In previous installments, we explored the history of Deuba Village, including the arrival of its first inhabitants and their spiritual beliefs. This week, we shift our focus to a tumultuous era marked by conflict and warfare, where tribes sought dominance or attempted to expel unwelcome rivals.
Like many villages of the time, Deuba faced threats from warfare and rivalry. As a newly established settlement, it struggled to defend itself against aggressors. This week’s edition draws on William Robert Gedde’s book “Deuba: A Study of a Fijian Village,” in which elder and traditional priest Tu Vio Cokanasiga reflects on the challenges encountered by the village’s early settlers.
Initially, the Yavusa Dravuni and Yavusa Deuba cohabited at the old village, intermarrying within their community. According to Cokanasiga’s account, shortly after their arrival, a messenger from the Yavusa Korolevu of the Serua province visited Deuba. This messenger belonged to the Yavusa Qalo, which, despite now being affiliated with Yavusa Korolevu, had previously been part of Yavusa Dravuni. Their kinship made it desirable to send a familiar face to convey their appeal.
The messenger communicated that the Korolevu people, weary from ongoing conflicts with neighboring tribes, planned to leave part of the Serua district and settle in Deuba. The Yavusa Dravuni consented under the condition that the newcomers would work as laborers on their banana plantation. Consequently, members of Yavusa Korolevu relocated en masse.
However, soon after their arrival, the new inhabitants asserted dominance, becoming increasingly rude and eventually forcing the original residents to leave. The Dravuni people and some from Yavusa Deuba fled to Mau, while others moved to Beqa and Suvavou. From Mau, the Dravuni sent a messenger seeking help from the chief of Namosi, appealing for aid against Korolevu. As the Dravuni and Namosi were related, a formal gift was unnecessary, and the chief willingly agreed to assist his kin.
Upon receiving his support, the Dravuni people left Mau and set up camp around Navua. They prepared for a feast to welcome their allies, which included Tui Namosi and some Naitasiri warriors. The festivities lasted throughout the night, and the following morning, they readied themselves for battle.
To outflank their opponents, they swam across the Navua River to launch a surprise attack on the Korolevu settlement. An intense conflict ensued, resulting in the death of the chief’s son. The attackers chose not to pursue their enemies further and returned to their campsite to regroup.
Upon arriving back at the village, they found it deserted. Meanwhile, Tui Namosi remained cautious atop a hill, guarded against potential threats. In appreciation of Namosi’s assistance, the Yavusa Dravuni presented gifts, including masi, tabua, and magiti, at Delai Navua. They began the process of rebuilding their village and gardens.
However, tension soon resurfaced. Tui Namosi began demanding tributes from the Dravuni for their previous assistance, requesting crabs, fish, and dalo pudding. Initially obliging out of gratitude, the Dravuni soon found themselves subjected to excessive demands, effectively becoming subservient.
Amid this turmoil, a Dravuni maiden captured Tui Namosi’s attention, leading to further resentment among the Dravuni people, who resolved to expel the Namosi from Navua. Despite their determination, Tui Namosi was a powerful figure among the people of Viti Levu, posing a threat not only to Dravuni but also to the Korolevu, who were eager to see him challenged.
Recognizing this, the Dravuni sent two elders, Ratu Wiliame Moceica and Waqanivalu, to the war chief of Korolevu with the message that they intended to rebuild their fortress. This communication indicated their plans to attack Namosi, promising to provide support.
Part three to be continued.