, Solomoni from Nakoroivau, Nemani, from Waikete, and Nasoni, from Buretu. Reverend Setareki Nasilivata of the warrior clan- Nawaita was Nairukuruku's first Methodist minister from 1914 to 1945.

As a glowing credit to Wesleyan mission life and village advancement at Nairukuruku in 1884, Brewester observed

About four miles further up the Wainimala from Vunidawa was Nairukuruku, the seat of Ratu Jona the native minister in charge of my province. He had a small preparatory school where aspirants for the ministry received their preliminary training. Order and discipline were combined with good native customs and the students whilst being educated, were self-supporting, maintained their own food supply and kept their houses neat and tidy. When I got hipped and bored by the life on the station, I would frequently go over to Nairukuruku and spend the day. Sometimes when Naval Officers and others visited me I took them over there to hear the students choir sing Moody and Sankey's hymns. We use to ride over and return by water for the sake of the fun of canoe travelling, shooting the rapids and getting a pot at the ducks. Ratu Jona's wife was an excellent cook, and generally regalled her guests with savory dishes of chicken stewed with yams and shallots.[50]

Rev Ratu Jona Uluinaceva of Kadavu was native pastor of Matailobau circuit from 1881 to 1893. He was preceded by Rev Taito Rauluni (1876–1881) and Rev Rusiate Vunivalu (?-1875). Rev Jona Uluinaceva was succeeded by Reverends: Nasoni Tuisinu (1894–1903), Rev Pita Tuidela (1903–06) and Rev Filimone Waqaniveitaqavi (1906–?) respectively. Distinguished graduates of Nairukuruku preparatory school were Taukei ni Waluvu Doctor Ratu Temesia Robonowai (1866–1937) who was one of the first Fijian native medical practitioners in 1888, Doctor Ratu Jone Roraiova (1904–34) and Doctor Ratu Waisea Radibi (1901–32).


In 1885, the fiftieth anniversary of Methodism in Fiji, a prominent contingent of Australian Methodists visited Nairukuruku to witness first hand the spread of Christianity in the highlands of Fiji. In addition to church festivities, they were treated to a spectacle of native dances and an insight into hill people tribal culture by the Taukei ni Waluvu and Buli Matailobau Ratu Viliame Batiratu.

Cultivation and Viti Kabani

In the 1900s, the surrounding Nairukuruku river plains were cultivated with bananas as the major cash crop. The village banana farmers became exponents of the Viti Kabani movement and the quest by its enigmatic founder Apolosi Ranawai for native indigenous commercial enterprise against the wishes of colonial administrators.[51] Ranawai had founded his Company at Nakorovatu, Matailobau where in 1912, as a carpenter he was building a church.[52] Ratu Esira Rovucago V (1870–1934) of Nairukuruku was the secretary for the Viti Kabani in Colo East at the height of its popularity from 1913 to 1917. With the demise of the banana industry many villagers left to seek employment in the gold mines of Vatukoula and the tourism industry of western Viti Levu. Today subsistence market farming is the major village income earner with many families having left for urban living.

Chiefly Dualism of Tui and Vunivalu fused in title of Taukei ni Waluvu

Arthur Hocart and Marshall Sahlins studied the diarchic relationship between the sacred king known as Tui and the warlord known as Vunivalu in Fijian traditional society. Both Anthropologists examined the chiefly dualism of the Kubuna clan between the Rokotui Bau and the Vunivalu Tui Kaba and the Burebasaga clan between the Rokotui Dreketi and the Vunivalu of Rewa. Christina Toren also examined the distinct antithetical nature of traditional Fijian leadership.[53] In Fijian hierarchical society, the Vunivalu was the warlord and second in chiefly status to the Tui or sacred king. The distinct title Ratu or Ro was the honorific prefix to the names of descendants of the Tui and Vunivalu. Through the martial exploits of the Vunivalu, the extension of a powerful tribe's authority over other tribes formed the Vanua and Matanitu or pre-colonial state.

In the clan of Nabukebuke Namosi however, this dualism is morphed in the paramount chief holding both titles, Tui Namosi and Vunivalu. Robatiratu was the vunivalu at the yavutu of Nabukebuke at Wailase in the Wainimala highlands.[54] Under the leadership of Ronawaqaliva and his brother Rodrodrolagi, the clan then moved to Nairairaikinabukebuke, Mount Voma where they built a village on the left bank of the Waidina river and called it Namosi. The Vunivalu of the Nabukebuke clan was also installed Tui Namosi at this village.

In the senior division of the Waimaro clan of Soloira, Colo East, the practice of chiefly dualism was also witnessed by Brewster in the 1880s stating, "The head chief at Serea was Roraqoca. He was the Vunivalu or fighting chief of his clan. Associated with him was Tui Waikalou or the Lord of Waikalou."[55]

Roraiova I of the yavusa Siko Natabutale was renowned for his martial exploits amongst the hill tribes of Colo East. His tribal skirmishes became known as the Valu ni Lulu. The Vanua of Matailobau was formed through the exploits of Roraiova I. Roraiova I was the son of Iranabobo I who was installed with the moniker Taukei Waiburebure and who was the grandson of Rokowai II (circa 1600 A.D) the founder of the Natabutale clan. Rokowai's chiefly lineage is traced to the Tui Nalawa in Ra through his father Robonowai who was born with mystical powers. Rodavetanivalu I, the son of Iranabobo at Taulevu fortress on being struck with leprosy had sent for his younger brother Roraiova from Navaulele fortress to handover the sacred king title and leadership of the clan.[56]

After the death of Davetanivalu II in 1875 the two chiefly titles of Tui and Vunivalu has rested within the tokatoka's of: Nakamarusi, Dakui, Navaulele, Nakacadakui and Vuravura of the matagali turaga –Siko Natabutale. The choice of a hereditary chief to the office of Taukei ni Waluvu was according to male seniority or veitarataravi vaka veitacini. Ones mother’s chiefly status or vasu turaga taukei and the elders advice na nodra rai na qase ni vanua were also taken into account. After the establishment of Christianity, being born within wedlock or luve ni vaka mau became important for a chiefs claim to leadership within most clans.

Furthermore within Siko Natabutale clan tradition, in line with its founding ancestor Rokowai, the younger lineage inherited the ancestral spirit and wisdom or kalougata kei na mana as Tui. This tradition also conforms to the principle of alternate generation as practiced within the hill tribes where a grandchild is a brother to his grandfather (tutua).

Ratu Meli Davetanivalu II of Navaulele as sacred king or Taukei Waiburebure (later title changed to Taukei ni Waluvu) is renowned for his conversion to Christianity through Reverend Langham in 1862. He was also alive when Fiji was ceded to Britain and died during the measles epidemic in early 1875. In Ratu Meli’s old age his youngest brother and later Buli Colo East Ratu Viliame Batiratu was often acting on his behalf with Ratu Cakobau and his government from 1871 to 1873.

Roraiova's sons were in descending order were: Ratu Manasa Davetanivalu, Ratu Aisea Radibi, Ratu Alipate Baledrokadroka,Ratu Meli Davetanivalu,Ratu Viliame Batiratu and Roragoca. Their mother was Rokamanalagi from the powerful Navitilevu clan.

Ratu Manasa married Adi Sereana Radinisiko of the Siko clan’s yavutu Navunidakua. Ratu Manasa was killed in Rakiraki in 1862 during the Valu ni Lulu. Ratu Manasa had two sons Ratu Temesia Robonowai II and Ratu Esira Rovucago (1870–1934) and two daughters Adi Vani Rolikubai and Roeseta Likumotovai. Doctor Ratu Temesia Robonowai II (1866–1937)- Ratu Manasa's eldest son was named after the mythical child god and the ancestor of Rovucago I of Navunidakua. Robonowai I as previously mentioned was the son of the Ranadi ni Namasia(Marama Tabusiga= kept secluded).She was the daughter of the Tui Nalawa of Ra-a chiefly descendent of the great Nakauvadra migration.

Ratu Manasa Davetanivalu yavu was given the name Nakamarusi in honour of the clan’s vu or founding ancestor Rokowai’s great bure foundation. In addition the Nabubuco and Korowaqa clans are qase and tamata ni vale to Nakamarusi.

Descendants of Ratu Manasa Davetanivalu of Nakamarusi have been known as gone kalou or child god such as the names bestowed on his son Robonowai and his younger son Rokovucago IV’s eldest daughter Adi Lagamu (named after Rev Langham) Lomalagi Lewaturaga who was born in 1903 the year of Reverend Frederick Langham’s death. Rev Langham is revered in Taukei ni Waluvu history as converting Ratu Meli and his clan to Christianity in 1862.

Ratu Samuela Ranarogo (1855–1931)a son of Rovucago younger brother of Roraiova, held the Vunivalu title of the clan after Ratu Alipate Baledrokadroka his elder brother died in 1912. Ratu Samuela at the time of the Veitarogi Vanua on 2 December 1924 gave sworn testimony of the clans origins. Ratu Samuela died without a male issue. Ratu Jese Ronaitege (1871–1931) a younger brother to Ratu Samuela and his descendants carries on this line. Their residence- Dakui is named after the vunivalu of Bau’s residence on Bau Island. In addition the bati or warrior clan of Nawaita is also gase and tamata ni vale (elders) to Dakui.

With the Siko Natabutale clan of Navaulele-Nairukuruku, the chiefly dualism relationship also became fused in the title of Taukei ni Waluvu. After the death of Ratu Samuela Ranarogo in 1931 as Vunivalu, ( a descended of Rovucago the younger brother of Roraiova) the title of Vunivalu and Tui became one in the moniker Taukei ni Waluvu. This was due to the turaga vasu i taukei and also vasu levu to Navunidakua, Dr Ratu Temesia Robonowai, acceding to the title Taukei ni Waluvu.

Mythological Ancestry

Dr Paul Geraghty of the University of the South Pacific in his field research compiled and translated into English, mythological ancestry stories of certain tribes from parts of Fiji.[57] Amongst his works, Dr Geraghty in tracing Fijian tribal origins meticulously recorded and translated the story of the 'Great Drought in the West of Viti Levu'. The story captured the birth of the great ancestor of the Taukei ni Waluvu – Robonowai. He was the son of Ranadi ni Namasia the daughter of Tui Nalawa. Below is the original Fijian version also translated into English.

Na Lauqa Levu

E dua na gauna makawa ena yasayasa vakara, e yaco kina e dua na lauqa levu. E maca kece sara na wai ena veimataniwai ena veivanua. Sa dua sara na lauqa balavu ena kena itukutuku. Sega ni macala ena bau dua na wai e tawa tiko se sega. E dua na mataka ena itikotiko nei Tui Uluibua, sa kaci mai na Turaga Matanivanua “Ie, sobo, au via gunu, me dua walega na tanoa sa rauta.” Ni rogoca o matanivanua na vosa sa tukuni mai, leqa sara na lomana ni kila ni sega ni dua na wai ena yasayasa ya me tawa tiko. A qai gole vua na turaga, “Ie saka,” kaya sara mai na Turaga, “Vakacava matanivanua?” “O ni kila saka na lauqa balavu sa tara saka tu na noda vanua, sa wara na wai ena nodatou vanua.” Kaya sara na turaga, “Matanivanua, cola na kitu, vakaqara mai e dua na wai ena veiqakilo se na veidelana mo rawata mai e dua na wai lailai meu gunu.” “Sa vinaka saka.” Cola na kitu o matanivanua me tekivu vaqara wai.

Biuti Uluibua mai o matanivanua, cabeta na veidelana, sirova na veiqakilo, cola tiko na kitu. Oti e lima na siga na nona vaqara wai tiko e yacova sara yani e dua na vanua voleka tale i Lawaki. Qai rogoca e dua na rorogo, e vakarorogo vakavinaka qai kila ni rorogo ni dua na wai. E cegu vakalailai qai kaya, “Sobo na wai vakacava e rorogo tiko qo?” Ia, qo na taro e taroga lo e lomana, ia na wai e rorogo tiko e dua bulu ga na savu, na mataniwai mei Ranadi ni Namasia, na luvei Teki na turaga ni Nalawa, na nona itikotiko o Lawaki. Na marama qo e tabusiga tiko, na mena savu wai ya e tawa tiko.

Oti ya qai siro sobu o matanivanua, yaco yani ina savu, dola na kitu, vakadabeci ena savu me donuya na lutu ni wai. Sa sega ni rogo na lutu ni wai i ra ni sa lutu i loma ni kitu. Ia, na gone marama o Ranadi ni Namasia kei iratou na nona itokani ratou tiko e vale. Vakarorogo o Ranadi ni Namasia ni sa sega ni rorogo na wai, e kaciva sara mai e dua na nona goneyalewa me lai raica na wai. “O iko, raicia rawa na wai sa maca, sa wara me rogo.” Gole na goneyalewa me raica na wai, raici matanivanua sara ni kalo tiko. Lesu tale mai vale mai tukuna sara vua na marama, “E dua na turaga e taki saka tiko va na mata.” “Sa vinaka, tukuna vua ke sa sinai na kitu me edia sara mai vale.” “Sa vinaka saka.”

Gole na goneyalewa, yaco yani i wai, tukuna sara na itukutuku vei matanivanua, “Tukuna mai na marama ke sa sinai na kitu mo ni qai kauta sara yani i vale vua.” “Sa vinaka.” Ni sinai na wai, cola sara yani vua na marama. Taro sara na marama, “Wai ni yaqona mei cei?” Sauma o matanivanua, “Na wai ni yaqona mei Tui Uluibua.” Lave o matanivanua, taura o Ranadi ni Namasia na kitu qai gunu. Gunu oti solia tale vei matanivanua, taura o matanivanua na kitu, cola me lesu tale i Uluibua.

Yaco yani i Uluibua, kau mai na tanoa levu me lose na yaqona. Sova na wai, lose sara na yaqona. Ni lose oti, sa gole o matanivanua. “Sa lose oti saka na yaqona.” “Sa vinaka.” Lesu tale o matanivanua, vakarau na ka kece, curu sara yani na turaga. Nona dabe ga e raica sara na tanoa, qai raica ni lala. “Matanivanua, e lala na tanoa.” “Sa dina saka, baletia sa gunuvia e so na wai o Ranadi ni Namasia.” “Sa vinaka.” Taki na yaqona, era gunu me yacova ni maca. Lesu tale na turaga i bure.

Oti e tolu na vula, dua na ka levu sa yaco ena itikotiko nei Ranadi ni Namasia, ni sa kunekune. Sa kuruseti Nalawa na itukutuku ni sa bukete na marama. “E rawa vakacava, ni tabusiga tu o Ranadi!” Ratou rogoca na tuakana, ratou madua. Nodratou lewa me vakamatei na ganedratou. Ni rogoca o tamadratou o Teki, sa qai vaqara tabua me ibulubulu vei ratou na luvena me bula o Ranadi ni Namasia.

Yaco yani vei Vaqerekawau, na nodratou vu na turaga ni Navucu. Tama yani “Duao.” Saumi mai “Oidua, mai, mai vale.” Curu sara yani o Teki qai dabe. Taro mai na itaukei ni vale, “Sa itukutuku cava?” Sauma o Teki, “Tukutuku ni kerekere, ke koto vei kemuni e dua na batina, ni yalovinaka mo ni solia vei au meu kauta.” “Sa vinaka.” Tucake o Vaqerekawau, taura sara mai na batina, solia vei nona vulagi. Taura o Teki na tabua, cobo oti, qai curu i tuba. Vakarau me lako qai nanuma e dua na ka qai lesu tale i vale. “Vakacava?” “Au na wara meu dirikia na tabua, mo sa liga ni magiti, au sa liga ni wau.” “Sa vinaka.” Kauta o koya na tabua lai bulubulu vei ratou na luvena me kua ni mate o Ranadi ni Namasia.

Oti e vula ciwa, sucu na gonetagane sa yaca i tamana, na wai e gunuva o tinana na Ranadi ni Namasia. Yabaki lima na gone, ra lalawa na turaga ni Nalawa mera tea e dua na were me nona na vasu ni Nalawa. Era vakavesa, qumu loaloa, kaya sara o gadinana me rau lai raici ira na turaga era wereca tiko na nona were. Rau lako sara, voleka yani qai raici ira sara na turaga era were na gone qo, qai rerevaki ira, qai kaya vei gadinana, “Momo daru lesu tale.”

Ni rau lesu tale tiko mai, rau yaco ina dua na veiraki, raica sara na gone e dua na vunidovu, kerei nona momo sara, “Momo me mequ na dovu.” Wawa toka na gone e sala, siro sobu nona momo me musuka na dovu. Musuka na vuna, musuka na matana, musu oti, cokataka na matana. Na gauna e cokataka kina qai liwa mai e dua na tokavuki, vukataka na drau ni temesi ya, ologa tu na gone ena vanua e tucake toka kina, qai vukataka e macawa, vukabaleti Navucu, vukabaleti Nabena, Nasautoka, tau ena dua na uluniwai lailai o Waidewara.

Qai lesu mai o momo sa kauta mai na dovu, mai rai ena vanua e toka kina sa yali. Sa lai bonowai sara tiko, e tolu na nona ibono, imatai e Covulevu ena drano o Wainakau kei Waiqovu, ikarua mai Waidewara, Kasibale Sena, ikatolu mai Wailaselase kei Wainamolau. Na tolu na nona wai bono qo, sa dua na ka na tuva ni wai, sa dua na waluvu levu. Kabasu na imatai, cici sara ena ikarua, kabasu cici sara ena ikatolu, lai toka mai kina me yacova ni kabasu. Qai ciri sobu na gone qo ena wai se qai bonota tiko. Ciri sobu olo tiko e na draunidovu na temesi.

Rau taga cake tiko mai wai e rua na yalewa ni Vunidakua. Rau kidacala ni sa levu yani na wai, rau cabe i vanua, rau raica sara ni ciri tiko mai na gone. Rau taura sara, rau qai kauta i na koro o Navunidakua. “Dua na gone qo, e ciri ena waluvu.” Sa rogo baleta na gone qo, sara qai mai sikova na kai Matailobau. Sa qai yacadra nikua na Siko.

Qo na kena ivakadinadina: Taukei ni Waluvu, Robonawai Rokowai Temesia. Taukei ni Waluvu na itaukei ni ibono e tolu. O Temesia na drau ni temesi e kena iolo. O Rokowai na wai e gunuva o Ranadi ni Namasia, na wai ni yaqona mei Tui Uluibua. Sa tu na ivakadinadina mai Nalawa me yaco i Nairukuruku.

The Great Drought

A long time ago in Western Fiji, a great drought occurred. The water dried up in all water sources everywhere. It is said that this was a very long drought. It was uncertain whether water would fill up again or not. One morning at Tui Uluibua’s residence, the chief called out “Hey, I’m thirsty, even just one bowl would be enough.” When his herald heard what had been said, he was deeply worried because he knew that there was no water available in that region.

Note. Tui = chiefly title; bowl = tanoa, wooden kava bowl.

He then went to the chief, “Sir,” the chief answered, “What is it, herald?” “You do realise Sir that there’s been a long drought in our land, there is no water in our land.” The chief replied, “Herald, take the water jar on your shoulder and look for water in the valleys or hilltops, and bring back a small amount for me to drink.” “As you say, sir.” The herald then took the water jar on his shoulder and started searching for water.

The herald left Uluibua, climbing up hills and down valleys with the water jar on his shoulder. After five days of searching for water, he finally reached a place close to Lawaki. He then heard a sound, he listened closely and realised that it was the sound of water.

He paused for a while then said, “Hmm, what sort of water is making this noise?” This was the question he asked himself, well, the water he was hearing was in fact a single waterfall, the water source belonging to the Lady of Namasia, the daughter of Teki the chief of Nalawa, who resided in Lawaki.

This lady was secluded, and the waterfall she drank from was inhabited by a spirit.

Note. secluded = kept indoors to remain fair.

After that the herald went down, upon reaching the waterfall, he opened the water jar, and placed it under the waterfall where the water was falling. The sound of the water falling could not be heard since it was falling into the water jar. Meanwhile, the young Lady of Namasia and her companions were inside the house.

The Lady of Namasia listened and could not hear the sound of the water, and called one of her young ladies to go and check the water. “You, check the water, it’s dried up, it’s not making any sound.” The young lady went to check the water and saw the herald drawing water.

She returned home and told the lady, “There is a man taking water from the water-source.” “All right, tell him if the jar is full to bring it to this house.” “As you say, my lady.”

The young lady left and upon reaching the river delivered the message to the herald, “My lady says that when the water jar is filled you must bring it to her house.” “Very well.” When it was full, he carried it on his shoulder to the lady. The lady asked, “Whose kava is the water for?” The herald replied, “The water is for Tui Uluibua’s kava.” The herald carried the water jar and the lady of Namasia took it and drank.

After drinking she handed it back to the herald, the herald took it and carried it on his shoulder back to Uluibua. Upon reaching Uluibua, the big bowl was brought out to mix kava. The water was poured and the kava was mixed. After it was mixed, the herald left. “Sir, the kava has been mixed.” “Very well.” The herald went back, prepared everything then the chief entered.

As soon as he sat down he saw the bowl and noticed that it was empty. “Herald, the bowl is empty.” “That is correct, sir, that is because the Lady of Namasia drank some of the water.” “Fine.” The kava was served and they drank until it was finished. The chief returned to the men’s house.

After three months, something sensational happened at the Lady of Namasia’s residence, she had conceived. The news that the lady was pregnant reverberated around Nalawa. “How can that be, when she was secluded!” Her older brothers heard about it and were ashamed.

They decided that their sister must be killed. When their father Teki heard this he searched for a whale’s tooth to offer as a peace offering to his sons so the Lady of Namasia’s life would be spared.

Note. whale’s tooth = tabua; traditional valuable.

He arrived at Vaqerekawau’s place, the ancestor god of the men of Navucu. He called out, “Duao”. The response came, “Oidua, come, come inside.” Teki entered and sat down.

Note. Duao, Oidua = formal salutations.

The owner of the house asked, “What message do you have?” Teki replied, “A message of requesting a favour, if you happen to have a whale’s tooth, would you kindly give it to me to take.” “Okay.” Vaqerekawau stood up, brought the whale’s tooth and handed it to his guest.

Teki took the whale’s tooth, then clapped with cupped hands, and went outside.

Note. clap with cupped hands = cobo, gesture of thanks, apology etc.

Just before he left he remembered something and went back to the house. “What is it?” “I will not give you a whale’s tooth in return, instead you will be provider of food and I will be the warrior.” “Fine.” He took the whale’s tooth and offered it to his sons so that the Lady of Namasia would not be killed.

After nine months, she gave birth to a baby boy who was named after his father, which was the water his mother, the Lady of Namasia, had drunk.

When he was five years old, the men of Nalawa planned to plant a yam-field for the vasu of Nalawa.

Note. vasu = person whose mother is from.

They put on arm-bands and black body-paint, and the boy’s maternal uncle said for the two of them to go and take a look at the men who were weeding his plantation.

So they went, as they approached this child saw the men weeding, and was terrified of them, he then told his uncle, “Uncle, let’s go back.” On their way back, they reached a piece of fallow land, the child noticed a sugarcane plant, and asked his uncle, “Uncle, I want to eat that sugarcane.” The child waited on the path while his uncle went down to cut the sugarcane.

He cut off the base, cut off the top, and after doing so, he threw the top like a spear.

As he threw it a whirlwind came along, blew away that temesi leaf, which wrapped the child where he was standing, then blew him up to the sky and he flew over Navucu, over Nabena, Nasautoka, then finally landed in a little tributary in Waidewara.

Note. temesi = variety of sugar-cane.

When his uncle returned with the sugarcane, he looked to where the child had been, and noticed that he was missing. He set about constructing dams, he made three dams, the first was at Covulevu at the lakes of Wainakau and Waiqovu, the second was at Waidewara, Kasibale Sena, and the third was at Wailaselase and Wainamolau.

The three dams held back a lot of water, and caused a huge flood.

When the first dam burst open, he ran to the second, when this burst he ran to the third one, where he sat until it burst. Then this child drifted along the stream which he had just dammed. He drifted down the stream, wrapped in temesi sugarcane leaves.

Two women from Vunidakua were coming upstream fishing with hand-nets. Shocked at the large amount of water, they got out of the stream and they noticed the child floating towards them. They took hold of him and took him to the village of Navunidakua. “This is a child who was carried by the floodwaters.” Word spread about this child and the natives of Matailobau came to visit. Today they are called Siko.

Note. siko = visit.

This is its proof: the Lord of Floods, Robonawai Rokowai Temesia. The Lord of Floods is the owner of the three dams. The name Temesia is from the leaf of the temesi he was wrapped in. Rokowai, the water which the Lady of Namasia drank, the water for the kava of Tui Uluibua.

Note: Rokowai = Lord Water.

There is evidence of this from Nalawa all the way to Nairukuruku.

Title holder

As chief of Matailobau district, the Taukei ni Waluvu, Ratu Meli Koroitamana who replaced his cousin Ratu Alipate Baledrokadroka (1933–2005) was traditionally installed on 22 March 2008. He is a retired airport ground staff and sits on Fiji’s Great Council of Chiefs. He is a former Fiji rugby representative of the 1964 tour of UK and France. Ratu Alipate was a pioneering Fijian scholar of the newly established Marist Brothers High School, Suva in 1949. He was one of the first Fijian students to matriculate in the Senior Cambridge exams in 1952 following his father Dr Ratu Jone Raiova (1904–33) footsteps, who matriculated from Marist St John's college, Cawaci on Ovalau Island in 1922, to the Central Medical School, Suva. Ratu Meli died on 7 October 2009 after a short illness.

Ratu Alipate MBHS Student 1949.

Images: Ratu Alipate Baledrokadroka IV, Taukei ni Waluvu, (1997–2005) as Form III student Marist Brothers High School, Suva, 1949. Ratu Alipate at Naitasiri Provincial Council Meeting, Navuso, Naitasiri, December 2000 where the Naitasiri SDL political party was first formed. He was also a founder of the St John Cawaci Rugby Club in 1964 and later St John Marist Rugby Club Suva in 1969. See

Ratu Alipate at Naitasiri Provincial Council Meeting, Navuso, 2000.

The chiefly households of: Nakamarusi, Vuravura, Dakui, Navaulele, Nadawadamana, Nasirivatu, Navakabatiyavu, Nakacadakui, Navunisalusalu and Nacagabuli will decide the next title holder who is usually the oldest male in the Siko Natabutale clan of Nairukuruku village. There is pressure however on the choice of leadership through this exclusive traditional system due to the changes in village life and culture brought about by modernity. As today’s communal quest for development and good governance is realized through a leader’s education and moral integrity.

Past title holders

(in order of succession) [58]

Vunivalu Taukei Waiburebure

Vunivalu Vuniduba

Vunivalu Taukei ni Waluvu

Prominent Yavusa Siko Persons

References

  1. ↑ Colin Newbury,'History Heumaneutics and Fijian Ethnic 'Paramountcy',The Journal of Pacific History,46:1, Jun 2011,pp.27–57.
  2. ↑ A. Capell, Oceania, "Local Divisions and Movement in Fiji", Vol X1 No. 4, Jun 1941, p.327.
  3. ↑ James W Turner, "The Sins of the Father: Rank and Succession in a Fijian Chiefdom", Oceania, 57:2, Dec 1986, p.128.
  4. ↑ Philip Snow, “The Years Of Hope: Cambridge, Colonial Administration In The South Seas And Cricket”, Radcliffe Press, 1997,p. 218,.
  5. ↑ Turner, 1986:129.
  6. ↑ Fiji Museum, Publication Domodomo, 1984 Vol. 2, No.4.
  7. ↑ Fiji Museum Publication, Domodomo, 1986 Vol 4, No.3 .
  8. ↑ Rev W Deane, The Strange Adventures of a Whales Tooth, p. 127
  9. ↑ G. C. Henderson, Fiji and the Fijians 1835–1856, Angus and Robertson, 1931, pp.265–266.
  10. ↑ Deryck Scarr, 'I the Very Bayonet', ANU Press, 1973, 1971,pp.76–78.
  11. ↑ 11.0 11.1 Memo from the Cabinet to Hon Minister of Native Affairs, Vunisamaloa, Ba Province, 19 May 1873, Pacific Manuscript Bureau, Swanston Collection, Ra and Ba Military Campaign, Fiji, 1873. Australian National Library.
  12. ↑ 12.0 12.1 Robert Nicole, Disturbing History:resistance in early colonial Fiji, University Hawaii Press,2011, p.18
  13. ↑ David Rutledge, Matanitu: the struggle for power in early Fiji, Institute of Pacific Studies, USP, 1985, p.176.
  14. ↑ Book of Genesis, Chp 6–9.
  15. ↑ Fiji Times feature article, ' The Rainmakers', 29 July 2003.
  16. ↑ 16.0 16.1 Commodore J. G. Goodenough, "Memoir and Journal of Commodore Goodenough", Henry S. King, Co Ltd. London, UK, pp.218–219
  17. ↑ Brewster,'The Hill Tribes',1922,p.288.
  18. ↑ http://adbonline.anu.edu.au/biogs/A050067b.htme
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  20. ↑ Deryck Scarr, 'A Roko Tui for Lomaiviti: The Question of Legitimacy in the Fijian Administration 1874–1900, ' The Journal Of Pacific History, vol 5, 1970, p.4.
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  22. ↑ Manfred Kayser et al, 'Melanesian and Asian Origins of Polynesians:mtDNA and Y Chromosome Gradients Across the Pacific',Molecular Biology and Evolution 23 (2006),PP. 2234–2244.
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  25. ↑ NLC Tukutuku Raraba, Yavusa Siko, Dec 1924
  26. ↑ "For Fiji ever Fiji – Fiji Times Online". Fijitimes.com. 2 March 2009. Retrieved 6 March 2010.
  27. ↑ Fiji Times Nailalakai,'Na tabua ni veitataunaki' 20 November 2012.
  28. ↑ See Fiji Times Nailalakai 20 November 2012 ' Na Tabua ni veitataunaki' http://www.fijitimes.com/story.aspx?id=217756
  29. ↑ 29.0 29.1 A. Brewester, The Hill Tribes of Fiji, p. 95
  30. ↑ A Brewester, The Hill Tribes of Fiji
  31. ↑ Rev. W. Deane, "Fijian society; or, The sociology and psychology of the Fijians", 1921, Chap VII pp 69–71.
  32. ↑ http://www.jstor.org/pss/25169337
  33. ↑ http://adbonline.anu.edu.au/biogs/A040297b.htm
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  35. ↑ C. F. Gordon Cummings, Home in Fiji, Pub. William Blackwood & Sons London, 1885. pp 85–107.
  36. ↑ C. F. Gordon Cummings, Home in Fiji, Pub. William Blackwood & Sons London, 1885. p.86
  37. ↑ http://www.internationalartcentre.co.nz/auctions/auctionDetail.lsd?a=201003&p=14&-session=Artcentre:96CBE6210f5be1D5F6vkjs2B48B9
  38. ↑ A Capell , The Fijian Dictionary, Fiji Government Printers, Suva, 1991,p.60.
  39. ↑ Tukutuku Raraba Yavusa Siko,NLC,2Dec 1924,p.106.
  40. ↑ 40.0 40.1 http://www.jstor.org/pss/2789558
  41. ↑ Dr Sean Sloan, ‘You can only do that “outside the village”: Envy, communal pressure, spatiality and accumulation of agricultural land around Nairukuruku, Naitasiri, Viti Levu, Fiji,'The Journal of Pacific Studies Vol.28 no.2, 2005.
  42. ↑ James W Turner, ‘Rituals, Habitus and Hierarchy in Fiji’, Ethnology, Vol 31, No. 4, Oct 1992, pp. 291–302.
  43. ↑ Copyright of Daunivucu Rokosuka of mataqali Siko Nawaita-Viria of Taulevu village, Matailobau, 2002.
  44. ↑ A B Brewster, Hiil Tribes of Fiji, 1922, p.64.
  45. ↑ Brewster, p.65
  46. ↑ Turner, 1986:136.
  47. ↑ The Hill Tribes of Fiji, p. 47
  48. ↑ see http://timeframes.natlib.govt.nz
  49. ↑ Rev Elimeleki Susu, 'The history of Methodist Theological education in Fiji until 1973' Pacific Theological College, Suva, Fiji, 2009.
  50. ↑ Hill tribes of Fiji, p. 148.
  51. ↑ Robert Nicole, Disturbing History: Resistance in Early Colonial Fiji, University Of Hawaii Press, 2011, pp.70–97.
  52. ↑ Robert Nicole, Disturbing History: Resistance in Early Colonial Fiji, University Of Hawaii Press, 2011, p.86.
  53. ↑ see C Toren, Oceania 64:3 (1994), 199 'All things go in pairs or the sharks will bite'
  54. ↑ A Capell and R Lester, 'Local Divisions and Movements in Fiji', Oceania, Jun 1941, vol xi, no.4, p.332.
  55. ↑ AB Brewster, The Hill Tribes of Fiji, 1922, pp.226–227.
  56. ↑ Tukutuku Raraba Yavusa Siko, 2 December 1924, p.107.
  57. ↑ As told by Saula Sauniucikau of Nabouva Village, Wainibuka, Tailevu, 1991. Compiled and translated by Dr Paul Geraghty, 'Na Lauqa Levu' Paper and its English Translation Paper, USP,Suva Fiji.
  58. ↑ NLC Tukutuku Raraba, Yavusa Siko, Colo East, Dec 1924 pp 105–111.
  59. ↑ Fiji Times, Percy Kean 'Power of the Bamboo', 17 September 2009

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