For the people of Lovoni, Ovalau, July 7 marks one of the darkest days in the history of the village.
This year, villagers will mark the 150th anniversary of when their ancestors – men, women and children – were sold into slavery.
“Husband and wives were separated and mothers torn away from their children, never to see each other ever again,” said resident Peni Totoka, while recalling stories handed down from his elders.
“Our land was confiscated and we were alienated.
“Our forefathers were made to crawl on their hands and knees while sacks of soil were put on their backs and they were paraded through the main street of Levuka to be inspected and chosen by interested buyers.”
Mr Totoka said he was putting the events that occurred 150 years ago on record for his children – Watisoni, Alumita Maramaninakoro, Ratu Peni and Ratudina – and the people of Lovoni.
Lovoni is nestled in an inland crater in the centre of the island of Ovalau. The village was an independent Fijian “kingdom” with kinship ties to the Roko Tui Bau, the Vanua of Verata, Wainibuka and Naitasiri.
Their allies within the Lomaiviti Group lay with the Tora ni Bau of Batiki. They also had strong ties with the Vanua of Bua and Cakaudrove.
To the east, they had extensive ties and allies with the Yasayasa Moala and Ono-i-Lau.
Their ties to the west of Fiji were direct kinship links with the noble house of the Tui Nadi.
The Lovoni people embraced their role as mercenaries of war in the province of Lomaiviti which, at the time of European contact, was undergoing a major power tussle between the noble houses of Verata and their ally and kin, the house of the Roko Tui Bau and the rising power of the Vunivalu of Bau.
Before the arrival of the Europeans, all the villages on Ovalau were under the stewardship of Lovoni. “Leading up to this day, June 28, 1871, was the beginning of our ancestors redemption.
“On that day on the hill fort of Korolevu, the priest (bete) of Lovoni delivered a message to the warriors that a white-skinned man was approaching and they must not fight.
“E dua liga na tamata ia sa dua na mataivalu levu. Sa matana kece liga na yagona ka sa robojia na yagona taucoko na bukawaqa. Sa malumalumu ka sa reva na noqu kaukauwa.” (We must not fight. He is only one man but he is a mighty army. His eyes are alight and burning flames cover his whole body. I am powerless.)
These were the words used by the bete to describe the man of the cloth, Wesleyan missionary the Reverend Frederick Langham who was, at that time, ascending the heavily fortified base of the Lovoni warriors and her people.
“He was accompanied by Ratu Draunibaka of Bau. Rev Langham, or Lagamu in Fijian, was widely known as a trusted adviser to Cakobau, the Vunivalu of Bau.
“Rev Langham shared the parable of the lost sheep from the Gospel of Luke with my ancestors.
“Ye people of Lovoni, you have already dwelled in the light but you have chosen to go back to darkness (sin). You are the lost sheep and I am here today to bring you back into the light,” he had reportedly said.
“Not only was Rev Langham trying to convince my ancestors to a reconciliation feast at Levuka prepared by Cakobau but the parable of the lost sheep was also used because my forefathers had already accepted Christianity earlier via a Methodist catechist from Bua and there were also frequent visits by the Catholic Marist priests stationed at Levuka at the time, as documented in Jean-Baptiste Breheret SM’s The Levuka Journal – 1866-1888.”
Mr Totoka said the bete were highly revered as they were the only link to the spiritual realm and also relayed instructions and advice from the spirits to the people.
“This day was no different and the majority of my forefathers obeyed his advice.
“Some of them, however, did not submit completely and they chose to carry their weapons along the treacherous trek to Levuka.”
Mr Totoka said the elderly and the young were left behind and some Lovoni warriors stayed back to guard them.
“Levuka was formerly a village of Lovoni led by its chief who originated from Duvaga in Lovoni before the arrival of Rovarovaivalu.
“Rovarovaivalu’s descendants now dwell in the village of Levuka, however, there are still some people of Lovoni that live amongst them to this very day. They are the descendants of the Lovoni people who chose to stay behind and serve the house of Rovarovaivalu.
“Other Lovoni people moved on to other parts of Fiji and still use the name of Levuka to this day.”
Mr Totoka said when the entourage arrived at Levuka and Cakobau saw that some of the Lovoni warriors carried clubs and spears, he pleaded with them to disarm.
“Dou tauca ki ra na nomudou I yaragi. Sa oti na I valu, dou mada mai me datou mai veidovi, ka kana ka marautaka vata e dua na I tekitekivu vou” he said. (Put down your weapons. The war is over, come, so we may feast and reconcile and forge a new beginning.)
“The warriors laid their weapons beside a huge rock (now known as Gun rock) next to the village of Levuka.
“Legend has it that trees grew from these weapons and these are still visible today.
“Some people, under the guise of collecting wild yams (volo jivoli) for the feast, escaped back to Lovoni.
“Just as my ancestors and the people of Lovoni sat down to feast, Cakobau gave a signal and my forefathers were rounded up, tied and tortured.
“They had been deceived and their torture continued for one week until July 7, 1871.
“According to what was relayed to me and what I have researched, Cakobau sold each kai Lovoni for three pounds at that time, equivalent to eight dollars and fifty cents in Fijian currency today.
“The proceeds gained by Cakobau from the sale of the Lovoni people were used to assist him establish Fiji’s first Government at that time.
“After that day, my ancestors were segregated and sent to various parts of Fiji to work on cotton plantations.
“Three (including the bete)were taken to the United States of America by the legendary American showman, Phineas Taylor Barnum.
“Barnum was widely known for his abusive behavior and his racist tendencies. “Those three were used as props on the PT Barnum circus show.
“Many who were sold found hope in kinsmen that had earlier migrated from Lovoni to other parts of Fiji.” Mr Totoka said there was a total of four known migrations for the people of Lovoni.
“The migration of the Yavusa Namara to parts of Fiji, the migration of the Levukana people – now known as Levuka, the people that fled during a battle at Lovoni known as Ca ko Lovoni and the last migration that I speak of now – when the people of Lovoni were sold as slaves.
“This, of course, does not include intermarriages that regularly occurred when Lovoni warriors would return with women offered to them as a token of appreciation for aiding their allies in battle all over Fiji.
“There were also women of Lovoni who left for marriage to various parts of Fiji.
“The people of Lovoni have resettled into other parts of Fiji, I do not mention them by name but they know who they are. They are a part of us.”
Mr Totoka said if it was not for COVID-19 and its associated health and social gathering restrictions, the people of Lovoni would have gathered at the village this week to commemorate and reflect on their darkest days.
“It was supposed to be a big event. But God has greater plans in our lives and we are remembering the day in the comforts of our homes with a church service later in the evening.
“To you, my children – Watisoni, Alumita Maramaninakoro, Ratu Peni, Ratudina and the people of Lovoni – this is our story. The story of our people. Remind your children and their children of our identity. That no one shall take away our identity, even if they segregate us across the world.
“Engrave this in your hearts. One day, we shall unite. One day, we will rise. But on that day, let us not forget that God and God alone is King. Just as we would sing every July 7 to remember the pain, hurt and sacrifice of our forefathers – Lovoni au nanumi, Lovoni au mositi iko, Lovoni au kerea tiko ko Jiova ga me sa dokai.”
* Peni Totoka is from the Mataqali Kainakoro of Lovoni on Ovalau. The views expressed here are his and not of this newspaper.
