ON a trip to Taveuni late last year, I was informed of a 54-year-old-man who knew the stories and legends of the Garden Island dating back to the first settlers on Fiji’s third largest island.
I was told that to get the story, one must first seek approval traditionally. Experience revealed that recording devices used by those trying to get the story without following traditional protocol resulted in failed recordings.
Taking this into consideration and through the assistance of Josaia Turagacati of Korovou Village in Bouma, I presented yaqona as my i sevusevu and requested the story from Iosefo Rapuga ‘turaga ni mataqali’ the man many on Taveuni believe is rich with information concerning Taveuni.
According to Mr Rapuga during his youthful days, he would hang out with his cousins and friends while his late father would share stories with his other siblings.
He would not listen much, and to date his elder sisters keep asking him, how is it possible that he knew so much and they didn’t when they were the ones listening all the time.
His words to them “na itukutuku qo e soli ga vei au baleta niu tagane, dina niu gone, ia au na tawana tiko na dela ni yavu, kemudou na vakawati dou na gole. Au qai vakadewataka ni tukutuku qo e soli saraga vei au na gauna sa mai leqa kina na noqu qase ena 1998 – e soli na itukutuku qo mai na dra ki na dra.” (This story was given to me because I am the only man in the house and I will be here in the village, while you all will be married and will move to your husband’s place. This story was given to me when my father passed away in 1998 – it has been passed from the bloodline of father to son). After the traditional request Mr Rapuga started with his story as if he was reading from a book.
According to Mr Rapuga the first settlers on the island were Labalaba and Waqanawanawa – two brothers who were part of the exodus that left Nakauvadra after the great war where Degei declared war to Nakausabaria and Cirinakaumoli for killing his rooster Turukawa.
Labalaba and Waqanawanawa, together with their people, looked for land until they arrived at Taveuni.
They first settled on a hilltop overlooking Somosomo Village. After a while they decided to scout the island – and they saw that the whole island was uninhabited.
“Na gauna rau sa raica ni lala vinaka tiko na yanuyanu – rau sa qai mai yalana na nodrau vanua – na vanua ka sa yacana tiko na gauna qo o Naiyala.”(When they saw that the island was uninhabited they decided to mark their territory. Today it is called Naiyala, the border).
But before they could part ways, they argued who would move on to the South and who will move to the northern part of the island that is now called Naibili, directly translated as “to push”.
They both agreed that Labalaba would move on to the southern part of the island, while his younger brother will take the northern part.
As they parted ways, Waqanawanawa told his older sibling that Labalaba would take with him some of his (Waqanawanawa’s) people.
“Botewai, me ratou na kauta yani na neitou sau, na neitou sau na uca. Ciqoma vavanua na itukutuku ya o Labalaba mai Naibili, sa mani soli na isolisoli oya vei ratou mai Lekutu – na isolisoli ni uca. Ni ratou na caka soqo ena tau na uca.”(Botewai will be with you and his traditional signal of entrance is rain. That is why when the people of Lekutu attend a function rain will signal that they are about to arrive.)
Labalaba decided to leave Botewai at Naibili so he could guard the border. The descendants of Botewai are now those who make up Lamini Village.
Labalaba proceeded and resided at the site which is a tourist attraction today – Veidawa Forest Park.
Waqanawanawa travelled to the North and resided where Wairiki is today so they could keep a lookout at the border Naiyalayala, where Tavuki is today. The people of Tavuki are traditional warriors of the vanua o Vuna.
According to Mr Rapuga, there came a time when two brothers – Manasavulevu and Navunisole – arrived on the island.
They had travelled from Nayau, Lau, to Tonga, then returned to Nayau and proceeded up north until they arrived at Taveuni.
“Rau sa qai soko mai na nodrau waqa – nodrau waqa na “saqa” rau gole mai rau mai cabe saraga ena ulu ni yala saraga qo e Korovou, rau mai vakatoka toka na yacana oya o Nayau ka sa yacana toka ena gauna qo.”(They were sailing on their boat which was a giant Trevally. They arrived at a beach near Korovou Village and named it Nayau.)
He added they were not satisfied with the place so they decided to sail further.
“Rau sa qai takoso ena toba e Korovou, sa qai curu na nodrau waqa ena dua na yalava, rau sa qai vakayacana na vanua qo o Yalavadrevedreve.” (They crossed the small Korovou peninsular and as they entered it they named the entrance Yalavadrevedreve.)
“Sivi yani o Veidawa, sa qai mani rai sara o Navunisole sa mani raica sara na ucuna mai Lavena, qai tukuna o koya vei Manasavulevu me rau gole ena ucuna oya. Qai tukuna o Manasavulewa ni sa rui yawa, ka sa yacana tu kina ena gauna qo o Naiyawa.” (As they passed Veidawa, Navunisole looked over the horizon at the point of the island, where Lavena is today. He told Manasavulevu for them to go there, but his brother responded that “it is too far,” that place is now called Naiyawa (meaning too far).
As they proceeded, the sea became rough, there was heavy rain followed by strong winds thus they had to make a stop at Nanuku, covering themselves up and hugging each other to keep warm.
Luck struck when Labalaba saw the two brothers and took them up to Navuga.
“Rau lai toka voli e Navuga rau sa qai kere nodrau vanua voli na turaga qo. Sa qai dua na siga sa qai tukuna o Labalaba tou wavoki tu mada ena dua na vanua e cake qo – ka sa yacana tiko o Lavena ena gauna qo. Rau sa qai wavoki cake sivi yani o Lavena e yasana yani oya, sa tukuna o Navunisole keirau sa lai tale oti mai Toga sa tawa, ka lai yacani vanua kina oya o Taleitoga – voleka yani e Salialevu.” (While at Navuga they told Labalaba that they were looking for land so Labalaba agreed for them to scout the island. As they passed Lavena, Navunisole told Labalaba that “they had been to Tonga and it was already inhabited – that place is now called Talemaitoga – been to Tonga.)
“Toso nodratou ilakolako voleka saraga e Salialevu lai vakaiotaka o Labalaba lai vakavuna kina me yaca ni vanua o Naio. Ya na yalayala ni vanua vaka Vuna kei Lekutu. Sa qai va qo na vosa nei Labalaba “Navunisole mo vaqara sobu na nomu vanua me kakua ni siviti Naiyalayala, qai lai cabe e Welagi. Sa qai tukuna o koya vei Manasavulevu, iko mo na toka eke, mo na bukia toka na druadrua ni vanua qo – me cola ivua o Manasavulevu, na Vunivalu kei Lekutu. Vei oga kece nei Vunivalu cola toka na turaga qo. Daru na sega ni rawa ni vakoro vata baleta ni daru duidui tamata.” (As they neared Salialevu, Labalaba nodded. That place is now called Naio.
Then Labalaba uttered the words “Navunisole proceed down but do not go beyond Naiyalayala where Navunisole is today is Welagi Village, they are his descendants. As to you Navunisole, you will remain here and will be assigned to carry the load of all traditional functions for the people of Lekutu – we can never share never be in the same village because we are of two different people.)
Before Labalaba died he called on his children -Tuvata – the elders, Yavoivoi, Kabukabuilekutu and Adi Sova, the only girl.
“Sa qai tukuna o koya na nona itukutuku vakaturaga. Ena dua na gauna mena qai soli vei Manasavulevu na veiliutaki baleta na nona cola ivua. Kila na gauna e dau tau kina na itukutuku vaka Turaga ena gauna oya, veitalia e na yali na nodra vakabauta ena bula tuga na itukutuku oya.” (There will come a time that you will hand over the leadership role to Manasavulevu because of his honesty and dedication to fulfilling traditional roles and responsibilities.
Then there came a time Adi Sova was in love with Tui Laucala’s son. The chief’s son, according to Mr Rapuga, was handsome, well built and of fair complexion. This stirred jealousy from the people of Lekutu as they did not like the fact that they were in a relationship.
According to Mr Rapuga, this group conspired to kill the chief’s son, but Labalaba did not know what was happening. The two lovebirds knew that something was amiss so they decided to go and meet in another place, from their usual meeting place at Navuga.
They decided to meet near the site of Lake Tagimoucia, but the people of Lekutu knew every short cut to the area. As the chief’s son proceeded to their meeting area, he was ambushed and killed.
“Na mosi qai tarai yalewa qai roqo a yagona, qai tagicaki koya, nona tagi toka a marama qo, na tasova tiko ni wainimatana nona mosita na nona rairai vinaka, drodro sobu tu na wainimata yacova ni sema vata kei na drano ni sa tara a qele, qai bula mai kina e dua a ‘acu’ nona tagi tiko ya, tagi mo uci au – na kena rairai vinaka – qai vakatokai kina na kau qo me yacana na Tagimoucia.” (As she (Adi Sova) carried the body of her loved one, she cried her heart out, and as her tears dropped and touched the ground, out of it blossomed a flower. Uttering the words “tagi mo uci au” thus originated the flower tagimoucia.
According to Mr Rapuga the colour of the flower resembles Adi Sova’s tears and the body complexion of Tui Laucala’s son.
Mr Rapuga added in the past whenever the tagimoucia blossomed, its sweet fragrance would blanket the whole island until the god of Laucala decided to steal its scent. So from then on whenever the tagimoucia blossoms its fragrance could only be smelt from Vatusogosogo on Qamea Island.
When Labalaba passed away Manasavulevu was finally given the leadership role as per his dying request to his children.
To date his decsendants still hold the title of Tui Lekutu. And as he uttered his last words with a stuttering and emotional voice with teary eyes, Mr Rapuga said, “Ka bibi na ka e cakava o Lekutu ena gauna oya, solia na itutu ni veiliutaki, solia na vanua, solia talega na nona tamata.”(The most critical decision done by people of Lekutu was handing over its leadership, together with its vanua and people.)
