The Fijian Custom of Tauvu. Author(S): A

The Fijian Custom of Tauvu. Author(s): A. M. Hocart Source: The Journal of the Royal Anthropological Institute of Great Britain and Ireland, Vol. 43 (Jan. - Jun., 1913), pp. 101-108 Published by: Royal Anthropological Institute of Great Britain and Ireland Stable URL: http://www.jstor.org/stable/2843162 . Accessed: 24/06/2014 23:08

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TH-E FIJIAN CUSTOM OF TAUVU.

By A. M. HoCART.

TEauvil is a relationshiipbetween two groups,whether tribes or sub-divisionsof a tribe. Two groupsthat are tauvutto each otherexercise in theirmutual relations certain privileges of appropriationand ill-manners,called veitautvutaki.' These privilegesare thusdescribed by Liwake ofLakemba "It is like vasu2; ifa m-angoes to aniotherplace, wherehe is tau~vm,he canislaughter pigs for his own use without asking leave; veitauvu3 may abuse each other and not resent it." I draw the reader'sattention to the wordvasu.t anid the use of bad language. A Lomaloma muansays that if a strangergoes into a village and jokes, strokes or rufflesthe head of a villagerthey know he is theirtauvm because the head is " a respectedpart " (tikina vakarokorokotaki). Keni Nauluiof Lomaloma says tamvuuse bad language to each otherand are not aggrievedby it ; it is just the samiebetween men and wonienasbetween people of the same sex; on mieetingythey will say "Where does this son of dead parents4 come from,"1or " this dead body."5 When the people of the island of Kambara turn up the soil to plant,the water of Oloi in Viti Levu becomesturbid, whiereupon the people of Oloi say: A land of low caste (yavm kaisi), dead bodies."' This is the languageof tawvu (vosa vaka tauvu). If the people of Kambara go to Suva anidlack food, they make a trip to Oloi and get it: " The people of Oloi's part is to use bad language." Enare iRavula,of Namnata,tells me that if theirmen go to Namara, theirtauvut, the womenof that place will pull offtheir good kilts and appropriateanythinig they fancy,and forthat reason Namatans never put on good kilts when they go to Namara. It mightat firsta-ppear that the etymologyof tauvu settles the origin of the customat once: tau is a vagueword of whichthe generalsense seems to be "to fall down quiietlyin its properplace ": in Dhakaundrove6it gives a reciprocal sense to kinshipterms, for instance, tamttadhi = brotherand brother7;it has a similarforce

1 Veitatuvutatkiis in forma reciprocalverb, and means " to exercisethe rightsof tauvu towardIsone another" but it also expressesthe relationshipand the custom. A man says "He is mytauvu," but "He and I are veitauvutaki." 2 Sister'sson. Le., two people ta.uvuto each other. 4 luve ni yali, Z*-.,orphan. ,5mbakolat,ie.e; inanslain in war and destinedto be baked. 6Dli = th in then,this. 7Mbauan : veitadhini.

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in the wordtauvu; this makes it likely that theterm originated in Vanua Levu or Taveuni. Vu means stem,origin, ancestor, and in some parts, such as Naitasiri, great-grandfather.The whole must thereforemean " havinga commonancestor." That is the unqualified theory adopted by Mr. Basil Thomson.' Unfortu- nately in anthropology,as in all other sciences, a theory to be true must not merelypresent itself readily to the mind: the existingfacts must be deducible in every detail fromits premises: its power to explain is the test of its truth. Now, given commonancestry, we cannotdeduce thencethe " runningriot in the village,"2 the recklessappropriation of foodand clothes,and licensedimpudence. Not onlyso, but the custornsof tauvu and descentfrom brothers are entirelyrepugnant to one another,and thereforethe theorymust be wrong. Mr. Thomson,it nmaybe said, has actually traceda commondescent to " the marriageof the sisterof a highchief with the head of a distant clan "; but everyonewho is at all conversantwith kinship knows that according to most classificatorysystems there is all the differencein the worldbetween agnates and cognates,and that the two cannotbe interchalnged;what is true of descendantsfrom a brotherand sisterdoes not apply to descendantsfrom two brothersor two sisters.3 I said the tie of tauvu and descent from two brothersare repugnanitto one another. for descendants of brothersare brothersand sisters, and insolence is unbecomingbetween brother and brother,or brotherand sister. Waisea of Rewa veryproperly lays down that tribesusing horse-playto one another cannot be of common ancestry (vu vata), or they would behave modestly to one another (ve,imandualaki).I have describedat lengthin a paper on Fijian heraldsand envoys4 the etiquette to be observedbetween brothers; I shall here nmerelysum up: A youngerbrother must be veryrespectful to his elder brotherand do his bidding; the elder,on the otherhand, nmust not be too free with his junior but keep up his dignityand not make himselfcheap by seizing his propertyat random or joking with him. Even more incomlpatiblewith Mr. Thomnson'stheory are the rules obtainingbetween brother and sister; as is well known,they avoid each other as much as possible. According to Alipate Vola they may not put on the same clothes(tauvu steal them off each other's persons). Ovetaia MIdreketisays a womanmay not even use her brother'scomb (tauvu habitually touch each other's heads). In the presenceof his sistera man inust study his speech that nothiilg may be improper(tauvu make a point of using bad language to each other). We are not surprised,therefore, at findingthat thoughNarnuka is a colony of I The fijians,p. 5 2 Ibid. 3 For the less conversant reader the following scheme will be a reminder of the Fijian system:- GrandfatherT Grandmother GrandfatharT Grandmother I I~I I I I TUncleT Aunt FatherT Mother Father T Mother Father Mother Uncle T Aunt

Cross-cousin Brother Sister Brother Sister EGO Brother Sister Brother S;ster Cross-cousin 4 See p. 109 infra.

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Nggalinggali,Kambara, yet the two are not tacvu. The Oneata Qhiefscome from Nukunukuin Lakemba,yet Nukunukuis not among the tauvu of Oneata. The Polynesianpopulation of Ono was displacedby settlersfrom Wadhiwadhi, Lakemba, yet Ono has its taiLvtin Viti Levu, not in Lakemba, and behaves decentlytowards Wadhiwadhi as agnates should do. The family of Lawakilevu in Ndravuwalu, Totoya, were so pugnacious that they were driven out and went to settle in Kandavu, callingtheir new home Ndravuwalu; thoughthey still go to make copra in Totoya,Pauliasi, one of themwas carefulto state that theircommon descent did not involvethe tie of tauvu (vakaveitauvu). Nggaraniin Nodho are refugeesfrom Naitasiri,and once lived with the people of Navuso, but theyare not tatvtvto thein. Naitasiri and Soloira claim to be fellow countrymen(kaivata), and their claim must be allowed since a Naitasirinman knows the exact relationshipin which he stands to the men of Soloira. Now the men of Soloira raay kill fowls,slaughter pigs,and dig up yams; on the otherhand, they may not hit each other; they use each other'sproperty, but observedecorum as brothersshould do. Simione of Solo- ira, moreprecise in distinguishingthe relatioinshipbetween his tribeand Naitasiri, definesveitauvutak'i thus: " Tauvu is due to a ladymarrying into a place and her son and descendants being consequentlysister's sons (vasmt),and using the rightof sister'ssons; kaivata, on the otherhand, are due to civildissensions (veisei), as iftwo brothersquarrel and part,or if a familygrows large and splits up."' The people of Viria have both tautvu(namely, the tribes of Naviti Levu and Dhelia, and the village of Ovea), and kaivata (the Soso tribein Mbau); they are brothersof the Kai Soso (veitadhini),take their pigs, but do not use horse-play(veiravu) with the women; this is a customof cognates(veiwekani). Below Viria, Natoaika has also tauvu,Waimaro and Vuingalei,and as kaivata Navutu. If the men of Navutu go to Natoaika they slaughterpigs and bake food,but if they appropriateanything, they come and say so afterwards(as brotherswould do), whereastauvu do not; Navutu and Natoaika do not indulge in horse-play. If we searchamong degreesof kinshipfor an analogywith tauvu,we shall find it in cross-cousins(veitavaleni); that is, children of a brotherand a sister,not children of two brothersor of two sisters. Here is a descriptionhow veitavaleni behave: "Cross-cousinsmay take each other's propertyand report it afterwards2; Cross-cousinsare like persons tauqvuto each other; they may make improperjests. They maytake a whole taro fieldwithout blowing the conch,as the sister's son (vasu) does. If man and woman (veindavolani),they may take each other'sproperty without leave. They are impudent." 1 I musthere observe that tauvu is nota Naitisirianterm, and mostprobably not proper to Soloiraeither ; butSimione is identifyitigtheir own veiwekani, orveitambani, orveikakima- tcani,or veimnbatikiwith the coastalinstitution, and is,I think,justified in so doingwhen speakingMbauan, as the differencesare ratherin thewords and in details. I regretthat, at the time,I was not awarethat lauvu does not belongto the inlandvocabulary. The same appliesto thefollowing cases that are all drawnfrom the Rewa valley. 2 Thereis no obligationto do so; he mayleave his cousin to findout.

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Thus says Vola. Ovetaia is fullerstill: "It is like a formof tatvu,relationship; a cross-cousingoes into the house,sees a shirtand says: " The shirtis rnine,"and walks offwith it; the other inquires: "Where is niy shirt? "-" So-and-sohas taken it," say they. "0 fie! the cad,"' says he and that's all; he mnayabuse his cousin,but not take back his property: it would be low.2 Cross-cousins,man and woman, are impudent to one another; ndavola are tavale of oppositesexes; they may call each other"Cad," and pull theirhair. Fornicationbetween themseems light; people say: " He disposesof his wife; theywill marryhereafter." They are called husbanidand wife(veiwatini), even if theyare not married. An old man seeinga pretty cross-cousinwill say: " You are my wife,"wvhereat she is angry,and says: " I, yourwife! An old man like you !" If a girl wants clothesfor a festival,she tells her male cross-cousinto get them. Formerly,if theyhad an intrigueand did not marry,it would pass. The theoryI wish to oppose to Mr. Thomson'shas become apparent. Tauvu is based on exogamy: two tribesthat used to intermarryare ta'uvuto one another; the same rules govern the behaviour of tautvuand cross-cousinsbecause both are cognaticrelationships.3 So much is certain; more speculative suggestionsmay be held over while I bringforward instances. Lakemba and Mbengga are tauvu. The Lakemban version is that Raluve, daughter to the Lord of Lakemba, climbed a maambatree and came down in Mbengga and marriedthe Lord of Mbengga. " Mbenggans,"'concluded Poasa, " are childrenof the woman,and Lakembanschildren of the man; Lakemba and Mbengga are cross-cousins." The Mbenggan version is that a woman of Numbulevu in Sawau, Mbengga,was taken to Rewa, passed on to Mbau and thencetaken over-to Lakemba, where she had a son, who remainedin Lakemba, and a daughter,who went to Tonga. Waitambu and Vakano in Lakemba are veitanvut2ali because of two stones: the ancestor(yvn) of Vakano had intercoursewith theancestress of Waitambu; they lay down,and did not go home,but turnedinto stone; these stoneslie in Natui ni ika, the taro land of Waitambu. The tie between Vanuaso in Ngau and Dhakaundrove dates fromthe tiine when the people of Dhakaundrove were still in Vanua Levu. There they onlce held a greatgame of tingga. The men of Vanuaso attendedand won. Two women of Dhaklaundrovefell in love with two of the victors,and, being repulsed,swam out to sea aftertheir departing canoe and were tuirnedinto stone. Mr. Thomson has given in his book,an outlineof the legend whichexplains the tauvunrelationship between Nodho and Nayau. The essence of it is this: a womanof Nayau was swallowed by a shark. She rippedits bowels with a shell. In pain the shark swam fastand enteredthe Rewa delta; it strandedat Nodho.

Asombo! na kaisila. 2 Kfaisi,i.e., commoner, low born, serf. 3 As thereader will see, there is no greatcredit in thediscovery since natives will tell you so in as manywords; it is merelya matterof knowingthe kinship and notingwhat they say.

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The people going to cut up the fish,found the woman inside anidled her to the chief of Nodho who took her to wife; theyhad a son who in time went back tot Nayau. How the Nayau people in recent timnesexercised their rightsof tcauvu. will be foundin Mr. Thomson'sbook.' The tribesof Vuna, in Sawani, and Nduanuku,in Dholoi Suva areveitambani,

that is, theyintermiiarry; they are also called tauvm,though improperly, I thinkr yet the fact that tauvu is identifiedwith veitaqnbaniis significant. The ancestors of the two tribeswere cross-cousirns. The tribe of Dhelia, in Vuniniundrovu,and Nasau in Nakini2 are tauvw, because Tau, the ancestorof Dhelia, used to go and sleep with an old womanof Nakini. He wouldgo to her place: " Gossip (mbui ni ngone),let us sleep together."' " By and by,"she would say, " eat first." Then she would fill him full with mbele' (AbelmoschusManihot), and so on till he fell asleep; then she would say: " Wake up, let us sleep together." " Oh! no," he would say, " let me sleep first." Roko Nemane of Totoya says that a daughterof Kumbua Vanua of Moala, marriedinto Tungua, Tonga. "Hence aroseher descendants. This is a great tauvu in Ketei (Totoya),and the tautvuextends to the whole of the Moala side3; it is due simplyto the sister'sson (vasu), wherebythey have commonghosts." The custom of tauvu is, I believe, unknown in Tonga; but it is sufficientto us that Fijians should look upon Tongans as theirown tamvuon the groundof intermarriage. One of the mostdecisive cases I know is the taavu of the Lovoni tribein the interior of Ovalau with the SolonmonIslands. It is related that Vaula, the ancestorof Moturiki, and PRakaVono, ancestor of Lovoni,went to the Solomonsand broughtback a chief'sdaughter. She preferredRaka Vono and became his wife. " She had the septumof her nose pierced,so Raka Vono said: 'Let our matanggalJi4 alwayshave theirnoses pierced,' so theyhad theirnoses pierced till theadvent of the government." The reason why I call it a decisive case is that it is an inventionby- some old man of Lovoni; it shows that thereis no doubt in the minds of the old men as to what constitutesa tauvmu;and fake as it is, it has been taken most seriouslyby both partieswho carryit out into practice. Watisoni,of the Vunanggumutribe in the highlands,has no legend about his tauvu,the Naremba tribe in Mataiwailevu,but explains: It is due to the women inasmuch as they come from them to marry wvithus. They take each other's. propertywithout leave, seize pigs if theywant to make a house for house builders. This comnesfrom the anicestor,the woman, the ghost (tevoro)5that was given in marriage,whereas the womenof Muaira and Narokorokoyawaare human,so theyare only relatives(veiwekani).

1 I musttake exception to thestatement than Nayau is "povertystricken." Lau is the wealthiestprovince in Fiji,and Nayau comes about third for wealth in Lau. I shouldalso be gratefulif Mr. Thomsonwould publishhis evidencethat Nayau was oncean important island. I haveso farfailed to findany. 2 Bothinland. 3 Totoya,Moala, and Matuku Islaiids. 4 Non-exogamousclani. 5 All thesewords may possibly be plural.

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We may windup our evidencewith Saimone Ngonedha's theory of tauvu. As a matterof fact,the worddoes not belongto the vernacularof his tribeof Waimaro, but he translatedthe local veikakimattaniby the coastal tauvu,and as be is one of the rare Fijians who observecustoms of otherparts, his testimonyhas greatvalue. He distinguishesthree kinds: (1) the kalou vata or vu vata: the formeris usually translated"' having comnmongods ": the lattermeans " having commoinancestors "; (2) veitambanidue to intermarriage,thus Nakorosulecan freelytake the property fromlMatailombau because of the womenbrought over fromthat tribe; (3) veinm- batiki,each of wbich is not allowed by the otherto eat certainfoods (veitambuki in Kakana). I hope at some futuretime to deal with the second and third; the first, -accordingto Saimone,can insult each otherjust like the second. Passing over into the totallydifferent West' we get tauvmidentified in Mba with theirown veikilaor vikila. Veikila means properlyto know each other,and Fijians only know each other when they are related. In the west it is always applied to intermarryingrnatanggali; in Serua and Nandi it is used of cross-cousins. I thinkthe theory has so far answeredthe requirementslaid downat theoutset: it is not merely plausible at first sight, but explains the details naturally, ;accordingto a strict determinism,with one exception,however, which threatens to shipwreckit. It is quite commonto hear the bond of tauvu definedas kalom vata, or, as theynow say, tevorovata2; the orthodoxtranslation of this is " having ,commongods"; now since each gens has its so-called "god," and menmbershipof the gens is patrilineal,and thereforethe gentilecult is also patrilineallytransmitted, how can tauvu have common "4gods,"being as theyare cross-cousinsand related ,onlythrough their mothers ? To quote evidence: Liwake of Lakemba says: "Tauvu are due to common .tevoro." Inia of Tamavua ascribesit to commonkalou. In Ndravo theysay Vakano randNdravo are kalou vcata. Yet when we examine the factswe findthat tribes and 'rmatanbggalihaving the same "gods" are not tauvu,whereas gentes tauvu to one anotherrarely have the same "'gods"; indeed,I have not been able yet to find an instancein whichthey had. Thus Tarukua in Lakemba had a cult of Ulunawale ,(head only): the gentesof Tanggalevuin Tumbou and Nanggalitokain Waitambu called their"god " Ulupoko (body head), whichis a Tongan form,yet these three are not taavu. Sakaraia of Narodhakeidentifies his Mbatinggokawith Tokairambe ,ofTumbou, yet Narodhakeand Tumbou are not tanvn. Namuka is a colonyof Nanggariniin Nggalinggali,Kambara, and it has the same " god,"yet theyare not .tanvu. The gens of Dheyekena in Lakemba and the villageof Tokalau in Kambara have the same " god,"Tui Vakano, but theyare not tauvu,only relatives (veiwekani). Ovea and Mbau both countedamong their" gods" the snake IRatumaimbulu,but they are not tauvm.

1 Westof the Tomaniiviand Muanivatu range a differentlanguage and differentsocial -organizationprevail. 2 In a paper "On the Meaning of the Word Kalou" (Journ.Roy. Antkrop.Inst., 1912. wol.xlii, p. 437), I have shownhow tevoro(devil) has becomesubstituted for the nativekalou.

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On the otherhand, the ta?&vurelationship of Ovea in Vitilevu and Waitovuin Ovalau, whichVeni of Ovea ascribesto " commongods," to wit a snake,is by Jo of Waitovu tracedto Tunodho,a " god,"whose child went to Ovea; Tunodihohas no animal connectedwith him; Mbeledhi of Vuma traces the same tie to Valematau, who also has no animal. Ill fact, whenever I have investigatedboth ends of a tauvmrelation, if any particular"god" was mentioned,it was a differentone in each place. The people of Wakano say theyare tauvu of Ndravo near Mbau because their" god,"Tui Vakano, went over to Ndravo; in Ndravo it is Saumaki who went over to Vakano. Saimone Ngonedhagives the tribes of Waimaro and Nandereivaluas instancesof kalou vata; now I have noted down all the gentile kalou I could findin Waimaro,and have all the chiefones fromNandereivalu but never a common"god" could I discover. His other instance of kWalouvata is foundedupon the factthat Nggamau,ancestor of Waimaro,defecated in the mouths of Ndidhimoand Ndadhamo,anicestors of Ndrekeniwai: not a hint thereforeof common"g ods " in the veryexplanation. It is evidentthat the translation of kalou vata cannot be right. All our troublescomiie from our translatingkalouc "gods." I have shown in the paper just mnentiolnedthat kalou is simply"ghost." If we apply this here, it follows that kalou vata means simply" with commonghosts," in otherwords with commonfore- fathers; wllich is perfectlytrue, for if two families intermarryfrequently, the paternal ancestorsof the one will be the maternalancestors of the other. It is not even necessaryto suppose thatkalou vata actuallymeans a community of ghosts; literally,it means "ghosts together,"and may merelyrefer to a close connectionbetween the ancestorson both sides,as betweenNggamau and Ndidhimo and Ndadhamo,or betweenNggamau and theancestor of Nandereivaluas brothers, or betweenthe ancestorsof Vuna and Nduanuku as cross-cousins. The pointcannot be absolutelysettled till we have reconstructedthe ancient formof tauvu; forthis relationshipmust be an old one, or, as Watisoni expresses it, goes back to the ancestor(vu), the ghost. Can we venture to be more precise and say that it goes back to a time when ancestorswere commonlyspoken of as ghosts,and the relationof tauvuwas thenintimately connected with the ghost-cult?' The relations of veiwekani,veikilai and probably also veitambani,would belong to a later and more secular stratum. It is, perhaps,not quite beyond hope to fix the chronologyof this tauvu stratum,for highland pedigrees commonlylead back to an ancestor,somne seven or eightgenerations ago, who is a ghost (kalou; modern tevoro),and had human offspring,;we must allow a longertime on the coast. Are we justifiedin seeing in this fabled descentthe record of a true passage from a religiousto a secular view of ancestry? Another question that suggests itself is whether the tauvmrelationship is derivedfrom the dual organizationi.It would seem impossibleat firstsight that all the tribes that are not connectedby tavvu should once have been moietiesof the

I In Nandi and Vunda the equivalentof tauvulis mate h;ila, lit. dead know,i.e., related dead ? It has therea religiousbasis.

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samnetribe, separated,as theyso oftenare, by a hundred imilesof water or more. But it is not unreasonableto suppose that the dual organizationhas existedin Fiji, that when intermarriaoebegan with other groups than the moiety of the same tribe,all the privilegesof the moiety(tauv2u) were extendedto the new relatives, onlyintensified, through the same unknownreason throughwhich the sister'sson's riglht(vasu) has become intensified. In otherwords the present tauvv would be formationson theanaloay ofthe dual system;they would at once inarkthe expansion of thatsystem and the weakeningboth of thetie and its religiouscharacter duie to excessive multiplication; the tauvu was then graduallydebased into the modern veiwekani,veikila and veitambani. Here we may lelavetanvu for the presentwith its manyfurther potentialities. Future researchmay throwmore light upon it. It must be rememberedthat it is properlya coastal institution,though the termhas come into use in the highlands. Vanua Levu, to whichone informantand etymologyrefer it moreparticularly, is still unknown; it may be holdingin its keeping the key to these problems. Let me end with a wordin defenceof native accuracyand truthfulness. The only seriousobstacle we have encounteredhas been due to a mistranslationof the wordkalou, which for being universalis not moreexcusable amongearly residents: forthe resultingcontradictions the white man, and not the native,is to blame. Again, we have seen how apparentlyconflicting statements may be perfectly reconcilable; it may be equally true,if the two places intermarried,that a lady of Lakemba went to Mbenggaas that a lady of Mbengga went to Lakemba; that Saumaki wentto Vakano, as that Tui Vakano went to Ndravo; that offspringof Ratumaimbulu went to Waitovu,as that a child of Tunodho went to Ovea. Undoubtedlyit oftenhappens that everynative tells you a differentstory, but that may sitmplybe that there are manydifferent stories, all of whichare true.

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