Before arriving on the island of Gau the only piece of information I had about Sawaieke was that it was home to the chief, the Takala-i-Gau.
There are three districts on the island of Gau — Navukailagi, Vanuaso and Sawaieke.
Sawaieke is the largest of all the districts with eight villages; Somosomo, Nawaikama, Nukuloa, Levuka-i-Gau, Lovu, Vadravadra, Yadua and Sawaieke, which is the chiefly village.
During traditional ceremonies the traditional (salutation) icavuti is Nadawa vua na turaga na Takala-i-Gau.
Our week travelling to Fiji’s fifth largest island started by a plane ride to the Lovu airstrip and then a boat ride to Nukuloa Village, which was to be our first stop. It was at Nukuloa when we were relayed the story of the first settlers of the island. It was a journey led by Rokomautu, one of the sons of Lutunasobasoba. It was at Nukuloa where he told Rabakanawa, one of his right hand man, to occupy the land with his people and await their leader and chief whom he would send later upon his return to Verata.
Radikedike and his people were sent by Rokomautu to Gau to be the chiefs of the people of Nukuloa, however they missed the mark and landed at Sawaieke, thus the leadership role and chiefly title was taken to Sawaieke. Takala-i-Gau, the chief’s title, is derived from a Fijian word which means to be taken away.
After Nukuloa, our next stop was at Nawaikama Village where we were to spend the night. It was at Nawaikama where we were informed that the Yavusa o Voda while residing at their old village site had confirmed and traditionally installed the Takala-i-Gau.
On Wednesday February 8, 2017 after a visit around the village of Nawaikama, we were on our way to Somosomo and then Sawaieke. There was a slight drizzle and it was broadcast that a trough of low pressure was moving slowly across Fiji.
We had barely exited the harbour when strong waves greeted us. Mind you the coral reef was like two kilometres away. We were sailing head into waves as high as four feet, and as they pounded onto the 20-foot fibreglass, seawater splashed on our faces and filled the boat. In a split of a second Ovalau was visible and in the next the island was gone as another wave was in front of us.
After 10 minutes of going head on against the wave, Somosomo could be seen and that’s when the best feeling of the boat ride could be felt. Riding on the huge waves as we raced to shore with the wind behind our back, we reached Somosomo safely in the capable hands of boat master Qarani native Filipe Ilibau.
We were there to fish out the story of the fatal fish poisoning cases that had left four villagers dead within 24 hours. Little did I know that one of those that passed away was a cousin whom we grew up together, Mosese Buka. Interesting to note that 19 villagers had eaten the daniva and one of the survivors was a two-year-old child.
That is another story, for another time.
After a hefty lunch of land crab (lairo) and pork, and gathering of stories from Somosomo, it was time to head to Sawaieke.
The sea was not that rough and we reached the chiefly village at around 4:30pm.
From the roadside looking to sea is the island of Ovalau while a huge seawall protects the village from the rising sea levels. To the north is the Sawaieke District School, which is attended by children of both Somosomo and Sawaieke. Sawaieke, which is home to more than 200 vilagers, is about a 50-minute boat ride from Lovu and 20 minutes away from Qarani to the north of the island.
We were accommodated at the home of the village headman Akariva Nabati. We were standing on the soil of the Takala-i-Gau.
After a wonderful afternoon tea, which was prepared by women of the village, we were told the village elders were waiting at valelevu, the chiefly home.
As a commoner and because of the customary practrices I have been taught, I find it disrespectful for a commoner like myself to speak to chiefs. It has always been a hard thing for me, but because of this job that I love that barrier needed be taken down in order to get the information which was needed.
These information, or oral history, passed down from one generation to another if not documented we risk losing valuable insight of our past.
After presentation of the sevusevu and request it was time to listen to their stories.
Initially I had thought Radikedike was the first Takala-i-Gau, but there was no confirmation. The only piece of information received was that near their old village site known, Naivinivini which is not far from the present village, lies the remains of a huge foundation which is high as eight to 10 feet. The foundation used to be higher than that. It was here lay the temple where I was told the priests would pray and worshipped Radikedike.
During the pre-contact period Radikedike was their god, he was their god of war who made the army of Sawaieke one of the most feared. According to stories of old, they lost only one battle and that was when they underestimated the warriors of Gonesau from Ra.
It was said they (Sawaieke warriors) had laid down their clubs, spears, bows and arrows because they believed they did not need it and that the Gonesau warriors only needed their fists to be beaten to submission. They were wrong, they were up against one of the most ruthless, lethal and most feared tribesmen from the highlands of Ra who provided military support to Bau.
The Gonesau warriors were supernaturally strong and travelled across the seas to fight other tribes and,it is said, only coconut husks were visible moving on the water.
Radikedike gave them rain when they needed rain, he gave them wind at sea to take them in the direction they were travelling.
It can be said either Radikedike was their first chief of Sawaieke or he was sent by Rokomautu to be the guide and protector of the Takala-i-Gau. Rokomautu chose him to journey with the chief because he believed in Radikedike’s supernatural powers and the ability to protect the chief. The chief was on the same journey with Radikedike.
As a young boy, Ratu Seru Cakobau and his half-brother Tubuanakoro are said to have spent time on Gau, precisely at Sawaieke. They were very close brothers, Ratu Loaloadravu Tubuankoro was the eldest son of Ratu Tanoa to Adi Vereivalu from the Takala-i-Gau’s household. Ad Vereivalu was one of Ratu Tanoa’s nine wives.
Ratu Tubuanakoro was a renowned sailor and ever since their young days, he and his younger brother Ratu Seru, often won canoe sailing competitions. Ratu Tubuanakoro was also given the name Kolivisawaqa.
In 1832, a plot and a coup resulted in their father Ratu Tanoa fleeing to Koro. Ratu Tubuanakoro was also slain that same year but Ratu Seru who was still in his early teens was not killed because the conspirators thought he was not a threat.
There is reason to believe he asked the army of Sawaieke to protect his stepmother Adi Vereivalu, while he set out on his own seeking allies to avenge the death of his brother and return the chiefly title to his father who had since been exiled to Koro before going to Somosomo on Taveuni.
Less than 10 years following the death of his brother, Cakobau returned with a great army to give back to his father what was rightfully his and avenge his elder brother’s death.
The army of Sawaieke is said to also be part of the great army of Cakobau when he ascended the chiefly title of Vunivalu following the death of his father in 1852.
The army of Sawaieke would be the protector in the maritime area and as always the case after every war the warriors of Sawaieke as per instruction of the Takala-i-Gau were to always take a share of the cannibals to Ratu Cakobau to feast upon.
This continued after Cakobau accepted Christianity on April 29, 1854, he was still supplied his meat as his spoils of war. In June of the same year Cakobau told himself he could not be a Christian and cannibal at the same time thus he ordered for Christianity to be taken to Gau.
Two months after the Vunivalu, Cakobau accepted Christianity the Takala-iGau also accepted the new religion and ordered that it be their new religion.
Accepting Christianity was made easy through a battle, a battle in which we will bring to you in next week’s publication.
? Different places have different interpretation and accounts of transpired during those days. The above article does not mean to hurt, create discontent or damage relationships. Information for the article was sourced from anecdotal evidence provided by villagers of Sawaieke and neighbouring villages.
