| Religion In Fiji |
Article Index for Religion In |
Website Links For Religion |
Information AboutReligion In Fiji |
| CATEGORIES ABOUT RELIGION IN FIJI | |
| religion in fijireligion in fiji | |
| religion by country | |
| fiji | |
| fijian culture | |
| religion | |
| fijian society | |
| religion in oceania | |
Fijian old and new Religion are in total contrast and the following article will place more focus on the old religion of Fiji but will also cover religion in modern Fiji. Prior to the introduction of Christianity and other belief systems, Fijian Religion was very different and much of what is now considered Myth and Legend were all a true way of life. The old religion of Fiji could be classified in modern terms as a form of Animism and divination. Fiji today is generally considered a Christian orientated nation, as it is the dominant belief system in the country. There are various denominations of the Christian faith in existence presently in Fiji , the majority being the Methodists. Also there are various Eastern Religion s in existence; Hindu faith, the Muslim s, and Sikh s among others. Fiji has many public holidays as it acknowledges the special days held in the various belief systems such as ‘ Easter ’ and ‘ Christmas ’ in the Christian sense, Deepawali from the Hindu’s, ‘ Eid ’ from the Muslims amongst other national religious and non-religious holidays.
HISTORY For many centuries prior to the 19th century Fijian Religion would have been predominantly defined as a form of animism and divination with interest in the early to mid 19th century from the Europeans for various reasons saw a more active rise with Christian Missionaries the earliest and most dominant from the methodist denomination and as dominant chieftains were converted this also saw their people of the areas with which the chieftain held influence also were converted, cession to great Britain in 1874 saw great change in all aspects of life including religious practice and the Christian faith becoming the dominant faith of the Fiji Islands other Asian religions were introduced as migrant communities came to work in Fiji. In this new millennium Fiji's Religious community is very diverse while Christianity is still the belief system adhered to by the majority it has itself many denominations. DEMOGRAPHICS See Also: Demographics of Fiji LAW Fiji had traditional Law prior to becoming a colony after cession laws that governed Britain were also applied to its colonies and Fiji developed under the Westminster system and its application of the Law, with regard to laws governing Religion in Fiji; Freedom of religion and conscience has always been constitutionally protected in Fiji since the country gained independence in 1970. In the 90's for varying reasons a new constitution was drawn up and became well established in 1997, The 1997 Constitution, which incorporated most of the recommendations in the report of the Reeves Commission was passed by Parliament after wide consultation with the communities of Fiji, it guarantees every person the right to practice any religion of their choice. This is contained in Section 35 (1) and states "Every person has the right to freedom of conscience, religion and belief." This is a fundamental right guaranteed by the Constitution and cannot be derogated (or taken away). Section 35 (2) of the Constitution also guarantees the following: "Every person has the right, either individually or in community with others, and both in public and in private, to manifest his or her religion or belief in worship, observance, practice or teaching." However, section 35 (2) may be subject to limitations when necessary in order to protect the rights of other people or for reasons of public safety, public order, public morality or public health or to prevent a public nuisance. ANCIENT RELIGION With regard to the term ancient religion in this article refers to the religious beliefs and practices in Fiji prior to it becoming a Colony. Gods, temples and magic Fijian religion, myth and legend were closely linked and in the centuries before the cession 1874 and even the decades proceeding cession, it was considered part of everyday life. Speaking of Traditional religion in Fiji Basil Thomson (1908:111) writes:
What we now may consider Myth was very much reality for the Fijian of years preceding and following cession; for example in Taveuni their Kalou Vu is named Dakuwaqa (Transliteration – Back boat). In Levuka and Kadavu Islands he is known as Daucina (Transliteration – Expert Light) due to the phosphorescence he caused in the sea as he passed, however, Daucina has a different connotation as a Kalou yalo in other parts of Fiji. Dakuwaqa took the form of a great shark and lived on Benau Island, opposite Somosomo Straight. He was highly respected by the people of Cakaudrove and Natewa and was acknowledged as the god of seafaring and fishing communities but also the patron of adulterers and philanderers, in the book “Pacific Irishman” , the Anglican Priest William Floyd records in Chapter 1 “Creation”:
Even today in Fiji as a predominantly Christian nation while many old practices are but legend and myth, they still are acknowledged and respected, Anthropologists would classify the traditional Religion of Fiji as a form of animism and divination. R.A Derrick (1957:13) states:
The Gods and their temples Traditionally Fijian religion had a hierarchy of gods called ‘Kalou’ or sometimes in the western dialect ‘nanitu’. In 1854 an early Methodist missionary Rev. Joseph Waterhouse stated:
The Fijian gods (Kalou-Vu, Kalou-Yalo and numerous lesser spirits) were generally not made into any form of idol or material form for worship apart from some small man made objects used in ceremony and divination, however, it was more prevalent that certain places or natural objects like rocks, bamboo clumps, giant trees such as Baka or Ivi trees, caves, isolated sections of the forest, dangerous paths and passages through the reef were considered sacred and home to a particular Kalou-Vu or Kalou-Yalo and was thus treated with respect and a sense of caution, awe and Fear or “Rere”, as it was believed they could cause sickness, death, or punish disobedience; but others would provide protection.Thomas Williams, James Calvert in their book “Fiji and the Fijians” writes:
The main gods were honoured in the Bure Kalou or temple. Each village had its Bure Kalou and its priest (Bete). Villages that played a pivotal role in the affairs of the Vanua had several Bure Kalou. The Bure Kalou was constructed on a high raised rock foundation that resembled a rough pyramid base and stood out from other bures because of its high roof, which resembled an almost elongated pyramid shape. Inside a strip of white masi cloth hung from the top rafters to the floor as conduit of the god. More permanent offerings hung around the wall inside as for the outside of the Bure Kalou plants with pleasant aromas were grown which facilitated spiritual contact and meditation. Many of the gods were not celebrated for their sympathetic ear to man or their loving natures rather they were often beings of supernatural strength and abilities that had little concern for the affairs of man. Peter France (1966:109 and 113) notes:
First and foremost among the Kalou-vu was Degei , who was a god of Rakiraki but was known throughout most of the Fiji Group of islands except for the eastern islands of the Lau group. he was believed to be the origin of all tribes within Fiji and also his power was believed to be superior to most, if not all, the gods in the Fijian belief system; he was often depicted as a snake, or as half snake and half stone. R.A Derrick (1957:11) says:
Other gods who were recognized throughout the Fiji group were: Ravuyalo, Rakola, and Ratumaibulu. Rokola was the son of Degei and was the patron of carpenters and canoe-builders while Ratumaibulu assured the success of garden crops. Ravuyalo would stand watch on the path followed by departed spirits he would look to catch them off guard and club them. His purpose was to obstruct their journey to the afterlife (Bulu). Aspects and Practices of the Old Religion Consulting the Gods The different gods were consulted regularly on all manors of things from war to farming to forgiveness and the Bete (Priest) acted as a mediator between the people and the various Gods. R.A Derrick (1957:10 and 12) notes:
Rev. Joseph Waterhouse (1854:404) reports on the types of worship offered to the gods:
Laura Thompson (1940:112) speaking of the situation in Southern Lau states with regard to the Bete or traditional priest:
Rev Joseph Waterhouse (1854:404/405) notes:
Witchcraft Consulting the spirit world and using them to influence daily affairs were part of the Fiji religion. Using various specially decorated natural objects like a conch shell bound in coconut fibre rope or war club, it was a form of divination and was not only in the realm of priests. It was referred to as “Draunikau” in the Bauan vernacular and the practice was viewed as suspicious, forcing the practicers to do it stealthily. R.A Derrick (1957:10 and 15) writes:
A.M Hocart (1929:172) claims:
Dreaming Dreams were also viewed, as a means by which spirits and supernatural forces would communicate with the living and communicating special messages and knowledge; a term used for a dream where close relatives were seen conveying a message was termed ‘Kaukaumata’ and was an omen warning of an approaching event that may have a negative impact on the dreamers life. R.A Derrick, 1957:15-16:
Bert O States in his book ‘Dreaming and story telling’ states:
In some instances there was also a person whose sole purpose was to interperet dreams, he/she was referred to as the “Dautadra”, or the “dream expert”. Martha Kaplan in her book ‘Neither Cargo Nor Cult: Ritual Politics and the Colonial Imagination in Fiji’ notes:
Mana ‘Mana’ could be loosely translated as meaning ‘Magic’, but it is better explained by Anthropologist Laura Thompson (1940:109) where she writes:
Ana I. González in her web article Oceania Project Fiji writes:
In modern Fiji, while the term is still used in a traditional sense, it has a more generalized use and with the introduction of the Fijian bible it is used to describe miracles. The term Mana, when used in ceremonial speech, can be interpreted as “it is true and has come to pass” The afterlife At death it is believed that the spirits of the dead would set off on a journey to Bulu, which is the home of the dead sometimes described as a paradise. After death the spirit of the recently departed is believed to remain around the house for four days and after such time it then goes to a jumping off point (a cliff, a tree, or a rock on the beach). At that point the spirit will then begin their journey to the land of spirits (Vanua ni yalo). The spirit's Journey would be a dangerous one because the god Ravuyalo would try to obstruct and hinder it on its travels to Vanua Ni Yalo. Anthropologist Laura Thompson (1940:115) writes:
Myth and legend The Fijian race origins have many different theories and the most practical is found in scientific analysis but oral history plays a role also; in Myth it is accepted by most across Fiji that their origins are found through the Kalou Vu Degei, an alternative tale from time's past was published in the first part of the 19th century by Ms Ann Tyson Harvey, Tells of Lutunasobasoba, supposedly a great ancestral chief and a brother of Degei II, whose people came to settle Fiji, there are variations of this story; some version state three migrations, some exclude Lutunasobasoba and have only Degei but they have common themes. In the writings of Ms Ann Tyson Harvey (1969) in her paper ‘The Fijian Wanderers’ she writes of Tura who was a tribal chieftain in a time which pre-dates the era of the great pyramids. He lived near what is known as Thebes in Egypt . Legend speaks that his tribe journeyed to South Africa and settled on Lake Tanganyika in Tanzania , where Tura then Married a Tanzanian woman and then with his tribes for various reasons traveled ocean ward out past Madagascar through the Asian islands ending their journey in Fiji; by this time Tura had died and his son Lutunasobasoba was leader. During a storm in the waters of the Mamanuca Island Group, he lost the chest of Mana or more practically put he lost the chest containing Fiji’s ancestor’s written history before Fiji, including the written language. Tired, old, sick, and weary, Lutunasobasoba set foot at Veiseisei and from there the early Fijians settled Fiji and his children were Adi Buisavuli, whose tribe was Bureta, Rokomautu whose tribe was Verata, Malasiga whose tribe was Burebasaga, Tui Nayavu whose tribe was Batiki, and Daunisai whose tribe was Kabara. It is believed that his children are where all the chiefly lines were derived from. However it said that smoke was already rising before Lutunasobasoba set foot on Viti Levu , villagers of the Province of Ra says that he was a trouble maker and was banished from Nakauvadra along with his people; its been rumored the story was a fabrication of early missionaries. It is also believed there were three migrations, one lead by Lutunasobasoba, one by Degei, one out of Asia by Ratu Waicalanavanua along with numerous regional tales within Fiji that are not covered here and still celebrated and spoken of in story, song and dance; being an important role in ceremony and social polity as they are an intricate part of various tribes history and origins which is often inter connected between one tribe and another across the Fiji Group, such as the Fire walkers of Beqa and the Red prawns of Vatulele to mention but a small few, also each chiefly title has their own story of origin, like the Tui Lawa or Ocean Chieftain of Malolo and his staff of power and the Gonesau of Ra who was the blessed child of a Fijian Kalou yalo and the list goes on, but each at some turn find a common point of origin or link to the other. RELIGION IN MODERN FIJI Christianity in Fiji Christianity came to Fiji via Tonga , who were more receptive to the European visitors, as Tongan influence grew in the Lau Group of Fiji, so also did Christianity under the Tongan Prince Enele Ma’afu . Its advancement was solidified further into Fiji by the conversion of the emerging Dominant chieftain of Bau, Seru Epenisa Cakobau . The cession of 1874 saw a more dominant role within Fijian society as the old religion was slowly pushed out and replaced by the new found Christian faith as Bure Kalou was torn down and in their place churches were erected. The most early influences of Christianity were made by the Methodist denomination and they still hold majority today but other denominations such as Catholic ism and Anglican ism amongst other new vibrant off shoots such as Baptists , Pentecostal etc. are very much a part of Fijian religion in this modern era. Other religions in Fiji Hinduism in varying forms was the first of the Asian religions to enter Fijian shores, with the introduction of the indentured labourers brought by the British authorities from India . To follow came the Muslims and Sikhs. Fiji's old religion While much of the old religion is now considered not much more than Myth and Legend, some aspects of witchcraft and the like are still practiced in private, and much of the old deities, while no longer worshiped, are still acknowledged and respected but avoided as Christianity, its God, and its religious practices are followed by the majority of the indigenious Fijian. FIJI RELIGION IN SOCIETY Religious belief has had an impact on Fiji and has played a varying role in its development as a modern nation. Politics While there has been no direct noticeable influence of Religion in Fiji politics, there has been some calls in recent years by some politicians to make Fiji a Christian state, however no policy has been enacted to enforce that opinion. Education There has been suggestion that Religion should be taught as a subject and in some schools it has varied with what is taught, some are general and teach concepts of other faiths and belief systems other schools have focussed purely on the Christian faith or Muslim faith depending on the religious organization running the school. There has been suggestions of making religion as a subject in high schools compulsory but the challenge is to which faith should be taught or would it benefit the nation to teach an appreciation of all faiths or just make the subject voluntary or not at all. Conflicts There has never been any physical conflict with regard to conflicting religious views there may have been differing of opinions but this has never manifested in physical clashes. There is more evidence of religious acceptance and understanding where varying faiths religious holidays have become nationally recognized, and also various interfaith gathering where varying faiths come together in a social setting to pray or just to socialize, have become more common place in Fiji. SEE ALSO
REFERENCES EXTERNAL LINKS |
|
|