Lasakau sea warriors

Prologue

The United States of America's Naval geostrategist and proponent of Sea Power of the 19th century Alfred Thayer Mahan in his acclaimed work, The Influence of Sea Power upon History believed controlling sea-borne commerce was critical to domination in war. If one combatant could deny the sea to the other, the economy of the second inevitably would collapse, leading to victory. Mahan's view was shaped by the eighteenth century naval wars between France and Britain, where British naval superiority eventually defeated France.

Author Marshall David Sahlins drawing on Mahan's thesis and Thucydides’ account of the Peloponnesian War makes an in depth study of the Pre-colonial Fijian State of Bau’s rise to power as an analogous "Polynesian War".

Shalin explains "In the latter case it was the fight for the domination of the Fiji Islands (1843-55) between Bau a great sea power (like Athens) and a great land power Rewa (like Sparta)".

In Shalins view the the wars between Bau, a Sea Power and Rewa, a Land Power placed alongside the Greek experience,explains Fijian traditional political machinations that consequently shaped Fiji's future as a Pacific island nation and state.

In spreading its influence throughout Fiji in the nineteeth century,Bau's sea warriors- the Lasakau people, in their fleet of double hulled canoes were awesome and the manisfestation of native Sea Power.

As Baun maritime supremacy came into contact with explorers,traders and missionaries,its native hegemonic power was transformed and consolidated by Christian missionaries and British colonisers as the instrument or conduit of western civilization.

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The Rise of the Fijian Chiefdom of Bau

The rise of the islet of Bau as the pre-eminent state in pre-colonial Fiji was due mainly to the projection of its Sea Power through its sea warriors-the Lasakau and Soso people. Fiji historian Deryck Scarr reiterates, “for Bau relied on levying… and power projected at sea by the Lasakau and Soso sailors”.

This point is again succintly summarised ," The kings of Bau based their rule not on native cultivators but on native sailors and fishers-which is to say in Fijian catergories,as in political strategies,not on the land but on the sea. (Shalin 2004).

Added to this naval superiority was the fire power the War Lord Vunivalu of Bau, Naulivou,(reigned1803-29) exploited through the use of musket-bearing European beachcombers.Of notoriety was Naulivou’s white mercenary Charlie Savage-the terror of Bau's enemies until his death in 1813.Around the time of Naulivou’s death, Bau seemed well on the way to establishing a Fiji-wide political hegemony.

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Bau History and Ethnology

To emphasize the importance of Baun history to pre-colonial Fiji and trace its ascendency, Scarr succintly posits, "The rise of Bau was rapid, and was due partly to the natural ability of her chiefs, and partly to the advantages gained from the first use of firearms. The Bau chiefs claimed descent from certain elements of the Kauvadra migration, which, having come to Verata, divided and wandered widely; in the final stage of their wanderings they settled, in comparatively recent times, on the coast near their present island, then named Ulu-ni-vuaka (The Pig's Head).

The island was occupied at the time by the Butoni, a predatory tribe of sailors and traders. About 1760, the Bau chief Nailatikau seized Ulu-ni-vuaka and expelled the Butoni, who thenceforth were rovers, wandering to many parts of the Group, and establishing settlements at Lakeba and Somosomo. However, they continued to own a degree of allegiance to their conquerors, and their canoes were always at the disposal of the chiefs of Bau for the transport of property and warriors.

Nailatikau was succeeded by Banuve, who, during a period of nearly thirty years, consolidated the young state's position and carried out an ambitious scheme of improvements to the island. He reclaimed wide areas of the adjacent reef flats, and built stone canoe-docks and sea-walls as a protection against erosion. And since chiefs need lesser men to fetch and carry, he allowed fishermen from Beqa and craftsmen from Kadavu to settle on the island in the areas known as Lasakau and Soso". The sea warriors/fishermen of the yavusa Nabou of Lasakau,trace their roots to Delailasakau Naitasiri and the Nakauvadra foothills,and were brought to Bau from Beqa by the Vunivalu Ratu Banuve. This was after the banishment of the Levuka and Butoni people from Bau around the 1760’s.In addition an earlier migration of kai Lasakau had also jouneyed from the Wainibuka with the Rokotuibau to Kubuna.

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Lasakau Bau Sea Warriors and War Lord

David Routledge (1985:77)wrote, " Support of the Lasakau was necessary to stability on Bau, even though they were not of the ruling family". According to Shalins (2004),"The Lasakau people (Kai Lasakau)especially;were widely known as dangerous men (tamata rerevaki).."Very bloodthirsty and cruel",said Reverend Jagger of the Lasakau, " much feared on that account,the circumstance of them having plenty of canoes at their command enables them the more effectively to carry their schemes into practice".

Around 1810 in the reign of Naulivou (1803-1829) there was an internal power struggle in Lasakau probably due to the rise of the Tui Kaba Vunivalu as the premiere chief in Bau and the banishment of the Vuaniivi Roko Tui Bau.See Turaga na Rasau .In Lasakau within the Nabou clan the Tunidaunibau sub clan led by Bulewa secumbed to the other Matagalikira sub clan of Drose who backed the Tui Kaba Vunivalu. This struggle continued during the time of Ratu Tanoa Visawaqa and Ratu Seru Epenisa Cakobau who was the power behind his father's reign.

The sea faring exploits of Bau's Sea Warriors, recounterd through the lineage of the Lasakau sub clan of Matagalikira and in particular the two chiefly households of Nacokula and Nadrukuta reflects the social and martial mores of the times.

Ratu Pope Seniloli the Vunivalu of Bau (1883-1936),in his sworn statement at the Native Lands Commission in 1933 for the Village of Lasakau acknowledges, " Ai tokatoka ka liu ko Nacokula. Sa bula na kena kawa."(The leading family is of the household Nacokula.The decendants are alive)."Oi rau vata ko Nacokula kei Nadrukuta" (Nacokula and Nadrukuta are of the same household).

Around the early nineteenth century the contention for ascendency in the Yavusa Kubuna in Bau between the Roko Tui Bau and the Vunivalu Tui Kaba spilled over to Lasakau's Nabou clan .Its leading sub clan the Tunidaunibau who were loyal to the Roko Tui Bau were overpowered by the other sub clan, the Matagalikira.This subversion was gained and alligences solidified by marriages to Baun ladies of rank.

Shalins(1985:100) typifies this relationship of the Sea warriors or Kai Wai and the paramount chief as" always of outside origin and condition, considered different people (kai tani), even when long established within the chiefdom,such service are attached to the paramount service by founding gift of a royal daughter".

Thus Adi Vuniwaqa,Adi Sivo,daughters of the Roko Tui Bau and Adi Loloakubou the half sister of Cakobau,Adi Litiana and Adi Kaunilotuma of the Tui kaba were all given as wives to Lasakau chief's:Tuisavura(1),Tutekovuya,Gavidi,Kolivisawaqa(2) and Ratu Isoa Tuituba all respectively of the Mataqalikira sub clan of the Yavusa Nabou.

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Lasakau Bau Sea Warriors Power Struggle and Plot

Tuisavura(1) had three sons, Kolivisawaqa(1),Tutekovuya and Gavidi.Ratu Gavidi mortally deposed of Ratu Nalila and his father Maibole of the mataqali Tunidaunibau with whom he was contending ascendency among the Lasakau people. Nalila and Maibole had earlier disposed of Tutekovuya. Tute was renowned as Ratu Seru Cakobau’s co-conspiritor in the coup of 1837 where Bau was destroyed and Ratu Tanoa restored as the Vunivalu in 1839.

This successful plot in 1837 established the name Ca ko Bau (Destroyer of Bau) upon Ratu Seru and Ga(sau)vidi upon Tuisavura(2).Many recorded contacts in the 1830s and 1840's such as Commodore Charles Wilkes and Reverends Williams and Calvert, place Gavidi as Cakobau's leading lieutenant.

Ratu Gavidi was later killed in battle at Verata in 1850.In the account of his death it was witnessed that Cakobau's "anxiety was high" as the Lasakau chief forayed too deep into the Veratan battle lines and "was shot in the back".His death so demoralized the Baun army that they withdrew from the battlefield.His body was taken back to Lasakau and buried in Nadrukuta- his home which was built to honour his mother Adi Vuniwaqa the daughter of the Roko Tui Bau.

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Lasakau Bau Sea Warriors Marriage and Alliance

Ratu Cakobau gave his sister Adi Loloakubou (mother Adi Talatoka) in marriage to Ratu Gavidi. This act in essence garnered the Lasakau chiefs seafaring purveyor capabilities and essential services to the islet Kingdom. Cakobau had also promised Tui Nakelo his sister in marriage to gain his support in the war against Rewa.This he obviously reneged on which greatly displeased the Tui Nakelo who in kind changed alligence to the opposition cause.

In breaking with traditional mourning pratices, the people of Lasakau pleaded Ratu Cakobau for Adi Loloakubou,his sister and wife of the slain Gavidi, be spared the custom of wife strangulation on the death of their chief, as she was with child.Subsequently she gave birth to a son, Ratu Isoa Tuituba who later married Adi Litia Kaunilotuma of the Tui Kaba.

Their issues were Ratu Vodovakatani(1),Adi Lewakikau and Adi Tuirewa mother of Ratu Isoa Gavidi and Ratu Inoke Takiveikata, the late acting vice President. Ratu Tevita Vodovakatani(2), the Komai Nadrukuta (?-1990),was Ratu Isoa's son from Rokonaisua of the Tui Moala and kinsman of Ratu Viliame Kamikamica,Kolivisawaqa(2).

Through marriages the chiefly clans of the Tui Ba- Nailega, Takala i Gau of Sawaieke, Gau island and the Tui Moala of Naroi,Moala Gau are kinsmen to the chiefs of Lasakau. These strategic familial links reinforced Baun supremacy on the western coasts of Viti Levu,Lomaiviti and Yasayasa Moala Lau group of islands. Ratu Seru Cakobau is said, as a child, to have been reared on Gau and Moala.

Adi Loloakubou was later betrothed to Ratu Mara Kapaiwai(1815-59)-a fierce rival of Cakobau, the father of Ratu Joni Madraiwiwi. (1859-1920).Thus the use of women of high birth to craft a political alliance was a favourite instrument of power known from antiquity.

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Lasakau Bau Sea Warriors Honoured

Rabonu (?-1832)chief of Lasakau, for his warrior prowess was bestowed the title Koli-visawaqa (1) by Ratu Tanoa Visawaqa (‘Burner of Boats’-reigned 1829-52) the Vunivalu of Bau. Koli was probably Ratu Tanoa's leading lieutenant during the struggle and banishment of the Roko Tui Bau Vuaniivi from Bau and other continuous tribal conflicts in the inversion of the chiefly hirachy on the islet and the Vunivalu Tui Kaba ascendency in the Fiji archipelago.

It is to be noted that the prefix Koli being the Baun battle award bestowed, distinct from the other honoured warrior prefixes to names of Koroi and Waqa. Furthermore the title Koli is the prefix for a slayer of ten and 'visa' for a slayer of twenty.

As a result of the turbulent times of the era, Koli was fatally disposed of by his half brother Tutekovuya (vasu i Tamavua) who had sided with the Baun rebels against Ratu Tanoa the vunivalu.Tutekovuya after the coup of 1837 was deposed of by Nalila who in turn was deposed of by Gavidi in the changing chiefly power struggle of the chiefdom.

Koli's mother Adi Kelera was from the Takala i Gau or the chiefly clan of Sawaike Gau who were partly of Samoan ancestry.See Tora ni Bau.Also part of the Sawaike people of Gau originated from Lasakau and hence Koli as vasu with his army of Lasakau marauders had great authority over Gau island and the Lomaiviti group as a whole.This would have somewhat displeased the wary Cakobau and may have led to Koli's demise at the hands of his half brother Tutekovuya.

Lasakau Bau Sea Warriors and Christianity

Koli's son Kamikamica who succeeded Gavidi after his death in Verata in 1850, was also known by the title Kolivisawaqa(2). His siding with Ratu Cakobau and the Tongans at the Battle of Kaba (1855) was critical to its outcome-the defeating of rebel forces.

However Kolivisawaqa(2) later joined rebel chiefs in creating dissention to Cakobau's rule.He was captured along with other rebel chiefs:Ratu Mara,Naulivou and Ratu Isikeli(Tui Viwa) in 1859 for resisting the spread of Christianity.

They were tried but they escaped.Ratu Mara and Ratu Naulivou were later recaptured,tried and hung on the 6th Aug 1859. Later Koli after being pardoned became a Chrstian.He eventually featured prominently in all other Baun christian wars and pacification campaigns in particular at Ba in the 1860s and 70s. Furthermore Reverend Joseph Waterhouse in his detailed plan drawing of the Islet of Bau in 1856 singles out Cakobau's and Kolivisawaqa's(2) chiefly residential sites or yavus from all others, signifying their pre-eminence.

Fishermen for Human Beings

Kolivisawaqa(2)aka(Ratu Viliame Kamikamica (1))(1824-?), from written record lived to at least a hundred years old according to the British writer and traveller Elinor Mordaunt who interviewed Koli in 1924.

Mordant captures her meeting and conversation with Koli vividly, "Of all the people in the island of Mbau, the one I have most longed to meet is the Chief of the Tribe of Human Fishermen, or rather, "Fishermen for Human Beings"; but that has been hard to come by, for very, very early each morning he goes out fishing alone in his canoe, remains out for hours on end; then when he comes back and I go to his house, I am told that he is eating, or sleeping, and he sleeps much,for he is a hundred years old.

To day in the "Small Morning" - those hours between four and six, I saw him push off from the shore, an intrepid figure - in that pale and brilliant moonlight seen immediately before sunrise and at that time alone - lean and upright, with a thatch of white hair, standing erect in the teeth of a wild gale, paddling his canoe towards the mainland.

Soon after nine o'clock he came back to sleep, but now it is The Afternoon is Near - the three hours which lie between twelve and three o'clock - and, answering the summons of his over lord, he has come to talk to me, sitting on the floor before me, an old man with an eagle-keen face, large hooked nose, the sort of profile which might belong to any old and distinguished general at home in England.

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The Chief of the Fishers for Humans has eaten human flesh, remembers the wild and bloody rituals at the temple of his tribe, when the brains of the captured were dashed out against the great stones which still support the terraces; tells me too - this handsome old patriarch, so keenly smiling, bright-eyed, and courteous - that he did not like the taste of the flesh of white people, even when most delicately cooked, with Mboro Ndina, or the true spinach, used only with human flesh, any more than he liked the flesh of the people of the Carpenter Tribe, both alike being touch and tasteless".

"He tells me, also, so vividly that I seem to see it, of the strangling of the widows after the death of the father of the old King Cakobau; how he saw them being led by other women along the green margin of the island between the hill and the sea; oiled and garlanded and wrapped in their finest tapu; peeping out at them from a hiding place he had contrived for himself, so as to escape having his finger cut with an axe, as was done with all the male members of the tribes at the death of the king.

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He tells me, too, while Ratu Pope(Seniloli, Vunivalu 1883-1936) translates for me, his still strong voice sing-songing out his tale like a saga, in soft rounded syllables - and in Fijian every syllable ends in a vowel - of the revolt of the people of Kaba; of the carrying off of the women of Mbau; of the coming of the first Tongans, with the first missionary - who offered to help them if they would become Christians, for this was in the reign of King Cakobau, during the latter part of the reign of King George of Tonga - of their return with ten great canoes and of the review of the united troops upon the reef, the island being too small for the vast number of men gathered together to spread out upon it".

"He told, too, of how the men of the Lasekau Tribe had been sent on to the reef before them, toiling slave-like by hundreds across it, to cut away all the sharp points of coral, throw aside all the poisonous fish stranded there, lest the warriors should have their feet injured, and so be unable, not so much to march as to pursue: told of the favourable augury of the Ghost of the Sacred Trees of the Fishers of Human Beings, which had been given to them before they went; of their great victories and the pursuit of their enemy with their war-cry of "W-we ... W-we ... Uway - Uway-y-y-y ".

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Lasakau Bau Sea Warriors and Christianity Clash

Komai Nacokula Ratu Viliame Kamikamica(1) aka Kolivisawaqa(2)married Adi Litiana of the Tui Kaba and had three sons, Ratu Maika Rabonu (also Komai Nacokula, liuliu ni Yavusa Nabou), Ratu Pio Tini and Ratu Viliame Kamikamica(2) and a daughter Adi Stela. Ratu Maika,Pio and Adi Stellas, christian names signifies that they were baptized in the Roman Catholic faith.This was probably due to Koli's falling out period with Cakobau and the Wesleyan Missionaries.

Koli's grieviance would have stemmed from Christianity's curtailment of his tribe's very raision d' etre, as sea warriors. Also many chiefs after 1855 (Battle of Kaba) still saw Wesleyan Christianity as a Tongan plot for supremacy and a Cakobau ploy to furthering his influence.This was one of the reasons for some high chiefs opting to convert to Roman Catholicsm.

Evidently Ratu Maika Rabonu had four daughters: Adi Sainimili Lewamoqe,(mother of Tui Ba Adi Sainimili),Adi Mereani Salele(mother of Ro Jone Mataitini, Vunivalu of Rewa ,Adi Mereoni Nawaibau, and Adi Josivini Maisavu.

Ratu Pio Tini had two sons:Ratu Viliame Kamikamica(3)(1907-64),mother Silafaga-Aino'uu Maliatoa clan) Samoa ,Ratu Qionikoro(mother; Wedlock), and a daughter Adi Kelera Kataogo(mother Silafaga).Ratu Viliame Kamikamica(3) had two children from Teuila Tunufai of Samoa, Adi Silafaga and Ratu Alisada Vodo Kamikamica. Ratu Viliame Kamikamica's(3)second marriage to Sala Ahomea-the elder sister of Queen Mata'aho of Tonga produced two children ,Adi Kelera and Ratu Jale Kamikamica.

Ratu Viliame Kamikamica(2)married Adi Lele of the Tui Cakau of Somosomo Taveuni where he resided and had children: Adi Litiana, Ratu Filimoni,Ratu Sakiusa,Ratu Viliame,Ratu Filimoni(2)Adi Lele and Adi Wati.

Adi Stela was married to Ratu Filimoni Loco,Tui Sawakasa and had a son Ratu Ovini Loco.

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Colonies of Bau and Lasakau Sea Warriors

The sea warriors dominating reach in Fiji via huge war canoes was evident in the setting up of colonies of Kai Lasakau in villages on Gau,Moala,Vanuabalavu,Nairai,coastal Tailevu and Ba.The earlier banished Butoni and Levuka people now settled in Taveuni , Macuata , Koro,Lakeba and Kadavu still owed their alligence to Bau.

From these village colonies in the North,East,South and West of the Fiji Islands, Bau was able to subjugate contending chiefdoms beyond its tiny islet and levy food,traditional wealth and war canoes through its sea warriors or Kai Wai.

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Prominent Lasakau Bau Sea Warriors Dates

1760's- Lasakau and Soso clans relocated from Beqa and Kadavu to Bau islet by Vunivalu Ratu Banuve on banishment of the Butoni and Levuka clans.

1800(?)- Rabonu (aka Kolivisawaqa(1)) born.

1800's- Lasakau's Matagalikira sub-clan gains leadership of the Nabou clan over the other prominent Tunidaunibau sub-clan.Adi Vuniwaqa is given in marriage to Matagalikira chief Drose in acknowledgement of battles fought.

1801-1814- Era of Sandalwood trade from Vuya in Bua which involved many a native/traders skirmish and battles in which Bau was also embroiled.Charles Savage of Bau killed 1813.

1808- Tanoa is sent by Naulivou in pursuit of Ratu Raiwalui the Roko Tui Bau Vualiivi at Vanuabalavu. He overcomes and kills Raiwalui the Roko Tui Bau Vuani-ivi at sea not far from Mago Island.

1809-On returning to Bau, Tanoa stopped at Vuna and captured an enemy town, Vuloci.Tanoa on seeing the Vuaniivi war canoes on the beach at Vuna, set fire to them and secured for himself the name Tanoa Visawaqa, or Tanoa "The burner of boats."

1810(?)- Tutekovuya born.

1815(?)- Tuisavura (2) (aka Gavidi) born.

1817- Cakobau born.

1824(?)- Kolivisawaqa(2)aka Kamikamica(1)born.

1829- Vunivalu Ratu Naulivou dies.His brother Ratu Tanoa Visawaqa succeeds him.

1832 - Lasakau chief Kolivisawaqa(1)of Mataqalikira sub-clan is killed by his half brother Tutekovuya in sub-clan power struggle.

1837- Cakobau, Tute and Gavidi of Lasakau destroys Bau sends the Roko Tui Bau, Vusaratu,Vusaradave,Kai Soso fleeing.

1839- A flag pole is erected and flag (kuila) hoisted at Naliliwale,Lasakau to signify the victory in 1837 and return of Ratu Tanoa Visawaqa, Vunivalu ni Bau. Ratu Seru is also bestowed the name Cakobau and Tuisavura(2)-Gavidi . Cakobau's eldest child, a daughter is born around this occasion and named Adi Kuila in honour of this important historic event.

1840- Nalila of Tunidaunibau kills Tutekovuya of Matagalikira in struggle for ascendency.

1845- Ratu Gavidi in revenge of his half brother later kills Ratu Nalila and his father,Maibole of the Tunidaunibau.

30 Apr 1850 -Gavidi chief of Lasakau killed in Verata battle and is replaced

by Kolivisawaqa(2),the son of Kolivisawaqa(1) as chief.

08 Dec 1852- Ratu Tanoa Vunivalu dies.

July 1853- Ratu Cakobau installed Vunivalu.

29 Apr 1854- Ratu Cakobau baptized a Christian.

07 Jun 1854 - Rev Calvert visits Kolivisawaqa(2) on advise of Cakobau pleads to avert his support to rebels.

Jan 1855- Ratu Qaraniqio Rewa Chief leader of Rebels dies of dysentry.

07 Apr 1855-Battle of Kaba, Lasakau,Bau,Tongan combined forces against rebels.

1856- Rev Waterhouse draws detailed plan of Bau locating the Vunivalu, Ratu Cakobau's and Kolivisawaqa's chiefly houses as the most prominent on the islet.

1859- Ratu Mara Kapaiwai- leader of Rebels is hung.

1874- Fiji ceded to Great Britain.

1876- Arthur Hamilton-Gordon 1st Baron Stanmore pardons Viti Levu Hill Tribes to end Colo Wars.

1883- Ratu Cakobau Vunivalu dies.

1924 - British writer Elinor Mordaunt visits Bau and interviews Kolivisawaqa(2)aka Ratu Viliame Kamikamica-Komai Nacokula on the rise of Bau.

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References

• Andrew Thornley, Tauga Vulaono,"Exodus of the Taukei: The Wesleyan Church in Fiji 1848-74"University of the South Pacific of, Institute of Pacific

Studies,Published 2002.p204.

• Deryck Scarr, ‘A History of the Pacific Islands: Passages through Tropical Time’,Richmond, Surrey, UK, Curzon Press, 2001,p 115.

• NLC ‘Tukutuku Raraba Lasakau Bau’ Ratu Viliame Kamikamica liuliu ni yavusa Nabou.

• David Routledge, ‘Matanitu- the struggle for power in early Fiji 1985’ – published by the Institute of Pacific studies and the University of the South Pacific Fiji,p51,54.

• Elinor Mordaunt,The recollections,taken from "The Venture Book", published by the Bodley Head, London, 1926.

• Sahlins, Marshall David, ‘Apologies to Thucydides: Understanding History as Culture’, University of Chicago Press , 2004, p 64.

• Thomas William, “Fiji and the Fijians v.I, "The Islands and Their Inhabitants" ,Published in 1858 by Alexander Heylin, Paternoster Row, London. Reprint 1983 by the Fiji Museum, Suva, p 290.301,345-7.

--Jonocan (talk) 13:09, 14 July 2008 (UTC)