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The Itaukei Chief: Value and Alterity in Verata

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The Itaukei Chief: Value and Alterity in Verata Journal de la Société des Océanistes 141 | juillet-décembre 2015 Nouveaux regards sur les chefferies fidjiennes The iTaukei Chief: Value and Alterity in Verata Matti Eräsaari Electronic version URL: http://journals.openedition.org/jso/7407 DOI: 10.4000/jso.7407 ISSN: 1760-7256 Publisher Société des océanistes Printed version Date of publication: 15 December 2015 Number of pages: 239-254 ISBN: 978-2-85430-126-7 ISSN: 0300-953x Electronic reference Matti Eräsaari, « The iTaukei Chief: Value and Alterity in Verata », Journal de la Société des Océanistes [Online], 141 | juillet-décembre 2015, Online since 15 December 2018, connection on 20 April 2019. URL : http://journals.openedition.org/jso/7407 ; DOI : 10.4000/jso.7407 © Tous droits réservés he iTaukei Chief: Value and Alterity in Verata by Matti Eräsaari* ABSTRACT RÉSUMÉ Over the course of the last century and a half, the struc- Au cours du dernier siècle et demi, la structure et les tural and political underpinnings of Fijian chieftaincy soubassements politiques du système de cheferie de Fidji have changed in signiicant ways and is no longer best ont changé de manière signiicative, et leur meilleure represented by the union of the stranger-chief and local représentation n’est plus l’union de l’étranger-chef avec lineage. According to what must be the most widely- le lignage local. Selon ce qui est sans doute le mythe des accepted origin mythology in present-day Fiji, the irst origines le plus largement accepté à Fidji aujourd’hui, Fijians arrived from Tanganyika, Africa. Emphasi- les premiers Fidjéens arrivèrent de Tanganyika, en sing the shared origins of all indigenous Fijians, this Afrique. Mettant l’accent sur les origines partagées de mythology denies the internal diferentiation between tous les Fidjéens, ce mythe nie la distinction interne autochthones and strangers that is often highlighted as a entre autochtones et étrangers – distinction souvent key constituent in Fijian political organization. In this présentée comme un constituant clef de l’organisa- ethnographic tradition, it is the “synthetic” combination tion politique de Fidji. Dans cette tradition, c’est la of foreign charisma and autochthonous legitimation that combinaison « synthétique » entre le charisme étran- holds up chieftaincy. Colonial-era Native Legislation ger et la légitimité autochtone qui déinit la cheferie. reveals us a similar denial of the dichotomy in material La législation autochtone de l’ère coloniale nie égale- and linguistic terms, overriding the distinction between ment la dichotomie matérielle et linguistique entre les the land-owning autochthones and the landless stran- propriétaires fonciers autochtones et les étrangers sans gers, respectively designated as the “owners” or “hosts” terre, respectivement désignés comme « propriétaires » (taukei) and “strangers” or “guests” (vulagi). his article (taukei) et « hôtes » (vulagi). Cet article se penche sur considers the 2010 governmental decision to replace the la décision gouvernementale de 2010 de remplacer words “Fijian” or “native Fijian” with the word iTaukei les mots « Fidjian » ou « Native Fidjian » par le mot in oicial English-language use as merely the most recent iTaukei en anglais oiciel – une décision qui n’est que example of a development that has been in the making l’exemple le plus récent d’un développement qui est en for a considerable while. cours depuis longtemps. Keywords: value, origin, alterity, autochthony, tabua Mots-clés: valeur, origine, altérité, autochthonie, tabua In 2010 the Government of Fiji passed a decree and native settlers of Fiji” (Government of Fiji which replaced the English words “Fijian”, 2010). Consequently, the Ministry of Indigenous “indigenous” and “indigenous Fijian” with Afairs became the Ministry of iTaukei Afairs, the Fijian word “iTaukei” in all the English- the Fijian Afairs Act became the iTaukei Afairs language laws, oicial documents and names of Act, and so forth1. In the simplest of terms, what Government agencies referring to “the original happened here was that the government used its * Newton International Fellow, Social Anthropology, University of Manchester, [email protected] 1. Since this article looks into changes that have occurred in the meaning of the word taukei, I will try to avoid unnecessary confusion by sticking with the old system, using the expressions “indigenous” or “indigenous Fijian” for indigenous Fijian Journal de la Société des Océanistes 141, année 2015-2 240 JOURNAL DE LA SOCIÉTÉ DES OCÉANISTES authority to establish an endonym in place of the belonging, and therefore not feeling responsibility for misleading “Fijian”, a term which can be used the land, resources and all else that exists within it both in reference to the indigenous population […] those who are taukei to a vanua (“land”) should and to Fijian nationals. always have the best interests of their vanua at heart, Everyone familiar with Fiji’s recent history especially if they are brought up well. » (Nabobo- of coups and the role ethnicity has played in Baba, 2006: 44-45) the coups understands that the name change works in two ways: it both sets apart the group However, it is not the diferent interests of designated as taukei2 as a distinct category, but it the owner and the visitor that come out most can also be seen as an attempt at broadening the strongly in Nabobo-Baba’s writing, but rather gloss of the word “Fijian” – “freeing” the noun the implications of the moral higher ground denoting Fijian nationality to usage that is devoid occupied by the taukei. In the words of one of her of ethnic connotations, as it were. Whether the interlocutors: “If I was a vulagi woman, I could irst should have been attempted in the irst not speak out freely” (Nabobo-Baba, 2006: 45). place, and whether the second is possible just by In an examination of texts forwarded during a governmental decision, are both questions that the public hearings organised for the review of this article addresses only indirectly. What I want the 1990 constitution, Robert Norton (2000) to draw attention to, instead, is what a value- discusses a range of diferent takes on the taukei/ laden choice this is, and what are the structural ulagi dichotomy. hese show how the ideology implications of such a choice. discussed by Nabobo-Baba can be harnessed he word taukei has for a long time been into national-level political usage, a rhetorical deined as one half of a conceptual pair, serving move sometimes labelled “taukeism”. Here are as counter-notion to that of vulagi, the “guest” some examples: or “stranger”. he signiicance of foreign origin in indigenous Fijian value systems has been a « “he Fijians regard themselves as the owner of constant theme in the ethnography of Fiji; this Fiji in the same way the owner of a house protects his interests in his house,” and they do not respond has been elaborated with regard to political favorably to tenants “who demand equal rights with power and exchange value in a highly persuasive the owner” as the issue was phrased by the Viti Civil manner by Marshall Sahlins in particular (see Servants’ Association. » (Norton, 2000: 103) e.g. Sahlins, 1985, 1994, and also 2013). In this conceptual pairing, taukei does indeed he svt party’s petition phrased the issue even stand for “the original settlers”, as clariied by more pointedly: the Government circular letter cited above, but it also stands for the notions of “owner” and « he Taukei are normally at the forefront in deci- “host”. Together, the conceptual pair can be sion making. he vulagi are allowed to participate taken to exemplify how certain values can be […] but they must not be domineering or forceful. “preserved in the very fabric of language”, as E. […] Whilst they are welcome to stay and enjoy the P. hompson (1970 [1968]: 54) once phrased it. fruits of their labour, […] they need to be reminded hough hompson speaks of the moral values time and time again of this fact. […] he taukei and of the English crowd rather than the binary vulagi concept, host/guest relationship, continues to semantic values of Fijian symbolic order that I be challenged and upset by […] the human rights evoke here, I want to emphasise that the two are, concept in which all are considered equal. » (Norton, in this instance at least, inseparable. Linguistic 2000: 98; see also Ravuvu, 1991) value is also, as Saussure (1993 [1983]: 113) already reminded us, a fundamentally social And so it goes on, all the way to the Methodist construction that relies on the general acceptance Church’s call “to ensure the absolute control over of the community of speakers. this nation by the i Taukei” (Norton, 2000: 100). Unaisi Nabobo-Baba (2006) gives a fair Similar rhetoric is very common in the account of the connotations expressed through Tailevu Province where I conducted research the taukei–vulagi dichotomy in the district of in 2007–2008, and judging by conversations Vugalei, south-eastern Viti Levu: held with visitors from other parts of Fiji, not uncommon elsewhere in indigenous Fiji either. « he Vugalei Fijian see the world in terms of a Most typically applied to interethnic relations, clear dichotomy between taukei – people who are of the point typically remains the same: « they are the land, own the land and therefore look after the the guests, they ought to know their place ». land – and vulagi (visitors). Visitors are seen as not his is radically diferent from a Fiji that once people and culture. In the pre-2010 state nomenclature, institutions referring to indigenous Fiji often used simply “Fijian”: I prefer to reserve this label to people and phenomena of or from the Republic of Fiji, regardless of ethnic background. 2. he spelling preferred in the names of oicial state institutions simply places the particle i before the root word taukei. In such instances the particle connotes “the person or thing acted on” (Capell 2003 [1941]: 73), as in “the ministry acting on iTaukei afairs”.
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