Dakuwaqa -The Mighty Shark God

 Fiji Times Story - 25 July 2011

Safe By My Brother

by Ilaitia Turagabeci

UNDER the fast-flowing currents of the Somosomo Strait, sharks roam free happily.

They do not fear the two-legged predators who come from land and brought their world population after 415 million years of existence to the brink of extinction.

From the depth of the darkness of this stretch to the light blue waters closer to the coastlines in Cakaudrove, they feel free to hunt the reefs for food, free to rule the seas and maintaining its life cycle as the top-of-the-food-chain predator.

This is their home, home of Dakuwaqa, the ancient shark god, protector of the paramount chief of the province, the Tui Cakau.

The waters of Somosomo Strait have been the backyard of this king of the seas, feared, captivating and mystifying. His home, Benau ù an island which closer to Vanua Levu than Taveuni, home of the Tui Cakau ù sits in this strait. Benau is among evidence of a relationship between the shark and Fiji, in this case the people of the mataqali Ai Sokula, the chiefly bloodline of the Tui Cakau, who legend has it was a twin of Dakuwaqa.

When the twins were born, they were put in a basket made of leaves and left to drift at sea. One turned into a shark, the other was rescued by the people of the Ai Sokula. They returned to land with this child from the sea, escorted by the shark god who promised to protect his brother and his people.

The people of the Ai Sokula embraced the child as their chief and today Ratu Naiqama Lalabalavu, the current Tui Cakau, has given his support to a campaign to protect sharks and push for legislation to turn Fiji's waters into a shark sanctuary.

His gonedau (traditional fishermen) are originally from Rukua in Beqa. They visited Somosomo when they heard news of the twins' birth because they also believed in a shark god called Gone Mai Wai (child from the sea). Today, these gonedau make up the mataqali Benau in Somosomo.

Moved by the Pew Environmental Group for shark sanctuaries around the world as their numbers drop drastically ù estimated at 73 million killings annually ù campaigners are racing against time to create awareness and safeguard the guardian of the reefs on which we depend on for our survival.

Without the sharks, the middle predators will take control, feeding on smaller fish that live off the micro organisms that attack and smother the coral.

The death of the coral, says leading shark conservation campaigner Manoa Rasigatale, will mean the death of the islands.

"We must act now to save the future for our children. The existence of the sharks ensures a balance in the life cycle that sustains our world. The shark is our friend. Our world is still here because sharks survived the ages," he says.

"The dinosaurs disappeared off the face of the planet after appearing 180 million years in the wake of the sharks. Our relationship with the shark is an ancient one, one based on veiyalayalati (agreement) that either will look after their own habitat ù man on land, shark in water."

The overfishing of sharks for their fins, meat and by-products has driven their population down in most parts of the world. While it is stable in our islands, Mr Rasigatale ù Fiji's sharkman ù says we must act quickly.

With the help of The Coral Reef Alliance (CORAL), and the Ministry of Fisheries which is holding consultation and drawing up proposals on permanent shark protection, the sharkman and Pew hope Fiji follows the island of Palau, which declared the world's first national shark sanctuary.

That led to other shark sanctuaries in other states such as the Maldives, Guam, Saipan, Honduras and the Bahamas. Fiji is now poised to lead the region as the first Melanesian nation to enact similar full shark protection.

"Our relationship with the shark is unique, especially the people of Cakaudrove, Rukua in Beqa, Yanuca in Serua and Kadavu. All their legends involve the shark and his promise to protect them. It is now our turn to do our part," he says.

The people of Cakaudrove have a lot of respect for the sharks. The sharks accompany their paramount chief when he is out at sea, escorting his boat as a naval fleet would a flagship.

And they patrol the waters off Somosomo in unison when he dies. This was evident during the traditional funeral rites of the last four holders of the Tui Cakau title ù Ratu Josefa Lalabalavu, Ratu Ratavo Lalabalavu, Ratu Penaia Ganilau and Ratu Glanville Lalabalavu.

Metres from the seawall, they cruised up and down alongside the village green, as guards would for their king. This was captured in a Fiji Times photograph when Ratu Penaia's body lay in state in Somosomo in 1993.

"It's a phenomenon, a relationship steeped in mana and sacred. The sharks protect these people when they are at sea. They are not bitten, unless they have offended the vanua."

In 2002, while transporting 11 islanders from Vuna to Koro, a boat capsized in treacherous seas. Nine people died, two survived.

They were the boat captain Umu Vulakoro from Yacata, a subject of the Tui Cakau, and a man from Kadavu, whose link with the shark god stems from a promise Dakuawaqa made to the people of Kadavu when he lost a challenge to the guardian of the reef at the Naceva bay, an octopus called Bakaniceva.

In a documented interview in Fijian with the sharkman, Mr Vulakoro tells of the horror of losing his passengers as they battled the waves to stay alive. They prayed to God to save them and in desperation yelled out across the sea that threatened to engulf them for help from their ancient friend.

Then out of the water, a great white shape appeared and pushed them across the waves. Tired and exhausted, Mr Vulakoro and the Kadavuan were taken close to land and thrown on to a reef. They lived to tell their story and still travel the seas where the shark god is said to roam.

"These two men had links to the shark. In their moment of desperation, their prayers were answered. It is no coincidence, it is an understanding that we must respect and continue. Conservation is not a new thing. Our ancestors practised it to control fish stocks for their future, we must also for ours.

"The sharks keep the marine life cycle intact, they keep our reefs healthy, they bring in the tourists and their dollars and they ensure our sustainability. "The world can't do without them, certainly not we in Fiji."

Ratu Naiqama's decision to protect the sharks in the waters of his jurisdiction is really the continuation of what his ancestors have done.

From the tiny island of Benau to the borders of Cakaudrove, the sharks have a home.The reefs remain full of life and the people feel safer in the water with friends they are helping in their time of need.

Kubuna, Burebasaga and Kadavu have also offered their support and protection in their waters.

The sharkman is happy.

After sailing the Pacific Ocean on the historic double-hulled Uto Ni Yalo last year in the wake of our ancestors who journeyed from island to island, nation to nation, finding common ground between cultures and languages, the sharks have taught him a simple lesson.

Without them, we'd be just like the dinosaurs.

Here today, gone tomorrow.

The mighty shark god
www.fijilive.com

Dakuwaqa was extremely powerful and greatly feared by all

Dakuwaqa, the arrogant and aggressive shark god, was the most agitated and feared of all sea creatures that guarded the islands' reef entrances.

He was stubborn, daring, and jealous of other reef guardians, always on the lookout to challenge their authority and fight those he had not yet encountered.

It was his agenda to stir up trouble and take over the reefs around Fiji.

After causing chaos and dominating the guardians of the reefs in the Lomaiviti group, Dakuwaqa headed to Suva for his next match.

On the way, he was confronted by a local sea monster. Anger and excitement of another chance to prove his strength stirred Dakuwaqa and he immediately stepped up to the challenge.

The two sea monsters attacked each other with full force, seizing each other and struggling to overcome the other.

Their wild thrashings caused unrest below and above the water as great waves formed and rolled into the mouth of the Rewa River. These great towers of waves crashed on shore and flooded the land, waters even reaching the valleys, many miles inland.

Fiji Times Story

 July 18 2011

Hunters become the hunted

 

WHEN Manoa Rasigatale talks about sharks, he is passionate.

He oozes with admiration for this ancient predator and has made it a personal mission to make people give sharks the respect they deserve. "They are very intelligent, very sophisticated, beautiful, loved and they're feared. "Sharks are among the most friendly, inquisitive and very smart. Humans fear them because they don't know them. They are an ancient species who have been around through the ages and seen the changes to their world. They should be respected.

"The Fijian people are related to the shark. We have evidence of this in Fiji. The first is the chiefly yavusa of the Ai Sokula from Cakaudrove, home of its paramount chief, the Tui Cakau, Ratu Naiqama Lalabalavu.

"The second is at Rukua in Beqa in the province of Rewa. The third is the province of Serua on the island of Yanuca. The fourth is the province of Kadavu, a relationship forged between the shark god Dakuwaqa and the octopus Bakaniceva.

"In the old days, man and sharks communicated. Man could send the shark to do what man needed done to survive. "In most of these places, these things could happen because of an understanding between sharks and man. This is where the relationship between sharks and our ancestors were forged." Mr Rasigatale says our early fathers had loyalty and belief in the mana of the land and in the "qio" (shark).

"The idea of conservation in Fiji is not new, it is from our early days. Our forefathers believed in vakatatabu (to abstain from fishing) in certain areas to allow fish stock to grow. They would fish in one area and allow other fishing grounds to grow and then move on. They did this so they would not be poor.

"God gave them everything in our wasawasa to use properly, and smartly. They were not given these resources to be cruel to or to kill them all at once. Their belief was that if you looked after them, we'd be looked after too. This applies to us today.

"The shark is the top predator in the sea, it is god of all the fish. Without it, there is no survival for the species in our seas. Without the shark, the wasawasa will be poorer, the coral will disappear, the reefs will disappear, the sand will be disturbed, the fish that we rely on for our meals will run for their lives from predators in the middle of the marine food chain.

"If there is no shark, all these will be affected. What will we eat? What will the world survive on?

"It's time we united and work together to ensure our survival."

The sharkman, as Mr Rasigatale has been dubbed because of his passion for them, made a traditional approach to the Turaga Na Tui Cakau, Ratu Naiqama Lalabalavu, to seek his support for the campaign ù led by the Pew Environment Group and the Coral Reef Alliance (CORAL) ù which are working with the Fiji Government to safeguard sharks in Fiji's waters .

"This relation between man and shark, in the chiefly province of Cakaudrove, is very important. The Turaga Na Tui Cakau stressed the importance of this tie. It is said when twins were born from the yavusa of Ai Sokula, it was decided that they be put into the sea. The one that would turn into a fish would become their god, who is now known as Dakuwaqa.

"The one that would be human would be from where the bloodline of the Ai Sokula would come from.

"When that child was put into a basket, made from leaves, and as it drifted out, his relatives out at sea saw it, took him out and carried him to a stretch of sand where they rested by the trunk of a very large tree that had beached there.

"They didn't know that this trunk was Dakuwaqa. It was here that Dakuwaqa turned into a shark and escorted them back to land. He became their vu (god) and promised to protect the people of the Ai Sokula when they go out to sea. He would not bite them."

When the twins were born, hundreds miles away on the island of Beqa, a mataqali of gonedau (fishermen) was alerted.

The clansmen from Rukua Village hurried to Cakaudrove to go and see this special child.

These people from Beqa also had a shark god but they called it the Gone mai wai (child from the sea). They believed this was the same god so they went to Somosomo to visit and stayed.

They became the members of the mataqali Benau, the name of the island drifting off the coast which was also the residence of Dakuwaqa.

The mataqali members from Rukua lived on in Somosomo while the rest remained in Beqa.

"This is their tie. Dakuwaqa and the Gone mai wai are the same."

The third evidence of our link to the sharks, according to Mr Rasigatale, is in Yanuca Island, Serua. Legend has it that there was once a discussion between two brothers from the yavusa Nukutabua. After seeing the destruction of their reefs, the younger brother promised he would look after the reefs and the elder one to look after the land and its people. The younger brother became a shark and was called Masilaca (meaning his sail was made of masi). "This shark was related to the same shark that Rukua and the yavusa of Ai Sokula served."

The Kadavu link to the shark was born out of a challenge Dakuwaqa made to the octopus Bakaniceva on the reef in the bay of Naceva. "Dakuwaqa wanted to prove to Bakaniceva that he was king of all living things in the sea. Bakaniceva made Dakuwaqa promise that he'd do what he wanted if he lost. So they fought. Bakaniceva then grabbed Dakuwaqa with four of his tentacles and held on to the reef with the other four. Dakuwaqa lost and then agreed that he would not attack anyone from Kadavu when they are at sea. "From that day, no one from Kadavu has been bitten.

"These four places ù Kadavu, Yanuca, Beqa and the people of the Ai Sokula, from the home of theTuraga Na Tui Cakau ù are related to the sharks and are never bitten, unless these people have done something wrong and offended the vanua."

Mr Rasigatale says this special relationship exists today.

When the former President, Ratu Sir Penaia Ganilau, passed away, sharks escorted his body to his chiefly home in Taveuni. They patrolled the waters off the village. "The evidence of this mana, this loyalty of the sharks for these people, is amazing." For this Rewan shark campaigner, his mission is not over until all Fiji's people know the story of the shark and its link to our survival.

"We need to keep these stories alive, and the sharks alive, so we can better understand what they mean to us, they are our protector." Pew, which Mr Rasigatale works for, has pushed for protection of sharks around the world as their population plunges. It estimated in a study of the Hong Kong shark fin market that humans kill up to 73 million sharks each year simply to supply the fin trade. Many scientists believe that there are more than 100 million sharks killed annually for fins, meat and other shark products. The sharkman has lobbied for support from around the country. He has traditionally sought the support of the three confedaracies ù Kubuna, Burebasaga and Tovata ù and was received by Ratu Apenisa Cakobau on Bau, the Marama Bale Na Roko Tui Dreketi Ro Teimumu Kepa in Rewa and Ratu Naiqama. He also held discussions with the Ministry of Fisheries and the Ministry of iTaukei "with great success". "This is a lot of work and we need to move fast. "We need to listen to the advice of old ù lako vakamalua, vakatotolo (walk fast, with caution)."

A traditional Fijian wedding

A traditional Fijian wedding

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Wedding Bliss: Tourists wed in traditional Fijian costumes made from tapa.

Weddings are probably among the most favourite occasions that people attend. They are times of great rejoicing, of celebration.

Weddings are also fascinating places to be. Fascinating because of the pomp and ceremony involved with customs and traditions that add to the flavour of this special occasion.

No wedding is the same. Wedding customs and traditions vary between races, cultures and countries.

In Fiji, marriage customs differ slightly between different provinces. In most countries, weddings can only go ahead after the father of the bride-to-be has given his permission.

In most cases either the bridegroom or his parents visit the girl’s father to ask for her hand in marriage.

And this is also true for Fiji and Fijian weddings. In fact there are so many ceremonies that take place before, during and after a wedding – these differ from place to place.

Generally before a marriage can take place, the prospective bridegroom seeks permission in the traditional manner from his intended’s father.

In a chiefly wedding, members of the man’s mataqali (clan) approach the girl’s father, taking with them several tabua (whale’s teeth). Each side has a traditional spokesman – known as mata.

The host’s mata speaks first – welcoming the visitors. The visitors’ mata then speaks – explaining the reason for the trip. This formal speech is called Na vakasavu i tukutuku or formal proposal.

When he finishes, the host’s mata then says “Vakavitu!” to which the hosts says “Vakawalu!”
He acknowledges the news saying “may the girl be yours. Mana!” His people immediately say “ye dina!” and all those present cobo (clap).

This reply is called na kena ulivi ni tukutuku. The head of the visiting mataqali then presents a tabua to his host – this is called i duguci. At this point, the girl’s father leaves the place and formally informs his daughter.

The father can, however, refuse the proposal by presenting a tabua in return to the visitors.

This form of refusal is called ai diri. But if the proposal is successful the visitors are served yaqona or kava which is not part of the formalities. Betrothal is completed when the girl has been informed – called na tabai lago or a vosa yalewa. The formal betrothal ceremony if called veimusumusuki.

Members of the girl’s mataqali visit the man’s family shortly after the veimusumusuki. The return visit (called vakadonumata) is to confirm the marriage.

During this visit, members of the host family present a mataqali buta (a feast of baked food) to their visitors. They take it back to their own village where it is divided and eaten. The next ceremony, na loku bogi, occurs when elder mata from the man’s mataqali visit the girl’s family to announce the proposed marriage date.

In the past, in formally arranged marriages, courtship was not allowed. The bride and groom only met on the wedding day itself.

The traditional marriage ceremony is called vakawati which means taking a husband or wife.

The religious (church) ceremony is called vakamau – derived from the Tongan word “fakamau” meaning to confirm. The way the ceremony is performed varies in different social circles.

At a chiefly wedding, mats are spread on the floor of a house specially built for the couple or a house loaned for the occasion.

The house usually belongs to someone from the man’s mataqali. This custom – i butubutu – is performed on the day itself.

When the ceremony is held in a church, the i butubutu is placed before the altar or communion table and the couple stand on this. After the Christian ceremony is over, any masi worn by the bride and bridegroom are removed and left on the i butubutu. The masi and i butubutu are given to the minister.

More traditional ceremonies are held after the wedding ceremony. Usually there is a wedding feast or as is the norm nowadays, a reception.

Wedding customs and ceremonies differ in different parts of Fiji. In Lau, for example, a long piece of gatu (Tongan tapa or masi cloth) is spread between the bride’s parents’ house and her husband’s.

If she comes from another village, it is spread between the house where she is staying and her husband’s.

The man, together with his male relatives, then goes to the girl’s house and presents a long piece of masi and a tabua to her relatives.

He does this in silence – her relatives accept it with cobo and saying vinaka. The visitors return home and the ceremony is repeated by the girl’s relatives. They exchange gifts back and forth until one side runs out.

At dusk, women from the girl’s mataqali go to the newly weds’ house where they perform a ceremony called i tevutevu or i tevu ibe.

Each person (in the order of their social standing) places a mat on the floor where the couple will sleep, one mat on top of the other. The bride’s mother is usually the last to spread a mat.

These days, bedding – pillows, blankets, sheets and mosquito nets are also given. The girl’s close relatives also present mats and tabua. And they hang up a large gatu to separate the sleeping area from the rest of the house.

The man’s female relatives present similar gifts after the girl’s relatives have returned home.

The man’s mataqali prepare feasts which they present (with tabuas) to the girl’s family. There are two feasts – one, i vola ni yalewa, is presented to the girl’s mother.

The other, magiti ni tevutevu is presented to her mataqali. They then invite the bride to occupy her new home by presenting her mataqali with tabua called i lakovi ni yalewa.

Clothed in masi, she is formally taken to her new home – carrying a tabua known as i kaukau. Meanwhile, her husband waits for (a tabua in hand) in their new home. Once she crosses the threshold, the masi and tabua are exchanged.

The couple then sit down to their first evening meal (i vakayakavi) together. This is a small meal of the magiti ni tevutevu. After eating, they wash their hands in sweet scented coconut oil (waiwai).

This is the signal for her relatives to claim anything used in the meal. Entertainment usually follows after which the newly weds retire behind the gatu.

Another feast is prepared the next morning by the man’s mataqali. Called the i dola ni duba, it is presented to the girl’s people. It is done to dertermine the girl’s virginity.

This is done by looking at a baked pig. A hole in the pig’s rump means the girl was not a virgin when she married. This leads to bitter words between the two mataqali and the ceremony ends abruptly as the girl’s mataqali go home.

But if there are no such signs, there is great rejoicing which lasts four days. During this time, the couple are confined to their house and forbidden to bathe. They are supplied with cooked food.

This is also the time, the girl’s relatives present a tabua to her husband’s people asking them to look after her. Called the i tataulaki, it signifies that the girl has now been handed over to her husband and has become a member of his family. She remains a member of his mataqali until he dies.

On the fifth day, the bride is taken by her husband’s female relatives to bathe in the sea or a nearby river.

The women also fish – this ceremony is called vakasobusobu. While she is out, her husband and his male relatives prepare vakalolo (a Fijian sweet).

Prior to their return, the women string together all the fish caught. They put the fish and a tabua in the girl’s fishing basket (noke) which is given to her parents.

Her husband’s people then give her dry clothing and a large piece of masi in a ceremony called i vakamamaca.

A final feast called na magiti ni cece ibe ends the wedding ceremonies. Women from both sides divide among themselves all the presents found in the house occupied by the newlyweds. Some of these wedding customs and traditions are no longer followed.

But the majority are still practiced today adding to the pomp and ceremony of the Fijian wedding.

The origins of Fiji's red prawns

The origins of Fiji's red prawns

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The prawns are called ura-buta [cooked prawns].

The origins of the red prawns in Fiji is said to have begun on the island of Vatulele, which is also known for the exquisite taoa designs. Story goes that long ago on the island, lived a beautiful daughter of a chief.

She was so beautiful that every eligible chief who visited Vatulele wanted her as his bride.

Yalewa-Ni-Cagi-Bula, however, was hard to please and scorned all their approaches.Not far away on Viti Levu, lived a handsome Chief's son - heir to the thrown of mainland tribes.

He heard of Yalewa-Ni-Cagi-Bula and decided she was the one for him. After much preparation, the bold young chief set off, laden with gifts, to seek Yalewa's hands.

He was welcomed by the Vatulele Chiefs and confidently, he produced the special gift which he had personally carried from Viti Levu.

This gift was Fiji's greatest delicacy, a bundle of giant prawns from the coastal streams of Viti Levu, cooked to perfection in coconut milk.

Any other maiden would have melted at the sight of this gift but Yalewa-ni-Cagi's heart was cold.
She got very angry and commanded her servants to capture the young Chief and throw him off Vatulele's highest cliff into the sea. As he tumbled down the cliff, his gift of bright red prawns fell from his hands into a rocky pool at the base of the cliff, and the leaves in which they were wrapped fell among the rocks around the pool.

Fortunately the young chief survived the fall and returned home heartbroken. And his spent his days pining for his lost love. Everyday he went down to the sea and look towards the South where on clear days, he could just make out Vatulele on the horizon.

And what of the red prawns? They came alive where they fell into the rocky pool, and today, the pools under Vatulele's cliffs are filled with bright red prawns. The prawns are called ura-buta [cooked prawns].

Considered sacred by the people of Vatulele, who believe that anyone who harms them will surely be shipwrecked. Their respect for these prawns are so high that no one is allowed to catch it or eat them.

Ratu Mara Book Launch

Regional leaders at Rt Mara book launch

www.fijilive.com - October 09, 2009

Three prime ministers from the region will be in Suva on October 10 for the launch of a major biography of Fiji’s late “founding father” Ratu Sir Kamisese Mara.

Grand Chief Sir Michael Somare, head of the Papua New Guinea Government, and a close friend to Ratu Mara for many years, is to be the principal guest at the function, which coincides with the 39th anniversary of Fiji’s Independence.

Also expected at the launch, at the invitation of Sir Michael, are Solomon Islands premier Dr Derek Sikua and Vanuatu Prime Minister Edward Natapel.

Sir Michael will be honoured on Saturday with rare and elaborate Fiji ceremonies by the ‘Vanua ko Lau’ of Suva.

According to a press statement, the ceremonies were last performed for Ratu Mara at a meeting of the Lau Provincial Council in 2000. Similar rituals were staged for Sir Michael when he visited Ratu Mara’s home at Lakeba, Lau, about 35 years ago.

Historian Dr Deryck Scarr, the author of the biography, Tuimacilai: A life of Ratu Sir Kamisese Mara, said Sir Michael regarded Ratu Mara as “the pillar of the Pacific” because he was a great champion of the region in international affairs and a believer in co-operation between South Pacific States.

The biography is the first substantial account of Ratu Mara’s life and career since his death over five years ago.

Ratu Mara, a former Prime Minister, President and paramount chief of Lau in the eastern Fiji Islands, was Fiji’s pre-eminent political figure in the lead up to independence and in the first decades of nationhood.

Ratu Mara has close links to the current administration. His daughter Adi Koila is the wife of Acting President Ratu Epeli Nailatikau.

Ratu Mara’s eldest daughter Adi Ateca is the wife of Ratu Epeli Ganilau – current Acting Prime Minister, Minister for Defence, former military commander.

Lieutenant Colonel Ratu Tevita Uluilakeba Mara, his second son, is the head of the Fiji military’s 3rd Infantry Regiment, responsible for much of the military’s “clean-up” of the Laisenia Qarase-led Government in 2006

Giant whale dies, villagers share 34 tabua

post by Matavuvale.com

VILLAGERS of Kubulau in Bua watched a 53-foot male whale die after it swam aground at the mouth of the Yanawai River early this week.

Hundreds of villagers witnessed the monstrous mammal try unsuccessfully to free itself.

Kilaka Village headman Manueli Pita said on Tuesday a villager from neighbouring Dawara, on the border of Cakaudrove and Bua, spotted the injured whale.

"We tried to help by digging around it in the sand, even attempted to free it using an outboard but all our attempts failed," he said.

"The whale was just too big, in all my 56 years I have never seen a fish so big.

"We called the authorities because we felt so sorry because it was trying to get free. It was injured with bites visible over its body."

Early on Thursday, the big visitor rising 11 feet high, heaved its final breath with a shrill wail in a sad moment witnessed by people from Nakorovou, Kilaka and Dawara.

"It was really sad, some of the villagers even cried when they saw the whale crying," he said. "Seconds before it died it flapped its tail repeatedly and let out a sad cry like the sound of a davui (conch shell).

"It was as if it was making a final attempt to get free, then it stopped and we somehow knew it was dead.

"The spot in the sand where it had dug its tail had become deep and we all felt sad knowing the whale had tried so hard." Fisheries Department officials and those from the World Conservation Society arrived shortly after the whale died.

Mr Pita said the whale brought good fortune to the villagers. "After it died we cut some meat and ate it, and shared about 34 tabua," he said.

The first whale ran aground near Kilaka in 1986.

Kerekere Bad for Fijian Business: Professor

‘Kerekere’ bad for Fijian business: Professor
www.fijilive.com - July 29, 2009


The Fijian traditional system of ‘kerekere’ or borrowing is being blamed as one of the reasons why small village-based farming efforts do not succeed commercially. In a paper presented at yesterday’s Fiji Economic Update, held at the University of the South Pacific in Suva, Professor Ron Duncan of the National Australian University said the ‘kerekere’ system posed difficulties in the viability of indigenous farming businesses established within Fijian villages.

‘Kerekere’ is the Fijian custom of borrowing from kinsmen. It is shameful for a Fijian not to give something that is asked for within the ‘kerekere’ system.“Attempts to overcome this difficulty through the formation of joint-management groups within the village do not appear to have been successful, as they have proven prone to governance problems,” Duncan said. “There is still belief in some quarters in the viability of village cooperatives, but experience is such as to not inspire much confidence in this form of enterprise.”

Duncan’s paper discussed the failure of agricultural policymaking in Fiji.It paid much attention to prevalent government policy support and focus on state-driven large scale commercial agricultural enterprises which often left out small scale agricultural activities in Fijian villages.“The poor policies and projects that have been implemented by various governments appear to have their roots in poor understanding of the economic, cultural and social environment in which they are to be implemented,” Duncan said. He said small village commercial efforts would need to reach a point of effective management and control before they could realise commercial success.

“Experience of management groups among Maori tribes in New Zealand has seen greater success, where the need to ensure good governance and efficient management groups structures seems to have been realized. “Until this point is reached in Fiji, joint ventures between villagers and non-indigenous entrepreneurs might offer a better means of ‘quarantining’ village businesses from onerous cultural and social obligations,” Duncan said.

Duty to Vanua at 82

82 and still climbing
By SERAFINA SILAITOGAMonday

http://www.fijitimes.com/ - July 06, 2009

Sailosi Lalakoro climbs a coconut tree at Tuatua, Labasa

AT the age of 82, Sailosi Lalakoro is his clan's top coconut tree climber.
Whether it is sold in the village or by the roadside, money earned from selling coconuts has helped supply Mr Lalakoro's daily needs, especially transportation costs to Labasa town.
The Dreketi native, from Nabiti Village in Macuata, who is head of the landowning unit of Naikorokoro, says he never gets tired climbing coconut trees, no matter how high.
During village functions, he is always on standby to speed up any tree trunk to fetch coconuts.
Mr Lalakoro said that every time he is requested to head a team of collecting coconuts, he humbly accepts and does the job. Serving his people and mataqali is paramount for him.
Apart from serving his people in village functions, Mr Lalakoro also sells coconut by the Dreketi highway, one and a half hours drive from Nabouwalu.

Macuate Chiefs Want Officials Present

Chiefs want more presence
www.fijitimes.com - Friday, May 15, 2009


DISTRICT representatives to the Macuata Provincial Council meeting yesterday called for the presence of government officials at their district meetings.

Turaga Sauvou Udu Ratu Emori Waqanivalu said officials would know the needs of the people if they were present. Ratu Emori said people in his district were suffering because of high transportation costs." The last village in our district is about 90 kilometres from Labasa and villagers pay as much as $300 to $400 in boat hire charges from there to Nayaroyaro," he said.
"Because they have to pay that much, they don't want to make a living off copra because almost all the income they get is flushed into paying transportation costs. "We want roads to be built so that all the villages in the district don't have to keep on paying boat hire charges. "Most cannot afford to pay so they just live off the sea and usually run into high debts during times of emergency when they have to rush a relative to hospital."

Acting Commissioner Northern Inia Seruiratu assured delegates the district office has been directed to organise a team that would attend every district meeting. "Only the heads of department must be available at provincial council meetings to answer to questions that come from the floor," he said.

Macuata chair vacant
By Theresa RalogaivauFriday, May 15, 2009

THE Macuata Provincial Council does not have a chairman after an amendment to the Provincial Council Regulation, which falls under the Fijian Affairs Act. Under the new rules, former chairman Isireli Leweniqila's has relinquished his position one year before his term was to have expired. The chairman is elected every three years, however the amendment requires that any person chosen to be a district representative to any provincial council must have lived in the district 12 months prior to the appointment. That disqualified Mr Leweniqila, the mata ni tikina (representative) of Udu district, because he lives in Suva. Soon after the opening of the two-day meeting on Wednesday the bose vanua or meeting of chiefs of Macuata decided to accept and implement the amendment made late last year.

According to the Macuata Provincial Council Office, further determinations about which of the 12 district representatives would lose their position would be made soon. "We will have to look into their place of residences and identify who will be removed from their position because of the amendment," a council official said. Tui Macuata Ratu Aisea Katonivere said Mr Leweniqila was an unfortunate victim of change and as such the province had lost a good chairman. "It's sad that he had to leave because of a technicality but we are happy with his resolve in accepting the decision of the bose vanua to implement the change," he said. The council will decide on deputy chair Adi Senimili Dyer chairing the council in the next half-yearly meeting in October.

Province's $3.2m debt under scrutiny
By THERESA RALOGAIVAUFriday, May 15, 2009

MACUATA'S $3.2m debt with the Fiji Development Bank was scrutinised at the province's council meeting on Wednesday. Macuata district representative Vereti Veisamasama raised the matter. Mr Veisamasama said an initial amount of $3.2m was borrowed for the construction of Macuata House yet the total amount of repayments has exceeded $7m over the past 10 years.
However Mr Veisamasama said the current debt level remained at about $3m despite the $7m repayments. "The interest rates are just too high and we should be informed about why it's too high," he said. Fiji Development Bank manager Mosese Uluicicia said the current loan repayments and debt levels reflect a true picture of what should happen.

"We receive about $500,000 year in loan repayments and from that about $200,000 is interest, $11,000 insurance and other money for fees so the debt is decreasing by only about $200,000 every year," he said. Mr Uluicicia said that the bank chopped interest rates from 13 per cent to 7 per cent on the loan late last year on the request of the provincial council office.
"The council saved about $100,000 for interest alone as a result of that while the bank lost," he said. Roko Tui Macuata Sitiveni Lalibuli said the council paid about $36,000 a month in loan repayments; of which $32,000 was for interest. "However that was when interest rate was at 13 per cent yet now that they have reduced it, it has also dropped to about $18,000," he said.
"As at April 6 the debt level is $2,922,963.51," he said.

New Policy New Roko Tui - What a Sham by an Illegal Regime

Provinces have new Roko Tui
Thursday, May 14, 2009

PROVINCIAL offices now have their new Roko Tui after a new policy on the posts by the Indigenous Affairs Ministry came into effect. The policy says no person is to serve as roko is his or her province.

In Lau, the new Roko Tui is Ratu Josefa Navakaroko, who previously served in his home province, Naitasiri. Ratu Josefa has been replaced by Peni Sokia who was Roko Tui Lau. Samisoni Tuilawaki has been demoted to Assistant Roko for Namosi while Sakiusa Karavaki has been given the Roko Tui post. In Serua, Setefano Osonamoli has replaced Ratu Vananalagi Vesikula. Roko Tui Tailevu Joape Nalatu, from Nadroga will continue in the position. For Kadavu, Osipati Tuicalau has been replaced by Vuniyali Dawai from Nadi. The ministry is yet to confirm the Roko Tui Cakaudrove but acting in the position is Penijamini Tokaduadua. In Lomaiviti, the post is held by Ratu Etonia Seru, eldest son of the late Tui Levuka, Ratu Kolinio Rokotuinaceva. In Nadroga, Viliame Naburenivalu from Ba replaced Lote Naitasewa who has retired from active service.

Tui Nawaka Installation

Ratu Manasa to be installed Tui Nawaka

www.fijilive.com - November 05, 2008

More than 100 chiefs from around Fiji are expected to converge in Nawaka village in Nadi this Friday to witness the installation of the Tui Nawaka.

Ratu Manasa Qoro who is the younger brother of the late Tui Nawaka Ratu Joeli Lesavua will be anointed by the Vanua of Nawaka as their high chief.

Speaking to FijiLive this afternoon, spokesperson Ponipate Lesavua said they are anticipating the installation of Ratu Manasa.

“This will be a grand occasion and we expect a lot of people to attend especially chiefly families from around the western division.”

Lesavua said Nawaka has not experienced any difficulties or arguements in the past in terms of the Tui Nawaka title.

“Unlike our fellow tribesmen in Nadi were the title has been disputed for more than 45 years.”

He said the people of Nawaka will always respect their chief.

The district of Nawaka consists of 12 villages altogether including Nawaka, Namulomulo, Vatutu, Evuna, Tubenasolo, Nagado, Natawa, Vunamoli, Nawaqadamu, Uto, Rararua and Dreke

Ratu Meli is new chair

Ratu Meli is new chair
www.fijtimes.cm - Thursday, April 30, 2009

TAUKEI Navo Ratu Meli Saukuru has been appointed the new chair of Ba Provincial Council.
He was deputy chairman and acting as chair when the post became vacant following the death of Tui Tavua Ratu Ovini Bokini in January.
His chief goal is strengthening unity in Ba, the biggest province in Fiji.
"The first thing I want to do is to bring everyone together," he said.
" am honoured to be given this task and I will serve my people to the best of my ability," he said.
Taukei Sawaieke Ratu Tevita Momoedonu was elected deputy chairman.

Listen to authority, chief tells subjects

Listen to authority, chief tells subjects
www.fijitimes.com - Reports by MARGARET WISEThursday, April 30, 2009

NADROGA'S paramount chief, the Ka Levu Ratu Sakiusa Makutu, has urged his people to be obedient and to listen to those in authority.
Echoing the sentiments of Methodist Church pastor Seremaia Bose, the paramount chief told his people they must prepare themselves for the changing economic climate.
He said the military was in power and asked his people to "varorogo" (listen).
Accompanied by his wife, Ratu Sakiusa arrived at the provincial council meeting in a wheelchair. He told council members he was recovering from a second amputation and had just recently been discharged from hospital.
"I had the first amputation six years ago. I thank God that I am alive and I am very fortunate that I able to be here today to chair this meeting," he said.
Mr Bose said people must remember their roles to the vanua, their families and their community and not be misled by detractors.
"Give to Caesar what belongs to Caesar and give to God what belongs to God," he said.
"Some people think that being a Christian is about worshipping in Church and there are people who are against soli to the vanua.
"Your deeds and teaching to your family, to your community and those around you is more important. Jesus did not oppose taxes so do not be misled.
"People are being laid off work, you have hundreds who will retire, and then you have those who have had a pay cut from reduced hours. This is where you need to play your role and be prepared to help those around you."

Chiefs told of vacant posts

Chiefs told of vacant posts
www.fijitimes.com - Thursday, April 30, 2009

THE chiefs and traditional leaders of Naitasiri were told not to be complacent and try to install the vacant traditional positions in the province by 2010.
New Naitasiri Roko (provincial administrator) Peni Sokia said this was an important subject being raised in the December meeting of the Bose Levu Vakaturaga.
He said there are only 57 traditional posts filled out of the 124 in Naitasiri.
Mr Sokia said that it was important for all the clan head positions to be filled as soon as possible.
He said chiefs at that BLV meeting were concerned with the number of traditional feuds that ended up in the courts.
Speaking in Fijian, Mr Sokia said it was important to note that a deterrent to big developments in provinces and districts was the number of traditional posts being left vacant for too long.
He said this is what the Fijian Affairs Board and the Native Land Commission would try and work on achieving this goal with the co-operation of the Fijian people.
Naitasiri paramount chief Ratu Inoke Takiveikata told the Naitasiri Provincial Council that he would soon summon a bose vanua for the province to work out a programme to ensure that all vacant traditional posts were filled.
He said he would work with the Naitasiri Provincial Office, the NLC and the chiefs in the province to ensure that all vacant traditional positions in Naitasiri were filled towards the end of the year.

Tui Tavua to be Installed

Chief to be installed
www.fijitimes.com - Tuesday, April 28, 2009

A NEW Tui Tavua will be installed before the end of this year to replace Ratu Ovini Bokini who died early this year.
And Ratu Ovini's younger brother, Ratu Totivi Kama Ratu, is likely to fill the vacant position.
Tavua tikina representative Apisalome Ulusova said they were just following the wishes of Ratu Ovini who had always emphasised that chiefly titles must not be left vacant for too long.
"He raised it in the Bose ni Momo in 2007, that it is important that all chiefly titles are filled so that the people can be led to a clear direction," he said.
Mr Ulusova said the vanua of Bila was of the view there were bound to be a lot of problems if there was no paramount chief.
"A chief is a symbol of unity, everyone will listen to only one voice and there will be unity throughout the vanua," he said.
Mr Ulusova said the vanua had already considered who would succeed Ratu Ovini.
"We can't tell you right now, because the chiefly family has to sit and discuss the issue, the chiefly mataqali and the vanua will also make deliberations," he said. "The only thing I can confirm is that we will install our chief before the end of this year."
Mr Ulusova said Ratu Totivi replaced Ratu Ovini as the Tavua Tikina Council chairman and would also replace him at the provincial council.
The vanua o Bila on Saturday lifted the fishing ban placed on its qoliqoli to mark Ratu Ovini's death. And they will have the traditional vakataraisulu to mark the hundredth night of his passing on May 9 in Tavualevu.

Village under siege

Village under siege
www.fijitimes.com - By Theresa Ralogaivau, Sunday, April 26, 2009


THE Wairiki-i-Cake that snakes its way from the Cakaudrove hills was once an abundant source of life for the people at Suweni, a little slice of heaven at the end of 20 kilometres of a dusty, gravelled track from Labasa Town.
It all dramatically changed when the life-giving river became a deadly monster in the early hours of January 14, 2003.
The date is drummed into villagers' memories and wove a common thread of fear in their very lives.
That morning the Wairiki-i-Cake rose more than 10 feet high and swallowed whole six homes within a matter of seconds.
She then set a radical new course directly hitting the village, eroding the embankment.
Overnight, Suweni villagers were under siege.
Entwined with the river
For centuries, since the days their forefather Lele dispersed his four children from Nukubolu Village which lies within Koroalau district in a "go forth and multiply" kind of way, the people of Suweni have lived a life entwined with the river.
It's their source of food like the sweetest prawns you'll ever taste, freshwater eels and fish.
And then there's the daily laundry and washing sessions marked by talanoa and interjections of laughter as the village women congregate to clean and socially interact.
Children splashing, bathing and swimming while men scrub down horses downstream and vegetable farms are watered.
From daybreak to when the sun sinks over the mountain range the Wairiki-i-Cake plays a major role in their lives, a bond that links them.
Even the odd traveller pops in to enjoy a dip in the cool streams branching off down to the Korotari River and it is common knowledge in town those are some of the best swimming spots to be found around the place.
January 14, 2003
Tropical Cyclone Ami pummelled many parts of Fiji with tidal waves, floodwater and wind gusting up to 115mph on January 13, 2003.
Early the next morning (between 3am and 4am), village elder Jovilisi Bolamasei, 64, like everyone else, sat and listened in the seeming security of their homes to the constant roaring sound from the enraged Wairiki-i-Cake.
The sound was really the deafening sound of huge rocks colliding as they were swept downstream from the mountains.
"The wind had been really strong and then it subsided and the sound from the river was so loud we couldn't sleep," he said.
"And the rain was like no other I had experienced because it was like a big bucket of water was being poured on us.
"Suddenly we could hear screams as some families that lived on the river bank ran away from their homes which were under water.
"The men moved their families to other homes on higher ground but when they went back to recover some stuff their homes were no longer there."
One of the village youths, Jone, managed to jump out of a window and seconds after he escaped, his home was swallowed by the angry river.
"When it was daybreak we all came out of our homes and were shocked and speechless at what we saw."
A sickening feeling of dread that lives could have been lost and fear rooted most to the now empty spots where six homes once stood.
Not a shred of the homes were ever recovered.
The duna feast
Struggling to find proper drinking water and rebuild lives villagers made an interesting discovery as the day wore on.
Littered on the village ground were hundreds of freshwater eel which the Wairiki-i-Cake had spewed forth as she unleashed her power.
According to village headman Pita Mira the duna also slithered in suitcases of clothes that had been inundated with floodwater and this managed to bring a smile or two to sad faces.
"E ka lasa ni keimami raica na vanua sa ra davo tu kina o ira na duna," he said.
They feasted for two months on the mana from the river but it would be the last blessing she was going to give for some years.
The three year drought
For three years after Wairiki-i-Cake's night of fury, drought struck the village.
"When we went looking we couldn't find the prawns, duna or fish," Mr Bolamasei related.
Processed food overtook the daily diet and for those who could not afford it, it was "rourou nikua" and "waci ni mataka" which basically is their light-hearted way of saying rourou every day.
"Those were very difficult times for us because we largely lived off the land and the river.
"We couldn't find them because the river had become very shallow.
"Before January 14, it was about 20 feet deep but now it is just waist-high and parts of the river have dried up because it's now on a new path."
"Before the river was about 100 metres away from the village yet now it's eating into the village."
Gone forever
Gone forever with the homes of six families were the centuries old hardwood trees like vesi that once lined the river banks, uprooted by flood waters.
Their outspread branches provided the river with a green shelter protecting it from the harsh glare of the sun.
"That's why we had an abundant source of fresh water food and the river was deep and cold but now its mostly dry and warm," Mr Bolamasei said.
The constant threat and fear
Top on the list of things to pray for during 'masumasu' time morning and evening is divine intervention to rescue them from the devil and the deep blue sea situation they are stuck in.
Right now part of the soil foundation of a home is gone while four others are in imminent danger of losing theirs.
"We are all in danger because if January 14 happens again and it's only a matter of time when considering the changes in the weather, most of this village will be gone," Mr Bolamasei said.
They want to relocate to higher ground but at the same time worry about being trapped in landslides which now happen often during periods of heavy rain.
Suweni as Reverend Neumi Vunileba described, sits in a 'lovo pit' with mountain ranges on either side.
"So if we run away from the river and go up hill we face the landslides.
"Every time it rains heavily and floodwater rises as it happens often now we are truly afraid of the consequences."
Mr Bolamasei said they want help from above and the government.
What's going to happen
Government officials from the Department of Land and Water Resource management surveyed the erosion problem and the new course chartered by the Wairiki-i-Cake early this year.
The 'Saving Suweni' plan involves a $.5million project that would include the construction of a 50-metre retainer wall and diverting the Wairiki-i-Cake back to its original course.
Work is expected to start next month.
Helping themselves
Making a change for nature, Suweni villagers have decided not to allow commercial logging to be carried out in their forests located upstream.
"We realise that logging also had a major role to play in the flood," said Mr Bolamasei.
"When we weighed the monetary benefit we got from it in terms of royalty and premium it was peanuts compared to the loss of food source, the destruction of our homes and constant fear we live in.
"We will only cut enough trees to build our homes."
Suweni's experience is not an isolated one as villagers of Korotasere and Navatukuca at Vaturova can easily testify.
These villages may be hundreds of miles apart but the common bond that they share is living in fear for their lives and that one day their village will be gone in the rising tide of floodwater.
They are the victims of climate change and man's own doing.

West Chiefly Titles go to tribunal

Titles go to tribunal
www.fijitimes.com - Monday, April 27, 2009

THE Native Lands Tribunal will give its ruling on who is the rightful chief in the three villages in the West -- Vitogo, Vitawa and Magodro -- on June 11.


Former magistrate and tribunal member Aminiasi Katonivualiku said the chiefly titles in the three villages -- the Tui Vitogo, Tui Magodro and Tu Navatu in Vitawa -- were being disputed.
Mr Katonivualiku said they collected evidence from both the parties to the titles under heavy guard from the Police Ready Action Unit team last week. "The villagers crowded up to where we convened the tribunal in the three villages," he said.


Mr Katonivualiku said the Tui Vitogo title, presently held by Ratu Viliame Sovasova, was being disputed by his elder sister, Adi Makereta Druma. The former magistrate said the Tui Magodro title held by Simione Vutevute as per decision by the Native Land Commission was being challenged by Tevita Bose Lewaravu. Mr Katonivualiku said the Tu Navatu title was disputed by Ratu Sainivalati Toroki and Ratu Akuila Kubou.


"The NLC went there and awarded the title to Ratu Akuila but after that the tribunal before us gave it Ratu Sainivalati." Mr Katonivualiku said that Ratu Akuila filed for a judicial review in the High Court and later appealed in the Fiji Court of Appeal.
"The Fiji Court of Appeal gave its ruling and ordered a new tribunal to hear the case again.
"That's where we came in."
Mr Katonivualiku, Ro Epeli Mataitini and Ratu Talemo Ratakele are the members of the tribunal.

The Old Jail House

By Geraldine Panapasa

fijitimes - Sunday, April 19, 2009

+ Enlarge this image

Looking in from the outsid ... a villager stands insode the old prison.

There are fortresses and ancient ruins that tell stories of a piece of history forgotten over time.

In Fiji, one of those forgotten ruins is a prison fort in Naburenivalu Village in Tailevu.

Who would have thought the coral stone foundation held some of the very first prisoners in Fiji during the late 19th century.

The place where the foundation rests is called Nasese and the village it is in was relocated from the old coastal village of Namena, almost half an hour out to sea.

The morning we left for Namena was the same day the tsunami warning was issued after the Tongan earthquake on March 20.

By then, we were already halfway to our destination and I instantly remembered Features Editor Fred Wesley mention an old jetty I had to check out, something to do with the prisoners using the jetty to cross over to Levuka for work.

That thought coincided with the tsunami warning and a thought crossed my mind about witnessing firsthand a tsunami approach Fiji if I went out to see the jetty.

Not long after, the warning was cancelled and we finally reached Naburenivalu.

The house of Tui Nawainovo Ratu Filimoni Verebalavu welcomed us on the left as we entered the village to meet with the Turaga ni Koro Watisoni Lagicere.

The village slept quietly as roosters began to crow. As we neared a small stony climb into the village pathway, the prison fort stood seemingly forgotten, above the long weeds and grass surrounding the compound, and creepers that seemed to drain the life out of an important monument. This couldn't be it I wondered because for such an important foundation in the history of Fiji, the fort looked insignificant.

Our team down to Namena included Fiji Times photographer Eliki Nukutabu, Nai Lalakai reporter Anare Ravula and driver Durga Deo.

After we sought permission from Ratu Filimoni to conduct research on the old prison and the early village settlement, we headed out to sea.

The trek through the swampy forest was very refreshing for an urbanite like me. Watisoni pointed to a clearing through the trees and plants saying it was the path the prisoners took to reach the jetty.

Brief history of Nasese

According to records at the National Archives of Fiji, the earliest record of a Suva gaol was in 1887 when the Prison Service took over a mental hospital.

Matanivanua for the Tui Nawainovo Simione Loli Baleidaveta, 73, said the name of the prison was called Nasese. In Fijian, the word sese means 'wrong or foolish'.

"It was a place for people who committed a wrongful act. The people who went there were called 'na sese' also," Baleidaveta said.

In a publication by B.M Sellers in 1962 on The Development of the Fiji Prison Service, the gaol was a collection of huts behind a reed fence.

B.M Sellers was told by old colonists of a track along the beach that led to the gaol and the cemetery.

He mentioned it was not until 1912-1913 that serious attempts were made to provide a modern accommodation at the Suva gaol.

"It is interesting to note that one of the duties of a prison warden in those early days was to escort Hospital Sisters into Suva and back after dark," Sellers noted in his publication.

"The first prison was of course at Levuka and as settlement of the Colony took place, other prisons which were nothing more than 'back ups' were established," the publication said.

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Faction gives Ratu Osia chiefly status

Faction gives Ratu Osia chiefly status
http://www.fijitimes.com/ - Monday, April 06, 2009

Tui Nasau and Tui Moala Osia Vulalima Delailoa, right, during his traditional installation at Wailoku

A faction claiming to be the rightful holders of the chiefly titles of Tui Nasau and Tui Moala have carried out the traditional installation rituals in Suva after it was stopped from boarding a vessel to Moala in the Lau Group by police.
Members of the Yavusa Nasau Mataqali Nakoroicake installed Ratu Osia Vulalima Delailoa at Wailoku on Saturday evening.
Spokesman Tevita Delailoa said they have installed Ratu Osia as Tui Nasau and Tui Moala.
Mr Delailoa added that the clan believed that he was the rightful holder of the titles and those who disputed the matter could take it to the tribunal.
Their legal adviser, Tevita Fa, said he was still waiting for an explanation from the police on why they stopped the delegation from travelling to Moala.
Assistant Roko Tui Moala Nacanieli Draunidalo said the Tui Nasau and Tui Moala are two different titles. Mr Draunidalo said the rightful holders of the Tui Moala title are the Mataqali Ucunimasi and the holder was Musuka Waqairatu.
He said this was verified by the Native Land Commission last month. Mr Draunidalo understood the faction wanted to install a new holder of the title Sauturaga, which he said has never been installed before on the island.

No other way?

No other way
www.fijisun.com - 4/3/2009


Now after the March multi-million joint military and police drug raid in Noikoro, Navosa has its share of wonderment, condemnation and publicity, the fact remains that unless reasonable improvement is made in lifestyle and marketing crops, a more costly and efficient monitoring system would have to be undertaken by the state in order to eradicate the cultivation of the “invaluable” crop in the district. The reason being, unlike other districts, Noikoro, village traditional leadership except for Namoli is almost non-existent. With the untimely passing away of the late Tui Noikoro, Adi Kuini Vuikaba and the poor state of the chiefly residence of Lomaiviti, in Korolevu does not make anything easier for the eradication of drugs.
In the meantime if churches continue to show negligible effort, as in the past, in converting their church members to more holistic and lofty ideals of Christianity, then God helps us. Instead of plotting against the interim regime, the churches should be more concerned about the spiritual well being of their members and the potential tragedy of all the consumer of marijuana in this country. Obviously there is a general passivity and lack of prophetic guidance from that direction.

The provision of substitution crop is a myth. It is a well known fact in the district that in a good day, a six foot marijuana plant may fetch up to $2,000. Both “substitution crop” and “awareness programme” had been suggested in the past but hardly implemented. To continue to suggest them shows that there are not too many options around.

A more practical solution perhaps is improving the lifestyle through infrastructure development particularly of the 50-60 mile long Sigatoka Valley road. For a market vendor (especially women) traveling that distance daily without taking into account the changeable road conditions is a persecution in itself. Marijuana then provides a more comfortable alternative to the hardships of lengthy truck ride and heavier root crops.

If drug cultivation and trafficking is turning out to be a potential national disaster then it needs and warrant a more pragmatic, broad based and lasting solution. If national interest is at stake then national resources needs to be utilised to save the country from impending ruin.