In the last editions, we looked into the historical period that saw the arrival of the first inhabitants of Deuba Village and their background information — which spiritual being they worship, and its totemic history.
This week we will go back to a time where bloodshed and war were highly sought for, to establish dominance or to drive out unwanted parties.
Like any other village at the time, Deuba was subjected to war and rivalry, and since it was newly established, they found it hard to defend themselves from oncoming threats.
This week’s edition will take us back to the historical period through William Robert Gedde’s book Deuba: A Study of a Fijian Village as elder and traditional priest, Tu Vio Cokanasiga recalls the numerous difficulties faced by the new inhabitants.
The Yavusa Dravuni and the Yavusa Deuba then dwelt together at the old village where they inter married each other.
According to Mr Cokanasiga’s recollection that was recorded in the book, a few days after they settled, a messenger from the Yavusa Korolevu of the province of Serua arrived at the village.
The messenger was a member of Yavusa Qalo, which, though now affiliated to the Yavusa Korolevu, had formerly been part of the Yavusa Dravuni.
He was chosen because they knew their appeal would be considered given their link to the hosts.
“They knew the appeal would be received more favourably from a kinsman than from a stranger,” recalled Mr Cokanasiga in the book.
The messenger relayed that the Korolevu people were weary of their constant struggles with their neighbours and decided to leave part of the Serua district and settle in Deuba.
The people of Yavusa Dravuni agreed to that under one condition: that they be labourers on their banana plantation.
Members of Yavusa Korolevu then moved en masse there.
“Before long, the guest became the master and, growing too rude, forced the original inhabitants to evacuate.
“The Dravuni and a few of the Yavusa Deuba moved to Mau, and the remainder moved to Beqa and Suvavou.
“From Mau, the Dravuni sent a messenger to the chief of Namosi, appealing for his aid against Korolevu.”
Because the people of Dravuni and Namosi were related, the usual tabua was not taken to the chief; however, he gladly accepted to lend assistance to his kinsmen and women.
According to the book, after gladly receiving the news, the Dravuni people left Mau and encamped at various areas near Navua: Naitata, Nailati, Damalamala and Namuamiwaqa.
From there, the people of Dravuni prepared a feast for the welcome of their allies. The Tui Namosi, his entourage and a few Naitasiri warriors arrived for the quest.
The feasting and celebrations occurred the whole night, and at dawn, they prepared for the attack.
The book stated that in order for the entourage to outflank and deceive their target, they swam the Navua River past Vakabalea, Kabecake and Tubarua before reaching Nasasa, where some of the Korolevu people were residing.
An attack was launched on this section, and the remainder rushed to Nawaka for their assistance. Great strife ensued and the chief’s son was slain.
The enemies then rushed back to the old village with the news. The Dravuni warriors did not pursue them any further and instead returned to their encampment site to their families and recuperate.
Upon their return to the village, the site was deserted. However, throughout the engagement with the Korolevu, the Tui Namosi remained at the summit of the hill with bodyguards for fear of being killed.
In celebration of the assistance, the Yavusa Dravuni presented masi, tabua, and magiti to the Tui Namosi at Delai Navua. The YavusaDravuni were able to recuperate, repair their garden and their village.
“But once again, the horizon grew dark,” the book stated.
“The Tui Namosi remained at Navua and extorted tribute from Yavusa Dravuni.
“Each day he would send messengers asking for crabs, fish or dalo pudding.
“At first, Dravuni, still grateful for those who had contributed so much to their victory, gave all this with good grace.
“But so long did the request continue, and so excessive were they that the Dravuni were in fact working as slaves for the Namosi.
“Nor did the Tui Namosi confine his demand to food.”
It was said a Dravuni maiden had caught the eye of the chief, who was obliged to be his guest at his house on the hill.
All this aroused resentment in the hearts of the people of Dravuni, and they were determined that the people of Namosi should be driven from Navua.
However, at the time, Tui Namosi was influential and a dominant figure in the eyes of Viti Levu people. Not only did his power threaten the Dravuni but also the Korolevu tribes, and they were keen to see him defeated.
“Aware of that fact, they sent two old men, Ratu Wiliame Moceica and Waqanivalu, to the war chief of Korolevu with the message ‘the fortress at Dravuni is to be rebuilt’.
“From this, they knew that an attack was to be made at Namosi and promised to lend assistance.”
- Part three to be continued….
