In a previous edition of Point of Origin, we explored the history of the first inhabitants of Tikina Deuba. This week, we will examine the spiritual beliefs and totemic traditions of the Fijian people.
Similar to other traditional societies, the gods of the Fijians are primarily local ancestor-spirits rather than widely recognized deities. Each yavusa, or clan, has its own guardian spirit, known as vu, which is focused on the well-being of that specific group. A common thread among these spirits is that they are believed to have originated from Nakauvadra and are descendants of Lutunasobasoba or Degei, mythical semi-spiritual figures regarded as the first migrants to Fiji.
William Robert Geddes, in his book “Deuba: A Study of a Fijian Village,” notes that these original founders are often vague figures whose significance in the religious practices of individual communities is overshadowed by that of the local vu. The book suggests that they might hold greater importance in the belief systems of the priestly mataqali.
Historical accounts of ancient Fijian religion differentiate between the vu and kalou vu. The vu is thought to be the founding spirit of a specific yavusa, while kalou vu is considered mainly spiritual, possibly never having existed as a human. Various interpretations exist regarding the relationship between vu and kalou vu, but in Deuba, the vu of Yavusa Dravuni is named Gusu i Delana, recognized for having his mouth located on the top of his head.
The vu reveals himself to the people of Deuba in three distinct ways. The first manifestation occurs as a flying ant (kadi vuka), which must not be harmed, although many members of the yavusa may not be aware of this sign, with its significance mostly recognized by the chief of the priestly mataqali. The second manifestation happens at night through the sounds of the Kikau, which may not visibly contain the bird itself; this sound serves as an indicator of his presence without any associated prohibition against harming the Kikau.
The community universally believes in the presence of the vu, even among younger generations. Many, including devout Christians, find a way to reconcile this with their faith, acknowledging this spirit as a supreme entity even if they do not generally believe in other spirits.
The third manifestation occurs in dreams, commonly experienced by the head of the priestly clan. Geddes recounts instances where the vu has appeared to significant figures, such as the Tui Dravuni, providing reassurance in times of uncertainty regarding loved ones.
The presence of the vu is also believed to accompany Fijian soldiers deployed in missions, a sentiment shared by the Dravuni people during wartime in the Solomon Islands. Although contemporary Deuban society no longer holds to the worship of these spirits due to the influence of religion and government laws against such practices, their acknowledgment remains present in certain cultural ceremonies.
In addition, the totemic aspect is a crucial element of Fijian traditional religion. In Deuba, as in other groups, a trilogy of totems consists of a specific food (Sawaqa, a type of plantain), a fish (Vuvula), and a tree (Makosoi, known for its fragrant dried blooms). Mentioning the names of these totems is forbidden within the presence of women from the yavusa. Violating this prohibition can lead to punishment, although modern reactions to such breaches are often treated more lightly than in the past.
Ultimately, while the traditions surrounding these totems might have softened over time, the cultural significance and societal norms surrounding them continue to be respected and observed in the community.