Sea of talanoa: A creation story from Fiji

Talanoa

Notwithstanding, in the world of talanoa – ‘ownership’ is tricky. Who owns a talanoa? Do Tongans own the talanoa of ‘Ata (in last month’s article)? Do Fijians own the talanoa of Degei (shared below)? Do the rights and politics of ‘ownership’ apply in the world of talanoa?

The following warning by kau matua Wayne Te Kawaa speaks to the above questions:

It is important to note that whoever is doing the naming is also controlling the narrative. The one who does the naming is also making a claim to proprietary ownership rights over the thing that they have named. Names are about identity and having a foreigner doing the naming rearranges people’s identity. (Wayne Te Kawaa)[1]

Because i am a ‘foreigner’ to the Fijian world and worldviews, i – in advance – beg for the forgiveness, and understanding, of the keepers of iTaukei traditions. Tulou!

I heard the talanoa of Degei many times during my five years of ‘growing up’ in Fiji and more recently from Fijian elders whom i met at Trinity Methodist Theological College. Each time i heard this talanoa, there are new twists and alternative emphases. Twists and alternatives are expected in the world of talanoa!

But out of respect for the ‘politics of ownership’, i declare that the biggest influence in the talanoa i share below was the late Pio Manoa. The most memorable of my encounters with Pio was during the Vakavuku conference in 2004, at the Laucala campus of University of the South Pacific (Suva). I present the talanoa of Degei below with the tone and twists of my grandmother (as in last month’s article).

Degei

In the beginning, there were only water and twilight. Floating over the water was an island which was visible during sunrise, on which resided two deities: Degei the snake (who was male), and Turukawa the hawk (who was female). They were a couple.

One day, Turukawa left Degei for another partner. For her new location, Turukawa gathered leaves and sticks to build a nest. Then she laid two eggs.

Degei went looking for Turukawa and found the nest, and the two eggs. He stole the two eggs and put them in his own dwelling. When the eggs hatched, two tiny human beings came out – Degei raised them as his children.

Degei built a shelter for his children in a vesi tree (the preferred hardwood for tanoa). This was the origin of the village of Viseisei (around Lautoka).

Degei planted crops as food for his children. There were lots of banana trees, varieties of pawpaw, mangoes, and other fruit trees.

There were two root crops as well: dalo (taro) and yam. The two humans ate the fruits, but not the dalo and yam – which could not be eaten raw.

Degei taught them the ways of life, but he kept them apart. When they grew up, they found one another, and they asked Degei to show them how they could eat dalo and yam. Degei showed them fire, and so they were able to eat the food that was reserved for the Gods.

After a while, the children left to begin the Fijian people. Degei settled them at Vuda – the first native settlement in Fiji. In return, the Fijian people worshipped Degei as the creator and judge of souls (deciding their destiny in the afterlife).

Degei now dwells in a cave in the Nakavadra mountains (in Viti Levu).

Questions

There are interesting elements in this talanoa that invite further reflection: For instance, Degei is a snake God, but there are no land-snakes in Fiji. What does this say about the story-weavers in the old days?

Second, Degei is remembered as the creator, but he stole the eggs from Turukawa. Why is she not worshipped as the mother of creation, and of the native Fijians?

Third, what are the implications of Turukawa taking a new partner? What does that say about Degei?

Moana world/views

I add to the observations offered in last month’s article the following:

(1) Water, darkness/light, and (is)land have strong presences in the creation of life in this talanoa.

(2) The intersection between animals and humans are affirmed. In this Fijian talanoa, a snake (of the land) and a bird (of the sky) are the co-creators.

(3) The fire civilization is a divine gift, for the benefit of humans. This talanoa is about creation, and it also explains why fire is important.

(4) Degei is not removed but continues to be present “in” the (is)land (insofar as he now resides in a cave) and in the consciousness of iTaukei Fijians – insofar as he is offered the first kava in sacred kava ceremonies.

(5) What does the talanoa of Degei and Turukawa say to you, in your current situation?

[1] Wayne Te Kawaa, ‘Revisioning Christianity through an Oceania Lens’, in: Upolu Vaai and Mark A. Lamport (eds), Restoring Identities: The Contextualizing Story of Christianity in Oceania, Eugene 2023, 51–64, here: 51.