AS a young boy growing up my father and late grandparents taught me to always make sure to know my relatives and treasure all ties of the family from both the maternal and paternal side.
The interest to know my blood ties was further fuelled when watching my elders met relatives unknown to me at that time during a function with the topic of discussion about their mischievious acts when they were young, our historical background from customs to values and the list could go on.
The first time I met my blood relatives from the vanua of Natawalevu at Dravuwalu, Naceva was when a granduncle with maternal links to the family traditional approached my elders to have his house built on our mataqali land.
Eighty-nine-year-old Vilimoni Batinisavu could be regarded as Fiji’s oldest farmer, the son of Mereia Wati. Bubu Wati was the elder sister of my great grandfather. I was fascinated at first and prided myself of my blood ties to Natawalevu.
However every time I would mention niu drokai (mature coconut) the response from my relatives of Natawalevu would be “qarauni iko” (Watch out).
I did not know what it meant until our trip to Kadavu two months ago when the legend of their warrior Batisaqato was relayed to us.
Dravuwalu Village, only accessible by boat, is a 20-minute ride from Naluvea landing, about five minutes from Vunisea the main centre.
There are about 200 villagers among them children who attend Bulou Dolele Primary School which is beside the village. The nearest nursing station is at Soso Village, a five-minute boat ride or 30-minute trek through the forest.
And because of my blood ties to Dravuwalu, veteran photographer Atu Rasea and I resided at the village for a few days before making the trip to Tiliva Village on the other side of the island.
According to Isoa Loanakadavu, who is one of the two Rokotunivono of the Tui Dravuwalu, the mature coconut (niu drokai) was Batisaqato’s secret weapon.
“Na vuna kena dau tukuna tiko ni o Dravuwalu bati drokai baleta koya na qaqa ni vanua o Natawalevu e kena kakana na niu. Ni sa dau lako na lai valu nona vesa na niu. E rawa ni 20 na mawi, 20 na matau; qai cola nona Malumu qai lako lai valu.
“Sa via kana dirika ga dua na niu e yadrena qai kana.”
(Our warlord Batisaqato when going to war would take with him the mature coconuts as food or he would have it tied to his ankle to ensure he remained afloat when in the water. There could be 20 tied to his left ankle and another 20 on his right, whenever he was hungry he would crack it on his head and eat the flesh.)
The other Rokotunivono Ratu Jona Dulakonaceva then shared a historical account that led to their traditional ties with Tui Kadavu of Kadavu Village and the vanua of Naisogoceva of Vukavu Village.
According to oral history when cannibalism was rife, the Tui Kadavu a direct descendant of Ratu Naivakarurubalu the eldest son of Ratu Levu the first Tui Naceva, sought the assistance and protection of the Naceva army after Ono was waging war around Kadavu.
At that time the vanua of Naisogoceva was known as the traditional warriors (bati) for the Tui Naceva and Koroi Ratu was their warlord.
Ratu Jona said the intention of the Ono army (an island off mainland Kadavu) was to expand their territory and everyone in Kadavu to come under their rule.
“Nona kere i valu mai kina na turaga na Tui Kadavu vua na turaga na Tui Naceva me rawa ni dua na mataivalu kei Naceva me lai vakavakarau ena kena valuti na mataivalu mai Ono ka valu tiko mai ena nodra saga mera taukena na vanua. Sa lako sara na vakacibi valu ki Kadavu vua na turaga na Tui Kadavu mera lai tiko vakawawa ena nodra sa waraki na mataivalu kaba mai Ono.” (When news broke that Ono had waged war on Kadavu, the Tui Kadavu after requesting assistance, was told to return to Kadavu Village to await the Naceva army which would wait for the army from Ono.)
He added the message was relayed to the Tui Dravuwalu who also prepared his army, which was spearheaded by Batisqato the great. Together they made up the Naceva army and went to Kadavu Village
“Sa lako tiko na yaqona ni vakacibi valu mai Kadavu, sa savu na kena itukutuku ni sa voleka mai na mataivalu mai Ono ena nona saga me sa taukeni Kadavu taucoko. Se tikoga na mataivalu mai Naceva ena loma ni vale levu mai Kadavu sa curu o Batisaqato e tuba me sa mada duadua e wai.”
(While the war party was still having yaqona at the chiefly house of Tui Kadavu, the message reached them that the army from Ono could be seen on the horizon. Hearing that Batisaqato left the drinking party and took the lead out to sea.)
On the beach he saw a few children and said: “Au kerekere ra gone ni taya mada mai na taba ni uto e toka.” (Please children cut me two breadfruit branches)
Ratu Jona said Batisaqato tied a breadfruit branch to each ankle together with 20 coconuts on each side and “walked” on the water towards the approaching army from Ono.
“Era qai lako tiko mai era sa raica ni dua na tamata sa taubale tiko yani vei ira. Na nodra qai sakui mai na mataivalu mai Ono, kea ga matai mai motuka, davo i ra, kajia tua nona taliga, qai vesuka ena nona masi ka toka e tolona. Sa qai cakava toka na qase ka me motuki ira toka na qase mai Ono me yacova saraga ni sa lai yaco sara e Tuvanaulu.” (He swung his war club left and right upon whoever crossed his path and everyone that came before him fell. For every warrior he killed he bit off an ear and tied it to the bark cloth on his waist.)
Ratu Jona said Batisaqato did this until he reached Tuvanaulu where he planted his war club.
“Sa lesu mai sara lako yani na mataivalu mai Naceva nodra sa sotavi ira yani na mataivalu mai Ono. Sa ra dui binia na binibini tamata era motuka ena gauna ni valu. (When he returned the army of Naceva was piling the bodies together.)
“Sa qai lako mai o Batisaqato sa qai va ke vua na qaqa mai Naceva o Koroi Ratu: “Naita vukica mada na tamata sa tu kari, e tiko ruarua na nona taliga se sa yali e tua na nona taliga. Ra qai vakavukici taucoko o ira na sa mate tu, sa yali taucoko tu ya dua na nodra taliga kea ka motuka na qaqa ikai.” (After seeing the pile of bodies, Batisaqato asked Koroi Ratu to see whether each dead body had both ears or one missing, to their surprise most had only one).
Ratu Jona added when they returned the, Tui Kadavu presenting the qusiniloaloa (traditional thank you to the army of Naceva) told the Tui Dravuwalu they would do whatever the Tui Dravuwalu requested.
“Sa qai tukuna o Tui Kadavu, turaga na Tui Dravuwalu kevaka era qoli tu na marama ni Kadavu ka lako mai na waqa mai Natawalevu, ena sova taucoko na ika ena loma ni nona waqa na turaga na Tui Dravuwalu.
“Kevaka e via lako e vanua na turaga na Tui Dravuwalu me kaba na uto. E dua na mataqali mai Kadavu kena yila o Naqele na jei kabakaba ni uto nei Natawalevu. Ena dua toka na gone ena davo toka e ra, ena lako yani dua na gone ni Dravuwalu butuka nona domo qai kaba e vuni uto.” (Should the boat of the Tui Dravuwalu enter the waters of the Tui Kadavu and the women or men are fishing, whatever has been caught will be given to the Tui Dravuwalu. If the Tui Dravuwalu wants some breadfruit, he will step on the shoulders of members of the Mataqali Naqele (landowning unit) and then climb up the breadfruit tree.)
Ratu Jona added when the Naceva army returned to Soso. and after all traditional protocol had been completed, it was time to share the magiti.
“Na ulu ni vore e dau matata tu e dau kena o Naisogoceva na bati. Sa qai gaca tu o Koroi Ratu ni a druka ena ivalu mai Kadavu. Sa qai yalatakina vua na turaga na Tui Dravuwalu na ulu ni vore me lakoga yani e dua na turaga ni Naisogoceva cebeta tua na nona taliga, na ulu ni vore sa kena tiko o Davuwalu ni qilavu.” (It is known that the head of the pig is always given to the warriors, in this case the vanua of Naisogoceva. But Koroi Ratu upon seeing that and accepting defeat, that Batisaqato was the real hero from the way in Kadavu, told the Tui Dravuwalu, from today onwards the head of the pig will be for the vanua of Natawalevu, while the vanua of Naisogoceva will just take an ear from the pig.)
He said this was the origin of the strong relationship between the vanua of Naisogoceva and Natawalevu.
After sharing their story and asked why someone mentioning niu drokai always annoyed them, they said it was a totemic challenge calling them out for a fight.
I certainly am glad that Christianity is now part of life on Kadavu and Fiji. If that was not the case, I might be missing an ear or be the second person from Kadavu, apart from Batisaqato, to walk on water (more like running for my life).
With yaqona as their main source of income coupled with my ignorance of having issued a totemic challenge, I had more than my share of yaqona.
Next week we travel to Muanisolo and read the story of how an umbrella ended cannibalism.
