Talk:Turaga na Rasau

message: Please give a day or two to format this page right I have uploaded all the information I have gathered and need to put it all in a cohesive form and wikify the article.
Vinaka
Maikeli
MB 09:30, 29 May 2007 (UTC)
thread_title:  3 days to wikify 

message: I have cleand the article up considerably I now will try and condense it and tidy it it up further.
Vinaka
Maikeli
MB 19:18, 30 May 2007 (UTC)
thread_title:  need to condense 

message: I have added references and notes and tidyed up format, what now to full reinstate the article???PLEASE HELP AND ADVISE....
Vinaka
Maikeli
MB 23:44, 31 May 2007 (UTC)
replies: text: Thanks User:Radiant for restoring my edited and sourced article of the Rasau. Maikeli MB 20:50, 4 June 2007 (UTC)
thread_title: WHAT NOW??

message: The commonly held view that Setaita's "only other sister" married the King of Tonga is not correct.  Setaita had at least three sisters (Kalolaine Miller, Atelaite "Mimi" Miller and Losalini Miller) none of whom married the King of Tonga.  The mother of these four sisters was Ann Ruby Blake or 'Ani Lupi Peleki and her elder sister Martha Blake or Ma'ata Peleki was the great-grandmother of Her Majesty Halaevalu Mata'aho the present Queen Mother of Tonga.
00:30, February 1, 2008 80.195.204.174 (Talk)
The Fonolahi Family is one of 11 recorded in the Vola ni Kawabula of the Yavusa Tonga. While they settled in Mualevu, they are 'written' in the VKB Tonga under Tokatoka Tongalevu. Viliame Fonolahi was a Tongan Minister who married Setaita Miller. Viliame Fonolahi was son of Sofaia Tu'inavu and Topui whereas Setaita Miller was daughter of Henry Miller and Anne Ruby Blake (who was daughter of Alexander Blake and Matelita Tonga). The connection to Tonga is via these family connections. If there is any Royalty connection - please reference it as it will be useful in the development of the Family Tree
Trabeta (talk) 14:44, 23 January 2013 (UTC)
thread_title:  Correction on Setaita

message: How can this chief be leading chieftan when he did not conquer anyone? He was a subodinate Chief of a Yavusa under the command and leadership of Ma'afu who preferred that these people remain in Vanuabalavu instead of being relocated to Cakaudrove [Reference Tovata I&II] -How dare this small Chief is seen as Leading to the great Ma'afu who was Tui Lau and Roko Tui Lau after Deed of Cession. His standing in the Fijian Community earned him the respect to be invited to the signing of the Deed of Cession. Rasau and all these smaller chief of Vanuabalavu were not considered high ranking to sign the Deed ...  — Preceding unsigned comment added by 125.236.69.146 (talk) 23:27, 5 June 2011 (UTC)
thread_title:  Comment 

message: Fact is the three senior Chiefs that were recorded in 1890s was 1stly Turaga Rasau Ratu Jese, then Jaoti Sugasuga Ravunisa and lastly Ma'afu Yavusa Toga in that order as Ma'afu gave up all his ties to Tonga and any soveriegnty he may have gained during his time  — Preceding unsigned comment added by 125.236.69.146 (talk) 23:38, 26 October 2011 (UTC)
thread_title: in response to the above

message: Ma'afu did not give away any of his rights in Fiji - to the contrary he fought and kept them. He relinquished his rights as a Tongan Prince in favour of being a  Fijian Chief===
As recorded on the 3rd of February 1865: Court of Arbitration convened by British Consul Jones handed down decision that Ma’afu was the lawful owner of Vanuabalavu and associated islands. Ma’afu executed an affidavit the following day to the effect that Vanuabalavu and all the other lands given to him … Ref AC Reid Tovata I&II 2, pp51
1848: at the age of 32, Ma’afu arrived in Fiji and took up residence on Lakeba. Tupou Toutai returned to Tonga – Reference 1 pp128 see also Journal of Pacific History Vol.37, No1, 2002, John Spurnway
*Tui Cakau called on Lakeba on Tui Nayau hoping to obtain some double hull canoes, the production of which was concentrated in Lau. Ma'afu was introduced to the Tui Cakau and bestowed his own canoe Hiki Moe Faliki upon the Tui Cakau
*Tui Cakau invited Ma'afu to join him in Cakaudrove. Ma'afu and some of his followers sailed back to Somosomo on the gift canoe with the Tui Cakau. On the way the Tui Cakau cemented his growing alliance with the Tongan Prince by declaring to Ma'afu, “I give you all the islands between Lakeba and Taveuni”. Ma’afu returned to Lakeba in 1851. Ref 3 pp12
 
*1854: On Easter Friday 1854, Maafu responded to the startling news to Rev Dr Lyth the resident minister on Lakeba, from Mataiasi Vave on Vanua Balavu of a multiple killing – reminiscent of St Bartholomews Day. Seventeen people were murdered in an apparent quarrel over distribution of turtle meat, within the Lomaloma clan of Ravunisa. The aggrieved party from the Mataqali Naitasiri of the Ravunisa clan, approached relatives in Yaro in Mualevu, who with the cooperation of the Naturuku people, carried out the gruesome killings. Mataiasi Vave and the surviving Ravunisa and Rasau, people sought refuge in Susui and Mataiasi sent his request for assistance to Lakeba – Reference 1 pp129 see also Reference 2 pp 42 reference 3 pp 13/14.
Ma'afu saved the Ravunisa and Buca and Naturuku people involved in the plot were punished 
*Ma’afu and Wainiqolo campaigned in Vanuabalavu in what has become known as the “Valu ni Lotu”, defeated the “heathens “ and on 3 June 1854 Rev Lyth’s diary states, Ma’afu and his men returned quite unexpectedly from Vanua Balavu and reported the war between the heathens and the Christians is ended in favour of the latter. Ma'afu returned to Lakeba with the murderers [The Naturuku people] to be captives for life, in Lakeba Ref 2 pp 43
*1855: Ma’afu had acquired sovereignty over northern Lau and established Lomaloma as his base following his exchanges with Tui Cakau Tuikilakila Ref 1 pp131 
 
*3 February 1865: Court of Arbitration convened by British Consul Jones handed down decision that Ma’afu was the lawful owner of Vanuabalavu and associated islands. Ma’afu executed an affidavit the following day to the effect that Vanuabalavu and all the other lands given to him … Ref 2, pp 51
 
*15 February 1869: Tui Nayau and other chiefs of Lau witnessed the islands that belonged to Tonga were now under Ma’afu and combined with the islands under Tui Nayau to be now under one Chiefdom to be called Chiefdom of Lau of which Ma’afu was executive head with title Tui Lau Ref 1 pp 187 and Ref 2 pp53
*Ma’afu severed ties with Tonga, and he and his people formally became Fijians with a Fijian Title of Tui Lau,
This act essentially combined The Exploring Islands (Vanuabalavu), Southern Lau (Kingdom of Lakeba) and Yasayasa Moala (Moala Group) under the new Chiefdom of Lau Ref 1 pp187
*Lomaloma was the head quarters of Lau under Tui Lau, Ma’afu Ref 1 pp188
TRY Qala, TRY Buca and TRY Naturuku detail the origins of these people Ref 2 pp40
TRY Qala [Ravunisa] from Narocivo hailed from Mualevu connected to Senimoli – These were the people that murdered Ravunisa that resulted in the “Valu ni Lotu”. [Motukavonu is where the Mataqali Nadawavula killed the turtle which instigated the murders.]
TRY Buca [Rasau] was exiled from Bau and travelled along Vanualevu, Somosomo and accidentally landed at Lomaloma
TRY Naturuku – came from Vanualevu and landed on the northern part of Vanuabalavu and travelled down to where they finally settled
These three Yavusas were of equal standing in Lomaloma.
*But all 3 Yavusas left in no doubt about who was in charge with all three surrendering their land and their people as inducement for Ma’afu to conquer Mualevu Ref 2 pp 43
*May/June 1869: The Chiefs of the Tovata met at Sawana, Lomaloma and held their second assembly where Ma’afu was recognised as Tui Lau Ref 2 pp 55
Ma’afu’s transition as a Chief in Fiji and severing his ties with Tonga was complete
*Ma’afu’s process of managing land Ref 1 pp 188 and Ref 2 pp 53
The head quarters of the Tui Lau at Loto’a in Sawana, Lomaloma as oppose to Onetale in Lakeba Ref 2 pp56
 
*1871: Ma’afu retained the title of President for Life of the Tovata Confederacy Ref 2, pp59
10 October 1874: Ma’afu attended with other chiefs of Fiji (at 2pm) the signing of the Deed of Cession. Ma'afu was the only chief to sign in his own hand writing his name on the original Deed.
*1874: Warship called on him at Sawana, Lomaloma his base and travelled to Levuka to sign the Deed of Cession as Tui Lau [the point being that the neither the Rasau or Ravunisa were deemed of seniority to sign the Deed] 
*1875: Ma’afu was made Roko Tui Lau by the new British Administration, based in Lomaloma following Deed of Cession. None of these two chiefs were ever made it to be Roko Tui Lau
*1880: Ma’afu’s testimony to the Lands Commission ‘It appears that allotment did not convey absolute title. What Ma’afu granted he could take away’, Ref 2 pp 54
1880: Council of Chiefs meeting at Mualevu chaired by Governor Sir William Des Veaux – Ma’afu confirmed his need of people to work the land in lieu of being relocated elsewhere. See also TRY (Yavusa Tonga)
*6 February 1881: Ma’afu died and was laid in state on his canoe at Lotoa for several months before taken to Tubou for burial Ref 3 pp 100
In 1969 to commemorate the 100 years of his confirmation as a Fijian Chief and his Title Tui Lau and President of the Tovata Confederacy for life, Ratu Mara and Yavusa Toga installed a monument at Lotoa in Sawana.  
Fact is that Ma'afu was made Tui Lau in 1869 and first Roko Tui Lau after Deed of Cession in 1874. While he gave up his rights to Tonga - he was made Tui Lau by the Chiefs of Lau at Lakeba and formerlised in Sawana in 1869 by the Tui Bua, Tui Cakau and Tui Nayau - ref the Vakananumi at his home at Loto'a. He was the head of the Lau Confederacy with his base at Loto'a and He was signatory to the Deed of Cession - neither of these two small chiefs had seniority to sign the Deed of Cession in 1874. 
He remained Roko Tui Lau - the first post Colonial until he passed away in 1881 and his body laid in state and was sailed across to Tubou where he is buried at the Sau Tabu - the Vatanitawake where all Great Leaders of Lau are buried - aproof of his seniority above these two chiefs. These two chiefs of Nakoro and Tui Naturuku were subodinate to Ma'afu pre and post Colonial and all were subordinate in a sense to the Tui Nayau as Sau ni Vanua. These facts are well publicised in the books by AC Reid Tovata I&II and A History of Fiji by R A Derrick as well as journals by Spurnway and Missionaries.
Ma'afu had passed away in 1890 and his authority reverted to the Tui Nayau until in 1938, Ratu Sukuna was installed as the second Tui Lau on the recommendation of the Yavusa Tonga in Sawana.
The NLC record is obviously flawed 
Please read the TRY Buca, Qala and Turuku for testimonies of respective heads of these Yavusas
In all three testimonies of the respective leaders of these Yavusa's - they all confirm their 'dau vakarorogo vua na Tui Nayau mai Lakeba: ena gauna e liu au dau vakarorogo vei Ma'afu na Tui Lau'... 
Trabeta (talk) 14:35, 23 January 2013 (UTC)
thread_title: There are a few facts that the above writer needs to know

message: 'Future decisions of the Rasau’s authority will have to be decided and passed through provincial and tikina meetings and documented with NLTB records, as the records stand the Rasau is currently the Chieftain for Lomaloma Tikina and Lomaloma koro and the Yavusa and Matagali that fall within this domain.'
This position has no hereditary claim to be the head of Chiefdom for Lomaloma Tikina, For a start - these clan arrived by accident via Somosomo after being exiled from Bau as noted in the article. Any claim under the NLTB records may have reference to the post Colonial process in an administrative capacity BUT this title does not have any clout what so ever or say in the running of any of the Yavusa under the Tikina of Lomaloma other than the Villages that are 'qali' to the Rasau ... The saying 'Tagi na Toa mai nomudou e sega ni rogo mai neitou' can be applied here
For example - the Rasau has absolutely no traditional ties, connection or say in the day to day operation of the Yavusa Tonga nor does this Yavusa pay homage to the Chief or present any annual Sevu to him. He plants his own Yams and food and He is known only as head of his Yavusa. 
The traditional head of the Yavusa Tonga is the Tui Lau and I can tell the writer that the Tui Lau is not answerable to the Rasau or anyone else in these group of islands. Ratu Mara when Tui Lau was not subordinate to this person nor was Ratu Sukuna and Ma'afu.
The next Tui Lau when installed will be the same ... it will not be answerable to this Chief as he does not command any mana nor was a Chief that won any battle ...he was an accidental visitor that was welcomed by the existing Yavusa Naturuku people who gave them shelter and people to support him ...
The Claim to Chiefdom was probably via the Colonial Administration process considering that Ma'afu had passed away and his command passed back to the Tui Nayau - not Rasau. The Colonials were setting up the Provincial system from Division, Province, Tikina and Villages and The Bulis were the heads of Tikinas during their term. Most Bulis in the Colonail days were selected from Sawana and the Rasau nor the Ravunisa was ever selected as a Buli of Lomaloma
Example when the Yavusa Tonga conducts its ILO KAVA ceremony - the Rasau, Ravunisa and Naturuku if invited drink last after all the Yavusa Matapules have drunk their kava in turn. He does not drink the first bowl in any of its traditional ceremonies
The proof is in the traditional practice as it confirms claims of people to titles and leadership ...
I suggest the writer of this article travels to Nakoro and Lomaloma and witness for himself the truth of these arrangements
Trabeta (talk) 14:18, 31 January 2013 (UTC)
thread_title: Comment on this statement copied from the main article

message: There's an unusual numbering scheme for paragraphs on this page. Geographyinitiative (talk) 13:47, 1 July 2020 (UTC)
thread_title:  Unusual numbering scheme