Taukei Ni Waluvu - Chiefly Dualism of Tui and Vunivalu Fused in Title of Taukei Ni Waluvu

Chiefly Dualism of Tui and Vunivalu Fused in Title of Taukei Ni Waluvu

Arthur Hocart and Marshall Sahlins studied the diarchic relationship between the sacred king known as Tui and the warlord known as Vunivalu in Fijian traditional society. Both Anthropologists examined the chiefly dualism of the Kubuna clan between the Rokotui Bau and the Vunivalu Tui Kaba and the Burebasaga clan between the Rokotui Dreketi and the Vunivalu of Rewa. Christina Toren also examined the distinct antithetical nature of traditional Fijian leadership. In Fijian hierarchical society, the Vunivalu was the warlord and second in chiefly status to the Tui or sacred king. The distinct title Ratu or Ro was the honorific prefix to the names of descendants of the Tui and Vunivalu. Through the martial exploits of the Vunivalu, the extension of a powerful tribe’s authority over other tribes formed the Vanua and Matanitu or pre-colonial state.

In the clan of Nabukebuke Namosi however, this dualism is morphed in the paramount chief holding both titles, Tui Namosi and Vunivalu. Robatiratu was the vunivalu at the yavutu of Nabukebuke at Wailase in the Wainimala highlands. Under the leadership of Ronawaqaliva and his brother Rodrodrolagi, the clan then moved to Nairairaikinabukebuke, Mount Voma where they built a village on the left bank of the Waidina river and called it Namosi. The Vunivalu of the Nabukebuke clan was also installed Tui Namosi at this village.

In the senior division of the Waimaro clan of Soloira, Colo East, the practice of chiefly dualism was also witnessed by Brewster in the 1880s stating, “The head chief at Serea was Roraqoca. He was the Vunivalu or fighting chief of his clan. Associated with him was Tui Waikalou or the Lord of Waikalou.”

Roraiova I of the yavusa Siko Natabutale was renowned for his martial exploits amongst the hill tribes of Colo East. His tribal skirmishes became known as the Valu ni Lulu. The Vanua of Matailobau was formed through the exploits of Roraiova I.

Roraiova I was the son of Rovucago II who was installed with the moniker Taukei Waiburebure and who was the grandson of Rokowai (circa1600 AD) the founder of the Natabutale clan. Rokowai’s father was Rovucago I, chief of the yavutu of Navunidakua. Rokovucago I chiefly lineage is traced to the Tui Nalawa in Ra through his son Robonowai. From about the mid nineteenth century the bestowing of the sacred leadership or Tui of the Siko Natabutale clan was handed down by Rodavetanivalu I of Taulevu to his namesake Ratu Meli Rodavetanivalu II of Navaulele.

Rodavetanivalu I the great grandson of Rokowai at Taulevu fortress on being struck with leprosy had sent for his namesake Davetanivalu II from Navaulele fortress to handover the sacred king title and leadership of the clan. Rodavetanivalu I's father was Robaledrokadroka I also of Taulevu.

After the death of Davetanivalu II in 1875 the two chiefly titles of Tui and Vunivalu has rested within the tokatoka’s of: Nakamarusi, Dakui, Navaulele, Nakacadakui and Vuravura of the matagali turaga –Siko Natabutale. The choice of a hereditary chief to the office of Taukei ni Waluvu was according to male seniority or veitarataravi vaka veitacini. Ones mother’s chiefly status or vasu turaga taukei and the elders advice na nodra rai na qase ni vanua were also taken into account. After the establishment of Christianity, being born within wedlock or luve ni vaka mau became important for a chiefs claim to leadership within most clans.

Furthermore within Siko Natabutale clan tradition, in line with its founding ancestor Rokowai, the younger lineage inherited the ancestral spirit and wisdom or kalougata kei na mana as Tui. This tradition also conforms to the principle of alternate generation as practiced within the hill tribes where a grandchild is a brother to his grandfather (tutua). As evidenced Ratu Meli Davetanivalu II was the fourth of Roraiova’s I five sons- in descending order-Radibi, Rinabobo II, Rovucago III, Meli Davetanivalu II and Navia (died young).

Ratu Meli Davetanivalu II of Navaulele as sacred king or Taukei Waiburebure (later title changed to Taukei ni Waluvu) is renowned for his conversion to Christianity through Reverend Langham in 1862. He was also alive when Fiji was ceded to Britain and died during the measles epidemic in early 1875. In Ratu Meli’s old age his youngest nephew and later Buli Colo East Ratu Viliame Batiratu was often acting on his behalf with Ratu Cakobau and his government from 1871 to 1873.

Rovucago III’s sons were in descending order-Roraiova II, Robaledrokadroka II, Ratu Manasa Davetanivalu III, Ratu Viliame Batiratu and Roragoca. Ratu Manasa and Ratu Viliame Batiratu’s mother was Rokamanalagi from the powerful Navitilevu clan.

Ratu Manasa married Adi Sereana Radinisiko of the Siko clan’s yavutu Navunidakua. Ratu Manasa was killed in the attack of the Muaira clans on his fort at Ulira around 1873. Ratu Manasa had two sons Ratu Temesia Robonowai II and Ratu Esira Rovucago V (1870–1934) and two daughters Adi Vani Rolikubai and Roeseta Likumotovai. Doctor Ratu Temesia Robonowai II (1866–1937)- Ratu Manasa's eldest son was named after the mythical child god and the ancestor of Rovucago I of Navunidakua. Robonowai I as previously mentioned was the son of the Ranadi ni Namasia(Marama Tabusiga= kept secluded).She was the daughter of the Tui Nalawa of Ra-a chiefly descendent of the great Nakauvadra migration.

Ratu Manasa Davetanivalu III, the third son of Rovucago III, was anointed as Tui and named after Davetanivalu II with his yavu given the name Nakamarusi in honour of the clan’s vu or founding ancestor Rokowai’s great bure foundation. In addition the Nabubuco and Korowaqa clans are qase and tamata ni vale to Nakamarusi.

Descendants of Ratu Manasa Davetanivalu III of Nakamarusi have been known as gone kalou or child god such as the names bestowed on his son Robonowai and his younger son Rokovucago IV’s eldest daughter Adi Lagamu (named after Rev Langham) Lomalagi Lewaturaga who was born in 1903 the year of Reverend Frederick Langham’s death. Rev Langham is revered in Taukei ni Waluvu history as converting Ratu Meli and his clan to Christianity in 1862.

Ratu Samuela Ranarogo (1855–1931) held the Vunivalu title of the clan after Ratu Alipate Baledrokadroka II. Ratu Samuela at the time of the Veitarogi Vanua on 2 December 1924 gave sworn testimony of the clans origins. Ratu Samuela died without a male issue. Ratu Jese Ronaitege (1871–1931) a younger brother to Ratu Samuela and his descendants carries on this line. Their residence- Dakui is named after the vunivalu of Bau’s residence on Bau Island. In addition the bati or warrior clan of Nawaita is also gase and tamata ni vale (elders) to Dakui.

With the Siko Natabutale clan of Navaulele-Nairukuruku, the chiefly dualism relationship also became fused in the title of Taukei ni Waluvu. After the death of Ratu Samuela Ranarogo in 1931 as Vunivalu, the title of Vunivalu and Tui became one in the moniker Taukei ni Waluvu. This was due to the turaga vasu i taukei and also vasu levu to Navunidakua, Dr Ratu Temesia Robonowai, acceding to the title Taukei ni Waluvu.