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Tongan converts, who were deposited on the [peace offering] to Marafu, who accepted it ; and to Island by passing missionary vessels. In 1864 the settle the matter, Rlemkou let himself be baptised a first English missionary, Reverend William Fletcher, Wesleyan. The Wesleyans, who had begun to gather, took up residence on and vigorously were dispersed, and Riemkou at once turned Roman Catholic again. Marafu, who at that time was called pursued the task of consolidating the gains of his 21 predecessors. While successful In the northern Hauseu, Informed me that then there was no districts, the southern districts of and Pepjel question of war, and that the affair was considered resisted Wesleyan efforts to convert them, but they settled, until the missionary came and practically began accepted Catholicism following the arrival of to preach a war of extermination against the Roman French priests in 1868. This mirrored the previous Catholics. Accordingly, the Roman Catholics gathered political alignment, with the chief of Noa'tau In Faguta [Juju + ] from the whole island, and (Marafu) heading one side and the chief of Juju prepared for resistance, digging out the Interior of their (Riamkau) heading the other. Needless to say, the houses for rifle pits. The result was never for a moment English missionaries and French priests did little to doubtful. One the first day, twenty-two men were killed, mitigate the rivalry. and the Roman Catholics driven on to a small isthmus, where they were blockaded for two months . At last, The office of sau was finally abandoned 22 following a war between the unconverted and Riemkou was killed,and all submitted. Methodist segments of ltutl'u, In 1870, In which the former were conquered . Tensions between the As a result of the discontent following the war, Catholics and Methodists continued to mount until and the threat of the French priests to promote the they culminated In the war of 1878, the last battle annexation of Rotuma to France , the chiefs to take place on the Island. The precipitating cause decided to petition Great Britain to establish rule was a dispute concerning precedence in the over the Island. The petition was accepted and on ceremonial serving of kava. May 13, 1881, the British flag was hoisted in an The events are chronicled by J. S. Gardiner, open space adjacent to chief Albert 's home In who states that the war of 1878: Motusa . The chiefs were then lectured on their duties, which accompany the privileges bestowed ... arose through the Intrigues of Albert [chiefltuti'u], of on British subjects by the governor of Fiji, who who wished at thecouncil meetingsof the chiefsto get presided over the ceremonies. As a matter of his name calledfor kava before thatof Tavo, the chiefof convenience, the British decided to administer . Riemkou [chief of Juju] was supporting him, as Rotuma as part of Fiji (which had been annexed he was jealous of Marafu [chief of Noa'tau], who was seven yearsear11er). both chief of his district and fakpure, or head chief, of the Island. Albert then, In a meeting at Oinafa, brought The Colonial Period up his own matter and that of Marafu's two offices ; Marafu replied through his brother Hauseu, who was his The overall Impact of acculturation on chiefly spokesman, or hoasog, that, as far as the chieftainship powers prior to British administration is difficult to of his district was concerned , it was no business of estimate , particularly since some processes theirs, and that, as he was entitled to receivethe kava operated to Increase their authority, while others first, it was his business to see that it was called to all In exerted pressures In the opposite direction. Thus, the proper order . Rlemkou did not attend the next the rise of the commercial economy initially meeting of the council and, as he refused to pay a fine, enhanced the status of chiefs, for they acted as It was considered equivalent to a declaration of war. A Intermediaries between their people and ships' white missionary then, called Moore, seems to have captains, receiving a portion of the intake; but commercialization also contributed to Individual gone to Albert , and also Into Olnafa and , 23 practically preaching a war against the Roman control of land, with the subsequent decrease In Catholics . As a result, Rlemkou brought a faksoro chiefly authority that Inevitably accompanies an

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Rotuma council. Under the colonial administration, holders, rather than to more immediate ancestors, he had been the Gagaf Pure -- the boss. His whose land holdings might be tapped.44 authority had come from the governor, whom he In recent years, two Instances of chiefly represented, and ultimately from the British Crown. succession exemplify the political maneuvering With Independence, the basis of his authority that now exists. The first case followed the death of became ambiguous. A confrontation was not long Maraf, chief of Noa'tau, In 1982. The story told to In coming. The district officer at the time of us was that the chief In charge of holding a Independence was an educated Rotuman, who meetlni to determine Marat's successor, the had his own Ideas about how Rotuma should be faufisl, told the chief of Oinafa, whose family governed. According to Informants, he Intruded has ties to the title, not to come to the meeting. He Into the process of chiefly selection on several said that only eligible people from Noa'tau would occasions, and simply picked the person he attend, but In fact some people from Malhaha and favored, without regard to the customary rules of ltutl'u went. A the meeting, a schoolteacher from succession. When the chiefs complained to the Malhaha, who had actively campaigned for the newly formed government about his high- position, was chosen. Incensed at being excluded, handedness, they met with almost Immediate some of the Olnafa residents with ties to the title success. The prime minister himself came to the urged their district chief to hold a meeting of their Island and personally ordered the district officer's own. He did, and they determined to make their removal, replacing him with an experienced own choice. The group met several times but clerk.43 could not agree on a candidate. Finally, one This action was a complete reversal of woman, whose father had held the Marat title some previous responses to requests that district officers years before, said she would go to Fiji to ask her (or district commissioners before them) be son to take the position. He was a college- disciplined or removed. It signaled the beginning educated computer specialist, working for a of an entirely different relationship between district government agency. His name was Charlie Yee46 officer and council. Whereas previously the council and his father was Chinese. He agreed to give up had been merely an advisory body, It was now his high-paying job to take the title (which pays a empowered as a genuine legislative organization. mere $35 Fijian per month). The Olnafa faction The district officer was relegated to the role of thereupon selected him and upon his arrival In adviser and administrative assistant to the council. Rotuma, held a formal Installation ceremony, This meant that council members, chiefs and presenting him with the title. Tempers flared, and district representatives alike, were finally In a the policeman brother of the schoolteacher who position to exercise real power for the first time had been Installed In Noa'tau, radioed Fiji to send since Cession. As a result, the attractiveness of the police because "there will be a fight." Nine role of district chief Increased Immeasurably, and policemen were sent to Rotuma and "camped" at competition for vacancies Intensified. the government station In ltutl'u. The One manifestation of this enhanced commissioner eastern (under whose jurisdiction competition for chiefly positions Is a heightened Rotuma falls), and two prominent Rotumans who concern for genealogies. In 1960, genealogies had been district officers, flew to Rotuma to help were of Importance to Rotumans primarily for solve the problem. They apparently made a point validating claims to land. There was little overt of saying they did not come to choose the chief concern for their significance as bases for making but to help find a resolution. They met with each claims to chiefly entitlement. In 1987, the focus had faction separately, then called a joint meeting, at shifted. A significant number of people now keep which the chief of Olnafa finally asked Charlie Yee written genealogical records, where the emphasis to give up the title In the Interests of harmony. seems to be on tracing ancestry to previous title The second case Involved succession to the chieftalnshlp of ltutl'u. In this district, there are

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When the Rotuma council was finally when a high chief was taken to be buried. They empowered as a policy and decision-making body, then performed a mamasa ceremony and anointed It therefore seemed natural for Marat, the chief of him with oil. Noa'tau, to be chairman and, Indeed, he was When the chief of Malhaha, where the airport elected to the post by the council members. But In Is located, heard about thekl, he announced at the 1981, the council voted for the district Rotuma council that he would forbid it in the future. representative from Juju to become chairman. This But the manager of the airport, a follower of caused a great deal of controversy. Marat Gibson's, claimed he had jurisdiction over the complained bitterly and gained a good deal of airport, so on Gibson's next visit the ceremony was support. A number of ministers in the MethcxJist again performed. When the first tourist boat (the 1986, Church preached against the change, citing It as Falrstar) came to Rotuma, In November an example of "the tail wagging the head• -- of the Henry Gibson came to the beach at Oinafa, where system as being turned upside down. Both sides the tourists disembarked, all dressed In white. He gathered signatures and sent petitions to Fiji, but sat on a white mat, attended by two New Zealand the government let the change stand -- refusing to pakeha (Caucasian) women, and two of his interfere. Since that time, the chairmanship has Rotuman followers. Everywhere he went, his changed hands several times and the immediate followers brought a white mat for him to sit on. The Issue has fadedaway. 4 9 chiefs, as might be expected, became Increasingly annoyed by these actions. In the last few years, the political Issue of The climax of Gibson's defiance came after 1987. greatest concern has been a challenge to the the second coup in Fiji on September 25, authority of all the chiefs, and to the council Itself. The leader of the coup, Colonel Rabuka, declared The challenge was Initiated by a part-Rotuman by Fiji a republic, no longer tied to the British the name of Henry Gibson . He was born and Commonwealth. In response, Henry Gibson, then raised In Rotuma, but emigrated to Fiji and In New Zealand, publicly declared Rotuma eventually to New Zealand, where he became a independent and appealed (futilely) to Queen successful karate entrepreneur. He owns a number Elizabeth for support. His argument was that of karate studios throughout the Pacific. Some Rotuma had ceded Itself to Great Britain, not to Fiji, years ago, Gibson had a vision In which the ghosts and that only the queen could abrogate the of four former sau visited him and urged him to agreement. The chiefs of Rotuma, however, voted restore the Molmahau foundation -- the alleged to remain with Fiji, whereupon Gibson declared house site of Lagfatmaro, one of the sau who their authority void. He Instructed his followers to visited him . According to Gibson (but not any form a new council and they did, selecting seven 50 documentary source), Lagfatmaro, a genealogical new ·chiefs. • The response by the authorities ancestor, was the firstsau of Rotuma. was immediate. They sent a gunboat any army Following his first visit to Rotuma, people who squad to Rotuma to quell the •rebellion.· The attended his mamasa, ·welcoming ceremony,• dissidents were placed under arrest and charged reported his being able to make (his necklace of) with sedition. As of this writing, their fate remains cowry shells, and skulls, move. On this visit, he undetermined, as their trial has been delayed purportedly taught some of his relatives to perform several times. the kava ceremony ·1n the proper Rotuman Opinions on Rotuma concerning this fashion.• On his second visit, his followers challenge to chiefly authority Is divided, with many performed a ki ceremony for him when he got off people expressing ambivalence . There ls the plane. A kl traditionally occurred when high sympathy for the cause of Rotuman independence ranking chiefs arrived by sea; they were carried even among many of Gibson's critics. Many from boat to land and placed upon a pile of white people feel the chiefs do a poor job of governing mats, accompanied by chants; It also took place Rotuma and advocate change. Others see the

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jobs. Others have relatives abroad who supply them with remittances and valued commodities. present Maraf gave up a well-paid position as But chleftalnshlp now provides an additional school teacher, and that his rival, Charlie Yee, was channel for the acquisition of money and goods. prepared to give up a lucrative position as a Although the resources commanded by the computer programmer to take the title, testifies to Council of Rotuma are still rather limited, they are the opposite. But as the Influence of the enticing enough to warrant Intense rivalry among commercial economics on Rotuma's soclopolitlcal competitors for chiefly titles, especially among system continues to Increase, one might expect those who have no other options. Thus, whereas In Rotumans to compete vigorously for positions of the traditional system prestige was prerequisite to leadership, whether titles accompany them or not. the power to command resources, In the In his 1970 book, Goldman convincingly contemporary system, control over resources Is a demonstrated that In ancient Polynesian societies means of gaining prestige. status rivalry led to warfare of a particularly brutal This Is not to say that the Intrinsic prestige of kind In the pursuit of honor. It remains to be seen chiefly titles has been eliminated. The fact that the what consequences will follow from the transformed kind of rivalry that Is emerging In post- colonial Polynesian societies, like Rotuma. NOTES

1. Irving Goldman, "Status Rivalry and Cultural Evolution In Polynesia,· American Anthropologist 8. Andrew Pawley, "New Evidenceon the Position of (1955), Vol. 57, pp. 680-697. Rotuma,· (Working Paper No. 56, Department of 2. For example, see Harry B. Hawthorne and Cyril S. Anthropology, University of Auckland, N. Z., 1979). Belshaw, "Cultural Evolution or Cultural Change: 9. Bruce Biggs, "Direct and Indirect Inheritance In The Case of Polynesia,· Journal of the Polynesian Rotuman,• Lingua (1965), Vol. 14, pp . 383-415; Society (1957), Vol. 66,pp. 18-35. Andrew Pawley, "On the Position of Rotuman in the 3. Irving Goldman, Ancient Polynesian Society Austronesian Language Family,• Unpublished ms (Chicago: University of ChicagoPress, 1970). (1962). 4. Marshall Sahllns, Historical Metaphors and Mythical 10. C. Maxwell Churchward, "Rotuman legends ,· Realities: Structure In the Early History of the Oceania (1937), Vol. 8, pp. 355-357. Sandwich Islands (Ann Arbor: University of 11. For an early account of the traditional chiefly role Michigan Press, Association for the Study of see J. Stanley Gardiner, "The Natives of Aotuma,• Anthropology In Oceania, Special Publication No. 1, Journal of the Royal Anthropological Institute (1898), 1981); Islands of History (Chicago: University of Vol. 27, pp. 429-430. Chicago Press, 1985). 12. Sumi Mission Station, manuscript, "Histoire de 5. Marshall Sahllns, Social Stratification In Polynesia Rotuma,• (n.d.). In a previous paper based on an (Seattle : University of Washington Press, The analysis of Rotuman myths, I arrived at the American Ethnologlal Society, Monograph 29, conclusion that the sau and mau represent 1958). complementary aspects of Rotuman chieftainshlp, 6. See, for example, the various chapters In Alan with the former signifying the principle of vitality Howard and Robert Borofsky, eds.,Developments In and the latter the principle of domesticity; see Alan Polynesian Ethnology, (Honolulu: University Press of Howard, "History of Myth and Polynesian Hawaii,In press). Chieftalnshlp : The Case of Rotuman Kings, • In 7. Robert Borofsky, Making History: Pukapukan and Antony Hooper and Judith Huntsman, eds ., Anthropologlcal Constructions of Knowledge Transformation of Polynesian Culture (Auckland : (Cambridge: Cambridge University Press,1985). Polynesian Society, 1985), p. 63.