English novelist, poet and journalist, the late Angela Carter, once wrote “Language is power, life and the instrument of culture, the instrument of domination and liberation”.
This week, we look at some more iTaukei figures of speech. The information is sourced and translated from the Vosavosa Vaka Viti manual.
E kua gona ni balolo me kua sara
The balolo is the writhing seaworms that rise to the surface to spawn twice a year. October and November is known in the iTaukei calendar as Vula iBalolo lailai and Vula iBalolo levu.
Such is the taste of the balolo that for the many that live along the coast and on maritime islands it is a time they look forward to every year and no one wants to miss this delicacy because missing out would mean another long wait until the next rising.
This term is also used to describe a person who is undecided and double-minded, quite often double-minded whether to go to a function or not, whether to eat or not. It is also used to convince a person that by not going they might miss out on all the fun.
Mate o vale dua, bula o vale rua
When directly translated means “death in the first house, life in the second house”. This means if there is no food in the house, a person can still survive because there is food in another house. The term is used to describe a person who usually eats from another house other than his own house.
Sa dui tu ga na cagi ni toba
When directly translated means “every bay has its own wind”. In an iTaukei setting every chief is leader and ruler within their own domain. This term is usually used for a chief who tries to dictate terms while in the domain of another chief. It is also used to label a person who wants to control everything when they’re not supposed to.
Sega ni raica rawa e dua na kena o
When directly translated means “Not a cloud can be seen”.
The term is used to describe something or someone that is very far away. For example, when travelling on a ship from one island to another, a conversation would be as such:
“Sa vacava, sa voleka o Suva? (So how is it, are we near Suva yet?)
“Sebera madaga ni raica rawa dua na kena o.” (Not a cloud can be seen).
Meaning Suva has not been seen and is still far away.
Vakaruku ni Ivi
The ivi tree is a big tree with big leaves and best for providing shade while being very cool during the hot weather. Its fruit is usually cooked and then eaten.
While the ivi tree is a cool place to avoid the scotching heat, it is not so much when there is a heavy downpour. Rain drops usually find its way to the ground among the thick ivi leaves. The term is used to describe a house that is not built properly, usually a house that often leaks when it rains.
The term can also be used to single out a person who usually does not do a great job, or does not fully complete work as per their contract agreement.
For example:
“Au vakasama tiko o Tukai me tara na vale.” (I have been thinking for Tukai to build the house).
“Kua saraga qori na vakaruku ni ivi.” (Don’t, that will be just like under the ivi tree) meaning the house will not be well constructed, because Tukai has a bad record.
Buka dolou
In the iTaukei language, buka is firewood and dolou is or are the dried breadfruit branches that are used to start a fire and to light the firewood. If one uses only dolou, it burns very fast, unlike other firewood that leave behind charcoal, the dolou does not.
This term is usually used to describe a group initiative that’s starts off very well but then dies out, with nothing done.
For example, in some cases around the country and this happens across the board, a group can come up with an idea of starting their own farm, or running a canteen. Everyone will be eager but then as time progresses, their passion slowly dies and nothing eventuated from that initiative.
The term “Katakata va kuro kava” is now being used instead of buka dolou.
Kana va kaiwai
Kaiwai is a term usually used for fishermen. Kana va kaiwai when directly translated is to “eat like the fishermen”. When out at sea, the fishermen usually eat whatever they can find at sea, whether it be kaikoso, clams (vasua) or the heart of the fish the cumu, with a little chilly and lemon and maybe very little to no tavioka at all.
Literally the term is used to a person who is eating and does not eat root crops but only eating fish during the meal. Other terms that are also use are kusima while in the Navakavu dialect the word morose is used.
Vukatubu nona toa
It’s a game that today is no longer played. In the past almost every young man will be raising their rooster preparing them for the cock fight.
Leading up to the fight, each young man will boast that their rooster is the toughest. For the roosters that fly away and do not complete the fight, the owners usually hang their head in shame.
The term is usually used to describe a person who is caught red handed and now is ashamed or embarrassed over what they had done.