In a previous edition of Point of Origin, we discussed the first settlers of Tikina Deuba. This week, we explore the spiritual beliefs and totemic elements of the region.
Like many traditional societies, the prominent deities for Fijians are local ancestor-spirits rather than widely recognized deities. Each yavusa, or community, has its unique guardian spirit, known as vu, who is primarily concerned with the well-being of that specific group.
Interestingly, all vu are believed to trace their origins back to Nakauvadra and are descendants of either Lutunasobasoba or Degei, mythical figures considered to be the first migrants to Fiji. William Robert Geddes, in his book “Deuba: A Study of a Fijian Village,” points out that while these ancestral figures hold a high rank, they play a lesser role in the daily spiritual life of communities compared to local vus.
The distinction between vu and Kalou vu is often emphasized in ancient Fijian religious practices. The vu is seen as the founder of a specific yavusa, having a tangible earthly existence despite being immortal, while the kalou vu is regarded as a more spiritual entity, possibly never having existed as a physical being.
In Deuba, the vu for the Yavusa Dravuni is known as Gusu i Delana, characterized by the unique feature of having its mouth on the top of its head. This vu presents itself in three main forms: first as a flying ant (kadi vuka), which is considered sacred and must not be harmed; second, at night through the sound of the Kikau, signifying its presence; and third, in dreams experienced mainly by the head of the priestly clan.
Geddes recounts an incident where the vu appeared to the Tui Dravuni, the village chief, during a dream, relieving his worries about his son, who was away with the fighting forces in Guadalcanal. The villagers believed the vu accompanied their men serving in the Solomon Islands for protection.
Though many Fijians, including those in Dravuni, have ceased worshiping these spiritual beings due to the influence of Christianity and legal prohibitions, their presence still lingers in yaqona ceremonies. Historically, yaqona was prepared specifically for the vu, and after a time, the vu would manifest.
The totemic aspect of Fijian tradition features prominently as well, with each group identifying three totems: a type of food, a fish, and a tree. In Deuba, these are the Sawaqa (a plantain variety), the Vuvula (a fish found in local waters), and the Makosoi tree, which produces aromatic flowers used in coconut oil.
An essential element of totemism in Deuba is the prohibition against naming these totems aloud, particularly in the presence of women from the yavusa, with severe consequences for any infringement. Despite this, modern attitudes towards these traditions have shifted, with breaches of the rule often treated humorously rather than strictly enforced.
Overall, the relationship with these spiritual entities and totems reinforces the cultural identity of the Deuban community. The next part of this exploration will continue next week.