The figurative iTaukei language is very unique because not many indigenous Fijians master this, neither is it spoken a lot.
This form of language uses words and expression that are different from their literal meaning. Figures of speech are often used when speaking this language as a form of description or trying to stress a point.
Depending on how they are used, some of these terms can also be classified as sarcastic comments.
Since the turn of the century most of this figurative language has not been used.
In part two of understanding Fijian figurative language and sarcasm, here are some examples and their descriptions.
Information in this article has been sourced from the Ministry of iTaukei Affairs Institute of Culture and Language.
Makutu i vale tani
(helpful in other homes)
Helpful in other homes is the direct translation, but the figurative language is used to describe a person who cannot do anything at their home, yet they can go do things in other people’s home.
People who are very efficient and helpful when in other people’s houses but are very lazy and cannot do any household chores when in their own houses such as sweeping or cleaning.
Gone somisese
To my knowledge, there is no direct translation for the word somisese, but I stand to be corrected. Gone is child in the iTaukei language, and gone somisese is used to describe a child who listens to and butts into adults’ conversations.
It is used a lot by grannies as their way of telling children that it is not right to listen to or interfere in adult conversations.
Ulumatua vakasabota
Ulumatua is the eldest in a group of siblings, and vakasabota is overripe breadfruit that falls off the tree and is squashed.
During breadfruit season, three to four fruits can sprout off one branch. Usually that which sprouts first because it is overripe becomes weak and breaks off the branch leaving the two and three young ones hanging.
This figurative language is used to describe that the oldest or eldest in the family who is weak. He or she cannot lead the family or the family cannot be dependent on him or her for advice and counsel.
Bulubulu boro vulavula
(the white grave)
Direct translation is a grave painted in white. This term is used to describe a person who is beautiful only on the outside. The person may have a beautiful smile, nice voice, dressed smartly, nice job but has a “dark heart”. This kind of person is compared with a nicely-painted grave, the striking white pain looks beautiful but inside is a decomposed body and maggots.
Sa se na kau vulavula, sa
vakarau na moce e tuba
Directly translated it will read “the white flower has blossomed, time to prepare to sleep outside”.
This term is commonly used for an ageing person. A person may ask, “sa vacava tiko? (How are you?) and the response would be “Sa se na kau vulavula, sa vakarau na moce e tuba” (the white flower has blossomed, time to prepare to sleep outside).
Meaning he has a lot of white hair, and he is preparing for death, because the dead are buried outside.
Moce i dravu na koli (dogs sleeping on ashes)
This term is used to describe when there is no food in the house.
In the olden days and in most homes in the country, a fireplace is used for cooking. However, when there is no cooking, the ashes become cooler and that is the best place where dogs prefer to sleep.
Dravu is ashes, moce is sleep, and koli is a dog.
So when a person asks, “Kedatou kana cava? Cava sa saqa? (What are we eating? Or what are you cooking?) and the response is, “E moce i dravu na koli (the dog sleeping on the ashes). It means there is no food or nothing to cook.