Table of Contents Part
1: Components of Ceremony 'Epa, Apei,
and Päega: Ceremonial Mats Death
and Funerals |
Homage
to Chiefs It
is Rotuman custom to give food regularly to chiefs as a way of paying
homage and ensuring the prosperity of the land. A share of the first
taro uprooted from the village garden (pu'akia
vek ta) was given to the district chief and another to the
land-owners. Soon after the first lot of taro was presented to the
district chief and the owners of the land, the gardeners could harvest
taro for their own use. The district chief was also acknowledged when
swarms of fish were stranded in the lagoon or near the shore (ia' fo'a). The first catch was presented to him before
others took the fish for their own families. Afule
and ro are the common ia'
fo'a in Rotuma. [1]
It was also the custom for each household in a district
to provide a basket of cooked food (fono)
once a year in the month of December before Christmas Eve. The faufisi
set the time and date for the presentation of food to the district
chief. This practice was known as tukuag 'omoe.[2]
Several years ago, the men of Itu'ti'u began donating
money instead of fono, but now some people talk of resuming the traditional
presentation of fono rather than money. Pu'akia
Vek Ta: Bringing Food from the Garden
Pu'akia
vek ta refers to the first taro pulled out of a village
garden (vek ne hanua) given to the
land-owners. Each man produced two bundles of taro, so the corms might
number as many as 50 or 100. Pu'akia vek ta
se gagaj 'es itu' ta refers to the taro from a village garden
given to a district chief. The first lot of taro to the district chief
was äfe (1,000) taro. The taro
could be from a garden cooperatively planted by the villagers, or
by the men from one family. When the men brought the taro to the chief's
place, the spokesman said that the food was for 'uet'ak fei (swinging on the hook for hanging food in his kitchen)
or that it was fun se vahi (not enough
food to fill a pot). Both of these phrases are expressions of modesty,
apologizing for the meagerness of the gift. Kiu: Gift of Ten Thousand
If
a group of taro planters (or rarely, one planter) could produce 10,000
corms from their gardens in addition to those needed for their families'
daily consumption, they presented a kiu (gift of 10,000 taro corms) to the seven district
chiefs and other dignitaries [and in recent years, the Catholic priest,
the Methodist superintending minister, and the District Officer. Of
the total, 1,000 corms each were given to the seven district chiefs
and the three dignitaries]. When
a kiu presentation was held, men from
the village or district making the presentation pulled the taro plants,
brought them to the village, and stacked them in a long row about
five feet high. They also had to help prepare the shelter (ri hapa) for the presentation and help make the koua to feed the invitees. At
the appointed time, the visitors moved around to see the stacked taro.
In front of each portion, a plaque was placed with the name of the
chief or dignitary to whom it would go. The wives of the men making
the presentation sometimes decided to cover each portion with an apei
and 'eap ma 'on faua. After
everyone had an opportunity to inspect the taro, the women from each
district took the mats presented to their chief to protect them from
any rain that might fall, and everyone was seated in the ri
hapa to watch the dancers perform songs and dances composed
for the occasion. When the dancing finished, the mafua
announced the end of the dance in the usual way and called those who
were to serve the food and kava to get ready for the feast by saying
"Marie', marie', marie'!"
The feast for the ceremony was done in the usual way. If one family
presented the kiu, the head of the
family sat on a päega prepared
by its members and their relatives. The chiefs sat on either side
of the päega as usual. All the guests were garlanded once
they were seated at their allotted places according to their rank.
If there was no päega in the centre of the ri
hapa, the provider of the kiu
still sat in the central place, for he was the most important guest
of the day. The kava bowl that was brought in by the kava mixer for
the feast was placed in front of the main guest. When the mafua
announced this exceptional gathering, he started with, "Kalog!
Gou täla usia'afua, kiu 'a'ana te', ut ta 'a'an äf saghul!
Päega te', agrua fol, 'eap ma 'on faua saghul, 'eap hap saghul,
rer sema 'e tu'ruet, siliket, sar het! Te'eiate' täla usia'afua,
tela'a 'af limaghulut, 'i'in sema 'e hat liam, pulmakaut, fekei moa,
het, kes poat kau rua, fekei kop he rua, tarau merene, tarau ponapa,
kav hu fakat, ia' marie', marie', marie'!" (Sirs, I am
announcing thus. Here is a kiu 'a'ana
(name given to this gathering) 10,000 taro, brought straight in from
one's garden! The päega is made
up of 3 agrua, 10 'eap ma 'on faua,
10 'eap hapa, topped by an apei and a silken cloth and garlands. The food for the
chiefs consists of 50 baskets of cooked food, 5 roasted pigs, 1 roasted
cow, 50 roasted chickens, 2 cartons of corned beef, 50 fekei in 2
baskets, 100 watermelons, 100 pineapples, 1 kava plant; thank you,
thank you, thank you!) Then
the food followed. The mafua distributed the pas ne
kava (10 pieces of kava; see below) among the 7 chiefs and
3 selected dignitaries. After
the feast, each chief took his taro, pas ne
kava, and mats home. He usually distributed his portion to
his kohea soa' ta (villagers who looked
after and fed him; literally, cookhouse of a district chief). Pas
ne Kava: Dividing the Kava
On
very important occasions, especially when all seven district chiefs
and other dignitaries were present, if the kava plant was a kav
hu toso (a huge plant tied up with torau
[white leaf of the coconut tree]), then the pas
ne kava was performed. After the mafua
finished the fakpeje, saying "Turo' kalog,"
the kava tender called out, "Kalog! Gou
täla usia'afua, mou iat het pas saghul" (Sirs, I
am going to say this root is so big that it can be chopped into 10
pieces). "Pas ne kavaitet se Gagaj Maraf, marie', marie', marie'!"
(This section is for Gagaj Maraf, thank you, thank you, thank you!)
"Pas ne kavaitet se Gagaj [name
of next chief], marie', marie', marie'!"
He called all the remaining chiefs' names this way, and then said
for the other dignitaries, "Pas ne kavat
se [name of dignitary], marie', marie',
marie'!" and so on, up to a total of 10 recipients. Then
he proceeded to cut the kava root into 10 pieces. He waited until
the chiefs and dignitaries had finished eating but were still seated,
and the servers were clearing up the 'umefe, before he took a piece of the root to each person recognized
earlier. If any pieces remained, the mafua
could decide who was to be given them, such as the kava girls, kava
tender, or mafua himself. The kava pieces were taken by the kava
tender and placed behind the chiefs' and dignitaries' baskets of food.
After the feast, one of each chief's relatives carried his section
of kava to the chief's house; sometimes the chief could give it to
someone whom he favoured. Fao
A'a: Feasts for Chiefs
Rotumans
still practise a feast called fao a'a, which
is traditionally baked on the night before a meeting of the district
chiefs, or before a kato'aga being held in honour of visiting government
officials. Each district takes on the role of hosting in turn; therefore
it is called fao a'a: fao
means to prepare a koua overnight;
a'a means to take a turn. Whenever
important government officials plan a visit to the island, the chiefs
are informed and the district whose turn it is to prepare the fao
a'a starts planning and preparing. In colonial days, official
visits were generally for one day only, so the mamasa,
the dances, and the fao a'a were all
held in one day. Nowadays visits are usually longer, but the first
day of the visit is known as the day for the mamasa,
and the fao a'a is understood to include
the koua along with the mats for the
mamasa. After
word of the impending visit by government officials has been received,
the chiefs discuss the programme is discussed at a meeting. Several
districts often take part in making preparations: One or two districts
look after the entertainment, composing songs and dance routines;
another district provides mats for the mamasa; and another takes responsibility for the fao a'a. Provisions for the return voyage (oso) are provided by another district.
[3] In
a kato'aga to welcome an official party
the mamasa is always performed first,
followed by entertainment and the serving of the fao a'a. In the past all these activities were spectacular
in their own way, but the most spectacular scene of all was the bringing
in of the fao a'a. Men and women wore
white, with waists girdled with green; the men used coconut leaves
and the women ji leaves. First came
six or eight men bringing the kav hu toso
(big kava plant) on their shoulders, followed by men carrying fono
(baskets containing the food for each visitor and each chief); then
men who carried the roasted pigs, beef, and chickens, followed by
the younger men at the rear with the different varieties of sugar-cane
and fruits such as watermelons, pine-apples, and bananas (ripened
fakmamosa; see below). Before
the kava girls led the others to occupy their places in front of the
chiefs and visiting dignitaries (as described before on pp. 65-66),
they knew that the kav hu toso was
different, and that the names of those who were entitled to drink
the chiefly kava (te'eiate' kava) must
be proclaimed in a kind of dialogue (foh kava)
sung by the mafua and han
ho kava. They sat and waited until the tables were set and
all were waiting for the chiefly drink. Then the mafua
started:
Today
the districts still have their fao a'a
in turn whenever government officials come to visit Rotuma to meet
with the Rotuma Council, but when members of the Rotuma Council meet
on their own they usually have their meals at home. The change took
place when the Council members began to be given a sitting allowance,
and bus transport became available to take them home. Fakmamosa: Ripening Bananas
Bananas
have their own time to ripen but for important occasions such as weddings
or mamasa they can be artificially
ripened (fakmamosa) to make sure the
supply is sufficient. Rotumans still practise fakmamosa, in this way: Four
days before the festive gathering, men carry bunches of mature but
not yet ripe bananas to a sandy place where a trench of approximately
4 x 1 metres is dug, deep enough for bunches of bananas to
be hung on poles placed without touching the bottom. At both ends
of the ditch, they dig fire places and fill them with dried coconut
husks. One or two long poles are placed lengthwise and the bunches
of bananas are tied to them. A man goes into the trench to light the
fires. After he climbs out, the men close the firepits, placing cross
pieces of sticks on top, then covering the whole trench with banana
leaves, followed by sand. The
fakmamosa is opened early on the morning
of the day for the feast. Having steamed for four days, the bananas
are hastened to ripen yet the skin remains green on most of them,
especially the following varieties: faksara,
vanvani, mermere, and tapua. Some
of the bunches of bananas are set aside for the feast, and the rest
can be hung in the ri hapa as decorations. If anyone wants one, they can
help themselves. Notes to Homage to Chiefs [1] For the start of the new millennium, in January 2000,
the newly installed chief of Itu'ti'u, Gagaj Marekao Vaurasi, brought
blessings of fish (ia' fo'a called
ro) to Motusa lagoon. People all
over Rotuma came to fish from Monday to Saturday for two months.
Men and women, young and old, joined the fish drive each day. Five
or six canoes were filled to the brim with ro
every day. These fish were distributed evenly among the people.
[2]
The custom has continued to evolve. In Itu'ti'u, for
example, subchiefs used to give five dollars each but now give only
two dollars, while each untitled male is obligated to give one dollar.
This collection now is taken to the district chief on 1 December
by the village chiefs, and presented by the
faufisi. In the past, every able man in the district accompanied
the subchiefs and brought his donation of fono.
The district chief, in return, gave them breakfast or lunch,
together with his blessings. Nowadays the donation begins the av
mane'a (play period) during which the chief's authority to
recruit labour for district projects is abrogated. In Itu'ti'u av
mane'a lasts from 1 December to the date in January that
is fixed by the Rotuma Council to end the period. [3]
The men put the baskets of oso and bunches
of bananas along the roadside for the government truck to collect
when the boat is about to leave the island. |