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from notes archived at Bishop Museum, Honolulu, Hawai'i |
Category: | Chiefs(1) | Topic: | High Chiefs | Consultant: | ||
The chief men of Rotuma were the vakai (today called the pure), sau and mua. The vakai was the conqueror of the rest of the island or at any rate the recognised head district chief, who held for the time being, the reigns of authority. His position was won by war, and maintained by war and alliances with other districts which gave him a majority of numbers and a position that could not be attacked. His rule continued it seems, as long as he was beneficient and not overbearing or too demanding. The vakai appointed the sau and the mua. (Some informants have said the appointment of the sau was made by the district council of chiefs). Usually these two officers were chosen from outside districts to cement an alliance that would uphold the vakai's rule. The sau was brought to the vakai's district, but the mua remained in his own. Neither man had any authority, power or governmental duties. The sau appears to be a symbol of kingship or authority for the ruling district or chief. He brought with him his family and relatives who fed him and brought all he demanded. (The sau appears to have the right to order anything he desired from all over island). After one tefe, or six months he was reelected as sau or displaced. The people had something to say as to his appointment. There is a fuag ri in Saolei which was built of the stones from the ovens of the saus. Turaga says the sau has nothing to do. The mua was a rank above the sau. His offices were to lead the procession which went to Muasol, at the time of any draught or famine. The umbrella over his head was to bring rain. Turanga knew of no other duties and seemed to rank him as "first". He said the name sau was "not Rotuman and must have come from somewhere else". The mua lived in his own district. Whenever his prayer procession was to be performed, he had to come down to Faguta to commence it. His dress of hat, skirt, paint and umbrella he received in Poi, Juju from where he went to the fuag ri Eve'eve to commence his tramp over the trail to Muasol. In district meetings formerly the chief met with the chiefs of his district and not with all the people. The district chiefs met with the vakai monthly. | ||||||
Category: | Chiefs(2) | Topic: | Vakai | Consultant: | ||
The fa togia or fa togia'aki was the chief of all Rotuma which position was won in war. (Elsewhere spoken of as the vakai.) A chief who was fa tongia made all the people of the island come to the district of which he was permanently chief, and work for him. The fuag ri of Malhaha called Agai Noa'tau, Solmena, Solkia were all made by the men of Rotuma when Tu'a had conquered the island in war. |
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Category: | Chiefs(3) | Topic: | Election | Consultant: | Paulo | |
A district chief is elected from a chiefly family. (There are few in fact who do not have that claim). The successor is usually elected from the family of his father's brother. Thus Uafta of Juju is nephew of the last Uafta. His predecessor was also named Uafta. Of what was Riamkao chief Faguta? In Pepjei, the order is Mou: Mou: Turakana. The last two are brothers of Uafta 3. Ho'ag chiefs and pure are elected by the men (only) they govern or control. |
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Category: | Chiefs(4) | Topic: | Titles | Consultant: | ||
When a district conquered another one, it assumed as its own property along with all that it could sack, the titles of the chiefs they killed. This came out in a recent case where the Malhaha chief wished to give a title to a petty chief, but this title had been won by the Noa'tau district by killing the last holder of the title. | ||||||
Category: | Chiefs(5) | Topic: | Titles | Consultant: | ||
Ho'ag titles are chosen by the family who carries it, and not by the entire ho'aga. In general these two are practically synonymous, for a ho'aga is usually descended from one family. Newcomers however are excluded. If the chiefly family should all move out of the ho'aga, the title would go with them. If no decision can be made as to whom the title will go, the chief of the district will chose one man of those eligible. When a title holder dies, there is a funeral feast for his family, at which a place is left empty and the table = 'umefe left upside down. The saying "the 'umefe is turned down" means that there is no title-holder. Formerly it was quite common to elect the new chief the same day, or at least within a very short time. Election Formerly this was a ho'aga affair but today the fa 'es ho'aga of all the district attend. Capture |
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Category: | Chiefs(6) | Topic: | Order of Rank | Consultant: | Mora | |||
This order was established by wars in which districts strove for the vakai or pure. The order given is that established by the last war. The first 3 chiefs were paramount and signed the peace cession with Great Britain. Not without protest later. |
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Category: | Chiefs(7) | Topic: | Origins of Titles | Consultant: | ||
At one time the chief of Noa'tau (who appointed the first sau called Fonmen?) conquered the island except Oinafa. He made great demands on the districts and they asked for chief from Noa'tau to rule over them. Evidently to protect themselves from further ravages and perhaps wars. Thru these chiefs they had some mutual guarantee with the chief or king at Noa'tau. Thus all the titles (district) are derived from Noa'tau, except Oinafa and Itu'muta which did not exist then. |
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Category: | Chiefs(8) | Topic: | Oinafa | Consultant: | ||
Ta'kita - war captain of Rotuma and Oinafa Niua - title of office Momoahe - war lieutenant of Rotuma and Oinafa Vakmotoa - Lopta, holder of title Titles can be inherited through a woman. Oinafa obtained leadership by conquering the whole island. Oinafa had these 2 positions or offices as each district did, but those of Oinafa outranked the rest because Oinafa was the first to dominate the whole of Rotuma. |
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Category: | Chiefs(9) | Topic: | Faufisi | Consultant: | ||
The faufisi was a district officer elected by the chief and the people. In Oinafa, he lives in the village of Oinafa and has the title Tokaniua - originally it is thought a Tongan name. | ||||||
Category: | Chiefs(10) | Topic: | Story telling | Consultant: | ||
When chiefs wished to be entertained, they would have an afternoon or evening of story telling. First there would be a koua and feast for the party gathered and then a story teller would commence. These gatherings were called fäeag ha'a, and it was only at these that "high stories" could be told. Of these were the story of Moeatiktiki and Toesangone. Both of these came from Samoa, according to the informant. There are many Uveans, Futunans, and Samoans in Hapmafau, according to her. These two tales belonged to Tua'koi. |
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Category: | Chiefs(11) | Topic: | Ornaments | Consultant: | |
Whale's tooth worn by chiefs or fa 'es ho'ag who could afford them. Caused fights and wars to get possession of these. One at Oinafa about 4" long and perforated at point, from Losa. Tiaf |
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Category: | Chiefs(12) | Topic: | Faksoro | Consultant: | |
Beg and Apologize If the chief would not accept, he did not take off the leaves and ordered person away. Then the person would go and find someone who might appease the chief. Often a refusal would lead to war. Chiefs spoke cause of war. If not appeased by apology, king ordered people away. Fight follows if not forgiven. 'Ifi wreath used for chiefs only and priests. Between commoners food, feasts etc. were used to soften wreath of injured party. Sometimes a person of another family wears rau 'ifi, and wishes forgiveness because he is of another family. Proxy. Asks chief to go with him to family and settle trouble. If he forgives, he will say: "You know they are foolish." They talk it over and know it is finished. If chief is not satisfied, he will tell proxy to go and he (chief) will choose a day to come. Means he is dissatisfied. This type faksoro is only done to chiefly people and ape'aitu. |
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Category: | Chiefs(13) | Topic: | Rau 'ifi | Consultant: | ||
Rau 'ifi (lit. Tahitian chestnut Hairs) Sacrifice. When a person had wronged a chief, he would put on a lei of rau 'ifi leaves, presented himself to the chief and was forgiven. | ||||||
Category: | Chiefs(14) | Topic: | Kava drinking | Consultant: | ||
Chiefs were supposed to be well looked after if they were scaly from kava drinking. Scaly skin on a chief was a thing for district to be proud of. Chiefs had kava all thru the day. First thing in morning at two meals, and at night meal about 9 p.m. Kava is very difficult to grow in Rotuma. It has to be planted and less than 50% of plants will grow. |
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Category: | Chiefs(15) | Topic: | War | Consultant: | ||||||||||||||||||||
Momoa The momoa was a sort of scout who went ahead of the fighting party and apprised the enemy. The taki followed after leading the warriors. |
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Category: | Chiefs(16) | Topic: | Mafua | Consultant: | ||
Mafua is the word for old man, but nothing is actually known as to the derivation of the word in its use for a master of ceremonies. Each district chief had one in his service. He did not live with his chief, but in a separate ho'ag, which had to look after him. This exempted them from supplying food to the chief, as the other ho'aga were forced to. He accompanied his chief to war and walked behind him but if the chief fled it was expected of the mafua to stay until the end with the enemy. The mafua may derive his name from the word old man. It seems reasonable that this position was held by an old man well versed in the ceremony of drinking kava, the names and positions of the chiefs, and their order in Rotuma. In Fiji there is a similar office called mata ni vanua. See Hocart and Fiji Society Paper criticisms. |
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Category: | Chiefs(17) | Topic: | Mafua | Consultant: | ||
The mafua used to take charge of the festivities in the marae. There is also a man valled the fu marä'e (stand in the marä'e) who had charge of the preparing and division of amount of food. Mafua? | ||||||
Category: | Chiefs(18) | Topic: | Mafua | Consultant: | |
The mafua may roughly correspond and may be even the prototype of the Samoan Talking chief. Sai said that in the old days he was elected by the district, but this seems doubtful in light of his personal relation to the chief and the chief's former powers. He accompanied the chief in all his travels outside the district, but only officiated outside the district when the local mafua was absent, or the office not filled. The mafua does not appear to be of any rank. He is the master of ceremonies and speech maker of the chief. In the old houses, he sat directly behind the center post which was the position of the head chief. From this position he won the name of "Tail of the chief" which he ascribes to himself when calling his own kava. Today he sits at one end of the line of chiefs and directs from here. The mafua used to eat his meal in his position behind the chief. On the chief's table there is a banana leaf set at the end on which he may as he pleases put any tidbits that he may wish to give to his mafua. The mafua can only eat this after saying "Turo'o" or Excuse. Otherwise he would become sick. Chiefs often tossed bits across the floor to the commoners who had to observe the same courtesy of "Turo'o" before eating. |
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Category: | Chiefs(19) | Topic: | Fishing families | Consultant: | ||
Tavai said that his ancestors who lived in Malhaha had the family title of Mamao. The Mamao was the individual picked to captain the district fishing drives and have charge of the vao hapa or great drive net. He was picked after the net was made and a great feast given to him to inaugurate his position. If the net were worn out and a new one made, there was no second feast, as this would result in the death of one of his children. If they wished another member of the family to direct the driving, a new feast was made for the appointment. No one carries the title now. Tavai has taken another family title which belonged to the great strong man who defeated the last Tongan invasion. This title always carried the curse that the owner would be killed young in war. It was given up but Tavai uses it now that wars in Rotuma are over. |
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Category: | Chiefs(20) | Topic: | Turtles tabu | Consultant: | ||
Turtle is a chief's food When it is cut up, no one can stand in front of the turtle. One must sit down. One piece goes to chief. If anyone hides a piece on him to take home, the place it touches his body will have a lump. When the turtle is finished being cut up, the back is broken. One says then "Turo'". |
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Category: | Chiefs(21) | Topic: | Chiefly foods | Consultant: | |
Ji roots for chiefs or sau only. People could only eat it after chief had ordered it for himself and had some. When cooked, it was immediately prepared with pudding (otai) and taken by young men to sau or chief. When sau had eaten his otai, the people could do what they pleased with the rest. Today when one cooks ji roots, he sends a root to each family related to him and a root to each chief instead of prepared fekei. Given to chiefs at meeting yesterday as pudding instead of a root a piece. Men of Noa'tau prepared at Ahau wearing ti leaf skirt, wristlets and band around hand. It must be squeezed with arms stretched from body, not in hands stretched to ground. Back of hands up. |
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Category: | Chiefs(22) | Topic: | Chiefly foods | Consultant: | Rosarina | |
The best ji roots for the chief are the fak tutoga. These are taken when they are cooked to the chief, all the bearers wearing ji leaf garlands and titis. This is presented to the chief wrapped in leaves. If he decides there shall be more made, this is called ha'al is nuj koua. The otai or puha fekei is made by squeezing the puha root over grated coconut and serving it in a coconut shell. A piece of pulled puha is always laid on the top. In the time of Fonman the puha could only be cooked in Noa'tau for him. After he had what he wished, the rest could be eaten in Noa'tau. After that it became the privilege of Noa'tau to cook the puha. Then she goes on to say that the puha could only be cooked in Noa'tau by Noa'tau people, and so that Fonman must have been the king of Rotuma, for this was done for him alone. It was a cause for war if made elsewhere. Outside chiefs were allowed to take some back to their homes. |
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Category: | Chiefs(23) | Topic: | Pig | Consultant: | ||
In dividing a pig, the first part is the head, for chiefs, and number two also the small of the back, number three the breast or ribs, number four the legs. | ||||||
Category: | Chiefs(24) | Topic: | Taboos | Consultant: | ||
The head of every man was sacred and not to be touched. Every man must wear a belt (oro) of some sort. This was a part of any respectful dress. It was tabu to walk in front of a chief. To talk to a chief one must sit or kneel, never talk standing. When a chief is met or seen passing by, there was a law that every man and woman must bend or bow to the chief. |
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Category: | Chiefs(25) | Topic: | Respect | Consultant: | ||
Chiefs when passed or approached were bowed to at least. Older form to stoop or crouch off the side of the road when the chief passed. For a high chief the commoners would sit down. The first chief of Rotuma and Oinafa was Tokaniua | ||||||
Category: | Chiefs(26) | Topic: | Land | Consultant: | ||
That the chiefs had no land on which to grow their food is seen in the case of the chiefly fuag ri Haupari in Malhaha. Varomua who holds the title lives in another fuag ri. No one lives on the chiefly site because there is no land in bush attached to it. The chiefs were supplied by their people in the old days and had no need for garden lands. | ||||||
Category: | Chiefs(27) | Topic: | Marital status | Consultant: | ||
In a family where the wife was of a chiefly family and the man was not, the women ruled the family. | ||||||
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