THE interesting thing about learning history is that you get to learn new things.
You revisit ancient moments, and relive past event.
In some cases you dig up old bones while on the other hand you also help with the dissemination of information to the generation of today.
In last week’s read we talked about the yavusa Naulunivuaka and how they moved from Bau to Koro.
There had been reports they were banished from the island for assisting in the escape of the people of Delai. The people of Delai had hid the fish which was intended for the Roko Tui Bau then Ratu Nailatikau I.
However according to Avolosi Tikoimaleya the matasau and chiefly adviser to the chief, the Tunidau, they were never banished. A tabua (whale’s tooth) was presented for them to leave the island. He said there was evidence that they were never banished; the Tunidau is traditionally installed by the Vunivalu on Bau.
The Vunivalu also takes part in the installation of other chiefs; Roko Tui Bau, Tui Kaba, the Taukei Nabou and Mataisau.
This week, we take you on a new journey of discovery regarding the important role of the Tunidau and why the Vunivalu clan could have never forsaken him and his people.
The Tunidau played an important role in the then kingdom of Bau and according to Mr Tikoimaleya they were strong men and skilled fighters. Their god Komainaqaraqara was their protector.
In the kingdom, the Tunidau was known as the “tu ni dau ni tamata” which meant they organised the arrangement of enemies bodies and decided which was to be eaten. They also are responsible for who would get which part.
The Tunidau is chief of the yavusa Naulunivuaka which also the name of the meeting house on the island of Bau. The people of Delai and are said to be the first settlers of the island of Bau which was then known as Korolevu.
It is the reason that the Tunidau is traditionally installed by the Vunivalu, as like all the other chiefs of Bau.
Members of the yavusa Naulunivuaka now reside in Namacu Village on Koro Island.
The first group to arrive was the mataqali Saratavuto landing at Navaravi near Sinuvaca Village. Navaravi has been shortened from Navaravisasa because that is where they built their temporary houses from coconut leaves. Draunisasa is coconut frond.
They were given land by the people of Nacawa.
According to Mr Tikomaleya another group arrived was at Qaraqara, where the “vatu ni loka” is. This stone protected the people of Delai and the island of Bau from being attacked by the Roko Tui Bau’s war party.
“Ratou qai takoso mai na neitou qase e veikau, me yacova na nodratou yaco mai e Koronisoqe era tu kina na kai Nakodu, era lako talega mai Tailevu, era sa veikilai e kea.
“Dua na marama eke na yacana o Ruci Cawanimoala, sa qai mani vakawati kina. Ra sa qai toso, ra qai siro mai na nodra vanua na kai Wailevu, ratou sa qai kere vanua vei ratou, ra sa qai vakadonuya. Na koro oqo e veimama ni kena qele e solia ratou mai Sinuvaca e veimama e ratou solia na kai Wailevu. Na iyala ni vanua ratou solia toka mai tai oya, yacana o Lomawailevu. Na vanua oya rau lai veiyala kina o Namacu kei Wailevu.”
(Upon their arrival they journeyed until they reached Koronisoqe, where the people of Nakodu were, who had came from Tailevu.
(“One of our women, Ruci Cawanimoala was married to them, thus we journeyed together in search for land. That is why this land half of it was given by the people of Nakodu the other by the people of Sinuvaca.”)
He added Namacu Village was occupied in 1760.
“Mai na itukutuku era vola na kai valagi baleta na neimami yavusa, qai tukuni toka va qo, ni sa oti e 100 na yabaki na nodra biuti Bau na kai Naulunivuaka sa qai tukuna ko Ratu Cakobau me lai vakacaberi na lotu e Namacu me lai vakaitikotikotaki e Nukumasi, ya kena i balebale 1860 cabe eke na lotu, Seviteba 20, 1860.
(“According to recorded history, 100 years after leaving Bau, Ratu Cakobau ordered that the yavusa of Naulunivuaka also accept Christianity. The was on September 20, 1860.)
Ratu Cakobau had accepted christianity in 1854.
Installation of the Tunidau
According to Mr Tikoimaleya, records show the first, Tunidau Josese Kasani, was traditionally installed in 1909. He was installed by Ratu Penaia Kadavulevu, the then Vunivalu.
He added there was no other installation until 45 years later.
There is a strict process that is followed leading up to, during, and after the installation ceremony.
First the yavusa Naulunivuaka will decide who will be appointed as the installed chief, then a delegation will travel to Bau to meet the masau. The masau is the Tunidau’s representative in Bau. A yaqona will first be presented as their sevusevu, then what is followed is known as veikacivi.
The matasau (Tunidau’s adviser) will kneel and present a tabua, while presenting the tabua, the masau will also be talking, like they are engaged in a conversation. As soon as that is completed, the next Tunidau is confirmed. Within days, all the other details are arranged.
The yavusa Naulunivuaka will then prepare as will Bau.
“Ni buli na Tunidau, ena lako vaqo ena lai tama vei Ratu mai Moturiki, yaco e Moturiki, sa na qai kuvu mai Uluibau na buka, sa na qai kilai mai Bau ni sa tiko mai Moturiki o Tunidau. Sa na qai lako yani na ilakolako mai Bau me lai cavu mai na i kelekele mai Moturiki.”
(On their way to Bau for the installation, they will rest at the residence of the Ratu of Moturiki. A fire will be then lit from the top of Uluibau, when the people of Bau see the smoke rising from Uluibau, they will know that the Tunidau is on the island awaiting them. A special delegation will then proceed to Moturiki to escort the chief to Bau.)
According to Mr Tikoimaleya, from the first day the Tunidau set foot on Bau Island, to the day the chief departs for Koro, members of the chiefly mataqali will prepare the Tunidau’s food, adding his food would be cooked in a lovo (earth oven). He said no other person from outside the chiefly household of the Vunivalu was allowed to participate in the preparation of the meal.
Mr Tikoimaileya said leading up to the installation in 1954, some chiefs in the Kubuna confederacy under the kingdom of Bau, advised that because of hardships they were facing, it would be best if the Tunidau was escorted from a reef near Bau, and not Moturiki as it was too far.
“Sa qai tukuna o tukaqu, kevaka dou sa vinakata me cavu na ikelekele e caka, ia kevaka dua na kena cala mena sauti kemudou ga me kua ni sauti keitou. Loku na veibuli oqo ena loma ni tolu na yabaki, kena kusati. Sa qai lako na ilakolako ni veivagunuvi. Lesu mai na veibuli, vitu veitarataravi na turaga ni Bau eratou mate, baleta ni cala na ka ratou cakava.
“Tekivu saraga vei Ratu mai Moturiki, ya na gauna se buli Bau tu kina o Ratu Ralulu.
(“When that request was made, my grandfather told the chiefs ‘should you proceed, me and my people will not be held accountable should something happen.
“For three years they prepared and after the installation seven chiefs including the Ratu from Moturiki died because they did not follow the proper process.”)
He said during the preparation the late statesman, Ratu Sir Lala Sukuna, had advised the Vunivalu on the process of installing the Tunidau¸ he even postponed the Cabinet sitting in order to be present on the special day.
“Na Vunivalu sa na qai tutaka vei Turaga na Tunidau na yaqona.
“Sa qai va qo na nodrau veitataunaki ‘Tunidau mo nanumi au, mo nanumi Bau ena kena magiti kei na kena i yau’.
“Solia vua na yaqona sa qai bukia e tabana dua na masi kuvui, sa qai vosa o Tunidau, sa qai kaya va qo o Tunidau ‘Au sa tiko mai e Koro, koro ni ka kecega, koro ni magiti, koro ni i yau, au na colata nomuni sau, au na taqomaka na yacai Bau.”
(“The Vunivalu will then present the bowl of yaqona to the Tunidau uttering the words, ‘Tunidau remember me, remember Bau with your food and your resources’ then he will tie a tapa bow on the arm of the Tunidau.
(“Before drinking the bowl of yaqona, the Tunidau will say ‘I am on Koro and we have everything, I will provide the food from my resources, I will carry out my duty diligently and I will protect the name of Bau’.”)