What is the origin of the unique structures known as elephant houses, and can they still serve as homes today? These questions often arise when first encountering one of these peculiar buildings, characterized by their rounded walls, high ceilings, and arched windows that evoke a sense of nostalgia.
These distinctive structures have stood the test of time, with a few still intact. Two years ago, The Sunday Times highlighted one such house located in Raiwaqa, believed to have been constructed in the early 1950s. A recent visit to Naililili Parish in Rewa revealed more about the neglected elephant houses in the area.
Iosevo Avimeleki Qionitoga, a resident of Waivou village in Rewa, has shared stories about these buildings, which he learned about growing up. As a guide for tourists visiting Naililili, Iosevo has a deep familiarity with the local history.
He recounted that the elephant houses in Naililili have remained unoccupied for many years. “By the time I started primary school around 30 years ago, they were nearly empty, although they used to house priests and bishops,” he explained. Iosevo believes the structures were likely built by the Marist Brothers, who previously contributed to education in the area.
There were two elephant houses in Naililili, with the larger one serving as the residence for the bishop, while the smaller one was occupied by other priests. After the Marist Brothers ceased their educational role, local sisters took over teaching duties.
Iosevo speculated that the unique dome shape of the buildings might have been designed to withstand harsh weather conditions, like cyclones. The first structure featured two levels, which allowed for the storage of fresh vegetables, and provided three bedrooms and a spacious living room. Iosevo shared that he and his family had the opportunity to live in this house alongside a priest.
The second elephant house, located just a short distance from the first, was segmented for the priests, whereas its kitchen was situated externally. Iosevo mentioned that the smaller house was likely used for rest, while the larger house served purposes such as bathing.
While the exact date of construction for these houses remains uncertain, Iosevo suggested they may have been built after the completion of the Naililili cathedral in 1905. Today, almost 119 years later, the second elephant house remains standing.
Villagers have repurposed materials from the first house for renovations in the cathedral and other projects. Both the houses and the cathedral were made from vatuvuso, or coral rock, covered in cement.
Iosevo noted that there were a couple of other elephant houses in Rewa. Although there have been conversations about the possibility of renovating or rebuilding these historical structures, he pointed out that this endeavor would require particular skills and materials, as well as adequate funding.
He emphasized the importance of educating both villagers and visitors about local history, as it contributes to a community’s identity and heritage. He explained that “Naililili” can be roughly translated in i-Taukei to “a place where something is to be hung,” and also has connotations of hanging or strangling, possibly referencing historical practices.
Interestingly, Iosevo mentioned that the first rugby ball was reportedly kicked in Naililili, Lomanikoro, Rewa. He showcases a strong pride in his heritage and advocates for others in the community to engage with their history.
The Naililili cathedral and its elephant houses are located in Rewa, a short boat ride from Nasali Landing on Wainibokasi Road. Fr. Dermot Hurley is said to have constructed several elephant houses in Raiwaqa starting in the 1950s, although feedback mixed on the aesthetic appeal of the designs. Fr. Dermot remarked, “Beauty is in the eye of the beholder,” and later acknowledged that the curved structures, while distinctive, were not the best solutions for Fiji’s housing needs, as they only achieved marginal savings compared to conventional houses when factoring in necessary amenities.
The discussion around the viability of such structures continues, highlighting both their historical significance and the practical challenges they present in modern contexts.