Despite being far from their homeland of India and facing severe oppression under the indenture system, the Girmitiyas maintained their religious beliefs and cultural practices. Their hardships only strengthened their resolve to ensure the survival and heritage of future generations.
Recently, a team from the Sunday Times journeyed along the dusty Sawani-Serea Road to the village of Serea in the lush Naitasiri province, where they visited the site of a former Hindu temple established by Girmitiyas in the early 1900s. They had the chance to meet Sarojni Devi, a descendant of the early settlers, who continues to live on the land her ancestors worked and takes pride in her roots in Serea.
The team sought permission from the traditional landowner and chief, Na Gone Turaga na i Taukei Waimaro, Ratu Viliame Rarogaca Ravuilagi, who graciously agreed to guide them to the temple ruins and Devi’s home. Approximately 500 meters from Serea, near a thriving dalo farm owned by Raynil Kumar, known as Mosese or Moji, lie the remnants of a simple Hindu temple believed to have been constructed as a central place of worship for Girmitiyas from Kiuva in Tailevu.
Ratu Viliame Rarogaca shared that the temple is likely one of the oldest structures in Serea. He vividly recalls the strong community bonds among the Indo-Fijians who would gather there to worship and uphold their cultural traditions. The team parked near the main road and took a short 15-minute walk through dense vegetation to reach the temple site, where they felt a sense of mystique surrounded by mountains.
As time went on, Indo-Fijians began erecting their homes and personal shrines, leading to a decline in use of the temple. Ratu Viliame reflected on this transition, noting that worship practices shifted to individual spaces. Near the temple ruins, Sarojni Devi, also affectionately known as Tinai Vaseva, recollected her life in Serea after marrying Shiu Narayan, a dairy farmer.
Born in 1947 in Naitata, Navua, she and her husband established their family in Serea. Together, they had five children, and she spoke in iTaukei about the challenges faced by Girmitiyas, including their deception into leaving India and the harsh conditions they endured during their journey to Fiji.
Though some returned to India after their indenture, most stayed and became integral to Fiji’s social fabric. Devi expressed her gratitude for the acceptance her community has shown her over the years, emphasizing the unity between the two races in Naitasiri.
Her family’s main livelihood revolved around farming, particularly dairy, thanks to her husband’s successful endeavor in the industry. After his passing in 1987, Sarojni continued running the dairy farm with support from local iTaukei landowners. Her eldest son stepped in to manage the farm, while her younger children pursued various careers.
At 78, she remains devoted to her late husband’s legacy and her family’s well-being, cherishing her place in Serea. She affectionately declares her love for the village and expresses her commitment to the land that has supported her family for generations, emphasizing her bond with the local community.
This account of history acknowledges that perspectives may vary among different groups. The aim is to document a narrative without causing division or disrespecting other traditions. Those with alternative versions are encouraged to reach out for publication consideration.