In previous editions, we explored the history of Deuba Village, focusing on the arrival of its first inhabitants, their spiritual beliefs, and totemic traditions. This week, we will revisit a tumultuous era characterized by conflict and the struggle for dominance.
Like many villages during this period, Deuba faced challenges from rival factions. Being newly established, the village found it particularly difficult to defend against external threats. In this edition, we draw from William Robert Gedde’s book, “Deuba: A Study of a Fijian Village,” where elder and traditional priest Tu Vio Cokanasiga recounts the many hardships experienced by the early settlers.
Initially, the Yavusa Dravuni and Yavusa Deuba cohabited the old village and intermarried. Shortly after settling, a messenger from the Yavusa Korolevu of the Serua province delivered news to the villagers. This messenger, who belonged to Yavusa Qalo, had previously been part of the Yavusa Dravuni, making him a suitable representative due to the familial connections.
The Korolevu were reportedly weary of their disputes and expressed a desire to leave part of the Serua district to settle in Deuba. The Dravuni people agreed to this arrangement but insisted that the newcomers work on their banana plantation.
As time passed, the newcomers soon began to dominate, becoming increasingly assertive and ultimately forcing the original inhabitants to flee. The Dravuni and some locals retreated to Mau, while others sought refuge in Beqa and Suvavou. From Mau, Dravuni sent a messenger to the chief of Namosi requesting support against Korolevu. Given their kinship ties, the usual tribute was not presented, yet the chief willingly offered his assistance.
Upon receiving the news, the Dravuni people relocated from Mau to various areas near Navua, including Naitata, Nailati, Damalamala, and Namuamiwaqa. They prepared a feast to welcome their allies, with the Tui Namosi, his retinue, and a few Naitasiri warriors attending.
Celebrations unfolded throughout the night, and at dawn, they strategized for an attack. To outflank their enemies, the group swam the Navua River quietly, reaching Nasasa, where some Korolevu resided. An assault was staged, leading to significant conflict, including the death of the chief’s son. In the aftermath, the Dravuni warriors chose not to pursue the fleeing enemies and instead returned to their encampment.
When they arrived home, they found the village deserted. Throughout the conflict, the Tui Namosi had remained hidden with his guards atop a nearby hill for safety. In gratitude for the assistance rendered, the Yavusa Dravuni presented gifts to the Tui Namosi, which allowed them to recover and restore their village.
However, challenges soon re-emerged. The Tui Namosi began to impose demands on the Dravuni, extracting tribute regularly. Initially, the Dravuni complied out of gratitude, but as the demands grew excessive, they felt increasingly subjugated.
Resentment grew among the Dravuni, particularly when the chief’s interest in a young woman from their community became apparent. The determination to drive the Namosi from Navua intensified, but the Tui Namosi wielded significant power over the region, threatening both the Dravuni and Korolevu tribes, who were eager to see his downfall.
Recognizing this, two elders, Ratu Wiliame Moceica and Waqanivalu, were sent to the war chief of Korolevu with a strategic message indicating that an attack against Namosi was to be prepared and alliance support would be offered.
Part three to be continued.