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Category:

Rituals(1)

Topic:

Gift giving

Consultant:

Marasia

A gift to a chief by a ho'aga or district made of cooked food is called tukuag'omoe. Green food is utu.

A district gift is made under the name of one chief to that of another. Formerly only the chiefs of a district and his ho'aga shared in any such gifts.

The gift of food from a lessee to a lessor of land presented as payment for the use of the land was called pu'akiag veko. The lessee also gave the first fruits of the land to his chief. This was called vitu. It was not given unless it was a large piece of land, and enough could be given to supply all the chief's ho'aga.

In general, the first fruits of a garden were not taken to a chief.

utu = staple food brought straight in from one's garden

Category:

Rituals(2)

Topic:

Gift giving

Consultant:

Undisclosed

A gift of food brought by an individual to one's hosts is called osi.

Utu is a gift by one chief to another, usually of some large quantity of food, and brought by the men of one district to the other. Such a gift was the one which Poar, chief of Oinafa, brought to Malhaha because Malhaha was poor. Malhaha would not cut copra after the new ordinance. The gift was of yams, two baskets per man, yams being very plentiful in both districts, but the Malhaha people were in need of money.

osi = to prepare, to decorate

Category:

Rituals(3)

Topic:

Feasting

Consultant:

Varomua

He'aki is the word used to denote the announcing of food at a feast.

Su is the term used for he'aki at a wedding feast.

Fumarä'e is the man who divides the food at a feast after the mafua or someone else has announced it. The division of a koua is made on the maräe and each man comes forward as called and takes his share to eat. What remains over he takes home. Strips of leaves are set out for eating in luau style.

he'aki = to call out, announce

su = wedding , or wedding feast

fumarä'e = official whose duty it is to make announcements at feasts regarding the food of the common people

Category:

Rituals(4)

Topic:

Kava ceremony

Consultant:

Timote

Kava was chewed by the women servants of the sau. One Woman made it and when it was ready she clapped her hands three times, with the emphasis on the last. Then a woman server called "Kava tavia." The mafua said, "Kalong" and "Kavite se sau" etc.

Order:

Sau

Sau's wife

Faufisi of all districts

Chiefs of all districts

All fafisi drank before any chief. Formerly Oinafa was the first to drink, but they gave it to Noa'tau.

fafisi = white men

Category:

Rituals(5)

Topic:

Kava ceremony

Consultant:

Turaga

Kava was first chewed by a married woman. She wore a belt, oru. When the kava was mixed another woman squatted next to the bowl (on the other's left) with the ipu in a banana leaf and held with one hand. The kava-maker calls out--the kava is ready-- "Kava ite te."

"Koa sou" - "Is the kava strong?" If so, they put water in it. This reply is made by five or six women sitting behind the tanoa (kava bowl). When the kava is finished she claps her hands 2 times with cupped hands, 3 times flat. Then a man (the mafua) calls out "Mariemarie" etc. "It is good," meaning: get ready to serve it.

All this is done with silence. The chiefs sit on front of house, with food on their umefes .., Kava is taken (one cup) before the meal.

Woman calls "kava täia"--"who has the kava?"

The mafua calls "Kalong tosi Marafu;" followed by the names of the chiefs from: Oinafa Itu'ti'u,Malhaha, Juju, Pepjei, Itu'muta.

After calling the chiefs the mafua says: "Tausi Mr. Cornish," or next man. Kalong only called for chiefs. "Tau si fevte" - last call for mafua himself.

The meal is served. When the chiefs are finished no one else can eat. The mafua and the kava-maker cannot eat till afterwards.

At the end of a meal the mafua calls out: "Usora" - meaning everyone please wipe your mouth with a coconut leaf. The women take the leftover food from the chiefs' tables and put them in a basket. The tables are turned over in front of the chiefs. Then the mafua calls out: "Ve kava i tete, si pure." Then the kava serving is finished. This is called for each chief by name, si Marafu etc. Ve ne kava si Mr. Cornish. Ve ne kava mo oitu, keo si fo la mouri kalog. All bad things are put aside. Good luck for the chiefs. Murimuri = meal finished.

When a woman squats to take kava in the cup, she pulls her sulu under her legs with her left hand, rubs her hand down behind her leg. When she serves she puts her left hand against the sulu between her legs. An ipu must never be passed over food in the middle, but around the end of the table. Men sit fak Tonga in the kava ceremony.

Category:

Rituals(6)

Topic:

Kava ceremony

Consultant:

Sai

As soon as the food is brought in the house for a chief's feast, which is always preceded by kava, the mafua who is master of ceremonies, calls out marie, marie, marie ... This is a signal to the women who are to make the kava to start their preparations.

Then the food is placed and the mafua starts the allotment and assignment to the chiefs. This part varies in my observation. Under Sai's direction, the baskets were placed, and as he called the chiefs' names in the order of precedence, the attendants fixed the baskets by setting them straight before the chiefs so that the head of the plaiting faced the chiefs. The baskets had been set before the table beforehand. At a wedding in Noa'tau, the names were called out as the baskets were brought before the seated chiefs.

The mafua calls for the setting in position of the baskets with these terms:

"Fanitet se Poar, se Tokaniua, " etc. for district chiefs. "Fonfiu se" for ho'ag chiefs. "Fono" for lower chiefs. "La'at" for all the people gathered in the rear.

If the kava root is then presented to the chief of highest rank, his mafua gives a speech called fakpeche. This is a memorized speech (noted elsewhere).

After the baskets are set in position and a fakpeche, if any, has been recited, the mafua gives a speech which is called "putting the kava in position." Each chief is named in his order of rank and position among those present. This is a very strict and prescribed order of which the mafua must call out in accurate order.

Then the preparation and presentation of the kava is in order. In the old days, the several women outside would have chewed the kava just before the time to make it.

Mafua, addressing the woman at the Tanoa:	"Mary-a" or name of woman.
Woman:	"Kalog," meaning chief.
Mafua:	"Äe sirsiu ta han mur lem se mua." Get a woman to wash your hands and come to the front and (turn this table)--give name to your bowl of kava.
Woman:	"Kavieta isafua "Kavieta kaufata This is kava's speech "I am a big kava tree."
Mafua:	"Kavite ma o kaviet rua, äe to ma no'asi."
Woman:	"Noa fua."
Mafua:	"He akia se (chief's name)."
Woman:	"Se (chief's name) te'u.
Mafua:	"Se (next chief in precedence). Se mua.
Woman:	"Se Muagte.. e...e."
Mafua:	"'On sasigi mua." (Brothers)
Woman:	"Se 'on sasigi."

This same call and answer goes on for each chief in order, substituting new names.

When all the chiefs have finished, the mafua calls again "marie marie marie". (refined)

This comes at end of ceremony. Order confused here by Sai.

In the meantime, the girls attending to the food have set up the overturned chiefs' tables and placed the food from the baskets upon them. When the mafua sees the tables ready he calls "Marie, marie" for the kava.

Woman at tanoa	"Kavieta tei."
Woman assistant	"Kosu'i" = They have put the water in.
Mafua	"Marie marie ..." = sort of "hurry up" to makers.
Woman at tanoa	Claps her hands, twice with cupped hands, three times with flat palms. The last clap is delayed in the rhythm and much louder and final.
Mafua	"Marie marie ..." Kava ready to serve. These calls of marie punctuate the stages of the ceremony and order the following part.
Woman assistant	"Kavieta te"
Mafua	"Kaviet te se (first chief)."
Second woman assistant	"Kavieta te"
Mafua	"Kaviet te se (second chief of district rank)."
Woman assistant	"Tankavat"
Mafua	"Tankavat se (first chief of next rank)."

(In these three names examples are: first Poar, second Tokaniua, third Sakman, all in Oinafa.)

Mafua. After the last chief is called he calls for himself. "Tau si feutei turo' a kalog." - Bring kava to the excuse tail of the chief, excuse me chiefs.

When the mafua has called all the important personages by name he will then name two or theee persons that come to mind and this allows kava to be served to the commoners on the other side of the house if they have not been named and for all the men sitting outside.

The feast is concluded by a signal from the head chief to the mafua, when the chief observes that all are finished. He, but usually the mafua, calls "O sorot." No one may eat after that. The tables are turned over again after the food has been swept with the banana leaf table covers into the baskets.

The mafua then winds up the occasion with a speech in which he repeats again the order of receiving the kava among the chiefs.

O faui kavat se Poar (ditto se Tokaniua, etc.) after high chiefs, in Oinafa inclusive of Sakman, the mafua changes to "Faui kavat se (rest of chiefs in order)", and when he has finished all the chiefs' names, he adds: "Mete' ne au gagaj ata kuaog ma 'Aitu keu sesis la maür kalog. Marie, marie ..."

This means: "To all the people and God this speech to be thrown outside to live, sirs."

After this, it is permissible to leave the house.

Order of Chiefs
The highest chief, or the chief in whose district the feasting is held, sits at the center post in the front of the house which is usually today the street side, but formerly the sea side. To his left sits the chief next in order, and to his right the chief third in rank. The others alternate similarly from side to side, the higher ones sitting nearer to the center chiefs. The fakmanuke, or center beam of the house divides the higher from the lower chiefs. The lower chiefs sit across this line and opposite to the front of the house. Those who receive the second or less formal term of address in receiving kava sit across this line. All untitled men sit outside of the house. Only women serve kava.

The mafua sits directly behind the post of the highest chief.

Kava is made by a woman who is picked for her experience and knowledge of the functions and proper replies to the mafua. She must have her fingers properly tatooed.

The kava is chewed immediately before the ceremony by many women who are waiting while the men are getting ready the food for them to serve. The kava maker is assisted by two women who pour the water and shake the fau. Both answer kusu'i when the water is poured in.

The kava is served by these women and usually others who have been putting the food on the tables. Each cup must be served on a piece of leaf in the woman's hand, as must be the food so handled in placing it on the table. Leaves, too, must be under all chiefly food.

The girl crouches in passing with cup and gets on her knees when presenting it. Not observed today. The handling of the clothes as stated by Turaga is not ritual, but etiquette required by modesty.

mafua = announcer at kava ceremonies; spokesmen for district chiefs

fau = coconut fiber used to strain kava

Category:

Rituals(7)

Topic:

Kava ceremony

Consultant:

Marasia

At a feast, which is always preceded by the drinking of kava the chiefs take their seats in the front of the house, before any of the ceremony is started. The highest chief sits in the middle of the front of the house, and behind him is his mafua, or the one who is to conduct the ceremony. The kava root is brought into the house by one of the rear entrances and set just inside, with the root pointing inwards and the leaves and branches extending out the door. If this has been brought with a present of food, the kava has been carried at the head of the procession. When it has been set in the house the mafua calls, "Kava ." Then the root is brought to the center of the house before the high chief. The young man who lays it on the floor breaks off a small branch from the root and stabs it into the root, saying, "Manu'u!" Then the mafua gives the first fakpeje.

Huai tel solo maja pumea, fahani mea

e nusure, furi ma heuag se otou mehe

fusea fa leau nofue. Ai haea e leafaea

mie, kosema se on efe, luha takai e

tafo lae, amou sio se lak het, teke-

amea puakia kava ite kava ta vah rua

rue la la, eapat eapat. Hül

This "Hül" given by the mafua when he has finished his fakpeje, means, "turn." The boy steps forward again picks off another branch with which he stabs the kava root, saying "Manu'u!"

The mafua then gives his second fakpeje.

Uahe. Vakajaea ma solalet, te anuanu ka te

la kele, poro ne mahua itake keo muri ne keu

fu se se rere, mumu ia ma la a tapene, tuani

te ii la auueo terani te ka la manea es, teme

ta haumea e favigi, taurani haihai seriu mal

vaeau hoi ia e kese, potini ta ka soli e

pau keka, ani la iom ke e sun pem tikeame

eu sikauge la sukfau se nofoa lae, lagi ta

ho o e nusure iria ou puma hana ma afiena

loha ta aga ne ranirani. Turo kalog.

After this the mafua starts calling the names of the chiefs to whom a piece of the kava root is to be presented. For each one the boy cuts off a piece of the root. One final piece is cut off and given to the women to chew for the kava drink.

"Pasi se Marafu, Pora, Jiotama, Ufamorat, Uafta, Turaga, Ravak."Usiate ofifua. Maria maria maria etc."

As each name is called the boy cuts a piece out of the root. These pieces are not used for the kava that is to be made at the ceremony. The piece given to the women to chew is cut from the original stalk of the kava, and is called fia.

When the kava is properly chewed it is put in the tanoa with a little water and mixed with the vehnau, or Samoan fau, of hibiscus bark. The kava maker stirs the vehnau in the kava and strains and then passes it back to the attendant behind her who wrings it out.

When the kavamaker has finished her preparations, she calls, "Kavitete."

Her attendant replies, "Kosue."

The mafua calls to the people waiting, "Maria, maria maria."

The kava maker lays down her vehnau and claps her hands, twice with her hands cupped then pauses and gives one loud clap with her palms flat.

The mafua calls again, "Maria, maria."

The second attendant then brings the ipu to the tanoa, and the kava maker lifts the vehnau and drains kava into the ipu held under it. The attendant then says, "Kava tauvia."

The mafua calls, "Moskoi ma ragkari kalog. Tau kavitet se Maraf." (This means the sweet smelling chief. Bear the kava to Maraf.)

The attendant bears the kava to Maraf and stooping low hands it to him. The ipu rests on a leaf in her hand. She returns to the bowl again and when the kava is poured in calls, "Kava tauvia." The mafua then makes the same call for the chief next in rank, and the process is repeated until all the chiefs are served.

When the ipu is again filled and all the chiefs are served the attendant calls, "Tavia," and the mafua replies, "Tau kavitet se - the name of lower class man. This is gone through for all those people who are sitting in the front half of the house and who are not included among the high chiefs. The circle of kava drinkers may go around the house but all those who sit before an imaginary line drawn under the fakmanuke of the house. This is the long central beam which runs lengthwise in the house over or under the cross poles. All those who sit in the rear of the house as divided by the fakmanuke are considered as in a lower class.

Those who come under the kava served with the call "Tau se kavitet" are called by name. The next group are called by the mafua by merely saying "Tau se -. He calls those of important names, and then says, "Tau as gagajaog". This means serve the kava to everyone-or all the rest in the chiefly circle. He calls again "Tau as fiuta -toru kalog" kava to the fiuta (a name he gives himself) excuse me, chiefs. The ipu is then presented to him.

Outside those men in the kitchen and not allowed in the house call for the kava as they wish it. The mafua cries, "Maria, maria, maria." And the ceremony of drinking is over.

While the kava is being prepared by the women, at the tanoa, the women who serve the food bring all the baskets prepared to the rear of the house. In front of each chief is a low wooden table which is face down on the floor.

The mafua calls out for the food (fono), "Kalog fun fitue, se Maraf." And a server takes one basket of food and places it behind the table of Maraf, he being the highest chief present. This is called out for each high chief, and a girl carries a basket of food and places it behind each table as directed.

When all the high chiefs have been served, the mafua calls out, "Fun iete." The food is then placed before the lower or non-chiefs. There is less ceremony about this placing of food than serving the kava. The serving girls now take their places, turn up the tables, place banana leaves on them and cut up the food from the baskets and arrange it one the tables. All this goes on while the mafua is calling the kava. Each girl must be careful in handling the food and keep her hands covered with a piece of clean leaf when she takes the pieces to cut up and set them out.

The women who serve the kava and make it must have their hands tattooed. After the last chief in the house is served the kava cup, and the mafua has called for those outside, the eating may commence without further ceremony.

The mafua, on observing that each chief is finished eating, announces, "Resoro." This means that the eating is ended. The girls return to their places, clean off the food into the empty food baskets, set the tables upside down, and withdraw with the leavings.

The mafua, then calls, "Kalog vah ne kavite-se Maraf, etc."

Completing the list of chiefs he calls for the lesser chiefs "Vah ne kavat," and mentions each name of this class in turn. This calling is not done always to-day, and seems to be only for very formal gatherings. Kava is not served, it appears to be a second calling of all the important names to announce who is present.

Mafua: "Vaha ne kavat as leume gagaja atakoaog ma aitu (Meaning Tagroa). Usaa is afiofua keu se fau la maur? kaloga. Maria, Maria,maria."

Anyone can now leave the circle, but they usually wait until the high chiefs rise. The mafua remains seated while the high chiefs leave, and says as they go out the door, "Kalog, mua ne la ma 'aitu." (Tagroa will go first with your legs.) This is spoken for the first chief leaving and if two go out together it is said twice, but no more for the chiefs following.

Maria, maria, maria, though accented on the first syllable, may be the same word, malia, meaning good or well done in other Polynesia islands.

All women serving chiefs must have tattooed hands.

There is but one mafua to a district who acts under the pure of the district, but other lesser chiefs may have a mafua for ho'aga affairs, etc.

Marasio was mafua for the district of Itu'ti'u

Category:

Rituals(8)

Topic:

Kava ceremony

Consultant:

Varomua

Order of serving in Rotuma: mua, sau, Tokaniua, chiefs according to postion from last war. Conquerors have kava before conquered. This changed many times during the history of Rotuma.

From Oinafa: sau, mua, Tokaniua, Oinafa chief, but postion later given to Noa'tau.

The district chief precedes the others in a local feast to which one or two other chiefs are attending, unless the feast is given in honor of one or both of these. Maraf is always first to receive kava.

Category:

Rituals(9)

Topic:

Kava fakpej

Consultant:

Jotama

Kava huta fu e Hihifo maja ia ma Sinakirivao, fata ia ma ao mele Raho, sala e liu ta ka peau soko. Rotuma afuafu me ona solo, saio ma Maiva fora nonojo, ia aoa tui ta rogorogo. Tagakiragi, Vaimarasi, ma Pensemani to hafu e lepi te mata raa ase oea ko kava hu ha'a vili sio, hafu rua rakasaa ona ono ia ma te valavata famori a jaoa on la ka uli tuuri ka kafakafa, furi see la laan se Oinafa, logi Toga ta hulia ono ra, siri e pei se hafu fei kava hu tei la lao e te furi se ma aga hafu se laloga moliage e isu fataifoa hau e makaliu ka totoka totome tutu safe ala kosa.

Kava came to find Raho and met three tupu'a at Marama in Oinafa where it was going. On the reef off Marama the kava dropped a stone from its roots which poisoned all the fish and crabs.

A fakpej is a ritual recitation accompanying the ceremonial presentation of kava.

Category:

Rituals(10)

Topic:

Kava fakpej

Consultant:

Varomua

Kava ne fu e Hihifo maja fupa e Sinakirivao. Fatai ma aomea le Raho, sala e liu ka peau soko. Rotuma afuafu, on na solo, saio ma Maiva fora nonojo, ea ao tui ta rogorogo. Kirikiri fu ese valu ho. Kaaki sio, ma vea ta to, sala e gaomou ma Vala tupu'ata se oroia, sala ai ne peje fu mafamafa hurasio Kava huta. Fu e Niufolu ma Fagauta tu'uri ana hani tupua rua e liu se lagi, koata ror la vil siu uas malolo la mamia furau o le Raho. Fura si sagi ia la kel veria te uas fifi la mame kau hou tupui la momouri se ran ta te ka te tür ne sauhani ta te.

Category:

Rituals(11)

Topic:

Kava fakpej

Consultant:

Undisclosed

Lou fu'ou koti la futia.

Hanuata gou joni koluaki kauvaka asia ma vehe.

Sou sa'a vahi mala soluas.

Fu se tau te Merika, kou ma tau se on tifa-he'a.

Salaaki ma tapu te ofien.

Savate ra mua ke noanoa ma la soluas e sava ki noa.

Maka ti Upu ma fanfana hoahoa.

Utuaki iof se fovigaroa.

Ufamamoa valuvalu uen Hafuferiiga auau se.

Hafukamea ma favia osm vaka.

Pu se ufa ka isa la mamas.

Kava ta re e Hafukamea.

Mama kaha'a e fefeag.

Kope ma isa re itakia.

Au akia i se ma kaha'a.

0 fa ia e osa ora.

Miamia ke e ligasava.

This fakpeje is said to be the fakpeje of the first kava which was held at Hafkamea. To-day it is only sung when chiefs are gathered for kava.

_______________________

Translations in Kava Fakpeje of Malhaha

Tifahe'a = Whale head

Savate ra mua ke noanoa ma la soluas e sava ki noa = If it is hard to cross the reef on one side of the island go to the other side.

Category:

Rituals(12)

Topic:

Kava fakpej

Consultant:

Undisclosed

Manu'. l.

Huai te solo maga pumea, fatani mea e nusure, furi ma heoag se otou mehe fusea fa kau fofue, Ai haea e kafaea mie, kosema se on efe, luta takai e tafo lae amou sio se lak het, tekeamea ou sere pufie, funei ma ava ona afe puakia kava ite kava ta vah ma rue la la, eapat eapat. Huel

Manu'. 2.

Uahe, Vakajaea ma solalet, te anuanu ka te la kele poro ne mahoa itake keo muri ne keu fei (fu) se se rere, mumu ia ma la a tapene, tuani te ii la anues (annes), terani te ka la manea es, tinie ta haumea e favige, taurani haihai (kaikai) sirige mal vaeau hoi ia e kese, potini la ka soli e pau keke, aui la ioni ke e sun pem, tekeame en sikauge la sukfau se nofoa lae, lagi ta horum e nusure ieia ou puma hana ma afiena kota ta aga ne ranirani. Turo kalog.

Manu' 3.

Pasi se Marafu, Pora, Jiotama, Ufamorat, Uafta, Turaga, Ravaka. Usiate ofifua. Maria, maria, maria.......

Category:

Rituals(13)

Topic:

Kava fakpej

Consultant:

Undisclosed

Matapuna fue hehifo maja a fupu e Sina keri vao, fata ia ao me le Raho sala e liu ma peau soko Rotuma afu afu ona solo, saio se Maiva ma fora nonojo, ia ao me tuita rogrog, se mafa mea ma Kukulou, faega asoro ma utuafu, saaufeua ese valu hot, ka'a ki sio ma vea ta hot, Kirikiri he te fuafogo, ma tenaaki loga se Tinimaro, ai ne peje fu mafamafa, mausu ne kavahu haa, nura sio ma furiou se tafa tokirau ara ma muri moan, tupua rua faega mara, kavahu to somafa on kota, solo afu e gaumou ma val isu hafu la ut e laga sala, vaiea ma sautue, ke valu furi se Paolo la laan, ai taka ta ma tupua haa, fu saga tonu se lagasala, ena fia ma vil sio, se lulalo ma tupua rua, fuu e niu folu e Faga'uta, tuuri ma hani tupua herua.

Fata, kava, came looking for Raho, came over the sea with by many currents, seeing Rotuma from a distance with its hills covered with mists, asking Maiva (a bird) to tell the truth. He was looking for Tui Tarongorogo. Ssend for Mafmea and Kukula'u" having a talk to go without (the kava).

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