From Sai Lealea's blog discussion on relatiionships with these Chiefly titles, Na Turaga Sau Mai Vuna, Taveuni, & Tui Mavana and Sau kei Mualevu Title
[Mualevu Chiefly historywww.fijitimes.com - 10 July 2008]
There has been several comments refer Sai's blog:
Quite interesting how oral histories by certain segments of the Indigenous Fijian people be it from Vuna themselves or others that have their briefs as to how these Chiefly Titles are entwined and who has the write or power of whom. One can say, the offsprings from these Chiefly households will have their stories too which may be different to what the genral public know.
For the reasons that technology and knowledge aree being shared publicly, these once 'Taboo' subjects are being debated openly in social sites now and obne cannot refrain from replying in order to put things right. Below is a comment from one who seem to have a close connections with Vuna however, his reasons that Motoriki needs to give the approval for the installation of the Sau ni Vanua o Vuna is something quite out of the ordinary as have not heard or seen eveidence of this aspect from reliable sources. So where this piece appeared from is yet to be expolored as for anything, the connections is with Bau & not Motoriki.
Maiqereqere's comments quoted below:
maiqereqere said...
It should be clearly understood by whoever is concerned that Ratu Seru who ran away with the title of Sau to Vanua Balavu from Vuna was never the eldest in the Nasima family of Vuna.
It should be clearly understood by whoever is concerned that Ratu Seru who ran away with the title of Sau to Vanua Balavu from Vuna was never the eldest in the Nasima family of Vuna.
He was the younger brother of Ratu Maiwai, the second Sau Tui Vuna to be installed after the death of the first Sau Tui Vuna , Ratu Tawaketini. Ratu Seru, in his resentment of Ratu Maiwai, murdered him and ran off with the Sau title to Mualevu.
It must also be noted here that his two sons, Ratu Rakai and Ratu Veigisigisi eventually came back to settle in Vuna where they began the other two surviving clans in the Vanua o Vuna, Nonone and Vusaratu.
If the Sau Mai Mualevu claim to be the eldest, he is the eldest to just the two clans of Nonone and Vusaratu. Not to the Nakabu clan of which Ratu Maiwai was the head.
Ratu Seru did not take the blessings of the Sau title with him to Mualevu because the original source of that rests in the village of Nasauvuki in Moturiki where the ancestors of the Nasima family set off from in search of greener pastures with the blessings of the Ratu mai Moturiki or whoever was the eldest of the five brothers.
So it was only natural that when Ratu Seru ran off with the Sau title, this was relayed back to the elders in Moturiki who then send the elders of Nacamaki to Vuna to install another Sau mai Vuna.
This does not and never will mean that as Ratu Seru had taken the Sau title to Mualevu that there is no longer any Sau in Vuna. The final authority of whoever is to be installed in Vuna rest with the Vanua o Moturiki, Yavusaratu in Bau, the Vunivalu of Bau, Roko Tui Viwa in Viwa and the Tui Nacamaki who's only responsibility is to carry out the installation.
The Sau mai Mualevu is never tradditionally installed because there is no one to install him. That duty rests with the chief of Nacamaki who performs it on behalf of the Yavusaratu clan (the descendants of Degei) which has its roots in Verata and not Bau.
The above indicates that the Sau mai Mualevu has no authority over anything as there is no one to install him thus the blessings of the Sau title remains in Vuna.
No comments:
Post a Comment