NO one knows exactly the origins of the name of the island Kadavu, however there are many theories that have tried to explain it.
An explanation shared by linguistic Dr Paul Gheraghty in the television program Vueta Na Vosa, the name could have originated from a myth.
“Like many place-names, there are many stories about them, mostly ‘ucu mai duru’ (cock and bull stories).
“Some say an ancestral god was in a canoe eating (kana) lying (davo) down, hence the name of the island ‘Kanadavo’ which later changed to Kadavu.
“Well, this is one of the explanations I have read in books, but experience tells us that place-names are seldom based on events. Places are mostly named after something that is permanent to that place.
“For that reason I don’t believe that story is true, there is another explanation that is obvious to me, and comes from comparing the meaning of kadavu in the Pacific region.
Dr Geraghty added research has found that the name could have originated from through other reasons.
“To start with there’s not only one Kadavu. In Fiji there are a few places called Kadavu, another Kadavu is a small island close to Nadi. Currently, it is a tourist resort and I don’t know what it’s called.
“I think another Kadavu can be found in Vanua Levu.
“What I can confirm is the location of two Kadavu, one is in the south of Fiji and the other in the West, the small island close to either Nadi or Sabeto.
He said there were other places in the Pacific that also use the word Kadavu — Papua New Guinea, Vanuatu, Solomon Island and parts of Micronesia
“There is a string of islands in PNG known today as the Admiralty Islands, with a bigger island known as Manus. The island is well known today because those seeking refugee status in Australia have been brought to Manus as a refugee camp.
“They have a local word, ‘kadavu’ and it means ‘black rain-clouds’. That is the original meaning of ‘kadavu’ in the Pacific.
“This meaning is still used in some parts of PNG, by for instance the people of Manus, with the Kuanua dialect, the Tolai dialect , it is also used in New Britain around the town of Rabaul. To them kadavu means a black cloud bringing wind.
“When we do reach the Central Pacific region, we will find the meaning has changed. This word is used in Vanuatu, Solomon Islands, and Micronesia and to them it means ‘vuaira’ (northwest wind).”
In the next few weeks this newspaper will bring to you stories gathered from the island.
Kadavu is Fiji’s fourth largest island with an area of 411 square kilometres and a total population of 10,850.
Because of the size of the island and its geography not all villages were visited but we hope to be back again next year.
Our first stop was Namuana Village, about a 10 minutes’ drive from Vunisea jetty and a 10 minutes’ walk from the main centre.
We were only there to collate their story as traditional turtle callers so what was supposed to be an hour’s job turned out instead to be a three and a half hours’ work.
That’s because the village is rich in history and there were nearby places which had to be photographed.
Prior arrangement had been made with the Tui Namuana, Kelevi Vuase.
Usually the boat would arrive in the morning at Vunisea then head to Kavala before returning to Suva. So according to our itinerary, we were supposed to reach Dravuwalu Village (which is on the other side of the island) at around 4pm on Friday April 21. Little did I know that the route had changed, the boat first docked at Kavala and then headed to Vunisea where we arrived around midday.
Prior to disembarking from the Lomaiviti Princess, I informed photographer Atu Rasea that’s it’s better to prepare yourself now, because we do not know what we will encounter at Namuana.
In fact they had informed us that lunch was going to be prepared. Despite the high price for one meal, we decided to sit down for some heavy chow before we headed to Namuana.
We managed to stop a pick-up truck to take us to the main-centre where we were to buy our sevusevu and then a little bit of shopping before heading to Namuana.
We were met by Mr Vuase, who took us to his home before we proceeded to the village hall where a few village men were gathered awaiting our arrival.
Staff members from the Fiji Red Cross had also visited the village requesting approval for the establishment for an office on the island.
After our sevusevu,¸the Tui Namuana shared his story of as far as he could remember and as documented in the iTaukei Lands Commission proceedings.
According to Mr Vuase, the Namuana people originated from the household of the Ratu ni Burenitu from Nabaitavo in Naitasiri.
In Fijian mythology the Yavusa Burenitu is one of the three largest yavusa in Fiji and is said to where all other yavusa originated from.
The other two yavusa are Rara and Navitilevu.
Metaphorically Burenitu is the head while Rara and Navitilevu comprise the body.
According to Mr Vuase they left Nabaitavo in search for land. Along the way they rested for a while at Matacaucau in Namalata, Tailevu, where today a tokatoka (family household) bears the name Namuana.
He said their ancestors then continued to Nakalawaca, Namara in Tailevu.
“It was from here they decided to journey out to sea and they first landed at Udilevu (on Kadavu), before they continued their journey and coming to a stop at a place they finally called home — the location of present-day Namuana Village.”
He said at Udilevu the two landowning units Namuana and Verata continued while Navakasese remained, and joined them later.
“Another group arrived but landed at Namulomulo near Udilevu. From there they journeyed to Vunisei and today the Vunisei people are addressed as Namulomulo vua na Tui Namuana,”
Village headman Josefa Bakata explained their ancestors were skilled sailors and fierce warriors.
“When we arrived here, Kadavu had already been settled so to avoid any intrusions our ancestors built a fortress at the old village site.
“There were only two entrances to the village boundary. One was from the seaward side, the other from the landward side. There was a huge cliff on either side of the village so there was only one way to get in, through the entrance.
“Before the first entrance was a ditch with a lot of traps. After getting past that there was another ring ditch to another gate, there was also a lot of traps.
“Our enemies would have had to get through that before arriving at the third ditch which was much bigger and more dangerous.
“That is why until today, the Namuana people have not surrendered nor lost any battle. That’s because they were well prepared.”
Mr Vuase said it was because of this that the Tui Namalata requested Tui Namuana to be his guardian and protector, a duty they still hold today as traditional warriors of the Tui Namalata.
Mr Vuase added in the vanua of Nacolase they belong to the Naocovonu household which is one of four households which are stewards to the Tui Tavuki.
“Our customs and our traditions are very clear to us, and we know very well our links both blood and traditional ties to neighbouring villages and other places around the country.”
*Next week we look at Namuana as traditional turtle callers and their link to Nacamaki on Koro, but interestingly there is something else that links Namuana to their traditional rival in Rukuruku Village, Nadroga. That link is an untold story, which will be published next week.
