Fiji’s Cannibal History

Step into Fiji’s cannibal history

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Udre Udre's grave on the outskirts of Vaileka town. The stones surrounding the grave signify the number of people he is believed to have eaten.

As you turn off the Kings Road in to Vaileka in northern Viti Levu you come across a neatly-kept grave on your right, 12 kilometres before the town.

The neatly-inscribed grave stone and serene surroundings belie the terror with the Fijian chief buried there held sway over the area more than 200 years ago.

Ratu Udre Udre, a tribal chieftain in the area, was the last-known cannibal in Fiji and was known to practice this gruesome feat even after influential chiefs like Ratu Seru Cakobau ceded Fiji to Great Briatin and accepted Christianity.

He is reputed to be the world's most prolific cannibal.

During the 19th century, Ratu Udre Udre reportedly ate more than 99 people. He kept a stone for each body he ate, which were placed alongside his tomb in Rakiraki, in northern Viti Levu.

According to Udre Udre's son, the chief would eat every part of his victims, preserving what he couldn't eat in one sitting for consumption later.

While it is believed that Udre Udre ate over 9000 people, this would have been impossible considering the time it would have taken per person. Actual estimates from the count of grave stones near his grave the count near 872.

The National Museum in Suva has on display part of Udre Udre’s dining table, with several of the actual ceremonial forks used by Fijians to eat human flesh.

The excellent Lonely Planet guide to Fiji gives the following story.

In 1849, some time after Ratu Udreudre's death, the Reverend Richard Lyth, who was staying in Cokova in north-eastern Viti Levu, saw a long line of stones placed together in a row.

Each stone represented one of the chief's victims and amounted to a personal tally of at least 872 corpses, in addition to any eaten in his youth [apparently some of the stones had ben removed].

The Reverend recounted a conversation with Udre Udre's son Ravatu. “Ravatu assured me that his father eat all this number of human beings - he was wont to add a stone to the row for each one he received - they were victims killed in war he eat them all himself - he gave to none,” he said. “However much he had on hand - it was cooked and recooked (by which it was preserved) until it was all consumed - he would keep it in a box so that he might lose none ... he eat but little else, very little vegetable - and being an enormous eater he was able to get through a great deal.”

So next time you’re travelling that As you turn off the Kings Road in to Vaileka in northern Viti Levu you come across a neatly-kept grave on your right, 12 kilometres before the town.

The neatly-inscribed grave stone and serene surroundings belie the terror with the Fijian chief buried there held sway over the area more than 200 years ago.

Ratu Udre Udre, a tribal chieftain in the area, was the last-known cannibal in Fiji and was known to practice this gruesome feat even after influential chiefs like Ratu Seru Cakobau ceded Fiji to Great Briatin and accepted Christianity.

He is reputed to be the world's most prolific cannibal.

During the 19th century, Ratu Udre Udre reportedly ate more than 99 people. He kept a stone for each body he ate, which were placed alongside his tomb in Rakiraki, in northern Viti Levu.

According to Udre Udre's son, the chief would eat every part of his victims, preserving what he couldn't eat in one sitting for consumption later.

While it is believed that Udre Udre ate over 9000 people, this would have been impossible considering the time it would have taken per person. Actual estimates from the count of grave stones near his grave the count near 872.

The National Museum in Suva has on display part of Udre Udre’s dining table, with several of the actual ceremonial forks used by Fijians to eat human flesh.

The excellent Lonely Planet guide to Fiji gives the following story.

In 1849, some time after Ratu Udreudre's death, the Reverend Richard Lyth, who was staying in Cokova in north-eastern Viti Levu, saw a long line of stones placed together in a row.

Each stone represented one of the chief's victims and amounted to a personal tally of at least 872 corpses, in addition to any eaten in his youth [apparently some of the stones had ben removed].

The Reverend recounted a conversation with Udre Udre's son Ravatu.

“Ravatu assured me that his father eat all this number of human beings - he was wont to add a stone to the row for each one he received - they were victims killed in war he eat them all himself - he gave to none,” he said.

“However much he had on hand - it was cooked and recooked (by which it was preserved) until it was all consumed - he would keep it in a box so that he might lose none ... he eat but little else, very little vegetable - and being an enormous eater he was able to get through a great deal.”

So next time you’re travelling that way take a little time to be acquainted with Fiji’s last cannibal.

The giant and his swing

The giant and his swing

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Degei...the all powerful snake god

We've all heard of the value of hard work and the danger of idleness. In the Western world, this moral is told through the story of the grasshopper and the ant.

In Fiji, this moral is told through the story of the giant and his swing. High in the mountains of Kadavu, in a small village in Naceva, there lived a family.

They were your average Fijian family, except the youngest child, Bulai, was a giant and was more prone to go off and play rather than go off and work like the rest of his hard-working family.

Bulai left home when he was young and went to live on the mountaintops where he could play all day, uninterrupted.

Bulai, decided to go for a nice swing and sat upon a massive creeper that hung from the biggest tree in the mountain forest.

The meagre sashaying of the normal-sized playground swings we're accustomed to was incomparable to the immense stride of the giant vine swing of Bulai.

With one swift movement, Bulai could soar across the mountains and valleys until he reached Nabukelevu, some 20 miles away from where he started.

With one sweep back on the swing, Bulai passed over the valleys and mountains on the way back and went right across the island until he was right over the sea at the other end of Kadavu.

Bulai would swing backwards and forwards over Kadavu all day long, even swinging right about his family's village. Every time he passed it, he observed his family hard at work.

One swing forward, he could see them hiking to the forest to the yam gardens; on the swing back, he saw them digging up the yams.

Another time, he saw them climbing the coconut trees and cutting the leaves to weave into baskets; another swing back and Bulai observed them placing the yams into the completed baskets and lugging the heavy loads to the village.

Again, with another swing, he saw them struggling on their way home through the slippery mud up and down the rough terrain.

Bulai continued swinging into the evening and continued to observe his family each time he passed overhead.

As always, they were never idle, always attending to some task. The women gathered the firewood and at night fires were lit to roast the yams they had collected laboriously.

Just as his family were about to enjoy the fruits of their labour, Bulai swung down and snatched the delicious yams before they could even get a taste of the fresh, piping-hot treat.

They were undoubtedly miffed at this, but being the genial, industrious people that they were, they simply went out to get more yams.

However, when Bulai continued to nick their food and quickly escape with the help of his massive swing, they agreed that he must be stopped, somehow.

They tried yelling at him, but Bulai simply laughed and ignored their scolding. One day, two men from his village decided on another tactic.

They hiked up the mountains until they reached the top and found the giant tree, which held the notorious swing. They climbed the tree and found the particular creeper that Bulai used as his swing.

In fact, Bulai was still swinging gleefully on it, not even realizing that there were two intruders just above him.

With stone axes, the two men hacked at the vine until it broke in two and fell down far into the valley below. The vine coiled and entangled Bulai on the way down. Bulai met his doom and died instantly.

It is said that in a small village somewhere in Naceva there are two large white stones that look like the bones of a giant.

The villagers refer to them as Bulai's bones and every time they look at them, they are reminded of his idle folly and say, "Those who think only of pleasure and leave all the work to others will come to a bad end!"

Dakuwaqa -The mighty shark god

The mighty shark god

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Dakuwaqa was extremely powerful and greatly feared by all

Dakuwaqa, the arrogant and aggressive shark god, was the most agitated and feared of all sea creatures that guarded the islands' reef entrances.

He was stubborn, daring, and jealous of other reef guardians, always on the lookout to challenge their authority and fight those he had not yet encountered.

It was his agenda to stir up trouble and take over the reefs around Fiji.

After causing chaos and dominating the guardians of the reefs in the Lomaiviti group, Dakuwaqa headed to Suva for his next match.

On the way, he was confronted by a local sea monster. Anger and excitement of another chance to prove his strength stirred Dakuwaqa and he immediately stepped up to the challenge.

The two sea monsters attacked each other with full force, seizing each other and struggling to overcome the other.

Their wild thrashings caused unrest below and above the water as great waves formed and rolled into the mouth of the Rewa River. These great towers of waves crashed on shore and flooded the land, waters even reaching the valleys, many miles inland.

A traditional Fijian wedding

A traditional Fijian wedding

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Wedding Bliss: Tourists wed in traditional Fijian costumes made from tapa.

Weddings are probably among the most favourite occasions that people attend. They are times of great rejoicing, of celebration.

Weddings are also fascinating places to be. Fascinating because of the pomp and ceremony involved with customs and traditions that add to the flavour of this special occasion.

No wedding is the same. Wedding customs and traditions vary between races, cultures and countries.

In Fiji, marriage customs differ slightly between different provinces. In most countries, weddings can only go ahead after the father of the bride-to-be has given his permission.

In most cases either the bridegroom or his parents visit the girl’s father to ask for her hand in marriage.

And this is also true for Fiji and Fijian weddings. In fact there are so many ceremonies that take place before, during and after a wedding – these differ from place to place.

Generally before a marriage can take place, the prospective bridegroom seeks permission in the traditional manner from his intended’s father.

In a chiefly wedding, members of the man’s mataqali (clan) approach the girl’s father, taking with them several tabua (whale’s teeth). Each side has a traditional spokesman – known as mata.

The host’s mata speaks first – welcoming the visitors. The visitors’ mata then speaks – explaining the reason for the trip. This formal speech is called Na vakasavu i tukutuku or formal proposal.

When he finishes, the host’s mata then says “Vakavitu!” to which the hosts says “Vakawalu!”
He acknowledges the news saying “may the girl be yours. Mana!” His people immediately say “ye dina!” and all those present cobo (clap).

This reply is called na kena ulivi ni tukutuku. The head of the visiting mataqali then presents a tabua to his host – this is called i duguci. At this point, the girl’s father leaves the place and formally informs his daughter.

The father can, however, refuse the proposal by presenting a tabua in return to the visitors.

This form of refusal is called ai diri. But if the proposal is successful the visitors are served yaqona or kava which is not part of the formalities. Betrothal is completed when the girl has been informed – called na tabai lago or a vosa yalewa. The formal betrothal ceremony if called veimusumusuki.

Members of the girl’s mataqali visit the man’s family shortly after the veimusumusuki. The return visit (called vakadonumata) is to confirm the marriage.

During this visit, members of the host family present a mataqali buta (a feast of baked food) to their visitors. They take it back to their own village where it is divided and eaten. The next ceremony, na loku bogi, occurs when elder mata from the man’s mataqali visit the girl’s family to announce the proposed marriage date.

In the past, in formally arranged marriages, courtship was not allowed. The bride and groom only met on the wedding day itself.

The traditional marriage ceremony is called vakawati which means taking a husband or wife.

The religious (church) ceremony is called vakamau – derived from the Tongan word “fakamau” meaning to confirm. The way the ceremony is performed varies in different social circles.

At a chiefly wedding, mats are spread on the floor of a house specially built for the couple or a house loaned for the occasion.

The house usually belongs to someone from the man’s mataqali. This custom – i butubutu – is performed on the day itself.

When the ceremony is held in a church, the i butubutu is placed before the altar or communion table and the couple stand on this. After the Christian ceremony is over, any masi worn by the bride and bridegroom are removed and left on the i butubutu. The masi and i butubutu are given to the minister.

More traditional ceremonies are held after the wedding ceremony. Usually there is a wedding feast or as is the norm nowadays, a reception.

Wedding customs and ceremonies differ in different parts of Fiji. In Lau, for example, a long piece of gatu (Tongan tapa or masi cloth) is spread between the bride’s parents’ house and her husband’s.

If she comes from another village, it is spread between the house where she is staying and her husband’s.

The man, together with his male relatives, then goes to the girl’s house and presents a long piece of masi and a tabua to her relatives.

He does this in silence – her relatives accept it with cobo and saying vinaka. The visitors return home and the ceremony is repeated by the girl’s relatives. They exchange gifts back and forth until one side runs out.

At dusk, women from the girl’s mataqali go to the newly weds’ house where they perform a ceremony called i tevutevu or i tevu ibe.

Each person (in the order of their social standing) places a mat on the floor where the couple will sleep, one mat on top of the other. The bride’s mother is usually the last to spread a mat.

These days, bedding – pillows, blankets, sheets and mosquito nets are also given. The girl’s close relatives also present mats and tabua. And they hang up a large gatu to separate the sleeping area from the rest of the house.

The man’s female relatives present similar gifts after the girl’s relatives have returned home.

The man’s mataqali prepare feasts which they present (with tabuas) to the girl’s family. There are two feasts – one, i vola ni yalewa, is presented to the girl’s mother.

The other, magiti ni tevutevu is presented to her mataqali. They then invite the bride to occupy her new home by presenting her mataqali with tabua called i lakovi ni yalewa.

Clothed in masi, she is formally taken to her new home – carrying a tabua known as i kaukau. Meanwhile, her husband waits for (a tabua in hand) in their new home. Once she crosses the threshold, the masi and tabua are exchanged.

The couple then sit down to their first evening meal (i vakayakavi) together. This is a small meal of the magiti ni tevutevu. After eating, they wash their hands in sweet scented coconut oil (waiwai).

This is the signal for her relatives to claim anything used in the meal. Entertainment usually follows after which the newly weds retire behind the gatu.

Another feast is prepared the next morning by the man’s mataqali. Called the i dola ni duba, it is presented to the girl’s people. It is done to dertermine the girl’s virginity.

This is done by looking at a baked pig. A hole in the pig’s rump means the girl was not a virgin when she married. This leads to bitter words between the two mataqali and the ceremony ends abruptly as the girl’s mataqali go home.

But if there are no such signs, there is great rejoicing which lasts four days. During this time, the couple are confined to their house and forbidden to bathe. They are supplied with cooked food.

This is also the time, the girl’s relatives present a tabua to her husband’s people asking them to look after her. Called the i tataulaki, it signifies that the girl has now been handed over to her husband and has become a member of his family. She remains a member of his mataqali until he dies.

On the fifth day, the bride is taken by her husband’s female relatives to bathe in the sea or a nearby river.

The women also fish – this ceremony is called vakasobusobu. While she is out, her husband and his male relatives prepare vakalolo (a Fijian sweet).

Prior to their return, the women string together all the fish caught. They put the fish and a tabua in the girl’s fishing basket (noke) which is given to her parents.

Her husband’s people then give her dry clothing and a large piece of masi in a ceremony called i vakamamaca.

A final feast called na magiti ni cece ibe ends the wedding ceremonies. Women from both sides divide among themselves all the presents found in the house occupied by the newlyweds. Some of these wedding customs and traditions are no longer followed.

But the majority are still practiced today adding to the pomp and ceremony of the Fijian wedding.

The origins of Fiji's red prawns

The origins of Fiji's red prawns

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The prawns are called ura-buta [cooked prawns].

The origins of the red prawns in Fiji is said to have begun on the island of Vatulele, which is also known for the exquisite taoa designs. Story goes that long ago on the island, lived a beautiful daughter of a chief.

She was so beautiful that every eligible chief who visited Vatulele wanted her as his bride.

Yalewa-Ni-Cagi-Bula, however, was hard to please and scorned all their approaches.Not far away on Viti Levu, lived a handsome Chief's son - heir to the thrown of mainland tribes.

He heard of Yalewa-Ni-Cagi-Bula and decided she was the one for him. After much preparation, the bold young chief set off, laden with gifts, to seek Yalewa's hands.

He was welcomed by the Vatulele Chiefs and confidently, he produced the special gift which he had personally carried from Viti Levu.

This gift was Fiji's greatest delicacy, a bundle of giant prawns from the coastal streams of Viti Levu, cooked to perfection in coconut milk.

Any other maiden would have melted at the sight of this gift but Yalewa-ni-Cagi's heart was cold.
She got very angry and commanded her servants to capture the young Chief and throw him off Vatulele's highest cliff into the sea. As he tumbled down the cliff, his gift of bright red prawns fell from his hands into a rocky pool at the base of the cliff, and the leaves in which they were wrapped fell among the rocks around the pool.

Fortunately the young chief survived the fall and returned home heartbroken. And his spent his days pining for his lost love. Everyday he went down to the sea and look towards the South where on clear days, he could just make out Vatulele on the horizon.

And what of the red prawns? They came alive where they fell into the rocky pool, and today, the pools under Vatulele's cliffs are filled with bright red prawns. The prawns are called ura-buta [cooked prawns].

Considered sacred by the people of Vatulele, who believe that anyone who harms them will surely be shipwrecked. Their respect for these prawns are so high that no one is allowed to catch it or eat them.

Ratu Mara Book Launch

Regional leaders at Rt Mara book launch

www.fijilive.com - October 09, 2009

Three prime ministers from the region will be in Suva on October 10 for the launch of a major biography of Fiji’s late “founding father” Ratu Sir Kamisese Mara.

Grand Chief Sir Michael Somare, head of the Papua New Guinea Government, and a close friend to Ratu Mara for many years, is to be the principal guest at the function, which coincides with the 39th anniversary of Fiji’s Independence.

Also expected at the launch, at the invitation of Sir Michael, are Solomon Islands premier Dr Derek Sikua and Vanuatu Prime Minister Edward Natapel.

Sir Michael will be honoured on Saturday with rare and elaborate Fiji ceremonies by the ‘Vanua ko Lau’ of Suva.

According to a press statement, the ceremonies were last performed for Ratu Mara at a meeting of the Lau Provincial Council in 2000. Similar rituals were staged for Sir Michael when he visited Ratu Mara’s home at Lakeba, Lau, about 35 years ago.

Historian Dr Deryck Scarr, the author of the biography, Tuimacilai: A life of Ratu Sir Kamisese Mara, said Sir Michael regarded Ratu Mara as “the pillar of the Pacific” because he was a great champion of the region in international affairs and a believer in co-operation between South Pacific States.

The biography is the first substantial account of Ratu Mara’s life and career since his death over five years ago.

Ratu Mara, a former Prime Minister, President and paramount chief of Lau in the eastern Fiji Islands, was Fiji’s pre-eminent political figure in the lead up to independence and in the first decades of nationhood.

Ratu Mara has close links to the current administration. His daughter Adi Koila is the wife of Acting President Ratu Epeli Nailatikau.

Ratu Mara’s eldest daughter Adi Ateca is the wife of Ratu Epeli Ganilau – current Acting Prime Minister, Minister for Defence, former military commander.

Lieutenant Colonel Ratu Tevita Uluilakeba Mara, his second son, is the head of the Fiji military’s 3rd Infantry Regiment, responsible for much of the military’s “clean-up” of the Laisenia Qarase-led Government in 2006

Giant whale dies, villagers share 34 tabua

post by Matavuvale.com

VILLAGERS of Kubulau in Bua watched a 53-foot male whale die after it swam aground at the mouth of the Yanawai River early this week.

Hundreds of villagers witnessed the monstrous mammal try unsuccessfully to free itself.

Kilaka Village headman Manueli Pita said on Tuesday a villager from neighbouring Dawara, on the border of Cakaudrove and Bua, spotted the injured whale.

"We tried to help by digging around it in the sand, even attempted to free it using an outboard but all our attempts failed," he said.

"The whale was just too big, in all my 56 years I have never seen a fish so big.

"We called the authorities because we felt so sorry because it was trying to get free. It was injured with bites visible over its body."

Early on Thursday, the big visitor rising 11 feet high, heaved its final breath with a shrill wail in a sad moment witnessed by people from Nakorovou, Kilaka and Dawara.

"It was really sad, some of the villagers even cried when they saw the whale crying," he said. "Seconds before it died it flapped its tail repeatedly and let out a sad cry like the sound of a davui (conch shell).

"It was as if it was making a final attempt to get free, then it stopped and we somehow knew it was dead.

"The spot in the sand where it had dug its tail had become deep and we all felt sad knowing the whale had tried so hard." Fisheries Department officials and those from the World Conservation Society arrived shortly after the whale died.

Mr Pita said the whale brought good fortune to the villagers. "After it died we cut some meat and ate it, and shared about 34 tabua," he said.

The first whale ran aground near Kilaka in 1986.