The Indian demand for equality and political ascendancy is described in Chapter three, which also examines the Fijian fear of Indianisation.
This book aims to help non-Fijians understand some of the main principles on which Fijian society is organized and how these affect the altitudes and behaviour of the people in their various social, economic and political activities. It does not mean only the land area one is identified with, and the vegetation, animal life and other objects on it but also includes the social and cultural system, the people, their traditions and customs, beliefs and values and the various other institutions established for the sake of achieving harmony, solidarity and prosperity within a particular social context.
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Its social and cultural dimensions are a source of security and confidence. It is the extension of the concept of the self. The author explained that Fijians have always been deeply religious people. The author described Fijian Personality and values. Fijians use a number of concepts to describe personality. It includes veidokai respect , vakarokoroko deference , vakarorogo attentive and complying , yalo malua humble. His actions are usually focused on service to others.
Cole, R. The review examines the background to the review, tracing the reorganization within the Fijian Administration since to the present day.
The following is a summary of the relevant recommendations put forward by the review for our purpose: 1. Administrative system — village governance that the form and structure of village administration should be organized in accordance with the wishes of the people.
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Administrative system — village governance — Turaga in Koro Village Headman. He is the government administrative agent appointed by the village meeting. The village headman was responsible for handling administrative order. The Fijian Regulations from which he derived his authority and sanctions provided for matters such as building houses, weeding the village, maintenance of village paths, cleanliness of the village and various other matters dealing directly with the welfare of the village.
He is the main point of contact with all government business in the village. It was recommended that the part of Turaga ni Koro be given official recognition and deserve some form of remuneration.
Administrative system — Tikina Council — that all the old Tikinas district councils be declared a formal basis for district level administration. Administrative system — that Provincial Councils should be encouraged to play a more active role in the administration of their province. Finance and Development — that Tikina fund be established and central government should support the establishment of Tikina funds. Fijian legal system — that Provincial Councils be encourage to make by-laws and the Tikina Councils to make orders in the form of resolutions.
Fijian Administration and Central Government — to strengthen the Fijian Administration within the province and district levels, the Divisional Administration team viz — Commissioners etc. Nayacakalou, R. Leadership in Fiji; Institute of Pacific Studies, University of the South Pacific in Association with Oxford University Press, Melbourne, Australia The book analyses the processes of modern leadership among Fijians, particularly in relation to traditional forms of authority, in a situation of rapid social change.
The author sought to understand the structure and relationships between the various forms of present day Fijian leadership. This book was presented in an earlier and more extended version as a PhD thesis at the School of Economics and Political Science at the University of London. Fijians are divided into fourteen provinces which are then divided into seventy six sub-divisions known as Tikina or districts embracing about 1, villages. These provinces and districts are based on old patterns of political organization corresponding roughly to the traditional division in Fijian society.
The author argues that Traditional Fijian Leadership remains an extremely powerful force, not only among Fijians but also in the under political life of the country. The author discusses two major concerns and these are: a Who are the leaders? But if leadership involves the legitimate exercise of power, an important part of the answer is what the people say, leaders are at least partly, those so described by the people and those whose commands and directions are regarded as legitimate.
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For Fijians, the traditional leader, as distinct from various types of modern leaders, is a person who occupies the customary office of chief of the group. A chief is, most importantly, a member of a lineage in which he occupies a position of authority primarily through his relative seniority in terms of descent.
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Chiefs occupy a special position in society — the position of leadership as distinct from bureaucratic leadership in which they are given precedence, loyalty, obedience, authority, privilege and respect. The author examines the position of non- traditional leaders in rural Fiji both in terms of institutional framework within which they operate and in relation to the traditional system of leadership.
Firstly, to decide what have been the principal economic factors and they have influenced social change. Secondly, whether the same factors are likely to operate in the same way in all Fijian situations sooner or later or whether they may be alternative developments or different outcomes. The author uses the leading theorist in social anthropologist, Raymond Firth, whose model of social change has three stages a Existing structure; b New circumstances and c Choice.
Normally the existing structure sets limits to the possibility of change and in any case it is always its starting point. The author defines traditional Fijian social structure especially in its economic aspects. He found no fundamental differences in structure throughout his study. Secondly, his second concern was whether the new circumstances which were causing cultural change were everywhere different, or were common circumstances affecting, or likely to affect many communities.
His third concern was to reveal the possible alternative lines of action opened by the new circumstances, the scope of choice they allowed, the nature of choices actually made and the probable and possible consequences of choice now and the future. The author selected and compared three villages in order to show the gradual progression from a fairly small to a fairly great degree of change.
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The author gathered information through participant observation. Some gathered through interview, some through casual conversation over the aqua bowl, some by listening to conversation and some by asking people to keep record themselves. For other information he had to carry out separate documentary research in Suva. Field, M. Baba, U. Speight of Violence has demonstrated yet again in diverse ways the inseparable union of the Vanua land chief and people Lotu Church and Matanitu State the three pillars of Fijian social organization helped to put in place by the colonial government and over the years has become an accepted form of Fijian orthodoxy.
The relationship of these three pillars is riddled with many questions that must be addressed by all, especially the Church and other arms of government dealing with Fijian Affairs. Bibliography — Fiji Abramson, A. London, University of London. PhD Thesis: Ali, A.
Barr, K. Poverty in Fiji. Barrett, Charles Editor. The Pacific.
Ocean of Islands. Melbourne: N. Seward, ca Berwick, S. PhD: Bolabola, C. Fiji Customary Constraints and Legal Progress. Bole, F. Culture and Democracy in the Pacific. Briston, K. Burus, A. Calamia, M.
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Colorado, University of Colorado. PhD: p Chand, H. Unpublished Document.