Final post!

Just to tidy up everything, I thought I would write one last blog reflecting on the incredible experience I have just had.

It is now Christmas eve, I am back with my family and relaxing in front of the warm glow of the TV (hardcore partier, I know; I maintain that I am still jetlagged!)

I am already finding that my stress levels are increasing dramatically, with my parents constantly talking to me about the amount of work they have to do (both housework and paid work) and with the realization that I have to spend some long hours replanning my degree. Although I somewhat criticized in my essay the relaxed nature of the Fijians, I can certainly see the benefit in an attitude that is not overly concerned with planning everything down to the tiniest detail, and worrying incredibly when something minor goes wrong. This is the attitude that I tried to escape from when I moved away from home!

I am very grateful that I managed to have this experience. Being exposed to different cultures is so incredibly valuable, especially those that are so close to Australia (and so inextricably intertwined with Australian society itself), and I am so glad that I was able to do this not just in a tourist role, but in a more intrinsic capacity, with a responsibility to uphold the name of the Australian National University, and a contribution to make to this country with so much promise, but a rather unfortunate history and current economic situation.

I am also very happy that I have transferred to Asia-Pacific studies; I believe this, combined with Law, will give a more focussed direction to my studies, and future career path, and will hopefully enable me to explore some fascinating cultural traditions and some amazing groups of people.

I will never forget the people I have met in Fiji, along with their infectious joie de vivre and pride for their people and their country. I sincerely hope I get the opportunity to return, hopefully this time with a few more years of studies and life experience under my belt.

In my time in Fiji, I think I have reaffirmed several passions of mine; a passion for languages (I regretted that I was not able to communicate in Fijian), a passion for using the law to help people (I would really like to investigate more the land tenure issues that plague the Pacific region, especially given how central land is to Fijian society), and a passion for helping women (I spent many of the kava drinking sessions chatting to women about their lives, and have come to the realization that the same issues often afflict women the world over).

So, it now being Christmas day, I think it is time to sign off once and for all. I would like to say thankyou to everyone else who participated in the internship (if anyone gets to read this!), you have made the experience so enjoyable. I would also like to thank Nikki and Katerina for their organization (and no, I'm not trying to mark-grab).

Vinaka vakalevu Fiji, there's a large part of my heart now reserved for you! Merry Christmas to all!

Levuka

This blog will reflect on the trip to Levuka (many days after it happened!) This for me was a real highlight of the whole experience, due to the town’s great importance to history and tourism in Fiji.

The Director of the Department explained to us (Cami and myself) during the welcome ceremony that many members of the Department had been tirelessly working on the preparation of the final stages of the world heritage nomination (the town currently sits on the tentative world list). 

It was quite a shock to see colonial buildings in Fiji; for me, when I imagine the typical architecture of the Pacific Islands, I picture bure-type huts and other constructions, designed with thatched roofs and woven floors. I understand that Levuka is one of the few settlements in the Pacific retaining this amount of colonial architecture, and this to me suggests it is so incredibly crucial to preserve it. Walking along Beach Street, it was easy to imagine how Levuka would have been in its heyday; a vibrant coastal city, a hive of activity. However, I am wary of the fact that I may have been appreciating Levuka only through a Western lens; with my travels around Europe and even the older towns in Australia, I am quite accustomed to admiring the beauty of the colonial style. It would have been fantastic to have been able to see some of the remains of indigenous settlements and hill forts that surround the township (of which I had read prior to the visit), to understand more clearly how the i-taukei history fits into the more recent history of European traders and whalers and so on. 

One major thing that struck me about Levuka was its cultural diversity. Although the whole of Fijian society is comprised of an incredible melting pot of ethnicities, I had only really seen this to its full extent in Suva; it was not so visible in the smaller, highly indigenous villages. I spoke to a woman in the kava session we attended at a village nearby to Levuka who explained to me that her heritage was a combination of Irish, French, Indian, Chinese and i-taukei blood. To encounter this degree of cultural diversity in one individual, who is, what is more, living in a small and relatively remote village, was quite remarkable, and further indicates to me the essentiality of international recognition of this area. 

I sincerely hope Levuka manages to achieve inscription onto the list. However, I am not entirely optimistic about its chances of doing so; with my research in the Department, I have learned that the process of selection is quite rigorous; under the World Heritage Convention, the site must be of ‘outstanding universal value’ and must meet at least one out of the ten selection criteria. ‘Universal value’ means that the property must transcend national boundaries and have extraordinary qualities that evoke a sense of wonder and admiration to any person who visits it. The sites that I currently know of that are on the World Heritage List are indeed sites of great natural beauty or cultural significance; one immediately thinks of household names, for example, the Great Barrier Reef and the Taj Mahal. However, despite my reservations that perhaps Levuka is not able to compete with these kinds of wonders, I hope that it is determined by UNESCO to have universal significance. A World Heritage listing would be of such benefit in giving Ovalua international recognition, promoting local pride, and, perhaps most importantly, boost tourism. Greater tourist visitation would have immeasurable financial benefit to the people of Ovalau, most of whom still survive off of quite basic facilities, especially in terms of job creation. World listing would also require the Fijian government to enforce a higher level of protection, ensuring that Levuka’s rich cultural heritage remains strong for future generations, and that all are aware of its history. For, in a quote I found in a rapid search in Google, which I am sure is from an entirely reliable source given that only two pop-ups appeared on the website I got it from, it is vital to ‘never forget the importance of history. To know nothing of what happened before you took your place on earth, is to remain a child for ever and ever.’

Visit to the Museum (ignore the date posted, this was a while ago)

Today and yesterday I was able to visit the Fiji Museum. Observing how work is carried out in the various departments of the Museum and the institution’s needs needs is crucial to the research I am conducting into a policy, so it was of immense benefit to be given a tour ‘behind the scenes.’ However, I found myself becoming quite depressed the more I noticed the cramped storage conditions the Museum is forced to rely upon. The method of arranging boxes seemed quite haphazard. It was also very difficult to understand the priority system in place for the display of cultural materials; in the storage room, we saw Charles Kingsford-Smith’s goggles in a box on an unremarkable shelf, and, in the other storage room, which lacks temperature and humidity controls, innumerable pieces of 3,000 years old Lapita pottery just exposed to the elements. Artifacts such as this seem to me to be absolutely vital to the ability of the museum to safeguard the history and culture of Fiji.

The Museum also places a great deal of emphasis on capacity building. However, it was interesting to learn that the majority of those working in the Museum were forced to take on work in a variety of departments, due to a lack of sufficient staffing in each. I was also quite surprised to learn that very few members of the Museum staff have completed any formal qualifications. The majority of them have simply learnt ‘on the job.’ Observing the current state of the Museum made me question whether this method of training is sufficient for the Museum to achieve its vision. Although there is undoubtedly invaluable benefit in having years of experience in a particular role or institution, I kept thinking that I would not feel comfortable taking on such an important role as being involved with the safeguarding of archeological artifacts without a degree in a relevant field, such as museum studies. Then again, perhaps this conviction is coming from my awareness of the highly competitive nature of the job market in Australia, and the essentiality of having a degree. Jobs in cultural heritage management in Fiji seem to be not highly desired.

Taking a wander around the rest of the Museum, I was able to see its potential for promoting cross-cultural understanding. There is an entire gallery devoted to Indo-Fijian history, and a large amount of information on the role of the Chinese. Additionally, while driving along the waterfront to return to the Department from the Museum, I saw the sign for a primary school, covered in flags of different nationalities, Korean, Japanese, Chinese, New Zealand, and Australian, emblazoned with the slogan ‘success in unity.’ Institutions with this kind of pluralistic ethos seem so important to me. Something that really stood out for me in Cattermole’s piece was the sentiment of Tikotani, government spokesman for the Ministry of Information, expressed in his piece published after the 2005 World Cup win; ‘too often we think too hard to try and understand each other.’ To me, institutions such as museums and schools offer the perfect way for Fijians to get to know individuals from other ethnicities, without trying too hard to do so. Through reading and looking at images and artifacts, and through spending long periods of time with other cultures, acceptance is almost subconsciously transmitted, and national unity becomes a somewhat less impossible goal.

It was also heartening to see the work that had been done on the Thurston Gardens which adjoin the Museum. As Emelyn, who accompanied Cami and myself, told us, up until about three years’ ago, the Gardens were heavily overgrown, so much so that it was not even possible to see the Museum behind the greenery. Now, even though not perfectly maintained, the Gardens provide a scenic walkway up to the Museum and are a national landmark. The conscious decision by the Suva City Council to invest in maintenance to these Gardens shows the government is recognizing the need to give grants to cultural institutions (such as the Museum), and the landmarks associated with them. The importance of this cannot be overstated; the Fijian government must recognize the importance of developing cultural assets to overall economic development, namely through the potential of tourism. The tourism sector is vital to the future of the Pacific states. 

The Beachouse baby!

Continuing on from my earlier blog this week, raising the topic of tourism also provides an opportune moment to reflect on the trip to the Beachouse. This is an incredibly beautiful spot, and don’t get me wrong, was a welcome escape from Suva and the realities of working life. However, I found myself being more and more grateful that I am not in Fiji purely for the sake of staying in a resort, that I am actually on an intensive learning experience, with the opportunity to contribute back to this country that is so incredibly beautiful and full of such lovely people, but still developing.

The main deck of the Beachouse

While the Beachouse is not quite so token as some of the five-star resorts that litter Fiji, as most of the activities offered are fairly ‘authentic’, including the trek I completed which essentially involved walking barefoot for four hours in mud, there are some which could have the effect of commoditizing Fijian culture. These include things like coconut jewellery making and coconut leaves weaving, pastimes that are traditionally carried out in villages, to produce items that are kept within the village.  These activities are presumably heavily adapted in setting like the Beachouse, to suit those not so familiar with the Fijian traditions. There is clearly a strong relationship between heritage, culture and identity, which militates against the separation of heritage from its custodians and practitioners. However, it may not do well to be entirely negative about activities such as these; practices such as coconut jewellery making and leaves weaving can be considered ‘unique markers of cultural identity for the i-taukei’, to quote Cattermole. Thus, even though perhaps not in their most genuine form, there could be benefit in encouraging the continuation of these cultural practices, for the preservation of the i-taukei culture for future generations. I also have to continually remind myself that culture is a dynamic concept, and it taking on new forms should not necessarily be dismissed as degrading to the people of that culture.

Our guide on the trek at the Beachouse, one of the most 'authentic' tourist experiences I have had

A prime example of the concept of culture taking on new meanings can be seen in the case of Pure Fiji. This enterprise, which manufactures and markets natural bath and body products based upon traditional ingredients and customary manufacturing methods, shows that traditions can be made financially viable. Furthermore, enterprises such as this, by supplying an international market, draw attention to, and global appreciation of, Fijian heritage. Something that would be interesting to investigate with companies such as this are the ownership of traditional knowledge, and indigenous participation and involvement issues that are raised.

Of course, given the focus on passing on culture to the younger generation, which is a theme prevalent across all the four readings, what I have been hearing from the Living Human Treasures project, and the mission of the DNHCA, it is difficult to see how the means of cultural expression can possibly remain static.

This trip is undoubtedly offering a great amalgamation of experiences. We are experiencing culture in its purest form, as defined by the i-taukei at least, what with the visits to Bau and our friendship with the Conservatorium crew, a 9-5 office job, and now, the other extreme to all this, the relaxed tourist industry. It is interesting to see how this is actually characterized by visitors doing nothing at all for days on end but lounging by the beach, dressed scantily, and sipping cocktails, as well as socializing predominantly with those with similar mindsets to themselves, not with those who make Fiji what it is. The staff working at the Beachouse are very much similar to the resort workers featured in the music video We Are Fiji, serving visitors with their smiling faces and flowers in their hair, assisting in the projection of an image of Fiji as ‘pristine, pre-modern, unspoilt paradise.’

Furthermore, I noticed no Indo-Fijians working at the Beachouse, once again providing evidence of the dominance of the i-taukei in Fiji and reinforcing Cattermole’s argument that, while idealized as a desirable goal, Fiji is not yet a society thriving off inter-ethnic harmony.

However, I am still aware of the positive aspects of the tourism industry, and how much those staying in resorts to contribute to the economic growth of the nation. A burgeoning tourism sector is able to reduce dependence on other industries, such as sugar, which are subject to price fluctuations. However, the tourism industry, while important, is vulnerable. It was interesting with my work on the Museum to read about the extent to which the May 2000 political coup affected ticket sales. Thus the importance of encouraging the industry to further blossom cannot be underestimated. In order to do this, there is a need to focus on promoting Fiji as a harmonious and unified nation, like the objective of We Are Fiji. Constructing a national identity for global as well as domestic consumption, as Cattermole asserts, is crucial to Fiji’s development.

The potential of the sector indicates how important it is for tourism to strengthen linkages with the rest of the economy, as this will provide even further opportunities for the nation to progress. I was talking to Elise about the ecotourism projects she had been hearing about and experiencing first-hand in her work with the National Trust. To me, encouraging increased local participation in tourism, and sustainable development, is vital to, firstly raising awareness within communities that might not otherwise be aware of the preciousness of their cultural and natural resources, and, secondly, the overall prosperity of the nation.

On reflection, I thought I should probably mention something an afterthought to this blog. While at the Beachouse, we had the company of the staff of a Fijian company that were holding their Christmas party there. Seeing both indigenous and Indo-Fijians celebrating together at a destination predominantly populated by tourists somewhat contradicts my earlier statements and adds an element of ‘authenticity’ to the entire experience. These people were without a doubt the rowdiest group on Saturday, and drank copious amounts of kava throughout the entire day. The Fijian friendliness was extremely evident in their attitudes; they were always keen to strike up conversations with us, and did not adopt any aloofness to those that were not Fijian. This attitude presents somewhat of a contrast to some of those staying at the Beachouse. The two Germans that Hannah and I went on the trek with were not particularly interested in being sociable. However, to avoid falling into the trap of making generalizations, it is important to note that we also met two lovely girls, one from Switzerland, the other Australian, who made the effort to come over and join our group, due to being on their own.

Dec 7, Fine Dancing

Chiefly compound in Bau, symbolic of the high status of the chief (particularly Bau's chief) in Fijian society. Such high ranking can give rise to problems of corruption.

Today made for a welcome change from the past few days. Rather than having class, we were fortunate enough to attend a performance of the play Fine Dancing. Seeing this play came at rather coincidental timing, firstly because I had only that day heard about a woman in my workplace who was suffering from an overbearing and controlling husband restricting her freedom. Although not direct evidence of domestic abuse, this example indicated to me that the suppression of women’s rights at the hands of men does occur in Fiji. This, it can be said, is partially a result of the hierarchical and patriarchal nature of Fijian society, which leaves little room for the high valuation of women. As I mentioned in an earlier blog, the gender divide can be considered to be culturally reflected in the meke dance in the different movements of the men and women.

Further evidence of the dominance of men indeed occurring is provided by an issue in the Fiji Times I had been reading of prior to attending the play; that of a by-law recently instituted in the village of Vunivesi in Savusavu against violence against women and children.

The most recent update on the issue, released today, the 8^th of December, was in response to overseas media reports suggesting that the by-law was not instituted from the bottom-up, by the villagers themselves, but rather was imposed by the government, to comply with international pressure to take greater action on violence against women. The chief of the village, Ro Aca Mataitini, quickly shot down this accusation. However, regardless of whether true or not, the accusation necessitates an important consideration of the nature of development policies in states such as Fiji.

Hooper emphasizes the need to avoid macroeconomic approaches to development recommendations. The history of development in the Pacific has unfortunately been a rather grim one, directed from on high and failing to take account of social realities. This is not surprising, given that it was based upon, in the words of Truman’s acceptance speech in 1949, the need to ‘make the benefits of [the Western world’s] scientific advances and industrial progress available for the improvement and growth of underdeveloped areas.’

The culture of Fiji is unique (arguably like all cultures), especially in terms of its kinship structure and complex social organization. Policies designed and implemented by the ‘bureaucratic elite’ with a failure to take into account how those on the ground live, and the strength of their culture and traditions, are thus doomed to further perpetuate social and economic inequalities. This is also the attitude of Hau’ofa, whose revolutionary thinking was eternalized in a pillar in the Oceania Centre in USP, the setting for Fine Dancing, in the quote ‘we are the sea, we are the ocean, we must wake up this ancient truth and together use it to overturn all hegemonic views that aim ultimately to confine us again, physically and psychologically, in the tiny spaces that we have resisted accepting as our sole appointed places…’

Failure to consider cultural realities is also simply bad business, given how strongly Fiji’s economy relies on the tourism sector, and given how in turn a strong part of this is influenced by traditional elements.

However, it is also important to keep in mind that even policies instituted at the grassroots level may face difficulties in implementation, for corruption can certainly exists at lower levels. From what I have heard, corruption is able to foster quite easily in Fijian society, especially amongst the chiefs. It is the chief in a village who grants permission for the villagers to use the land, and although money from the lease land is distributed through the village, the majority lands back with the chief. The supremacy of the chief in Fijian society can be considered culturally reflected in the order of serving the kava in the yaqona ceremony. 

Indo-Fijian, indigenous relations

This blog will reflect more deeply on the Cattermole reading and her argument that the imagined community of the Fijian culture is predominantly an i-taukei dominated one, despite the significant proportion of Indo-Fijians in the population (37.6%).

One interesting point that I got out of the piece was the emphasis on indigeneity in Fijian culture, and the contrast this presents in comparison with other nations. In Australia, the image of the nation is one that does not seem to focus so strongly on indigenous elements. Although trips to the Northern Territory and engagement with the indigenous people are advertised and encouraged, the element of indigeneity does not appear quite as integral to our touristic strategy. This is connected to our historical approach to the Aboriginals, such as the attempted genocide in the 18^th century, and our failure to openly celebrate their cultural heritage.

One other really important point I took away from this piece was the focus on the importance of projecting the Fijian image to the global community. The overriding presence of the i-taukei in this image presumably is more appealing to potential tourists than a portrayal of the Indian culture, given that tourists may more often than not have a desire to see the “pure” Fijian culture. Given how incredibly vital the tourism sector is to the economic development of the nation, and one can certainly see how the Fijians would make strong attempts to construct an image of nationhood focused on the images of these smiling, strong, healthy-looking indigenous men and women. Such images are evident in the We Are Fiji video clip. This focus on tourism is also reflective of the strong desire within Fiji to bring the country into modernization and development, which is something I have certainly witnessed at the grassroots level. In Kaba, the villagers seemed very focused on making as many handicrafts as possible, for as much income generation as possible, to advance their fairly basic facilities. They seemed to recognize the inherent, yet perhaps not fully exploited, potential to utilize their cultural heritage as a means of advancement. Both Hooper and Hau'ofa emphasize the importance of development occurring from the bottom-up, rather than being a policy prescribed for a people by politicians, bureaucrats, aid organizations and others from on high, and I am more and more realizing the importance of this, for it is, to quote Hau'ofa, 
'only when we focus on what ordinary people are actually doing, rather than on what they should be doing, [that] we can see the broader picture of reality'. One can present the argument that development of the overall nation state cannot be achieved through such seemingly trivial activities as workshops in small communities directed toward preserving culture. However, my thinking is that, through improving services in one village at a time, the broader societal cohesion of a nation is improved. Actions taken in one village act as a guide and motivation for other villages to do similar work. 

However, I have to admit that I found one aspect of the Cattermole piece somewhat irritating. She emphasized rugby as a strong unifying force, having the capacity to draw together those from different communities, and across racial divides. Although sport does indeed often have a unifying ability, Cattermole failed to thoroughly explore the flip side of this, which is the potential of sports, such as rugby, to be incredibly divisive. For example, in the Fiji setting, the prominence of rugby in the concept of nationhood effectively excludes non-rugby players and those who do not folllow the sport (which I imagine is a large part of the Indo-Fijian population), and also women (for although there are some women’s teams, it remains a strongly male dominated sport). In light of these considerations, rugby does not seem to me a sport which is able to bridge the deeply ingrained ethnic divisions between the two cultural groups. This division is very evident in the presence of separate i-taukei and Indo-Fijian villages (although there are some combined villages, the very small communities are from what I gather virtually completely hegemonic), and separate schools. Teaiwa actually suggests that soccer should more be considered the space that unites Indians and Fijians across ethnic lines. I don't know if this truly is the case, however I think soccer is the more likely sport to be placed up on the pedestal rather than rugby, for it at least involves both cultures. 

One thing I did not realize prior to coming to Fiji was the three-tier system that Fiji is essentially founded on; the indigenous Fijians provided the land, the Indians the labour and the Europeans the capital and the management. This of course is one of the fundamental bases of the tensions in the country. 


Furthermore, I know that the focus on education is strong within the Indian community. This emphasis on going on to receive higher degrees seems weaker within the indigenous Fijian community. I have heard that the indigenous Fijians tend to complete only one year of a formal degree, go out to work for a certain number of years, and then return to finish their degree, or in some cases, not. Although I could imagine the benefits of doing one year of a degree to get a basic understanding of a field of study, and then receive practical experience, this set-up seems odd to me, for I have been taught to belief that having as full an education as possible before entering full-time work is a more effective way of contributing to society. 


The lack of Indo-Fijians in many of the workplaces here seems therefore quite regrettable to me, for I am sure that their education could considerably enrich the ability of these workplaces to carry out their duties, and would add significant depth to the cultural make-up of the staff body. It is interesting to note that those at the Department, the Arts Council and the Museum realize the importance of preserving the Indo-Fijians’ cultural heritage, what with multicultural centres providing support and outlets for their work, and exhibitions dedicated to them, but yet they do not seem to have taken many positive steps to actively encourage the expression of that culture within the overall i-taukei framework.

I would also be interested to find out how the indigenous Fijians have taken to the introduction of Indian cuisine; I have observed some i-taukei eating roti and curries in the MHCC food court, but I am not sure how much of a common practice this is. I have also noticed the i-taukei listening to quite a lot of Indian music, such as on the bus trips to Bau and Kaba. Teaiwa uses popular culture, such as music and dance, as a key means of exploring the relationship between the indigenous Fijians and the Indo-Fijians. This seems to me to be important to focus on in order to understand how this cross-cultural consumption constructs kin relations between the two groups. We have yet to witness any Indo-Fijians performing for us, the welcome ceremony being heavily centered on the meke. However, it may be that the Indo-Fijians do not feel strong concern for this lack of opportunity to present their culture through the arts, given that their culture seems more strongly focused on academic excellence, as Teaiwa stresses. 

Kaba and Bau

This blog will record my experiences in the two villages I visited on the 2^nd and 3^rd of December; Kaba and Bau. The purpose of the visit to Kaba was to see the outcome of a cultural skills workshop organized by the Fiji Arts Council. It was incredible to see the work of the Department of Culture, Heritage and the Arts on the ground, and to see what these villagers had produced, basically out of their own motivation, but with a little bit of external support, namely the provision of materials by the Department. Seeing this work really reinforced my conviction that the most effective means of development is that which focusses on encouraging the unique practices and beliefs of people; as Hau’ofa emphasized, the future of a people lies in the hands of that people, not of the people who purport to prescribe that future for them.

In Kaba, it was amazing to be spoken to by a village elder (I am not entirely sure what his rank was). He expressed his appreciation for the economic opportunities the program had provided his community, and it was incredibly humbling for him to say that, due to our association with the Ministry of Education, we have been blessed by him and his village. He strongly encouraged us to come back. This was evidently not just a desire to encourage us to come back and bring more funds to inject into the community, but also to bring back friends and family, presumably to raise the status of the village in the eyes of Fiji and the international community. It was so refreshing to encounter this attitude of genuine welcoming combined with a keen interest in economic development, when we are surrounded in the West by an obsession with material possessions and material gain. This attitude also perhaps contains a strong element of reciprocity, which Hau’ofa refers to as “the core of all oceanic cultures”; the village had given food, drink, and friendliness to us, and in return, there was somewhat of an implied obligation on us to give back to it.

 The visit to Kaba was also interesting because of the mix of People I was with; Yifan, Kanya and Hester. It was a great opportunity to get to know more about their cultures and themselves, and also to see how the Fijians approached them, and if that differed to how I was accepted. Kanya, with her Indonesian heritage, seems to be approached a little differently to the other interns, from what I have seen in the Department’s interactions with her, and also just general Fijians. This reminded me of the Hau’ofa reading, and suggests that many of the Fijians do indeed perceive of Oceania as a “sea of islands,” as a world consisting of many, although separate, landmasses, strongly connected, the basis of this connection being the relationship the inhabitants of these Island nations share with the ocean, their lifeblood. There thus seems to be an intrinsic feeling of kinship between members of this community that have this salt water in their blood. From my work in the Department, I have learnt that this kinship is reinforced by the many Asia-Pacific regional organizations,  such as the Asia Pacific office of UNESCO.

This idea of the world of Oceania being expansive was also apparent in the trip to Bau yesterday, when we were shown a large metal cauldron-type object which was received by trade, presumably from Western traders. Although this is perhaps not evidence of what Hau’ofa focusses on, the direct and complex trading routes between the regions of Melanesia, it still seemed to be a strong way in which the Islanders maintained connections, through the activities of foreign sealers, whalers and such.

I think making a comment on the kava ceremony is also pertinent at this point. Cattermole focused significantly on the patriarchal and militaristic nature of Fijian society in her piece, and this is certainly reflected in the placement of the men and women around the tanua, with the women sitting at the back, their role often being that of preparing and presenting refreshments. However, even though this gender divide in terms of roles is undoubtedly evident, the women are often involved in the community, from what I have seen. Although the majority of decision-making is left up to the male village elders, at Kaba the importance of the Women’s Group was emphasized to us, and the work they had done so far; they had drafted a letter to the cabinet to try to establish a gift shop on the island so they could sell their wares. He seemed to recognize that in order for the village to move towards development, exclusion of the women was simply out of the question.  And his desire to develop the village was unmistakable. 

28 November, cultural welcome

Today was definitely a jam-packed day! The cultural ceremony in the morning was extremely enlightening, and it was really useful to be taught the basic codes of conduct that Fijians abide by. The communal way of living we learnt briefly about is something that I would really like to investigate further; what seems to really differentiate a great number of cultures, the Fijian one included, from perhaps more Western cultures is this mode of living; in the majority of societies similar to our own, everyone seems to live their own pretty isolated lives, in their own houses, firmly fenced off from their neighbors. Here, however, one can see people standing around and chatting at every turn. There is undoubtedly a spirit of “we’re all in this together”; Fijians seem to realize that their prosperity and happiness is very much mutually intertwined.

This is a sentiment strongly reflected in the Cattermole reading, which, although it focusses on the bonds uniting different races in Fiji, also speaks of this sense of commonality. I have not really observed the extent of inclusiveness of inter-racial complete acceptance just yet, but it is certainly easy to imagine how this sense of being in a shared situation could give rise to a strong feeling of patriotism, at least amongst the i-taukei. Another observation from the Cattermole reading which is relevant to what I experienced today is the sense of national pride that Fijians seem only too willing to promote. The performances today seemed very important symbolic markers of the indigeneity of the Fijian people.

This sense of the Fijian people being somewhat of a common entity was also evident in the speech given by the Director of the Department of Culture, Heritage and the Arts this morning at the introduction at the Fiji Museum. The Director emphasized the gratitude that him, his colleagues, and the Fijian government in general, had for us in coming to volunteer our time and services to assist in these projects. However, for me, the focus of this trip is not so much on what I am contributing to Fiji, but what Fiji is giving to me. This is how I am approaching this trip; as an opportunity to learn and to improve my employability skills. It is incredible that a nation, accustomed to arranging its own affairs and plodding along happily in the grand scheme of things, could think of a bunch of undergraduate students from a foreign university as being able to deeply enrich it. I am without a doubt deeply humbled by this sort of attitude.

Just on the cultural introduction today, I definitely appreciated my position as an intern, associated with one of the most pre-eminent universities in Australia and with the work of the Fijian government, as it is this status which allows me to be privy to the kind of elaborate formal ceremonies we were fortunate enough to witness today, whereas a common tourist would most likely not receive this degree of cultural enrichment. This sort of experience really reminded me of my studies in Anthropology this year with the exploration of touristic experiences, and what defines an “authentic” experience. This ceremony lacked any hint of commodification. This to me was really indicated by the inherent joy that the Fijian dancers appeared to have. The men, when doing their vigorous dancing (with lots of foot stamping and sharp, strong arm movements), just had these amazing grins on their faces. The women, although somewhat more subdued, had smiles of genuine pleasure on their faces. Although the performers at more touristy places would certainly also have similarly smiley faces, to me, these smiles did not seem plastered on as I would imagine they would be at resorts and such. It seemed rather a genuine desire to promote the culture of Fiji, rather than just seek the attention and money of wealthy Westerners.

On further reflection on the performances today, and a deeper reading of the Cattermole piece, I began to understand the parallels between these and the nature of Fijian society. With regards to the gender divide, just as Fijian men have more political power than Fijian women (and arguably power on a lesser scale), when the two sexes joined together in the final part of the dance we were watching, the men stood, while the women sat. The patriarchal nature of Fijian society, with its strong militarism, was also evident in the vigorous, if not somewhat aggressive, dancing of the men, while the women were portrayed as significantly more meek and docile, with their graceful fan-waving and such. However, even thought there was a gender divide evident in the ways of the dancers, I still very much noted an aspect of the two coming together, for the mutual goal of providing entertainment. As somewhat of a microcosm of larger Fijian society, this dance to me represented the importance of unity to national identity, a central element of Cattermole’s piece. 

Blog 1, 27 Nov, Arriving in Fiji!

Woooo…my first blog in Fiji! I arrived in Suva yesterday after an incredibly hectic trip. These past few days have introduced me very thoroughly to the concept of “Fijian time,” which seems to be so prevalent in the culture here. The AirPacific flight from Sydney to Nadi took off an hour late, with no notice being given to passengers as to the cause of the delay. I wasn’t too worried to begin with, being more than anything overtaken with excitement at the experiences I was about to have. It was refreshing to encounter some very positive and friendly attitudes when Hannah (also stuck in the same boat as me) and I asked whether there would definitely be sufficient time inbetween flights. We were constantly reassured that the flight would wait for us. So, arriving at the check-in point, we were quite relaxed and calm about the whole affair, only to be told that the flight had just left. Fortunately there were a couple of other women in the same situation, so we managed to arrange for AirPacific to cover the cost of two taxis for us to Suva. In all my travelling experiences, I have always appreciated the feeling of camaraderie that travelers share, and it was once again invaluable to have these other women there, so we could all calm each other’s nerves. The taxi trip was…far from perfect, but I found myself really not minding all that much that the car was pretty much on its last legs, the road was incredibly pothole-ridden and the driver didn’t really have an amazing grasp of English. Perhaps this Fijian attitude is already working its magic! The accommodation is without a doubt, lovely. It is fantastic to be able to recreate the environment of a residential hall, given that I spent the entire year living in that way, and really enjoyed it. One thing that has immediately struck me being here is the modesty of those in Suva. Long skirts and covering tops are the norm. I was quite shocked to be told by Nikki that my dress, which I thought was relatively conservative, sitting only just above the knee, was completely inappropriate, even for a short trip down to the shopping centre. It is interesting to notice this, because I doubt if this modesty is noted as one of the defining characteristics of Fijians by foreigners. We typically seem to imagine Fijians in a very relaxed light, relaxing under Palm trees or drinking copious amounts of kava. The religious side of the culture is very pronounced and this appears to be reflected in many aspects of life here. I intend to post new blogs quite regularly this week, given that I am sure it will be somewhat of an information overload, and it will be fantastic to be able to record all my thoughts and experiences basically as soon as they occur.