November - December 2011
Previous articles: Jun-Aug 2011 | Aug 2011 | Sep-Oct 2011 | Nov-Dec 2011 | Jan-Jun 2012 | Jul-Oct 2012 |
PURPOSERatu Tevita Uluilakeba Mara, via this website, reveals the truth about the illegal Fiji Junta and Bainimarama's true reasons for the 2006 Coup. It all goes back to Bainimarama's involvement in the 2000 Coup and how Bainimarama manipulated the Fiji Military to cover his tracks. Bainimarama did not save Fiji in 2000.
Bainimarama was part of the 2000 Coup and good loyal Fiji soldiers and people suffered and some also died because of it!
People of Fiji, democracy groups, NGO's, Unionists, individuals, our Pacific neighbours and friends of Fiji. We all need to unite and work together to remove the evil Fiji Junta as soon as possible, and return Democracy, the rule of Law and Human Rights to Fiji. We are not alone! And together we will triumph and restore peace and prosperity to our beloved Fiji Islands. Dictators
Col Gaddafi -beaten & shot/ Saddam Hussein -hanged/Mubarak -on trial/ Bainimarama -murderer & thief... FreedomFr.Akauola
A six part video series of Father Akauola SM talking about his experience and knowledge of the Fiji Coup of 2000. Other Blog Sites
Coupfourpointfive Discombobulated bubu FijiCoup2006 Fiji Coup News Fiji Democracy Now Fiji Girl's Weblog Fiji Today Intelligentsiya Luvei ni Viti Matavuvale Michael Field Na Dina Fiji Truth Raw Fiji News Solivakasama Tears for Fiji HeadingsFEBRUARY 2012
JANUARY 2012
DECEMBER 2011
SEPTEMBER 2011
AUGUST 2011
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December 2011Khaiyum's land grab underway
"Something you won't see in Fiji's mainstream media ... On December 14, 2011, the people of Namosi staged a quiet protest against the proposed mining project on their land at Waisoi. Representatives from Namosi Joint Venture (NJV) turned up for a meeting with the villagers in the area where the landowners are worried about the potential environmental effects and the loss of mataquali (landowning unit) lands.
"The project is in the wish environment impact assessment stage. "While the men sat in the hall with representatives of NJV, the women and children sat outside holding banners calling for their land to be left alone. Witnesses say some women were crying as they sat outside. The villagers appear to want the developers to slow down and not make hasty decisions regarding the project, but the regime is keen for companies to start mining. Reports and photographs on the December 14 meeting have been censored." Click here to see full story. Christmas Message -- Khaiyum's land grab 30 December 2011
Fiji's business investment rating drops to 77Doing business in Fiji is getting worse under Bainimarama's brutal and corrupt dictatorship. In one year, Fiji has dropped five places down from 72 (2011) to 77 (2012) far behind Tonga (58) and Samoa (60). Both Vanuatu and the Solomon Islands are also ahead of Fiji. But Bainimarama and Khaiyum want the people of Fiji and the world to think that they are saving Fiji! This World Bank ranking shows they are lying!
The World Bank ranks economies on their ease of doing business, from 1 – 183. A high ranking (1 being highest and 183 being lowest) on the ease of doing business index means the regulatory environment is more conducive to the starting and operation of a local firm. This index averages the country's percentile rankings on 10 topics, made up of a variety of indicators, giving equal weight to each topic. The rankings for all economies are benchmarked to June 2011. Read full story here. You can read the full report here US tribal casino developer warns Fijian people against bluff
If Fiji Island residents fully understood why this partnership with the Snoqualmie Tribe from Washington is a crazy idea they would squash it immediately.
First the Snoqualmie Tribe is not able to financially afford new debt on top current debt. In 2007 they borrowed $385 million dollars to build their current casino. Since opening day Seattle area gamblers have stayed away from visits because they discovered the payouts from the casino were not in line with others in the area. Additional debt will once again erase profits made available to tribal members. In this tribe whenever voting tribal members perceive tribal leaders are personally benefitting from the tribe's casino, heads roll causing an unstable and unpredictable Tribal council. Secondly, my business background is Tribal casino development in the US, and I have personally witnessed sales people like you are seeing today. They ALL have enticing presentations that promise hundreds of jobs, instant wealth and most devious of all, the humanitarian benefit of partnering with an unsuspecting Native American Tribe. Please understand exactly who your investors in this project are. Slick sales people must have had a pipe dream to build a casino located in your country. Apparently this person has finally found easy prey - the Snoqualmie Tribe. I guarantee one thing; owning real estate is small potatoes in comparison to investing $290 million US dollars in a foreign country where there is only 630,000 visitors per year. An extensive examination into the financial projections will prove one thing that NO CASINO anywhere in the world can repay this debt load with a comparatively small tourism market. No one really believes a destination casino that keeps nearly 100% of the money coming in is the answer to Fijis emerging economy???. From reading previous replies local residents have been unsupportive of this current plan. It's a kooky concept sold to a group of unsuspecting farmers posing as Snoqualmie Tribal leaders. Please vote no and stop this insane idea. Tina Jeon’s amateur PR a waste of Fijian taxpayer moneyThe Washington black arts merchant has revealed herself on Twitter aiding Fiji's dictator and murderer Voreqe Baininimara. Tina Jeon (for the right price) is the new woman behind Fiji’s PR, supplanting the ranting (BJ) Sharon Smith Johns of Australia.
For Tina Jeon, the brutal assault of unarmed women, rape and murder by Bainimarama and his goons are relevant but what matters more to Tina Jeon is that Bainimarama continues to pay her wages so that she can ignore the truth and ignore the oppressed people of Fiji and lie to the American people about Bainimarama and his brutal and corrupt dictatorship. As revealed in C4.5, Fiji signed a secret US$440,000 deal in August with Qorvis to clean up and improve the tattered Bainimarama image in the US . To date, the sum total has been new Twitter accounts for Bainimarama and his side kick attorney general. Now, it seems, these tweets are not the thoughts of the two men at all, but those of Tina Jeon. She has been tweeting about her time in Fiji , including travelling with Bainimarama to open a Chinese bauxite mine. Another tweet comes with a photo of a woman – presumably Jeon – sitting beside Bainimarama using an iphone to send something (Jeon’s photos on left). The caption reads: “No better place to write a press release.. # Fiji". New York journalist Anna Lenzer, writing in the Huffington Post, has written a piece on Fiji and Qorvis. Read full story: http://www.huffingtonpost.com/anna-lenzer/fiji-_b_1165175.html Christmas Message -- Khaiyum's land grabMurders Continue at QEB
Sources within QEB have revealed to Lt.Col Ratu Tevita Mara that the body of Police Constable Ratuvono, from Bukuya, Ba, was found at 7pm last Thursday floating in the QEB pool with deep cuts to his head and bruises on his back. The policeman was a current member of the Military Hapkido course run by Warrant Officer Class1 Tevita Korovou.
Tevita Korovou and his Hapkido goons are responsible for the majority of assaults on unarmed civilians. In particular, is the bashing of Bhalu Khan and his supporters at the Delainavesi Police Post in Suva. What is interesting, sources say, is how the body was discovered floating in the pool without anyone noticing it between 1400hrs to 1900hrs during a normal work day. The source says that PC Ratuvono had witnessed “something” in QEB that he wasn't supposed to, murder is evident, but the Fiji Military is keeping quite about it. NZ unionist deported from FijiReported by BRONWYN TORRIE in Stuff.co.nz, updated 22:22 13/12/2011
High profile trade unionist Helen Kelly and a group of Australian colleagues have arrived in Sydney tonight after being denied entry to Fiji today. The Council of Trade Unions president was stopped at Nadi airport by Fijian authorities and had her phone confiscated, after travelling to the country to investigate anti-trade unionism. They arrived in Nadi just after 3pm and were on a Sydney-bound plane a few hours later. Ms Kelly said immigration authorities gave no legitimate reason why they couldn't enter the county, run by a military regime. They were not threatened or manhandled in any way but were detained in a room together while police milled around. The group planned to stay until Friday and look into claims of abuses against workers rights, including trade unionists being beaten. [Read full Story] Read also http://news.theage.com.au/breaking-news-national/fijian-govt-is-not-democratic-unions-20111213-1osnw.html Australian union officials not welcome in Fiji
ABC News Report Posted December 12, 2011 16:52:57
The Fijian government has told a delegation of Australian and New Zealand union officials they are not welcome in the country and will be sent back home when they fly in tomorrow. The joint delegation wanted to visit Fiji to meet union and employer groups. The delegation also hoped to meet government officials to discuss concerns about alleged abuses of workers' rights. Australian Council of Trade Unions president Ged Kearney says she has received a media statement from Fiji's attorney-general saying the group will be banned from entering the country. "He said that we would be turned around at the airport," she said. "We have contacted the Australian High Commission in Fiji to let them know we are coming and the Australian authorities know we're going. "So at this stage I'm not 100 per cent sure what would happen once we get there." Union Delegation to Visit Fiji tomorrow
The ACTU President Ged Kearney will be travelling to Fiji tomorrow (13 December 2000) as part of an ACTU and New Zealand union delegation. The delegation aims to talk to Fijian workers, unions, church and civil society groups, employers and business representatives about serious allegations of repeated breaches of human and labour rights by the Bainimarama Government.
As reported in Coup4.5, The President of the Australian Council of Trade Unions, Ged Kearney, stated that the regime has continued to defy international concerns about the removal of workers' labour rights and violence toward union leaders. She also said that the International Labour Organisation is also concerned about the abuse of workers rights and has just passed a resolution in Kyoto condemning the regime's restriction of fundamental labour rights and the persecution of trade unionists. Kearney says that there can be no greater condemnation of Fiji’s arrogant breaches of workplace rights than from the International Labour Organisation and that Suva can no longer ignore regional intervention. The ACTU has also called on the Australian Labour Party to add Fiji to a blacklist including Zimbabwe and Burma. Links: Does Egypt offer any lessons for Fiji?
By Jenny Hayward-Jones - Dated 21 February 2011, 12:17PM
Watching events in Egypt unfold over the last few weeks, I have wondered whether a similar popular protest could take place in Fiji. The two countries have little in common beyond the fact that the militaries of each occupy a dominant and somewhat sacred role in political life, and both also play important roles in leading and connecting their respective regions, even if very different in scale. I have long been sceptical of the extent of popular antipathy towards Commodore Frank Bainimarama and his government and the willingness or capacity of the people of Fiji to do anything about it. But I was similarly sceptical about the capacity of the Egyptian people. So, does Commodore Bainimarama have any reason to quake in his boots, and are there any lessons for Fiji from the Egyptian experience? Australian Parliamentary Secretary for Pacific Island Affairs Richard Marles said in an interview on 14 February ahead of the Pacific Islands Forum's Ministerial Contact Group meeting on Fiji that 'given the events in Egypt, it's a particularly important statement to make at this moment in time that we place an enormously high value on democracy'. The communiqué that emerged from this meeting also reiterated the region's strong interest in seeing democracy return to Fiji. If the people of Fiji feel the same way about democratic values or become frustrated with high world food prices, and take to the streets to demand the resignation of Bainimarama, what would happen? As in Egypt, it seems unlikely to me that the Fiji military would fire on the people. The Fiji military doesn't own any tanks, so the television images of people-friendly armed forces we saw in Cairo would not be nearly so riveting in a Fiji context. However, a reluctance to fire may not stop the army and other arms of the security forces engaging in intimidatory tactics to persuade people to go home or not to leave their homes in the first instance. If a popular protest persisted, Commodore Bainimarama, like President Mubarak, would attempt to stare the people down and assure them that he, and he alone, can maintain stability in the country and must be allowed time to enact his reforms to build a better Fiji. Unlike the White House in Eygpt's case, the Australian Government would find it all but impossible to restrain from encouraging the demands of the Fiji people for democracy, and would no doubt be accused by Bainimarama of inciting violence and instability. As in Egypt, tourists might be deterred from taking their holidays in Fiji, which would in turn cause economic hardship for all whose livelihoods depend on it. The eventual consequences of a Fiji popular push for democratic reform would depend on whether Bainimarama's closest advisers and allies were willing to risk their comfortable positions to side with the people and tell him to step down. Fear of personal repercussions and the absence of a credible leadership alternative suggest advisers and allies would be unlikely to take this risk. If really pushed, Bainimarama might offer a carrot, like bringing forward consultations on a new constitution or more government measures to tackle poverty. As Sam pointed out, it is worthwhile remembering that after all the dramatic efforts of the Egyptian protestors, the military is still in control. A similar outcome might await Fiji in the event that a popular protest toppled Bainimarama, a probability that would dissuade many potential protesters. The real lesson for Fiji from the Egypt experience is yet to be realised. If the Egyptian people can hold Field Marshal Tantawi to account for the promises of the Supreme Council of the Armed Forces'Communiqué #5 — namely, to amend the constitution, put the amendments to referendum and hold parliamentary and presidential elections in six months — this will serve as an important model for other nations to follow. If Egypt, population 78 million and with little experience of democracy, can manage this remarkable reform in six months, Frank Bainimarama needs to explain again why he needs eight years to do the same for Fiji, population 890,000 and with quite recent experience of parliamentary democracy. Commodore Bainimarama is a proponent of looking north. If his counterpart in Cairo succeeds in establishing a genuine parliamentary democracy and maintaining a protected special role for the military in Egypt, Bainimarama might be well advised to look east for advice. Source: http://lowyinterpreter.servehttp.com/post/2011/02/21/Does-Egypt-offer-any-lessons-for-Fiji.aspx Resolution on the trade union situation in Fiji
Submitted by the Workers’ group to The 15th Asia and the Pacific and Arab Regional
Meeting [See Report, Annex 1, page 38] Noting that the Fijian Government installed by the military in 2006 has jailed trade union leaders and issued executive decrees that together have deprived Fijian workers of their fundamental international labour rights guaranteed by ILO Conventions No. 87 and 98; Recalling that the Public Emergency Regulations of 2009 make it illegal to hold union meetings unless authorized by the Government and permission for meetings is not granted or is withdrawn at the last minute; Further recalling that the regulation permits the police to break up trade union meetings, which it has done several times this year and that on numerous occasions the military has severely assaulted and harassed senior trade union officials in Fiji, leading in some cases to severe physical injury; Considering that the Government has prevented the National Secretary of the Fiji Trades Union Congress (FTUC) from attending and addressing the International Labour Conference, the General Council Meeting of the ITUC-AP and it has now imposed a travel ban preventing him from attending the 15th Asia and the Pacific Regional Meeting, being held in Kyoto from 4 to 7 December, 2011; Given that since 2009, the Government has issued several decrees that sharply curtail trade union and labour rights in both the public and private sectors; eliminates the access to judicial review and redress for past, present and future violations; and disallows the right to question the legality of the decrees themselves; Noting that these were made without any consultation with the trade unions; Recalling that the Government issued the Essential National Industries Decree which has cancelled union registrations and requires all trade unions in critical corporations (including finance, telecoms, civil aviation, and all foreign banks and public utilities sectors) to be reregistered under the Act. The Decree further prevents trade unions from electing any fulltime person into the office and only allows for the establishment of bargaining units with the prior approval by the Prime Minister; Taking note of the recommendations made by the Committee on Freedom of Association case number 2723 which has denounced these and other labour rights violations; Regretting that the Government has not accepted calls from the ILO Director General for social dialogue; Considering that such breaches will continue to have adverse consequences for investments and employment in Fiji and to its standing in the region and the international community; Regional Meetings-15th APRM-DB-6 Dec-2011-11-0388-2-En.docx/v2 39 In view of these serious concerns the Asia and the Pacific Regional Meeting strongly condemns the actions of the Fiji Government and requests the Governing Body to instruct the Director-General to:
Warning to all Vodafone Fiji Mobile Phone UsersPeople of Fiji, please consider your safety when using ANY Vodafone Fiji services. The Fiji police and military goons can access your vodafone conversations and text messages to use against you.
The recent article posted in blog Coupfourpointfive [5 December 2000] titled "Leaked documents show grubby workings of Khaiyum and co" [reproduced below] confirms Ratu Tevita Mara's claim that Bainimarama and his military goons are able to read over transcripts of your private conversations and text messages that you send using any of your Vodafone Fiji mobile phones. The article shows that Vodafone Fiji does have the technology to allow its mobile phones to be intercepted, which Fiji's military goons use to illegally gather copies of your text messages and transcripts of your conversations. Individuals using Vodafone Fiji mobile phones have been called in for questioning by the Fiji military within a few minutes of making their call. This tapping of Vodafone mobile phones is continuing today. We strongly suspect that your email messages sent using Vodafone Fiji's mobile internet service is also illegally tapped. Therefore, it is highly recommended that you consider changing FROM Vodafone Fiji mobile services over to A MORE SECURE MOBILE PROVIDER. Please note: that the Chairman of the Board for Amalgamated Telecom Holdings Limited (ATH) is also the same Chairman of Vodafone Fiji Ltd. THIS FOLLOWING ARTICLE WAS PUBLISHED IN C4.5, December 5, 2000 Leaked documents show grubby workings of Khaiyum and co Confidential documents obtained by Coupfourpointfive confirm the scale of manipulation by the illegal attorney general and close aides to gain control and to target the former police commissioner, Esala Teleni.The current police commissioner, Ioane Naivalurua, ordered the documents to be destroyed but they were rescued from the shredder by a quick thinking boffin. The officer who prepared the report was demoted and then sacked.The investigation and report (sparked by a Naboro mole who 'tipped' Khaiyum about a supposed plan to destabilise the illegal government involving Teleni, Pita Driti and Roko Ului Mara and others), was being put together for the illegal leader, Frank Bainimarama.The five-page document, prepared in January this year, shows how Naivalurua, Pio Tikoduadua (the permanent secretary for the prime minister's office), Mohammed Aziz (the chief of staff for the RFMF), and Khaiyum manipulated the system to try to eliminate Teleni and in the process sack some honest officers who were standing in their way, to gain total control of the government. Confirmed, too, is the spying on citizens via the so-called 'intercepting' of phone calls despite the regime and Vodafone's denial, and its ability to check bank accounts. As is said in the Kingdom of the Devil - no one is honest: they will kill each other to gain more power and control, hurting innocent citizens in the process. |
The Torture Watch Website
The Fiji Torture Watch website has valuable information about torture conducted by the illegal Fiji Military Junta led by the murderer Bainimarama.
Fiji Torture Watch collects information on incidents of torture in Fiji, analyses it and then publishes the verified information on their website for the world to see. Some may criticize their decision to remain anonymous, but those currently facing the realities of life in Fiji understand, all too well, their reasons and that the situation is not "benign".
So please continue your good work to spread the truth about Fiji as far and as wide as you possibly can. Tell your friends and families back home across Fiji in the villages, settlements and outer islands. Tell them the truth about the illegal and brutal Fiji military junta led by the murderer Bainimarama and all their illegal activities, lies, beatings, rape, corruption and theft of Fiji's public funds. Tell them about the draconian censorship in Fiji that stops the truth about the military junta from appearing in the media and that public support for the illegal junta is only obtained through intimidation. Spread the word.....
Fiji Torture Watch collects information on incidents of torture in Fiji, analyses it and then publishes the verified information on their website for the world to see. Some may criticize their decision to remain anonymous, but those currently facing the realities of life in Fiji understand, all too well, their reasons and that the situation is not "benign".
So please continue your good work to spread the truth about Fiji as far and as wide as you possibly can. Tell your friends and families back home across Fiji in the villages, settlements and outer islands. Tell them the truth about the illegal and brutal Fiji military junta led by the murderer Bainimarama and all their illegal activities, lies, beatings, rape, corruption and theft of Fiji's public funds. Tell them about the draconian censorship in Fiji that stops the truth about the military junta from appearing in the media and that public support for the illegal junta is only obtained through intimidation. Spread the word.....
NOVEMBER 2011
Speech by the Roko Tui Dreketi November 2011
This is the speech by the Roko Tui Dreketi, Ro Teimumu Kepa, speaking at the Rewa Provincial Council meeting. An English translation is provided below.
NA NODRA VOSA NA GONE MARAMA BALE NA ROKO TUI DREKETI VAKAMATATATAKI NA RAI ME BALETA NA VUAVIRITAKI NI NODA MATANITU.
NA NODRA VOSA NA GONE MARAMA BALE NA ROKO TUI DREKETI VAKAMATATATAKI NA RAI ME BALETA NA VUAVIRITAKI NI NODA MATANITU.
Bose ni Yasana ‘o Rewa, vakayacori e Burenivudi – 16 ni Noveba, 2011.
1.0 NA KENA I KAU
1.1 KEMUNI NA TURAGA KEI NA MARAMA NA LEWE NI BOSE, E SEGA NI KA VOU ENA VURAVURA QO NA DUIDUI ENA LOMA NI DUA NA MATABOSE, SE MATABOSE CAVA GA. E SEGA TALE GA NI A VOU E VITI NI DAU TU ESO NA GAUNA E KOTO NA DUIDUI NI RAI MAI VEI IRA NA VEILIUTAKI VAKAVANUA KEI IRA ESO NA LEWENIVANUA.
1.2 NA NODA BULA VAKAITAUKEI E DUIDUI SARA GA NA I TUTU KEI NA I TAVI EDA DUI SUCU KAYA MAI. E TU GA NA I TAVI NI SAUTURAGA, NA I TAVI VAKA-MATANIVANUA, BETE, BATI, MATAISAU KEI NA GONEDAU.
1.3 E DUA NA I TAVI LEVU NI VEILIUTAKI VAKAVANUA ME RAICA NA NODRA TIKO VINAKA KA LIUTAKA VAKAVINAKA NA NODRA LEWENIVANUA.
1.4 E SEGA NI KENA I BALEBALE ‘OYA ME RA TIKO VINAKA KA LIUTAKI VINAKA ENA SALA CALA KA SEGA NI DODONU ENA MATAI VURAVURA KEI NA MATA NI KALOU.
1.5 ENA NOQU I TUTU VAKA ROKO-TUI DREKETI KEI NA NOQU I TUTU VAKA VEILIUTAKI ENA VANUA OQO, AU SA VIA TUKUNA VEI KEMUNI NIU SA REREVAKA VAKALEVU CAKE NA KALOU MAI NA NOQU VIA SAGA MEU VAKALOMAVINAKATAKA NA TAMATA, ME RAWA NIU TUKUNA KINA VUA NA NODA KALOU NI SA DODONU NA VUAVIRI.
1.6 EDA NANUMI IRA VAKALEVU NA KAWA KEI REWA NIKUA KEI NA SIGA NI MATAKA – NA CAVA EDA VAKAVULICA TIKO VEI IRA NA GONE E VALE NI VULI VAKABIBI ENA TAUDAKU NI KORONIVULI?
1.7 KEMUNI NA LEWE NI BOSE, NA CAVA ENA TUKUNA NA ROKO TUI DREKETI KEI NA BOSE NI YASANA KEVAKA E SANA DUA TALE NA VUAVIRI ENA MATAKA? EDA SANA BACI TOKONA TALE? NI RAICA NA I CAVACAVA NI NODRA BULA NA DAU VUAVIRI KEI IRA EDRA DAU VEITOKONI? E BAU DUA VEI IRA E CAVA VINAKA?
1.8 ‘OYA NA TARO MEDA QAI LAKI SAUMA VEI IRA NA LEWE NI NODA TIKINA.
1.9 KEMUNI NA TURAGA KEI NA MARAMA, E DUA GA NA VANUA E TIKO KINA NA BOSE LEVU VAKATURAGA - ENA BOSE KA YAVAKAYACORI ENA VULA O’ TISEBA, 2006, KA VAKA KINA ENA EVERELI, 2007 – “ME RAVITA TIKO GA NA LAWA NI 1997. MEDA TOKONA GA NA LAWA”. NA VAKATULEWA NI MATAVEILEWAI LEVU ENA 2009, E TUKUNA VAKADODONU NI CALA VAKALAWA NA VUAVIRI NI TISEBA 2006. EDA YALO VAKACEGU NA KAI REWA NI DONU VINAKA TIKO NA VANUA EDA TIKO KINA KA DA SA RAI TIKO GA VUA NA NODA KALOU LEVU NI SA I KOYA GA NA SALA, NA BULA, KEI NA DINA (DODONU).
2.0 NA RARAWA NI VAKAILESILESI – DPO E REWA
2.1 SA TAU ENA SIGA E NAKAVIRI E VICA NA MALA NI VOSA KA SA VAKA ME TUKUNA VAKAMATATA VEI KEDA NI KEVAKA EDA SEGA NI TOKONA NA MATANITU EDA SANA VAKUWAI ENA ILAVO NI VEIVAKATOROCAKETAKI KA $3 NA MILIONI NA KENA LEVU.
2.2 SA VAKA E VAKARAITAKI VEI KEDA NI RAWA NI TAROVI NA I LAVO KA SOLIA TIKO MAI NA MATANITU ME BALETA NA QARAVI NI NODA VALE NI VOLAVOLA NI YASANA KA $315,115.00 NA KENA LEVU.
2.3 NA TUBU NI NODA SEA KI NA FIJIAN HOLDING KEI NA YASANA HOLDING KA RAUTA NI 1.3 NA MILIONI NA SEA NA KENA LEVU, E SA TUKUNI TALE GA NI RAWA NI DA NA VAKUWAI KINA.
2.4 EDA SA VUKUWAI ENA I LAVO NI VEIVAKATOROCAKETAKI – NA DEVELOPMENT ASSISTANCE SCHEME KA $100,000.00 NA KENA LEVU ENA DUA NA YABAKI. OQO NA I LAVO KA SAUMI KINA NA I KOTI NI CO SE NA BRUSH CUTTER, BULI KINA NA SALA ENA NODA LOMANIKORO NA FOOTPATH, TARA KINA NA VALE NI SOQO SE A COMMUNITY HALL.
2.5 KE SA YACO KECE NA VEIKA OQORI, EDA SANA SAUMA GA NA KAI REWA NA CICIVAKI NI NODA YASANA KA VAKA KINA NA NODA VAKATOROCAKETAKI. SA KA BIBI KINA MEDA RAICA TIKO NA BIBI KEI NA NODA RAWATA TIKO VAKAVINAKA NA NODA SOLI NI YASANA.
3.0 NA I TAVI NI MATANITU
3.1 IA, AU GADREVA MEU TUKUNA MADA VAKAMATATA VEI KEDA NI SA I TAVI NI MATANITU CAVA GA E VEILIUTAKI ME CAKACAKATAKA “NA TIKO VINAKA KEI NA LIUTAKI VINAKA NI LEWENIVANUA KECE.”
3.2 E TUKUNI ENA KAVIRI NI SA VO GA ‘O REWA – VAKARE KAILA!
3.3 NA VEIQARAVI NI MATANITU YADUA, DIGITAKI SE SEGA NI DIGITAKI, ME VEIQARAVI RARABA VEI KEDA KECE NA LEWENIVANUA. E SEGA NI VEIQARAVI GA VEI IRA GA ERA TOKONA NA MATANITU SE VEI IRA GA ERA DIGITAKA NA MATANITU. E VEIQARAVI RARABA VEI KEDA KECE NA LEWENIVANUA.
3.4 IA NA CAKACAKA NI VEIVAKATOROCAKETAKI E SA QAI VAKATAU SARA GA ENA I TUVATUVA NI VEIQARAVI - ESO NAKORO E SEGA NI SE RAICA E DUA NA VEIVUKE NI MATANITU ENA LOMA NI VICA NA YABAKI, IA, E SO NA KORO ERA SA RAICA ESO NA CAKACAKA NI VEIVAKATOROCAKETAKI.
4.0 ENA SEGA NI OTI RAWA NA GAGADRE NI TAMATA
4.1 E DUA TALE GA NA KA ME MATATA TIKO VEI KEDA NI SEGA VAKADUA NI NA OTI RAWA NA VEIKA EDA GADREVA NA TAMATA ENA VURAVURA QO, KA SEGA NI DUA NA MATANITU ENA RAWA NI CAKACAKATAKA NA VEIKA KECE EDA VINAKATA NA LEWENIVANUA.
4.2 E DUA GA NA DINA AU VIA TUKUNA VEI KEMUNI ENA MATAKA EDAI, SA I KOYA NI MATANITU GA NI KALOU EDA NA SEGA NI NA QAI VINAKATA TALE KINA E DUA NA KA . EDA NA KUNEA GA KINA NA BULA VAKACEGU.
5.0 O CEI SARA MADA NA MATANITU?
5.1 E TUKUNI TIKO E NAKAVIRI NI DA SEGA NI TOKONA NA MATANITU. IA, AU VIA TAROGA MADA VEI KEDA, SE O CEI SARA MADA NA MATANITU? NA I BALEBALE RAWARAWA NI VOSA OQO NA MATANITU, NI SA IRA GA NA VAKAILESILESI NI MATANITU KA RA DAU SIKOVI KEDA MAI, ERA MAI CAKACAKACAKATAKA NA VEIKA EDA GADREVA.
5.2 E SEGA LI NI DA QARAVI IRA TIKO VAKAVINAKA NA NODA I VAKAILESILESI? EDA SEGA LI NI DA VAKANI IRA TIKO VAKAVINAKA NI RA MAI CAKACAKATAKA NA VEIKA EDA GADREVA? E SEGA LI NI DA VAKARAUTAKA NA KEDRA I VAQA LESU SE NA I VAKASOSO NI WAQA NI MAI CAVA NA NODRA VEIQARAVI?
5.3 EDA SA DAU VAKARAITAKA ENA VEIGAUNA NA NODA MARAUTAKA NA VEIKA ERA MAI CAKACAKATAKA VEI KEDA BALETA NI KAUTA MAI VEI KEDA NA VEISAU, KA RA VAKACEGU TALE GA BALETA NI RA MAI QARAVA TIKO GA NA NODRA I TAVI KA RA SAUMI KINA.
6.0 EDA VAKAITAVI TALE GA NA KAI REWA ENA RAWA I LAVO NI MATANITU
6.1 KEMUNI NA LEWE NI BOSE, EDA NA RAICA NI TIKO NA I TAVI NI MATANITU, E TIKO TALE GA NA NODA I TAVI NA LEWENIVANUA, KA TIKO TALE GA NA I TAVI NI KAI REWA MERA CAKACAKA VAKAUKAUWA ME RA SAUMA NA NODRA I VAKACAVACAVA KA VAKA KINA NA I VAKACAVACAVA NI VEIBISINISI ENA LOMA NI NODATOU YASANA, KA VAKASOKUMUNI NA IVAKACAVACAVA KECE SARA ME RAWA NI DA MAI VAKATOROCAKETAKI TALE KINA NA LEWENIVANUA.
6.2 EDA SOLIA TALE GA NA NODA QELE ME RAWA KINA NA VEIQARAVI NI MATANITU
IO, EDA SOLIA NA KAI REWA, O KEDA NA LEWE NI YASANA KO REWA - ME MAI DABE KINA NA VALENIVOLAVOLA NI MATANITU KEI NA BISINISI LELEVU ENA NODA VANUA, KA RA RAWA I LAVO ENA VUKU NI NODA QELE NA KAI REWA. OQO NA CAU LEVU NI NODA YASANA KI NA NODA VANUA LOMANI KO VITI.
7.0 EDA SEGA NI CATA NA VAKAILESILESI NI MATANITU SE NA MATANITU
7.1 E SEGA NI DA CATA NA I VAKAILESILESI NI MATANITU, EDA MARAUTAKA NA NODRA DAU MAI VAKAITAVI VEI KEDA KA DA DAU TOVOLEA NA NODA I GU MERA MARAUTAKA TALE GA NA NODRA MAI TIKO ENA NODA VEI KORO, KA DA DAU SOLIA NA VEIKA VINAKA VEI IRA.
7.2 EDA SEGA NI CATA E DUA NA MATANITU. NA MATANITU CAVA GA E MAI VEILIUTAKI, SE MATANITU DIGITAKI SE MATANITU VUAVIRI, E QARAVA GA NA NONA I TAVI – KO YA ME CAKACAKATAKA NA NODA TIKO VINAKA KEI NA NODA LIUTAKI VINAKA NA LEWENIVANUA.
7.3 AU VIA TUKUNA TALE GA NI SEGA NI SE BAU DUA NA GAUNA E LIU ME MAI VOSATAKA E DUA NA GONE MAI NA DUA TALE NA YASANA NA VEIKA E BALETI KEDA NA KAI REWA ENA LOMA NI NODA MATABOSE. DE SA VEISAU BEKA NA GAUNA, IA, AU TAROGA SE MAI SIKA VAKACAVA NA NONA WELI ENA LOMA NI NODATOU MATABOSE?
8.0 EDA SA VUSEKA KA CATA NA VUAVIRI
8.1 SA YACO E LEVU NA VUAVURI ENA NODA VANUA. EDA SA VULI SARA VAKALEVU ENA VEIKA E KAUTA MAI VEI KEDA NA VUAVIRI, EDA SA KILA VAKAMATATA NI SA VAKADREDRETAKA VAKALEVU NA NODA TOSO KI LIU NA VUAVIRI.
8.2 ENA GAUNA OQO EDA SA KILA NI SEGA NI DUA NA KA VINAKA E KAUTA MAI NA VUAVIRI. E KAUTA GA MAI NA DREDRE KA VAKATARABETAKA NA NODA TOSO KI LIU.
9.0 NA USUTU NI VEIKA EDA CATA
9.1 OQO GA NA USUTU NI VEIKA EDA CATA. EDA SA CATA NA VUAVIRITAKI NI NODA MATANITU. EDA SA RAICA NA DREDRE LEVU…… EDA SA TUKUNA TIKO, NI DA SA SEGA NI VINAKATA MENA VAKAYACORI TALE VAKADUA NA VUAVIRI ENA NODA VANUA.
9.2 KEVAKA SA I LESILESI NEI REWA ME TUKUNA NA VEIKA OQO KIVEI IRA ERA SA LEWA NA NODA MATANITU ENA GAUNA QO, IA, MEDA SA TUKUNA SARA YANI VAKAMATATA.
9.3 EDA SA RAICA RAWA NI RA NA SOTAVA TIKO GA NA NODA KAWA ENA VEIGAUNA MAI MURI NA REVUREVU NI VUAVIRI KEVAKA EDA NA TOKONA TIKO GA NA CAKACAKA NI VUAVIRI!
10.0 MEDA SA TUTAKA NA DINA
10.1 AU SA VIA TUKUNA VEI KEMUNI ENA MATAKA EDAI, NI SA NODA I TAVI MEDA NA TUTAKA NA DINA OQO. NI DA SEGA NI TALEITAKA, NI DA CATA KA SEGA NI TOKONA NA VUAVIRITAKI NI MATANITU E SA DIGITAKA NA LEWENIVANUA.
10.2 KEVAKA EDA NA TOKONA NA VUAVIRI NI 2006, SA KENA I BALEBALE NI BACI DUA TALE E CATA ENA MATANITU DIGITAKI, ENA BACI VAKAYACORA TALE NA VUAVIRI!
10.3 EDA SEGA NI NA VAKAVULICI IRA NA LUVEDA KEI IRA NA NODA KAWA NI CALA NA VUAVIRI, KEVAKA EDA SEGA NI TUDEI KA TUKUNA VAKADODONU NA LOMADA NI DA SA CATA NA VUARIRI..
10.4 EDA SEGA NI CATA NA MATANITU, EDA SA WALE GA ENA LEVU NI VUAVIRI, KA SA DODONU GA MEDA SA TUKUNA NA LOMADA, KA KAKUA NI VAKAMUMURI VOLI GA.
11.0 EDA SA TEKIVU CALA MAI ENA 1987
11.1 ERA NA VAKACALAI KEDA NA LUVEDA KEI IRA NA NODA KAWA KEVAKA EDA VAKADONUYA TIKO GA NA VUAVIRI. AU VIA TUKUNA VEI KEDA ENA MATAKA EDAI, NI DA SA TEKIVU CALA MAI ENA 1987 – NA NOQU I TINI E SUCU ENA 1986, NA KA GA E KILA ENA GAUNA NI NONA BULA NA VUAVIRI, SA VA NA VUAVIRI, SA YABAKI 25 NIKUA. KEMUNI NA TURAGA KEI NA MARAMA, KEVAKA EDA SEGA NI TUKUNA , SE BACI TUKUNA TALE NI CALA NA VUAVIRI, EDA SANA CALA YARAYARA TIKO GA
11.2 SA KENA GAUNA OQO MEDA SA TUKUNA KI NA MATANITU NI DA SEGA NI DUAVATA KEI NA VUAVIRI KA MERA SA YALATAKA NA LIGA NI WAU NI NODA VANUA NI SEGA TALE NI RA NA VAKAYACORA NA VUAVIRI ENA NODA VANUA.
11.3 SA DODONU MEDA SA VAKASAVASAVATAKA NA YALODA, KA MERATOU VAKASAVASAVATAKA TALE GA NA VEILIUTAKI TIKO ENA NODA MATANITU NA YALODRATOU, KA MEDA SA DUAVATA NI SA CALA NA VUAVIRITAKI NI NODA MATANITU, KA MEDA SA DUAVATA TALE GA ENA VEITARATARAVI NI VEIKA ME VAKAYACORI ME VAKALESUI NA LIUTAKI NI NODA MATANITU KI NA MATANITU E DIGITAKA NA LEWENIVANUA.
11.4 E DUA GA NA NOQU KEREKERE – “JUST CALL. DON’T COME IN THE MIDDLE OF THE NIGHT WITH 16 MILITARY/POLICE PERSONNEL”. DOU QIRITI AU GA MAI, DOU KAKUA NI LAKO MAI ENA LOMA NI BOGI LEVU KEI NA 16 NA LEWE NI MATAIVALU KEI NA OVISA.
11.5 NI MAI TIKO KINA NA LEWE NI BOSE, AU VIA VAKADODONUTAKA TIKO NA RAI NI VAKAILESILESI ENA VUKU NI NODA I LE, SA VAKA TIKO QO NA KENA LEVU.
1.0 NA KENA I KAU
1.1 KEMUNI NA TURAGA KEI NA MARAMA NA LEWE NI BOSE, E SEGA NI KA VOU ENA VURAVURA QO NA DUIDUI ENA LOMA NI DUA NA MATABOSE, SE MATABOSE CAVA GA. E SEGA TALE GA NI A VOU E VITI NI DAU TU ESO NA GAUNA E KOTO NA DUIDUI NI RAI MAI VEI IRA NA VEILIUTAKI VAKAVANUA KEI IRA ESO NA LEWENIVANUA.
1.2 NA NODA BULA VAKAITAUKEI E DUIDUI SARA GA NA I TUTU KEI NA I TAVI EDA DUI SUCU KAYA MAI. E TU GA NA I TAVI NI SAUTURAGA, NA I TAVI VAKA-MATANIVANUA, BETE, BATI, MATAISAU KEI NA GONEDAU.
1.3 E DUA NA I TAVI LEVU NI VEILIUTAKI VAKAVANUA ME RAICA NA NODRA TIKO VINAKA KA LIUTAKA VAKAVINAKA NA NODRA LEWENIVANUA.
1.4 E SEGA NI KENA I BALEBALE ‘OYA ME RA TIKO VINAKA KA LIUTAKI VINAKA ENA SALA CALA KA SEGA NI DODONU ENA MATAI VURAVURA KEI NA MATA NI KALOU.
1.5 ENA NOQU I TUTU VAKA ROKO-TUI DREKETI KEI NA NOQU I TUTU VAKA VEILIUTAKI ENA VANUA OQO, AU SA VIA TUKUNA VEI KEMUNI NIU SA REREVAKA VAKALEVU CAKE NA KALOU MAI NA NOQU VIA SAGA MEU VAKALOMAVINAKATAKA NA TAMATA, ME RAWA NIU TUKUNA KINA VUA NA NODA KALOU NI SA DODONU NA VUAVIRI.
1.6 EDA NANUMI IRA VAKALEVU NA KAWA KEI REWA NIKUA KEI NA SIGA NI MATAKA – NA CAVA EDA VAKAVULICA TIKO VEI IRA NA GONE E VALE NI VULI VAKABIBI ENA TAUDAKU NI KORONIVULI?
1.7 KEMUNI NA LEWE NI BOSE, NA CAVA ENA TUKUNA NA ROKO TUI DREKETI KEI NA BOSE NI YASANA KEVAKA E SANA DUA TALE NA VUAVIRI ENA MATAKA? EDA SANA BACI TOKONA TALE? NI RAICA NA I CAVACAVA NI NODRA BULA NA DAU VUAVIRI KEI IRA EDRA DAU VEITOKONI? E BAU DUA VEI IRA E CAVA VINAKA?
1.8 ‘OYA NA TARO MEDA QAI LAKI SAUMA VEI IRA NA LEWE NI NODA TIKINA.
1.9 KEMUNI NA TURAGA KEI NA MARAMA, E DUA GA NA VANUA E TIKO KINA NA BOSE LEVU VAKATURAGA - ENA BOSE KA YAVAKAYACORI ENA VULA O’ TISEBA, 2006, KA VAKA KINA ENA EVERELI, 2007 – “ME RAVITA TIKO GA NA LAWA NI 1997. MEDA TOKONA GA NA LAWA”. NA VAKATULEWA NI MATAVEILEWAI LEVU ENA 2009, E TUKUNA VAKADODONU NI CALA VAKALAWA NA VUAVIRI NI TISEBA 2006. EDA YALO VAKACEGU NA KAI REWA NI DONU VINAKA TIKO NA VANUA EDA TIKO KINA KA DA SA RAI TIKO GA VUA NA NODA KALOU LEVU NI SA I KOYA GA NA SALA, NA BULA, KEI NA DINA (DODONU).
2.0 NA RARAWA NI VAKAILESILESI – DPO E REWA
2.1 SA TAU ENA SIGA E NAKAVIRI E VICA NA MALA NI VOSA KA SA VAKA ME TUKUNA VAKAMATATA VEI KEDA NI KEVAKA EDA SEGA NI TOKONA NA MATANITU EDA SANA VAKUWAI ENA ILAVO NI VEIVAKATOROCAKETAKI KA $3 NA MILIONI NA KENA LEVU.
2.2 SA VAKA E VAKARAITAKI VEI KEDA NI RAWA NI TAROVI NA I LAVO KA SOLIA TIKO MAI NA MATANITU ME BALETA NA QARAVI NI NODA VALE NI VOLAVOLA NI YASANA KA $315,115.00 NA KENA LEVU.
2.3 NA TUBU NI NODA SEA KI NA FIJIAN HOLDING KEI NA YASANA HOLDING KA RAUTA NI 1.3 NA MILIONI NA SEA NA KENA LEVU, E SA TUKUNI TALE GA NI RAWA NI DA NA VAKUWAI KINA.
2.4 EDA SA VUKUWAI ENA I LAVO NI VEIVAKATOROCAKETAKI – NA DEVELOPMENT ASSISTANCE SCHEME KA $100,000.00 NA KENA LEVU ENA DUA NA YABAKI. OQO NA I LAVO KA SAUMI KINA NA I KOTI NI CO SE NA BRUSH CUTTER, BULI KINA NA SALA ENA NODA LOMANIKORO NA FOOTPATH, TARA KINA NA VALE NI SOQO SE A COMMUNITY HALL.
2.5 KE SA YACO KECE NA VEIKA OQORI, EDA SANA SAUMA GA NA KAI REWA NA CICIVAKI NI NODA YASANA KA VAKA KINA NA NODA VAKATOROCAKETAKI. SA KA BIBI KINA MEDA RAICA TIKO NA BIBI KEI NA NODA RAWATA TIKO VAKAVINAKA NA NODA SOLI NI YASANA.
3.0 NA I TAVI NI MATANITU
3.1 IA, AU GADREVA MEU TUKUNA MADA VAKAMATATA VEI KEDA NI SA I TAVI NI MATANITU CAVA GA E VEILIUTAKI ME CAKACAKATAKA “NA TIKO VINAKA KEI NA LIUTAKI VINAKA NI LEWENIVANUA KECE.”
3.2 E TUKUNI ENA KAVIRI NI SA VO GA ‘O REWA – VAKARE KAILA!
3.3 NA VEIQARAVI NI MATANITU YADUA, DIGITAKI SE SEGA NI DIGITAKI, ME VEIQARAVI RARABA VEI KEDA KECE NA LEWENIVANUA. E SEGA NI VEIQARAVI GA VEI IRA GA ERA TOKONA NA MATANITU SE VEI IRA GA ERA DIGITAKA NA MATANITU. E VEIQARAVI RARABA VEI KEDA KECE NA LEWENIVANUA.
3.4 IA NA CAKACAKA NI VEIVAKATOROCAKETAKI E SA QAI VAKATAU SARA GA ENA I TUVATUVA NI VEIQARAVI - ESO NAKORO E SEGA NI SE RAICA E DUA NA VEIVUKE NI MATANITU ENA LOMA NI VICA NA YABAKI, IA, E SO NA KORO ERA SA RAICA ESO NA CAKACAKA NI VEIVAKATOROCAKETAKI.
4.0 ENA SEGA NI OTI RAWA NA GAGADRE NI TAMATA
4.1 E DUA TALE GA NA KA ME MATATA TIKO VEI KEDA NI SEGA VAKADUA NI NA OTI RAWA NA VEIKA EDA GADREVA NA TAMATA ENA VURAVURA QO, KA SEGA NI DUA NA MATANITU ENA RAWA NI CAKACAKATAKA NA VEIKA KECE EDA VINAKATA NA LEWENIVANUA.
4.2 E DUA GA NA DINA AU VIA TUKUNA VEI KEMUNI ENA MATAKA EDAI, SA I KOYA NI MATANITU GA NI KALOU EDA NA SEGA NI NA QAI VINAKATA TALE KINA E DUA NA KA . EDA NA KUNEA GA KINA NA BULA VAKACEGU.
5.0 O CEI SARA MADA NA MATANITU?
5.1 E TUKUNI TIKO E NAKAVIRI NI DA SEGA NI TOKONA NA MATANITU. IA, AU VIA TAROGA MADA VEI KEDA, SE O CEI SARA MADA NA MATANITU? NA I BALEBALE RAWARAWA NI VOSA OQO NA MATANITU, NI SA IRA GA NA VAKAILESILESI NI MATANITU KA RA DAU SIKOVI KEDA MAI, ERA MAI CAKACAKACAKATAKA NA VEIKA EDA GADREVA.
5.2 E SEGA LI NI DA QARAVI IRA TIKO VAKAVINAKA NA NODA I VAKAILESILESI? EDA SEGA LI NI DA VAKANI IRA TIKO VAKAVINAKA NI RA MAI CAKACAKATAKA NA VEIKA EDA GADREVA? E SEGA LI NI DA VAKARAUTAKA NA KEDRA I VAQA LESU SE NA I VAKASOSO NI WAQA NI MAI CAVA NA NODRA VEIQARAVI?
5.3 EDA SA DAU VAKARAITAKA ENA VEIGAUNA NA NODA MARAUTAKA NA VEIKA ERA MAI CAKACAKATAKA VEI KEDA BALETA NI KAUTA MAI VEI KEDA NA VEISAU, KA RA VAKACEGU TALE GA BALETA NI RA MAI QARAVA TIKO GA NA NODRA I TAVI KA RA SAUMI KINA.
6.0 EDA VAKAITAVI TALE GA NA KAI REWA ENA RAWA I LAVO NI MATANITU
6.1 KEMUNI NA LEWE NI BOSE, EDA NA RAICA NI TIKO NA I TAVI NI MATANITU, E TIKO TALE GA NA NODA I TAVI NA LEWENIVANUA, KA TIKO TALE GA NA I TAVI NI KAI REWA MERA CAKACAKA VAKAUKAUWA ME RA SAUMA NA NODRA I VAKACAVACAVA KA VAKA KINA NA I VAKACAVACAVA NI VEIBISINISI ENA LOMA NI NODATOU YASANA, KA VAKASOKUMUNI NA IVAKACAVACAVA KECE SARA ME RAWA NI DA MAI VAKATOROCAKETAKI TALE KINA NA LEWENIVANUA.
6.2 EDA SOLIA TALE GA NA NODA QELE ME RAWA KINA NA VEIQARAVI NI MATANITU
IO, EDA SOLIA NA KAI REWA, O KEDA NA LEWE NI YASANA KO REWA - ME MAI DABE KINA NA VALENIVOLAVOLA NI MATANITU KEI NA BISINISI LELEVU ENA NODA VANUA, KA RA RAWA I LAVO ENA VUKU NI NODA QELE NA KAI REWA. OQO NA CAU LEVU NI NODA YASANA KI NA NODA VANUA LOMANI KO VITI.
7.0 EDA SEGA NI CATA NA VAKAILESILESI NI MATANITU SE NA MATANITU
7.1 E SEGA NI DA CATA NA I VAKAILESILESI NI MATANITU, EDA MARAUTAKA NA NODRA DAU MAI VAKAITAVI VEI KEDA KA DA DAU TOVOLEA NA NODA I GU MERA MARAUTAKA TALE GA NA NODRA MAI TIKO ENA NODA VEI KORO, KA DA DAU SOLIA NA VEIKA VINAKA VEI IRA.
7.2 EDA SEGA NI CATA E DUA NA MATANITU. NA MATANITU CAVA GA E MAI VEILIUTAKI, SE MATANITU DIGITAKI SE MATANITU VUAVIRI, E QARAVA GA NA NONA I TAVI – KO YA ME CAKACAKATAKA NA NODA TIKO VINAKA KEI NA NODA LIUTAKI VINAKA NA LEWENIVANUA.
7.3 AU VIA TUKUNA TALE GA NI SEGA NI SE BAU DUA NA GAUNA E LIU ME MAI VOSATAKA E DUA NA GONE MAI NA DUA TALE NA YASANA NA VEIKA E BALETI KEDA NA KAI REWA ENA LOMA NI NODA MATABOSE. DE SA VEISAU BEKA NA GAUNA, IA, AU TAROGA SE MAI SIKA VAKACAVA NA NONA WELI ENA LOMA NI NODATOU MATABOSE?
8.0 EDA SA VUSEKA KA CATA NA VUAVIRI
8.1 SA YACO E LEVU NA VUAVURI ENA NODA VANUA. EDA SA VULI SARA VAKALEVU ENA VEIKA E KAUTA MAI VEI KEDA NA VUAVIRI, EDA SA KILA VAKAMATATA NI SA VAKADREDRETAKA VAKALEVU NA NODA TOSO KI LIU NA VUAVIRI.
8.2 ENA GAUNA OQO EDA SA KILA NI SEGA NI DUA NA KA VINAKA E KAUTA MAI NA VUAVIRI. E KAUTA GA MAI NA DREDRE KA VAKATARABETAKA NA NODA TOSO KI LIU.
9.0 NA USUTU NI VEIKA EDA CATA
9.1 OQO GA NA USUTU NI VEIKA EDA CATA. EDA SA CATA NA VUAVIRITAKI NI NODA MATANITU. EDA SA RAICA NA DREDRE LEVU…… EDA SA TUKUNA TIKO, NI DA SA SEGA NI VINAKATA MENA VAKAYACORI TALE VAKADUA NA VUAVIRI ENA NODA VANUA.
9.2 KEVAKA SA I LESILESI NEI REWA ME TUKUNA NA VEIKA OQO KIVEI IRA ERA SA LEWA NA NODA MATANITU ENA GAUNA QO, IA, MEDA SA TUKUNA SARA YANI VAKAMATATA.
9.3 EDA SA RAICA RAWA NI RA NA SOTAVA TIKO GA NA NODA KAWA ENA VEIGAUNA MAI MURI NA REVUREVU NI VUAVIRI KEVAKA EDA NA TOKONA TIKO GA NA CAKACAKA NI VUAVIRI!
10.0 MEDA SA TUTAKA NA DINA
10.1 AU SA VIA TUKUNA VEI KEMUNI ENA MATAKA EDAI, NI SA NODA I TAVI MEDA NA TUTAKA NA DINA OQO. NI DA SEGA NI TALEITAKA, NI DA CATA KA SEGA NI TOKONA NA VUAVIRITAKI NI MATANITU E SA DIGITAKA NA LEWENIVANUA.
10.2 KEVAKA EDA NA TOKONA NA VUAVIRI NI 2006, SA KENA I BALEBALE NI BACI DUA TALE E CATA ENA MATANITU DIGITAKI, ENA BACI VAKAYACORA TALE NA VUAVIRI!
10.3 EDA SEGA NI NA VAKAVULICI IRA NA LUVEDA KEI IRA NA NODA KAWA NI CALA NA VUAVIRI, KEVAKA EDA SEGA NI TUDEI KA TUKUNA VAKADODONU NA LOMADA NI DA SA CATA NA VUARIRI..
10.4 EDA SEGA NI CATA NA MATANITU, EDA SA WALE GA ENA LEVU NI VUAVIRI, KA SA DODONU GA MEDA SA TUKUNA NA LOMADA, KA KAKUA NI VAKAMUMURI VOLI GA.
11.0 EDA SA TEKIVU CALA MAI ENA 1987
11.1 ERA NA VAKACALAI KEDA NA LUVEDA KEI IRA NA NODA KAWA KEVAKA EDA VAKADONUYA TIKO GA NA VUAVIRI. AU VIA TUKUNA VEI KEDA ENA MATAKA EDAI, NI DA SA TEKIVU CALA MAI ENA 1987 – NA NOQU I TINI E SUCU ENA 1986, NA KA GA E KILA ENA GAUNA NI NONA BULA NA VUAVIRI, SA VA NA VUAVIRI, SA YABAKI 25 NIKUA. KEMUNI NA TURAGA KEI NA MARAMA, KEVAKA EDA SEGA NI TUKUNA , SE BACI TUKUNA TALE NI CALA NA VUAVIRI, EDA SANA CALA YARAYARA TIKO GA
11.2 SA KENA GAUNA OQO MEDA SA TUKUNA KI NA MATANITU NI DA SEGA NI DUAVATA KEI NA VUAVIRI KA MERA SA YALATAKA NA LIGA NI WAU NI NODA VANUA NI SEGA TALE NI RA NA VAKAYACORA NA VUAVIRI ENA NODA VANUA.
11.3 SA DODONU MEDA SA VAKASAVASAVATAKA NA YALODA, KA MERATOU VAKASAVASAVATAKA TALE GA NA VEILIUTAKI TIKO ENA NODA MATANITU NA YALODRATOU, KA MEDA SA DUAVATA NI SA CALA NA VUAVIRITAKI NI NODA MATANITU, KA MEDA SA DUAVATA TALE GA ENA VEITARATARAVI NI VEIKA ME VAKAYACORI ME VAKALESUI NA LIUTAKI NI NODA MATANITU KI NA MATANITU E DIGITAKA NA LEWENIVANUA.
11.4 E DUA GA NA NOQU KEREKERE – “JUST CALL. DON’T COME IN THE MIDDLE OF THE NIGHT WITH 16 MILITARY/POLICE PERSONNEL”. DOU QIRITI AU GA MAI, DOU KAKUA NI LAKO MAI ENA LOMA NI BOGI LEVU KEI NA 16 NA LEWE NI MATAIVALU KEI NA OVISA.
11.5 NI MAI TIKO KINA NA LEWE NI BOSE, AU VIA VAKADODONUTAKA TIKO NA RAI NI VAKAILESILESI ENA VUKU NI NODA I LE, SA VAKA TIKO QO NA KENA LEVU.
English version of Speech by the Roko Tui Dreketi
A CLARIFICATION OF REWA’S PERSPECTIVE REGARDING THE ILLEGAL OVERTHROW OF THE FIJI GOVERNMENT, DELIVERED AT THE BOSE NI YASANA ‘O REWA BURENIVUDI, LOMANIKORO, REWA – THURSDAY 16 NOVEMBER, 2011
1.0 INTRODUCTION
1.1 LADIES AND GENTLEMEN MEMBERS OF THE BOSE NI YASANA, THERE IS NOTHING NEW ON EARTH ABOUT DIFFERENCES OF VIEWPOINTS WITHIN ANY MEETING, REGARDLESS OF THE TYPE OF MEETING. IN FIJI, THERE IS ALSO NOTHING NEW ABOUT DIFFERING VIEWPOINTS BETWEEN TRADITIONAL CULTURAL LEADERS AND THE PEOPLE OF THE VANUA.
1.2 WITHIN THE TRADITIONAL INDIGENOUS CULTURAL CONTEXTS THERE ARE VERY CLEAR DEMARCATIONS ABOUT THE RESPECTIVE ROLES WE ACQUIRE AT BIRTH SUCH AS THE DUTIES OF THE SAUTURAGA, THE DUTIES OF THE MATANIVANUA, AND THE DUTIES OF THE BETE, BATI, MATAISAU AND THE GONEDAU.
1.3 IT IS A VERY IMPORTANT DUTY OF ANY TRADITIONAL LEADER TO LOOK AFTER THE WELL BEING AND WELFARE OF THE VANUA.
1.4 THAT DOES NOT MEAN THAT THE WELL BEING OF THE VANUA IS TO BE ACHIEVED BY ILL GOTTEN WAYS AND MEANS THAT MAY BE ILLEGAL BY THE LAWS OF MAN AND WRONG IN THE EYES OF GOD..
1.5 IN MY POSITION AS THE ROKO-TUI DREKETI AND AS THE LEADER OF THE VANUA OF REWA, I WANT TO SHARE WITH YOU THAT I FEAR MORE THE GOD I WORSHIP, THAN THE MILITARY GOVERNMENT TO THE EXTENT THAT I WOULD ATTEMPT BEFORE GOD TO JUSTIFY AN ILLEGAL ACT SUCH AS A COUP.
1.6 I COMMEND TO YOU THAT WE GIVE THE EDUCATION OF OUR CHILDREN THE HIGHEST PRIORITY ESPECIALLY IN TERMS OF WHAT WE ARE TRYING TO ACHIEVE THROUGH FORMAL AND INFORMAL EDUCATION.
1.7 I ASK YOU AS MEMBERS OF THE BOSE NI YASANA, WHAT IS THE ROKO TUI DREKETI AND MEMBERS OF THE PROVINCIAL COUNCIL TO SAY IF THERE IS ANOTHER COUP TOMORROW? WILL WE THEN BE SUPPORTING THE NEW REGIME? I ASK YOU TO LOOK AT THE QUALITY OF LIFE AND THE WAY IN WHICH THE LIVES OF COUP SUPPORTERS HAVE ENDED THROUGHOUT THE WORLD. HAS ANYONE OF THEM EVER COME TO THE END OF THEIR LIFE IN A QUIET AND PEACEFUL MANNER?
1.8 THIS IS A QUESTION WE WILL HAVE TO REFER TO THE MEMBERS OF OUR RESPECTIVE TIKINA.
1.9 LADIES AND GENTLEMEN, ON THIS ISSUE THE GREAT COUNCIL OF CHIEFS HAS BUT ONE POSITION ON THIS ISSUE. AT THEIR MEETING IN DECEMBER, 2006, AND AGAIN IN APRIL 2007 THE GCC STATED THAT WE ARE IN SUPPORT OF THE RULE OF LAW AND ABIDE BY THE 1997 CONSTITUTION. ALSO THE SUPREME COURT RULING IN 2009 STATED UNEQUIVOCALLY THAT THE 2006 COUP WAS AND IS ILLEGAL. THEREFORE WE THE PEOPLE OF REWA CAN REST ASSURED THAT WE STAND ON THE CORRECT AND RIGHTFUL LEGAL AND MORAL GROUND AND WE WILL CONTINUE TO BE GUIDED BY OUR GOD TO PROVIDE US THE WAY OF LIFE AND TRUTH.
2.0 THE DISAPPOINTMENT OF REWA’S DIVISIONAL PLANNING OFFICER
2.1 YESTERDAY WE WERE ADVISED BY THE DIVISIONAL PLANNING OFFICER THAT REWA WOULD BE DENIED DEVELOPMENT FUNDING AMOUNTING TO $3 MILLION DOLLARS IF WE DO NOT SUPPORT THE MILITARY REGIME.
2.2 HE ALSO INDICATED THAT FUNDING FOR THE ADMINISTRATION OF THE PROVINCIAL OFFICE AND ITS WORK PROGRAMME AMOUNTING TO SOME $315,115.00 COULD ALSO BE WITHDRAWN BY THE REGIME SHOULD WE MAINTAIN OUR OPPOSITION.
2.3 ADDITIONALLY WE AS A PROVINCE WOULD ALSO BE DENIED SHARE DIVIDENDS HELD IN FIJIAN HOLDINGS AND YASANA HOLDINGS VALUED AT $1.3 MILLION DOLLARS OR SOME 547,000 SHARES.
2.4 WE HAVE BEEN DENIED DEVELOPMENT FUNDING UNDER THE DEVELOPMENT ASSISTANCE SCHEME TO THE TUNE OF SOME $100,000.00 ANNUALLY USED FOR BUILDING VILLAGE PATHWAYS, BUYING BRUSH CUTTERS AND ASSISTING WITH THE CONSTRUCTION OF OUR COMMUNITY HALLS.
2.5 IF SOME OF THESE POINTS ARE TO TRANSPIRE WE WILL HAVE TO PROVIDE ALL OF ADMINISTRATIVE AND PROGRAMME EXPENSES AND THUS I STRESS TO YOU THE IMPORTANCE OF MEETING OUR TARGETED PROVINCIAL LEVY. (SOLI NI YASANA)
3.0 THE ROLE OF GOVERNMENT
3.1 MAY I SHARE WITH YOU THAT IT IS THE RESPONSIBILITY OF WHATEVER GOVERNMENT IN POWER TO LOOK AFTER THE WELFARE OF ALL ITS CITIZENS.
3.2 YESTERDAY WHEN THE DPO SAID ONLY REWA REMAINED IN OPPOSITION, I WANTED TO SHOUT WITH JOY.
3.3 WHETHER A GOVERNMENT IS ELECTED OR NOT, IT MUST LOOK AFTER THE WELFARE OF ALL ITS CITIZENS WITHOUT FAVOUR, WHETHER WE SUPPORT OR VOTED THAT GOVERNMENT IN OR NOT, THE GOVERNMENT IS OBLIGED TO LOOK AFTER ALL OF US IN THE SAME WAY.
3.4 THE FACT THAT SOME VILLAGES HAVE BENEFITTED FROM DEVELOPMENT PROJECTS AND PROGRAMMES WHILE OTHERS HAVE NOT IS SOLELY DEPENDENT ON HOW GOVERNMENT IMPLEMENTS ITS DEVELOPMENT PROGRAMMES.
4.0 NATIONALLY COMMUNITY NEEDS ARE ENDLESS
4.1 AS RECIPIENTS OF DEVELOPMENT PROGRAMMES WE MUST ALSO REALISE THAT NO ONE PERSON OR COMMUNITY IS EVER COMPLETELY SATISFIED WITH ALL THEY HAVE BEEN GIVEN AND NO GOVERNMENT CAN EVER FULFILL ALL OUR WISHES.
4.2 HOWEVER A SINGULAR TRUTH I WISH TO SHARE WITH YOU IS THAT IT IS ONLY GOD’S KINGDOM THAT CAN EVER COMPLETELY FULFILL ALL OUR NEEDS AND GIVE US PEACE.
5.0 THE DEFINITION OF GOVERNMENT
5.1 YESTERDAY WE HEARD FROM THE DPO THAT WE DO NOT SUPPORT THE GOVERNMENT SO I WANT TO ASK JUST WHO IS OR WHAT COMPRISES GOVERNMENT. THE EASY ANSWER TO THIS QUESTION WOULD BE THE GOVERNMENT CONSIST OF THE PEOPLE WHO WORK FOR IT, THE CIVIL SERVANTS. THIS IS BECAUSE IT’S THE CIVIL SERVANTS WHO VISIT US AND IMPLEMENT THE PROJECTS WE REQUEST.
5.2 THEREFORE I MUST ASK, DO WE NOT LOOK AFTER THE CIVIL SERVANTS WHO COME TO WORK AMONGST US TO THE BEST OF OUR ABILITIES, DO WE NOT COOPERATE WITH THEM AND GIVE THEM FOOD AND SHELTER. AND WHEN THEY RETURN TO THEIR OFFICES DO WE NOT GIFT THEM WITH TOKENS OF APPRECIATION.
5.3 WE HAVE ALWAYS MAINTAINED FRIENDLY AND CORDIAL RELATIONSHIPS WITH ALL OF THE CIVIL SERVANTS SENT TO WORK WITH US AND THEY HAVE ALWAYS EXPRESSED THEIR GRATITUDE AS THEY ARE SIMPLY IMPLEMENTING THE WORK FOR WHICH THEY ARE PAID.
6.0 REWA’S CONTRIBUTION TO GOVERNMENT RESOURCES
6.1 WE CAN SEE THAT WHILE GOVERNMENT HAS ITS ROLE, WE AS CITIZENS ALSO HAVE OUR RESPONSIBILITIES. IT IS ALSO INCUMBENT ON US THE PEOPLE OF REWA TO WORK HARD TO PAY OUR PERSONAL AND OTHER APPLICABLE TAXES LEVIED WITHIN OUR PROVINCE SO THAT GOVERNMENT IS ABLE TO COLLECT REVENUE TO DEVELOP OUR PROVINCES.
6.2 WE ALSO PROVIDE OUR ANCESTRAL LANDS TO GOVERNMENT TO ENABLE IT TO DO ITS WORK, IN PARTICULAR WE THE PEOPLE OF REWA HAVE GIVEN THE LAND ON WHICH THE CAPITAL CITY IS SITUATED. WE THE PEOPLE OF REWA ENABLE GOVERNMENT AND BIG BUSINESSES TO CREATE COMMERCIAL OPPORTUNITIES AND LARGE SUMS OF MONEY. IT SHOULD NOT BE FORGOTTEN THAT THIS IS WHAT THE PEOPLE OF REWA HAVE GIFTED TO OUR BELOVED FIJI.
7.0 WE DO NOT HATE CIVIL SERVANTS OR THE GOVERNMENT
7.1 IT MUST BE CLEARLY UNDERSTOOD THAT WE DO NOT HARBOUR ANIMOSITY TOWARDS THE CIVIL SERVANTS WHO GIVE OF THEIR TIME AND RESOURCES AND WE HAVE ALWAYS DONE OUR VERY BEST TO MAKE THEIR TIME OF SERVICE WITH US AN ENJOYABLE AND MEMORABLE OCCASION BY GIVING OF OUR HUMBLE BEST.
7.2 WE ALSO DO NOT HARBOUR ANY ANIMOSITY TOWARD ANY GOVERNMENT THAT HAS COME INTO POWER ELECTED OR OTHERWISE AS LONG AS THAT GOVERNMENT HAS FULFILLED ITS BASIC DUTY OF SEEING TO OUR WELFARE AND BY PROVIDING SOUND ADVICE AND LEADERSHIP TO US ALL.
7.3 NEVER BEFORE IN OUR HISTORY HAS A CIVIL SERVANT FROM ANOTHER PROVINCE PUBLICLY BERATED US IN OUR OWN PROVINCIAL COUNCIL MEETING. PERHAPS IT IS A SIGN OF THE CHANGING TIMES THAT HE NOW SEES IT FIT TO GROSSLY OVERSTEP THE BOUNDS OF TRADITIONAL AND CULTURAL PROTOCOL AND BEHAVE IN SUCH AN APPALLING AND BOORISH MANNER IN OUR PROVINCIAL COUNCIL.
8.0 WE ARE SICK AND TIRED OF COUPS
8.1 OUR COUNTRY HAS SUFFERED MANY COUPS AND WE HAVE LEARNED A LOT FROM THE SUCCESSIVE COUPS. PERHAPS THE ONE CLEAR THING WE HAVE LEARNED AFTER ALL THESE COUPS IS THAT A COUP WILL ALWAYS HINDER PROGRESS AND DEVELOPMENT.
8.2 AT THIS POINT IN OUR HISTORY WE CAN SAY WITH CERTAINTY THAT COUPS CONTRIBUTE NOTHING POSITIVE TO OUR SOCIETY AND WILL ALWAYS RESULT IN IMPEDING PROGRESS.
9.0 THE BASIS OF OUR OPPOSITION
9.1 THE REASON WE ARE OPPOSED TO THE REGIME AND THE COUP IS BECAUSE WE CAN SEE NO GOOD CAN COME OF IT, ONLY GRAVE DIFFICULTIES. THEREFORE WE CAN SAY THAT WE NEVER WANT TO EXPERIENCE ANOTHER COUP IN FIJI.
9.2 IF IT FALLS ON REWA TO EXPRESS THIS OPINION TO THE CURRENT REGIME LEADERSHIP, SO BE IT. LET THERE BE NO CONFUSION, REWA IS OPPOSED TO ANY COUP.
9.3 WE CAN NOW SEE THAT OUR FUTURE GENERATIONS WILL CONTINUE TO FACE EXTREME DIFFICULTIES IF WE CONTINUE TO SUPPORT COUPS AND A COUP CULTURE.
10.0 LET US ALWAYS SUPPORT THE TRUTH
10.1 THIS MORNING I WISH TO MAKE IT VERY CLEAR THAT IT IS OUR MORAL DUTY TO SUPPORT THE TRUTH AND THAT WE DO NOT EVER WANT TO SEE THE OVERTHROW OF A GOVERNMENT LEGALLY ELECTED BY THE PEOPLE.
10.2 IF WE SUPPORT THE 2006 COUP, IT IMPLIES THAT IN THE FUTURE IF ANYONE DOES NOT LIKE THE LEGALLY ELECTED GOVERNMENT, WE WILL AGAIN HAVE ANOTHER COUP.
10.3 WE WILL NEVER BE ABLE TO TEACH OUR CHILDREN AND FUTURE GENERATIONS THAT A COUP CULTURE IS WRONG, IF WE DO NOT EXPRESS OUR HONEST OPINION AND EARNEST OPPOSITION TO COUPS.
10.4 WE DO NOT HATE THE GOVERNMENT PER SE, BUT WE ARE TRULY SICK AND TIRED OF COUPS AND CAN NO LONGER MEEKLY FOLLOW ALONG.
11.0 MISTAKES THAT COMMENCED IN 1987
11.1 WE WILL LEAD OUR CHILDREN AND FUTURE GENERATIONS ASTRAY IF WE CONTINUE TO SUPPORT COUPS. I WISH TO SHARE WITH YOU THIS MORNING THAT WE STARTED TO GO ASTRAY AS A COUNTY IN 1987. MY YOUNGEST CHILD IS 25 YEARS OLD AND WAS BORN IN 1986, AND SHE HAS KNOWN NOTHING BUT THE COUP CULTURE. WE MUST STATE NOW AND FOR ALL TIME THAT THE COUP IS WRONG AND CAN NEVER BE MADE RIGHT SO THAT WE DO NOT CONTINUE ALONG THAT PATH
11.2 IT IS TIME TO TELL THIS GOVERNMENT THAT WE ARE OPPOSED TO THE COUP AND OUR SOLDIERS MUST GIVE THEIR SOLEMN OATH TO THE VANUA THAT THEY WILL NEVER EVER IMPLEMENT ANOTHER COUP IN FIJI.
11.3 TOGETHER WITH THE LEADERS OF THE REGIME WE MUST RENEW AND CLEAR OUR INDIVIDUAL AND COLLECTIVE CONSCIENCE IN ORDER TO AGREE ON A PROCESS TO RETURN OUR NATION TO A GOVERNMENT LEGALLY ELECTED BY THE PEOPLE.
11.4 LAST BUT NOT LEAST I HAVE A PERSONAL REQUEST – “IF YOU COME TO ARREST ME, DON’T COME IN THE MIDDLE OF THE NIGHT, I AM AN OLD WOMAN, ALL YOU HAVE TO DO IS CALL ME OR SEND ONE PERSON. YOU DON’T HAVE TO SEND 16 MILITARY AND POLICE PERSONELL TO ARREST ME.”
11.5 TO THE MEMBERS OF THE PROVINCIAL COUNCIL, I MERELY WISH TO RESPOND TO THE DIVISIONAL PLANNING OFFICER REGARDING OUR POSITION – THANK YOU ALL VERY MUCH.
1.0 INTRODUCTION
1.1 LADIES AND GENTLEMEN MEMBERS OF THE BOSE NI YASANA, THERE IS NOTHING NEW ON EARTH ABOUT DIFFERENCES OF VIEWPOINTS WITHIN ANY MEETING, REGARDLESS OF THE TYPE OF MEETING. IN FIJI, THERE IS ALSO NOTHING NEW ABOUT DIFFERING VIEWPOINTS BETWEEN TRADITIONAL CULTURAL LEADERS AND THE PEOPLE OF THE VANUA.
1.2 WITHIN THE TRADITIONAL INDIGENOUS CULTURAL CONTEXTS THERE ARE VERY CLEAR DEMARCATIONS ABOUT THE RESPECTIVE ROLES WE ACQUIRE AT BIRTH SUCH AS THE DUTIES OF THE SAUTURAGA, THE DUTIES OF THE MATANIVANUA, AND THE DUTIES OF THE BETE, BATI, MATAISAU AND THE GONEDAU.
1.3 IT IS A VERY IMPORTANT DUTY OF ANY TRADITIONAL LEADER TO LOOK AFTER THE WELL BEING AND WELFARE OF THE VANUA.
1.4 THAT DOES NOT MEAN THAT THE WELL BEING OF THE VANUA IS TO BE ACHIEVED BY ILL GOTTEN WAYS AND MEANS THAT MAY BE ILLEGAL BY THE LAWS OF MAN AND WRONG IN THE EYES OF GOD..
1.5 IN MY POSITION AS THE ROKO-TUI DREKETI AND AS THE LEADER OF THE VANUA OF REWA, I WANT TO SHARE WITH YOU THAT I FEAR MORE THE GOD I WORSHIP, THAN THE MILITARY GOVERNMENT TO THE EXTENT THAT I WOULD ATTEMPT BEFORE GOD TO JUSTIFY AN ILLEGAL ACT SUCH AS A COUP.
1.6 I COMMEND TO YOU THAT WE GIVE THE EDUCATION OF OUR CHILDREN THE HIGHEST PRIORITY ESPECIALLY IN TERMS OF WHAT WE ARE TRYING TO ACHIEVE THROUGH FORMAL AND INFORMAL EDUCATION.
1.7 I ASK YOU AS MEMBERS OF THE BOSE NI YASANA, WHAT IS THE ROKO TUI DREKETI AND MEMBERS OF THE PROVINCIAL COUNCIL TO SAY IF THERE IS ANOTHER COUP TOMORROW? WILL WE THEN BE SUPPORTING THE NEW REGIME? I ASK YOU TO LOOK AT THE QUALITY OF LIFE AND THE WAY IN WHICH THE LIVES OF COUP SUPPORTERS HAVE ENDED THROUGHOUT THE WORLD. HAS ANYONE OF THEM EVER COME TO THE END OF THEIR LIFE IN A QUIET AND PEACEFUL MANNER?
1.8 THIS IS A QUESTION WE WILL HAVE TO REFER TO THE MEMBERS OF OUR RESPECTIVE TIKINA.
1.9 LADIES AND GENTLEMEN, ON THIS ISSUE THE GREAT COUNCIL OF CHIEFS HAS BUT ONE POSITION ON THIS ISSUE. AT THEIR MEETING IN DECEMBER, 2006, AND AGAIN IN APRIL 2007 THE GCC STATED THAT WE ARE IN SUPPORT OF THE RULE OF LAW AND ABIDE BY THE 1997 CONSTITUTION. ALSO THE SUPREME COURT RULING IN 2009 STATED UNEQUIVOCALLY THAT THE 2006 COUP WAS AND IS ILLEGAL. THEREFORE WE THE PEOPLE OF REWA CAN REST ASSURED THAT WE STAND ON THE CORRECT AND RIGHTFUL LEGAL AND MORAL GROUND AND WE WILL CONTINUE TO BE GUIDED BY OUR GOD TO PROVIDE US THE WAY OF LIFE AND TRUTH.
2.0 THE DISAPPOINTMENT OF REWA’S DIVISIONAL PLANNING OFFICER
2.1 YESTERDAY WE WERE ADVISED BY THE DIVISIONAL PLANNING OFFICER THAT REWA WOULD BE DENIED DEVELOPMENT FUNDING AMOUNTING TO $3 MILLION DOLLARS IF WE DO NOT SUPPORT THE MILITARY REGIME.
2.2 HE ALSO INDICATED THAT FUNDING FOR THE ADMINISTRATION OF THE PROVINCIAL OFFICE AND ITS WORK PROGRAMME AMOUNTING TO SOME $315,115.00 COULD ALSO BE WITHDRAWN BY THE REGIME SHOULD WE MAINTAIN OUR OPPOSITION.
2.3 ADDITIONALLY WE AS A PROVINCE WOULD ALSO BE DENIED SHARE DIVIDENDS HELD IN FIJIAN HOLDINGS AND YASANA HOLDINGS VALUED AT $1.3 MILLION DOLLARS OR SOME 547,000 SHARES.
2.4 WE HAVE BEEN DENIED DEVELOPMENT FUNDING UNDER THE DEVELOPMENT ASSISTANCE SCHEME TO THE TUNE OF SOME $100,000.00 ANNUALLY USED FOR BUILDING VILLAGE PATHWAYS, BUYING BRUSH CUTTERS AND ASSISTING WITH THE CONSTRUCTION OF OUR COMMUNITY HALLS.
2.5 IF SOME OF THESE POINTS ARE TO TRANSPIRE WE WILL HAVE TO PROVIDE ALL OF ADMINISTRATIVE AND PROGRAMME EXPENSES AND THUS I STRESS TO YOU THE IMPORTANCE OF MEETING OUR TARGETED PROVINCIAL LEVY. (SOLI NI YASANA)
3.0 THE ROLE OF GOVERNMENT
3.1 MAY I SHARE WITH YOU THAT IT IS THE RESPONSIBILITY OF WHATEVER GOVERNMENT IN POWER TO LOOK AFTER THE WELFARE OF ALL ITS CITIZENS.
3.2 YESTERDAY WHEN THE DPO SAID ONLY REWA REMAINED IN OPPOSITION, I WANTED TO SHOUT WITH JOY.
3.3 WHETHER A GOVERNMENT IS ELECTED OR NOT, IT MUST LOOK AFTER THE WELFARE OF ALL ITS CITIZENS WITHOUT FAVOUR, WHETHER WE SUPPORT OR VOTED THAT GOVERNMENT IN OR NOT, THE GOVERNMENT IS OBLIGED TO LOOK AFTER ALL OF US IN THE SAME WAY.
3.4 THE FACT THAT SOME VILLAGES HAVE BENEFITTED FROM DEVELOPMENT PROJECTS AND PROGRAMMES WHILE OTHERS HAVE NOT IS SOLELY DEPENDENT ON HOW GOVERNMENT IMPLEMENTS ITS DEVELOPMENT PROGRAMMES.
4.0 NATIONALLY COMMUNITY NEEDS ARE ENDLESS
4.1 AS RECIPIENTS OF DEVELOPMENT PROGRAMMES WE MUST ALSO REALISE THAT NO ONE PERSON OR COMMUNITY IS EVER COMPLETELY SATISFIED WITH ALL THEY HAVE BEEN GIVEN AND NO GOVERNMENT CAN EVER FULFILL ALL OUR WISHES.
4.2 HOWEVER A SINGULAR TRUTH I WISH TO SHARE WITH YOU IS THAT IT IS ONLY GOD’S KINGDOM THAT CAN EVER COMPLETELY FULFILL ALL OUR NEEDS AND GIVE US PEACE.
5.0 THE DEFINITION OF GOVERNMENT
5.1 YESTERDAY WE HEARD FROM THE DPO THAT WE DO NOT SUPPORT THE GOVERNMENT SO I WANT TO ASK JUST WHO IS OR WHAT COMPRISES GOVERNMENT. THE EASY ANSWER TO THIS QUESTION WOULD BE THE GOVERNMENT CONSIST OF THE PEOPLE WHO WORK FOR IT, THE CIVIL SERVANTS. THIS IS BECAUSE IT’S THE CIVIL SERVANTS WHO VISIT US AND IMPLEMENT THE PROJECTS WE REQUEST.
5.2 THEREFORE I MUST ASK, DO WE NOT LOOK AFTER THE CIVIL SERVANTS WHO COME TO WORK AMONGST US TO THE BEST OF OUR ABILITIES, DO WE NOT COOPERATE WITH THEM AND GIVE THEM FOOD AND SHELTER. AND WHEN THEY RETURN TO THEIR OFFICES DO WE NOT GIFT THEM WITH TOKENS OF APPRECIATION.
5.3 WE HAVE ALWAYS MAINTAINED FRIENDLY AND CORDIAL RELATIONSHIPS WITH ALL OF THE CIVIL SERVANTS SENT TO WORK WITH US AND THEY HAVE ALWAYS EXPRESSED THEIR GRATITUDE AS THEY ARE SIMPLY IMPLEMENTING THE WORK FOR WHICH THEY ARE PAID.
6.0 REWA’S CONTRIBUTION TO GOVERNMENT RESOURCES
6.1 WE CAN SEE THAT WHILE GOVERNMENT HAS ITS ROLE, WE AS CITIZENS ALSO HAVE OUR RESPONSIBILITIES. IT IS ALSO INCUMBENT ON US THE PEOPLE OF REWA TO WORK HARD TO PAY OUR PERSONAL AND OTHER APPLICABLE TAXES LEVIED WITHIN OUR PROVINCE SO THAT GOVERNMENT IS ABLE TO COLLECT REVENUE TO DEVELOP OUR PROVINCES.
6.2 WE ALSO PROVIDE OUR ANCESTRAL LANDS TO GOVERNMENT TO ENABLE IT TO DO ITS WORK, IN PARTICULAR WE THE PEOPLE OF REWA HAVE GIVEN THE LAND ON WHICH THE CAPITAL CITY IS SITUATED. WE THE PEOPLE OF REWA ENABLE GOVERNMENT AND BIG BUSINESSES TO CREATE COMMERCIAL OPPORTUNITIES AND LARGE SUMS OF MONEY. IT SHOULD NOT BE FORGOTTEN THAT THIS IS WHAT THE PEOPLE OF REWA HAVE GIFTED TO OUR BELOVED FIJI.
7.0 WE DO NOT HATE CIVIL SERVANTS OR THE GOVERNMENT
7.1 IT MUST BE CLEARLY UNDERSTOOD THAT WE DO NOT HARBOUR ANIMOSITY TOWARDS THE CIVIL SERVANTS WHO GIVE OF THEIR TIME AND RESOURCES AND WE HAVE ALWAYS DONE OUR VERY BEST TO MAKE THEIR TIME OF SERVICE WITH US AN ENJOYABLE AND MEMORABLE OCCASION BY GIVING OF OUR HUMBLE BEST.
7.2 WE ALSO DO NOT HARBOUR ANY ANIMOSITY TOWARD ANY GOVERNMENT THAT HAS COME INTO POWER ELECTED OR OTHERWISE AS LONG AS THAT GOVERNMENT HAS FULFILLED ITS BASIC DUTY OF SEEING TO OUR WELFARE AND BY PROVIDING SOUND ADVICE AND LEADERSHIP TO US ALL.
7.3 NEVER BEFORE IN OUR HISTORY HAS A CIVIL SERVANT FROM ANOTHER PROVINCE PUBLICLY BERATED US IN OUR OWN PROVINCIAL COUNCIL MEETING. PERHAPS IT IS A SIGN OF THE CHANGING TIMES THAT HE NOW SEES IT FIT TO GROSSLY OVERSTEP THE BOUNDS OF TRADITIONAL AND CULTURAL PROTOCOL AND BEHAVE IN SUCH AN APPALLING AND BOORISH MANNER IN OUR PROVINCIAL COUNCIL.
8.0 WE ARE SICK AND TIRED OF COUPS
8.1 OUR COUNTRY HAS SUFFERED MANY COUPS AND WE HAVE LEARNED A LOT FROM THE SUCCESSIVE COUPS. PERHAPS THE ONE CLEAR THING WE HAVE LEARNED AFTER ALL THESE COUPS IS THAT A COUP WILL ALWAYS HINDER PROGRESS AND DEVELOPMENT.
8.2 AT THIS POINT IN OUR HISTORY WE CAN SAY WITH CERTAINTY THAT COUPS CONTRIBUTE NOTHING POSITIVE TO OUR SOCIETY AND WILL ALWAYS RESULT IN IMPEDING PROGRESS.
9.0 THE BASIS OF OUR OPPOSITION
9.1 THE REASON WE ARE OPPOSED TO THE REGIME AND THE COUP IS BECAUSE WE CAN SEE NO GOOD CAN COME OF IT, ONLY GRAVE DIFFICULTIES. THEREFORE WE CAN SAY THAT WE NEVER WANT TO EXPERIENCE ANOTHER COUP IN FIJI.
9.2 IF IT FALLS ON REWA TO EXPRESS THIS OPINION TO THE CURRENT REGIME LEADERSHIP, SO BE IT. LET THERE BE NO CONFUSION, REWA IS OPPOSED TO ANY COUP.
9.3 WE CAN NOW SEE THAT OUR FUTURE GENERATIONS WILL CONTINUE TO FACE EXTREME DIFFICULTIES IF WE CONTINUE TO SUPPORT COUPS AND A COUP CULTURE.
10.0 LET US ALWAYS SUPPORT THE TRUTH
10.1 THIS MORNING I WISH TO MAKE IT VERY CLEAR THAT IT IS OUR MORAL DUTY TO SUPPORT THE TRUTH AND THAT WE DO NOT EVER WANT TO SEE THE OVERTHROW OF A GOVERNMENT LEGALLY ELECTED BY THE PEOPLE.
10.2 IF WE SUPPORT THE 2006 COUP, IT IMPLIES THAT IN THE FUTURE IF ANYONE DOES NOT LIKE THE LEGALLY ELECTED GOVERNMENT, WE WILL AGAIN HAVE ANOTHER COUP.
10.3 WE WILL NEVER BE ABLE TO TEACH OUR CHILDREN AND FUTURE GENERATIONS THAT A COUP CULTURE IS WRONG, IF WE DO NOT EXPRESS OUR HONEST OPINION AND EARNEST OPPOSITION TO COUPS.
10.4 WE DO NOT HATE THE GOVERNMENT PER SE, BUT WE ARE TRULY SICK AND TIRED OF COUPS AND CAN NO LONGER MEEKLY FOLLOW ALONG.
11.0 MISTAKES THAT COMMENCED IN 1987
11.1 WE WILL LEAD OUR CHILDREN AND FUTURE GENERATIONS ASTRAY IF WE CONTINUE TO SUPPORT COUPS. I WISH TO SHARE WITH YOU THIS MORNING THAT WE STARTED TO GO ASTRAY AS A COUNTY IN 1987. MY YOUNGEST CHILD IS 25 YEARS OLD AND WAS BORN IN 1986, AND SHE HAS KNOWN NOTHING BUT THE COUP CULTURE. WE MUST STATE NOW AND FOR ALL TIME THAT THE COUP IS WRONG AND CAN NEVER BE MADE RIGHT SO THAT WE DO NOT CONTINUE ALONG THAT PATH
11.2 IT IS TIME TO TELL THIS GOVERNMENT THAT WE ARE OPPOSED TO THE COUP AND OUR SOLDIERS MUST GIVE THEIR SOLEMN OATH TO THE VANUA THAT THEY WILL NEVER EVER IMPLEMENT ANOTHER COUP IN FIJI.
11.3 TOGETHER WITH THE LEADERS OF THE REGIME WE MUST RENEW AND CLEAR OUR INDIVIDUAL AND COLLECTIVE CONSCIENCE IN ORDER TO AGREE ON A PROCESS TO RETURN OUR NATION TO A GOVERNMENT LEGALLY ELECTED BY THE PEOPLE.
11.4 LAST BUT NOT LEAST I HAVE A PERSONAL REQUEST – “IF YOU COME TO ARREST ME, DON’T COME IN THE MIDDLE OF THE NIGHT, I AM AN OLD WOMAN, ALL YOU HAVE TO DO IS CALL ME OR SEND ONE PERSON. YOU DON’T HAVE TO SEND 16 MILITARY AND POLICE PERSONELL TO ARREST ME.”
11.5 TO THE MEMBERS OF THE PROVINCIAL COUNCIL, I MERELY WISH TO RESPOND TO THE DIVISIONAL PLANNING OFFICER REGARDING OUR POSITION – THANK YOU ALL VERY MUCH.
Remembrance Day: A sad memory of RFMF
Pity that on this day, the Fiji media is more focused on the Sukuna bowl rather than the significance of Remembrance Day!
"WE WILL REMEMBER THEM" is to be seen in its totality that not only the individuals are remembered but also the principles and values that they and the societies, which they were a part of, stood for, fought for and died for.
Each year Australians observe one minute silence at 11 am, on 11 November, in memory of those who died or suffered in all wars and armed conflicts. According to the Australian War Memorial, the idea for the silence is said to have originated with Edward George Honey, a Melbourne journalist and a First World War veteran, who was living in London. In May 1919, he wrote a letter to the London Evening News in which he appealed for five minutes of silence, to honour the sacrifice of those who had died during the war.
In October 1919, Sir Percy Fitzpatrick, a South African, suggested a period of silence on Armistice Day in all the countries of the British Empire. Throughout the war, whenever South African troops suffered heavy losses on the Western Front, a period of silence had been observed at noon in Cape Town. Fitzpatrick's suggestion was presented to King George V who readily agreed to the proposal. But after a trial with the Grenadier guards at Buckingham Palace, at which both Honey and Fitzpatrick were present, the period of silence was shortened. It is unclear whether Honey and Fitzpatrick ever met or discussed their ideas about the silence.
On 6 November 1919 the King sent a special message to the people of the Commonwealth: ‘I believe that my people in every part of the Empire fervently wish to perpetuate the memory of that Great Deliverance, and of those who laid down their lives to achieve it.’
The King requested that a complete suspension of all normal activities be observed for two minutes at the eleventh hour of the eleventh day of the eleventh month so that in perfect stillness the thoughts of everyone may be concentrated on reverent remembrance of the glorious dead.’
The "Ode of Remembrance" is an ode taken from Laurence Binyon's poem "For the Fallen", which was first published in The Times in September 1914:
They shall grow not old, as we that are left grow old
Age shall not weary them, nor the years condemn
At the going down of the sun, and in the morning
We will remember them.
The line “Lest we forget” is often added to the end of the ode, which is repeated in response by those listening.
If you have not already done so, then please take the time to pause for 1 minute of silence and concentrate your thoughts in reverent remembrance for the soldiers of Fiji who died in serving their country, including those CRW that were betrayed by the murderer Bainimarama and were killed.
"WE WILL REMEMBER THEM" is to be seen in its totality that not only the individuals are remembered but also the principles and values that they and the societies, which they were a part of, stood for, fought for and died for.
Each year Australians observe one minute silence at 11 am, on 11 November, in memory of those who died or suffered in all wars and armed conflicts. According to the Australian War Memorial, the idea for the silence is said to have originated with Edward George Honey, a Melbourne journalist and a First World War veteran, who was living in London. In May 1919, he wrote a letter to the London Evening News in which he appealed for five minutes of silence, to honour the sacrifice of those who had died during the war.
In October 1919, Sir Percy Fitzpatrick, a South African, suggested a period of silence on Armistice Day in all the countries of the British Empire. Throughout the war, whenever South African troops suffered heavy losses on the Western Front, a period of silence had been observed at noon in Cape Town. Fitzpatrick's suggestion was presented to King George V who readily agreed to the proposal. But after a trial with the Grenadier guards at Buckingham Palace, at which both Honey and Fitzpatrick were present, the period of silence was shortened. It is unclear whether Honey and Fitzpatrick ever met or discussed their ideas about the silence.
On 6 November 1919 the King sent a special message to the people of the Commonwealth: ‘I believe that my people in every part of the Empire fervently wish to perpetuate the memory of that Great Deliverance, and of those who laid down their lives to achieve it.’
The King requested that a complete suspension of all normal activities be observed for two minutes at the eleventh hour of the eleventh day of the eleventh month so that in perfect stillness the thoughts of everyone may be concentrated on reverent remembrance of the glorious dead.’
The "Ode of Remembrance" is an ode taken from Laurence Binyon's poem "For the Fallen", which was first published in The Times in September 1914:
They shall grow not old, as we that are left grow old
Age shall not weary them, nor the years condemn
At the going down of the sun, and in the morning
We will remember them.
The line “Lest we forget” is often added to the end of the ode, which is repeated in response by those listening.
If you have not already done so, then please take the time to pause for 1 minute of silence and concentrate your thoughts in reverent remembrance for the soldiers of Fiji who died in serving their country, including those CRW that were betrayed by the murderer Bainimarama and were killed.
OCTOBER 2011
A time comes when silence is betrayal
Dr. Martin Luther King, Jr., delivered the following address from Riverside Church, New York City, April 4th, 1967.
NOTE: This speech by the great Dr Martin Luther King, Jr, is so applicable to Fiji. If we apply Dr King's speech to the current evil situation in Fiji, then we must move past indecision to action. This is especially true for the Fiji military forces, police force and public servants. But if we all do not act, Fiji shall surely be dragged down the long, dark, and shameful corridors of time occupied by the murderer Bainimarama and his thieving AG Khaiyum who illegally possess power without compassion, might without morality, and strength without sight. Some of us in Fiji have already begun to break the 'silence of the night' that Dr King refers to in his speech and in doing so they have found that speaking out was a vocation of agony, but Dr King says that we must speak out, and that we must speak with all the humility that is appropriate to our limited vision, but we must speak. For Fiji is deeply in need of a new way beyond the brutal, corrupt and oppressive military junta led by the murderer Bainimarma and his thieving AG Khaiyum.
Speech by Dr. Martin Luther King, Jr.,------------------------------------
Now let us begin. Now let us rededicate ourselves in the long and bitter, but beautiful struggle for a new world. If we will but make the right choice, we will be able to speed up the day, all over America and all over the world, when justice will roll down like waters, and righteousness like a mighty stream.
A time comes when silence is betrayal. Even when pressed by the demands of inner truth, men do not easily assume the task of opposing their government's policy, especially in time of war. Nor does the human spirit move without great difficulty against all the apathy of conformist thought within one's own bosom and in the surrounding world. Moreover, when the issues at hand seem as perplexing as they often do in the case of dreadful conflict, we are always on the verge of being mesmerized by uncertainty. But we must move on.
Some of us who have already begun to break the silence of the night have found that the calling to speak is often a vocation of agony, but we must speak. We must speak with all the humility that is appropriate to our limited vision, but we must speak. For we are deeply in need of a new way beyond the darkness that seems so close around us.
We are called to speak for the weak, for the voiceless, for the victims of our nation, for those it calls "enemy," for no document from human hands can make these humans any less our brothers. I think of them, too, because it is clear to me that there will be no meaningful solution until some attempt is made to know them and hear their broken cries.
I am convinced that if we are to get on the right side of the world revolution, we as a nation must undergo a radical revolution of values. We must rapidly begin the shift from a thing-oriented society to a person-oriented society. When machines and computers, profit motives and property rights, are considered more important than people, the giant triplets of racism, extreme materialism, and militarism are incapable of being conquered.
A true revolution of values will lay hands on the world order and say of war, "This way of settling differences is not just." A nation that continues year after year to spend more money on military defense than on programs of social uplift is approaching spiritual death.
America, the richest and most powerful nation in the world, can well lead the way in this revolution of values. There is nothing except a tragic death wish to prevent us from reordering our priorities over the pursuit of war.
This call for a worldwide fellowship that lifts neighborly concern beyond one's tribe, clan, race, class, and nation is in reality a call for an all-embracing and unconditional love for all mankind. We can no longer afford to worship the God of hate or bow before the altar of retaliation. The oceans of history are made turbulent by the ever-rising tides of hate. History is cluttered with the wreckage of nations and individuals that pursued this self-defeating path of hate.
We still have a choice today: nonviolent coexistence or violent co-annihilation. We must move past indecision to action. If we do not act, we shall surely be dragged down the long, dark, and shameful corridors of time reserved for those who possess power without compassion, might without morality, and strength without sight.
Now let us begin. Now let us rededicate ourselves in the long and bitter, but beautiful struggle for a new world. If we will but make the right choice, we will be able to speed up the day, all over America and all over the world, when justice will roll down like waters, and righteousness like a mighty stream.
May our country, on the brink of war, take to heart the final refrain of "America, the Beautiful": "America! America! God mend thine ev'ry flaw, Confirm thy soul in self-control, Thy liberty in law."
NOTE: This speech by the great Dr Martin Luther King, Jr, is so applicable to Fiji. If we apply Dr King's speech to the current evil situation in Fiji, then we must move past indecision to action. This is especially true for the Fiji military forces, police force and public servants. But if we all do not act, Fiji shall surely be dragged down the long, dark, and shameful corridors of time occupied by the murderer Bainimarama and his thieving AG Khaiyum who illegally possess power without compassion, might without morality, and strength without sight. Some of us in Fiji have already begun to break the 'silence of the night' that Dr King refers to in his speech and in doing so they have found that speaking out was a vocation of agony, but Dr King says that we must speak out, and that we must speak with all the humility that is appropriate to our limited vision, but we must speak. For Fiji is deeply in need of a new way beyond the brutal, corrupt and oppressive military junta led by the murderer Bainimarma and his thieving AG Khaiyum.
Speech by Dr. Martin Luther King, Jr.,------------------------------------
Now let us begin. Now let us rededicate ourselves in the long and bitter, but beautiful struggle for a new world. If we will but make the right choice, we will be able to speed up the day, all over America and all over the world, when justice will roll down like waters, and righteousness like a mighty stream.
A time comes when silence is betrayal. Even when pressed by the demands of inner truth, men do not easily assume the task of opposing their government's policy, especially in time of war. Nor does the human spirit move without great difficulty against all the apathy of conformist thought within one's own bosom and in the surrounding world. Moreover, when the issues at hand seem as perplexing as they often do in the case of dreadful conflict, we are always on the verge of being mesmerized by uncertainty. But we must move on.
Some of us who have already begun to break the silence of the night have found that the calling to speak is often a vocation of agony, but we must speak. We must speak with all the humility that is appropriate to our limited vision, but we must speak. For we are deeply in need of a new way beyond the darkness that seems so close around us.
We are called to speak for the weak, for the voiceless, for the victims of our nation, for those it calls "enemy," for no document from human hands can make these humans any less our brothers. I think of them, too, because it is clear to me that there will be no meaningful solution until some attempt is made to know them and hear their broken cries.
I am convinced that if we are to get on the right side of the world revolution, we as a nation must undergo a radical revolution of values. We must rapidly begin the shift from a thing-oriented society to a person-oriented society. When machines and computers, profit motives and property rights, are considered more important than people, the giant triplets of racism, extreme materialism, and militarism are incapable of being conquered.
A true revolution of values will lay hands on the world order and say of war, "This way of settling differences is not just." A nation that continues year after year to spend more money on military defense than on programs of social uplift is approaching spiritual death.
America, the richest and most powerful nation in the world, can well lead the way in this revolution of values. There is nothing except a tragic death wish to prevent us from reordering our priorities over the pursuit of war.
This call for a worldwide fellowship that lifts neighborly concern beyond one's tribe, clan, race, class, and nation is in reality a call for an all-embracing and unconditional love for all mankind. We can no longer afford to worship the God of hate or bow before the altar of retaliation. The oceans of history are made turbulent by the ever-rising tides of hate. History is cluttered with the wreckage of nations and individuals that pursued this self-defeating path of hate.
We still have a choice today: nonviolent coexistence or violent co-annihilation. We must move past indecision to action. If we do not act, we shall surely be dragged down the long, dark, and shameful corridors of time reserved for those who possess power without compassion, might without morality, and strength without sight.
Now let us begin. Now let us rededicate ourselves in the long and bitter, but beautiful struggle for a new world. If we will but make the right choice, we will be able to speed up the day, all over America and all over the world, when justice will roll down like waters, and righteousness like a mighty stream.
May our country, on the brink of war, take to heart the final refrain of "America, the Beautiful": "America! America! God mend thine ev'ry flaw, Confirm thy soul in self-control, Thy liberty in law."
A call to the Republic of Fiji Military Forces
Press Release
A CALL TO THE REPUBLIC OF THE FIJI MILITARY FORCES, - NOT ONLY FOR SUBJECTION OR SUBMISSION; BUT FOR CO-OPERATION AND RESPECT FOR THE RULE OF LAW AND ORDINANCES OF OUR DEMOCRATICALLY ELECTED GOVERNMENT.
(By Rev. J. F. Koroi)
I write with great concern, not only as a Minister of the Gospel of Jesus the Christ, but also as a fellow RFMF “Commissioned” officer to the Rank of Chaplaincy 3rd Class (Major) by His Excellency, the late Ratu Sir George Kadavulevu Cakobau, Governor General and Commander in Chief to the Fiji Infantry Regimental Forces, to remind Commodore F. Bainimarama and all other RFMF officers of the “common oath of allegiance” we all undertook regarding the Ordinance and Authorities of all other Powers which enabling the Commander-in-Chief, who in reposing especial trust and confidence in our loyalty, obedience, courage and good conduct did, thereby present, constitute, nominate and appoint each one of us to be an officer of the RFMF.
Each one of us (officers) are therefore carefully and diligently ordered to discharge our various duties in the rank for which the officer is commissioned.
We are thereby commanded by His Excellency – the Commander-in-Chief to obey our superior officers and to observe and follow orders and directions as from time to time one shall receive from his or her superior officers according to the rules and discipline of war, and of the Military Forces of Fiji in pursuance of the trust thereby reposed upon us.
And being Commissioned for life for example, as a Senior Chaplain in the RFMF, who had 15 yrs service in the Military – both at home and abroad in peace keeping duties; I am morally obligated to plead for obedience and respect to the rule of law, and reconciliation in services between the Military and the Government - regarding the ongoing impasse, which now has brought to a stand still our most valued economic progression of tourism in the country.
As for Commodore Bainimarama with his Commissioned officers with him, being antagonistic to the rule of law and order, and conspiring to march into the office of Prime Minister Qarase and force him to resign, and then take over the reign of his democratically elected government, they are “not only denying” their “oath of allegiance” to the supreme authority of the State and, or “abusing the trust of loyalty to duties” placed upon them, but they are deliberately conspiring to committing an act of “mutiny”, “treason” and a “felony” against the State and its democratically elected Government.
But, at the moment, all are being caught up in political and military dilemma and power rivalry stalemate between them, and not knowing of where or whom to turn for a happy solution to the many serious problems that are threatening to the welfare, wellbeing, prosperity, security and peace in the country.
I therefore would like to focus all attention to some words of divine wisdom from the scriptures, as moral guide to our character for good citizenship of a country. As we are trying to follow these divine directives from the Scriptures, let us bear in mind what the Apostle Paul said in addressing Christian citizens who were under the “Authoritarian” rule of the Roman Empire, and not a “democratically” elected government such as ours. Nevertheless, both types of Government are founded on the same moral and spiritual principle of righteousness, obedience, justice, and truth.
All Christian citizens, as St. Paul said to Titus (3:1-2) are “to be subject to principalities and powers, to obey magistrates, to be ready to every good work, to speak evil of no one, not to be aggressive, to be kindly, to show all gentleness to all people”. And again St. Paul continued to tell the Christians in Rome to ---“Render due obedience to those who occupy positions of outstanding authority, for there is no authority which is not allotted its place by God, for the authorities which exist have been set in their place by God. So, he who sets himself up against authority has really set himself up against God’s arrangement of things ………” said the Apostle Paul (Rom 13:1-7).
The above passages are to counsel “absolute obedience” on the part of the Christian citizen to the civil power.
As a general rule, God “condemns” civil disobedience toward the lawfully – existent government. Those who are contrary and rebel against it, must know that opposition to government is opposition to God. However, the obedience which the citizen owes to the government is never absolute and must be carefully weighed in the light of his subjection to God. To unlawfully and unethically resist government, as the Commander RFMF has been doing, brings the judgement (not condemnation) of God upon the people of the country.
Since God’s purpose in ordaining government of the day is to “restrain” wickedness and “promote” virtue, we are to be in subjection to any government, which fulfils this purpose.
The Ministers of the State are ordained of God to minister that, which is good. Therefore the town Mayor or a Police or an Army Officer, or a Village chief is as much a minister of God as the local pastor of the church, but in a very different way. We ought to have as much respect for good mayor or government minister as we do for a good priest of Hindu temple, Mosque or a Church.
The hands of good government should never be so tied, that they cannot execute good judgement and the wrath of courts of law upon those who do wrong and evil things.
However, at this point, the Apostle Paul, reiterates God’s general rule that we need to be subject to the higher powers, but he introduces also the question of the “conscience” as well. The Christian citizen always lives in a tension between the “two” competing claims of “obedience” to the “State” and “obedience” to “God”.
The State has the right to demand our respect and conformity. Thus, we are to be in subjection to those in authority over us, not only out of fear and respect but also out of “good conscience” before God. However, the “morally conscientious” dare not “blindly” bow to the State if his conscience is offended by the wickedness of the State. There may be times when “we ought to obey God rather than men”. (Acts 5:29; cf 4:9). Since the “State” and its “magistrate” are “not infallible”, the moral objector may at times have to conscientiously object to what the State requires is in direct contradiction to the divine law of God.
To be a good citizen of the State we must as St. Paul said, “render …. To all their dues”, that is to discharge our obligation to all citizens.
If we disobey the State, we are to fear, concern, and reverence those who have been charged with responsibility of punishing disobedience and the rebellious. At the same time we are to respect the laws of the State and those who make the laws. It is dishonourable of anyone to speak in a disrespectful way of the State or officers of the State and as well as our own local leaders.
OBEDIENCE AND RELATIONSHIP TO POWER AND AUTHORITY.
St. Paul’s letter to Titus (3:1-2) says that “He is to remind Christian citizens to be subject to principalities and powers, to obey each several command, to be ready for every good work. To speak evil nor slander of no one, not to be aggressive nor brawlers, but to be kindly, gentle and showing all meekness unto all citizens.”
Truly, here, with this passage, there is laid down the duty of all good citizens; and its advice is particularly relevant to the turmoil situation facing the Fiji Military and the Government authorities. The RFMF Commander, Commodore F. Bainimarama and officers have, for sometime now been notoriously turbulent and quarrelsome and as well as impatient of all government authority, particularly in regards to the proposed R.T.U. and Qoliqoli Bills. This passage lays down six qualifications for the “good reputable and desirable” moral character of a citizen.
(1) The good citizen is “law abiding”. He or she recognises that unless the laws are kept, life becomes chaos. He or she gives proper respect to those who are set in authority, and carries out whatever command is given to him. Christianity does not insist that a man should cease to be an individual, but it does insist that that, he must always remember that he is also a member of a group. As someone, once said: “Man is a political animal”. And what it means is that, a man best expresses his personality not in isolated individualism, but within the framework of the group. A good citizen best finds him/herself in the company and the service of others.
(2) A good citizen is “active in service”. He or she is ready for every work, so long as it is good. The characteristic modern disease is “boredom”; and “boredom” is the direct result of “selfishness”. So long as a person lives by the principle of “self importance” and “self aggrandizement” – whose only desire is to be served rather than giving service for others, is bound to be bored and stressed. Is it not this the kind of “boredom” the RFMF and its Commander suffers?
As it has been for some years now, since the withdrawal of the Military guards personnel from all government services and its Prime Minister; and have shifted all services to themselves by providing heavy security, only for its own Q.E Camp and to the seemingly most insecure person in the country – Commodore F. Bainimarama – to whom the government has entrusted all weaponry ammunition for the purpose of providing national security and stability, but who has failed miserably because he suffers from the dreadful moral disease of “boredom” – as a direct result of “lack of active service” for others, and of selfishness and self aggrandizement.
(3) A good citizen is “careful in speech”. He or she must slander no one. No person should say about other people what he or she would not like other people to say about him or her. The good citizen will be as careful of the words he speaks as of the deeds he or she does. It may be true to think that, there would not be another military “coup” as pronounced by the RFMF spokesperson Major. Leweni; but the “Slandering words” that have been uttered about the Government and its officers by the Commander, Commodore F. Bainimarama has had already its same destructive effect, if not worse, on good relationship that existed – politically, economically, socially and morally both, nationally and internationally between Governments, with all the citizens and allies.
(4) The good citizen is “tolerant”. The word “tolerant” in Greek means – not a fighter”. He or she is “not aggressive”. This does not mean that the good citizen will not stand for the principles which he or she believes to be right, but it does mean that he will never be opinionated that he cannot believe that any other way than his or her own is right. He will allow to others the same right to have their convictions as he or she claims for him/herself to have his own. The call by Commodore F. Bainimarama for the Government to resign if it would not drop the so called “unjust” policies such as the R.A.T.U and the Qoliqoli Bills; - can only be best described as aggressive, unconstitutional, immoral and intolerably unacceptable.
(5) A good citizen is “kind”. The word “kind” describes the person who does not stand upon the letter of the law. It denotes “indulgent consideration of human infirmities”, it also denotes the “ability” to consider not only the letter of the law, but also the “mind” and “intention” of the “legislator”. The person who is kind is ever ready to temper justice with mercy, and to avoid the injustice, which often lies in being “strictly” just. Is it not this, the justice with mercy which the “R.T.U and Qoliqoli Bills” is trying to bring in with the Landowners in order to avoid the “injustice” which lies in being “strictly just” as advocated by the RFMF Commander F. Bainimarama, with his policy of “retaliation” which is “an eye for an eye and a tooth for a tooth”. This opposes the Christian principle of “forgiveness and reconciliation” which is not the resisting of evil with evil: but, “whoever smacks you on the right cheek, turn to him the other also” said Jesus. Jesus is here telling the Christian believers how they should respond to personal injury.
He is not discussing the government’s obligation to maintain law and order. Although, the question of non-retaliation or non-violence is often discussed in relation to these verses, however these passages alone do not mean that a person should not defend his family or his country, but rather that he should not attempt personal vengeance as Commodore Bainimarama is now doing, even through the means of the law, to compensate for a personal injury.
The reason for this “non-retaliation” or “non-violence” of Christian principle is that – all justice ultimately is in the hand and heart of God. As long as human governments prevail, justice will be limited by people’s finite abilities. The practical application of this principle is that the Christian citizen should not attempt to justify him or herself or inflict vengeance, even through legal means. He is to place his total confidence in the ultimate sovereignty of God over the affairs of his life.
This Christian principle “to overcome evil with good” (Rom 12:21) is probably the “most feared statements in all the Bible”. People have gone to great lengths in an attempt to explain it away. But still, it remains the most pungent statement of Christian ethic. The life of a Christian citizen in society is to be lived with such a quality of moral verity and justice that he needs “no physical retaliation” in order to defend or justify his position.
This pungent statement of ethics should speak directly to the minds and hearts of Commodore Bainimarama and his armed soldiers that they “must not” continually bully the innocent general public with “guns”, and stop the takeover threat and their clean up campaign by force of our democratically elected government of Fiji.
(6) The good citizen is “gentle”. The word describes the person whose temper is always under complete control. “Gentle” usually refers to our outward conduct while “meekness” to our inward attitude. It describes the person who knows when to be angry and when not to be angry, the person who patiently bears wrong done to himself, but is ever ready to spring to the help of others who are wronged or injured.
If such a high moral standard of conduct is required for a good “gentle” leadership in good citizenship, who of the two gentlemen Mr. F. Bainimarama or Mr. L. Qarase, in your own personal understanding of their attitude and character is best suited to the moral quality of leadership for the good and “gentle” governance of our country?
What duties are expected of a Christian for good citizenship?
The Apostle Peter looks at the duty of a Christian as a citizen where he happens to live by saying that they are to “submit to every human institution for the Lord’s sake, whether it be to the “king”, who has the first place, or to “governors” as sent by Him for the “punishment” of whose deeds are “evil”, and the “praise” of those whose deeds are “good” for it is the will of God that by so doing, you should put to silence the ignorance of foolish men”. (1 Peter 2:13-15)
Nothing is further from the thought of all the Apostles and Christ than any kind of anarchy. Jesus had said, “Render unto Caesar the things which are Caesar’s; and unto God the things that are God’s (Matt 22:21).
The Apostle Paul was certain that those who governed the nation were sent by God and held their responsibility from God, and that they were no terror or threat to the person who lived an honourable life (Rm. 13:1-7). St. Paul had instructed all Christians to pray for Kings and for all that are in authority (1 Tim.2:2). The instruction of these Apostles is that the “Christian” must be “good” and “useful” and “faithful” citizen of the country in which his or her life is set.
All societies are built by people who join themselves together and agree to live under certain laws, in order that not only the good and the honourable people, but all common citizens as well may have peace, to live their lives, to do their work, and to go about their business, and in order that the evil people should be restrained and controlled and kept from their evil doing. The whole idea of these Apostles (Paul and Peter) is that life is meant by God to be an “ordered business”, and that the “state” is divinely appointed to provide and to maintain that order.
This point of view, expressed by these Apostles, is perfect and “just” and “logical”. Paul and Peter holds that a person cannot accept the privileges, which the State provides him or her without also accepting the responsibilities and the duties which the State demands from him or her. A person cannot in honour and decency, take everything and give nothing.
HOW ARE WE TO TRANSLATE THIS CONCEPT INTO OUR SOCIO – POLITICAL, AND SOCIO – RELIGIOUS SITUATION TODAY?
It is understood that there is a fundamental difference between the State in Paul and Peter’s time and the State we know today. In the Apostle’s times “State” was “authoritarian”. The “ruler” was an “absolute” power and the sole duty of the citizen was to render “absolute” obedience to the State and to pay taxes as the State ordained (Rom. 13:6-6).
Under these conditions the “keynote” was bound to “subjection” to the State. We no longer live in an “authoritarian” State, but we now live in a “democracy”; and, in a democracy something far more than unquestioning “subjection” and “submission” becomes necessary. In a democracy, Government is not only government “of” the people; is also government “for” the people and “by” the people. Now the demands of both Apostles (Paul and Peter) is that the Christian citizen should fulfil their responsibility and obligation to the State.
In the “authoritarian” State, that obligation consisted solely in “submission and subjection”. But what is that obligation in the very different circumstances of a democracy? Or to ask the question in another way if “subjection” is the “keynote” of the obligation of the citizen in the authoritarian State, what is the “keynote” of the obligation of the citizen in the “democratic” State?
While it is true in any State, there must be a certain subjection, there also must be “a voluntary subordination of oneself to others, putting the interest and welfare of others above one’s own, preferring to “give” rather than “to get”, to “serve” rather than to “be served”.
But in a “democratic State”, the keynote must not be “subjection”, but “co-operation”, for in the democratic State the duty of the citizen is not only to submit to be ruled, but to “take the necessary share” in ruling. Therefore, if the citizen is to fulfil his duty to the State, he must take his part in the government of the State; that is, he must take his part in the local government of the city, the town, the district, the province, the village and the community where he stays. He must also take his part in the life and work and administration of the trade union, business Company or association connected with his trade, craft or profession.
“No one” can, entirely disassociate himself from a democratic society in which he lives and has a part”.
No one can, in conscience, opt out of the nation; not even Commodore F. Bainimarama with his tons of bullets dubiously confiscated from the Customs at the Suva wharf. Each of the Military personnel is a part of the body of the state, and enjoys benefits which he could not as an individual.
He cannot reasonably claim all the privileges and then refuse all the duties and responsibilities. He is bound up in the bundle of life as he is part of the body of the military, just as is a policeman, a member of a political party, a town councillor etc. And he is also a part of the State which calls for his loyalty and co-operation.
There is no such thing in this world as an independent isolated individual. A person has a duty to the state, and must discharge that duty even if he be a Dictator such as Emperor Nero of Rome or Commodore Bainimarama, who is threatening to be one.
It is to the democratic State government that a person owes his protection. The State exists for the sake of justice and safety; personal security against violence, savagery and calamity.
A State is essentially a body of people who band themselves, co-operate and covenant together to maintain certain relationships between each other by the observance of certain laws and policies.
Without the State, or without these laws, and without the mutual agreement and co-operation to observe them, the antagonist, the selfish and the out of control militant man, such as Commander Bainimarama, would be supreme. The weak, the innocent, the begging to be different in the general population, would go hiding behind walls. Life would become ruled by the law of the jungle. Every ordinary person owes his security to the State, and is therefore under a duty and responsibility to it.
Ordinary people benefit from a wide range of state provided services which individually they could not attain to.
It would be impossible for every person (especially the state paid Fiji Military Forces) to have his own water, lighting, sewage and transportation system, etc.
It would be impossible for a person by himself to enjoy a system of municipal services, communication, social security, health and education, etc.
These things are only obtainable when people agree and co-operate to live together. It would be quite wrong for a person to enjoy every thing wherewith the State provides him and refuse all responsibility to that State.
No person in all fairness takes everything and gives nothing. That in fact, is one compelling reason why the individual person is bound in honour to be a good citizen, and to take his part in all the duties of citizenship.
It was St. Paul’s main views that “Governments are Divinely Ordained To Save The World From Chaos”. The Apostle Paul, as he saw things of his day, believed that the Roman Empire was the divinely ordained instruments to save the world from chaos. Take away that Empire, as St. Paul saw it, and the world would disintegrate into flying fragments.
It was in fact, the Roman State, which gave the individual citizen the chance to do his work (Christian missionaries included).
Ideally people should be bound and co-operate together by the love of one’s own country; but they are not; and the only ultimate bond which keeps them together is the rule of law of the State.
The Apostle Paul saw in the State an instrument in the hand of God; the state preserved the world from chaos; those who minister the State are playing their part in that great task. Whether they know it or not they are doing God’s work, and it is the duty of every citizen not to hinder, but rather to co-operate and positively assist.
And lastly, but not least, Paul said that all citizens have a higher obligation than even his obligation to the State. While he must render to Caesar the things which are Caesar’s, he must also render to God the things that are God’s.
These are perilous times for our small nation and I call upon all to ponder earnestly and consider the path of lawful righteousness, truth, integrity and peace!!
………………………………………………
Rev. Josateki F. Koroi
(27/11/2006)
A CALL TO THE REPUBLIC OF THE FIJI MILITARY FORCES, - NOT ONLY FOR SUBJECTION OR SUBMISSION; BUT FOR CO-OPERATION AND RESPECT FOR THE RULE OF LAW AND ORDINANCES OF OUR DEMOCRATICALLY ELECTED GOVERNMENT.
(By Rev. J. F. Koroi)
I write with great concern, not only as a Minister of the Gospel of Jesus the Christ, but also as a fellow RFMF “Commissioned” officer to the Rank of Chaplaincy 3rd Class (Major) by His Excellency, the late Ratu Sir George Kadavulevu Cakobau, Governor General and Commander in Chief to the Fiji Infantry Regimental Forces, to remind Commodore F. Bainimarama and all other RFMF officers of the “common oath of allegiance” we all undertook regarding the Ordinance and Authorities of all other Powers which enabling the Commander-in-Chief, who in reposing especial trust and confidence in our loyalty, obedience, courage and good conduct did, thereby present, constitute, nominate and appoint each one of us to be an officer of the RFMF.
Each one of us (officers) are therefore carefully and diligently ordered to discharge our various duties in the rank for which the officer is commissioned.
We are thereby commanded by His Excellency – the Commander-in-Chief to obey our superior officers and to observe and follow orders and directions as from time to time one shall receive from his or her superior officers according to the rules and discipline of war, and of the Military Forces of Fiji in pursuance of the trust thereby reposed upon us.
And being Commissioned for life for example, as a Senior Chaplain in the RFMF, who had 15 yrs service in the Military – both at home and abroad in peace keeping duties; I am morally obligated to plead for obedience and respect to the rule of law, and reconciliation in services between the Military and the Government - regarding the ongoing impasse, which now has brought to a stand still our most valued economic progression of tourism in the country.
As for Commodore Bainimarama with his Commissioned officers with him, being antagonistic to the rule of law and order, and conspiring to march into the office of Prime Minister Qarase and force him to resign, and then take over the reign of his democratically elected government, they are “not only denying” their “oath of allegiance” to the supreme authority of the State and, or “abusing the trust of loyalty to duties” placed upon them, but they are deliberately conspiring to committing an act of “mutiny”, “treason” and a “felony” against the State and its democratically elected Government.
But, at the moment, all are being caught up in political and military dilemma and power rivalry stalemate between them, and not knowing of where or whom to turn for a happy solution to the many serious problems that are threatening to the welfare, wellbeing, prosperity, security and peace in the country.
I therefore would like to focus all attention to some words of divine wisdom from the scriptures, as moral guide to our character for good citizenship of a country. As we are trying to follow these divine directives from the Scriptures, let us bear in mind what the Apostle Paul said in addressing Christian citizens who were under the “Authoritarian” rule of the Roman Empire, and not a “democratically” elected government such as ours. Nevertheless, both types of Government are founded on the same moral and spiritual principle of righteousness, obedience, justice, and truth.
All Christian citizens, as St. Paul said to Titus (3:1-2) are “to be subject to principalities and powers, to obey magistrates, to be ready to every good work, to speak evil of no one, not to be aggressive, to be kindly, to show all gentleness to all people”. And again St. Paul continued to tell the Christians in Rome to ---“Render due obedience to those who occupy positions of outstanding authority, for there is no authority which is not allotted its place by God, for the authorities which exist have been set in their place by God. So, he who sets himself up against authority has really set himself up against God’s arrangement of things ………” said the Apostle Paul (Rom 13:1-7).
The above passages are to counsel “absolute obedience” on the part of the Christian citizen to the civil power.
As a general rule, God “condemns” civil disobedience toward the lawfully – existent government. Those who are contrary and rebel against it, must know that opposition to government is opposition to God. However, the obedience which the citizen owes to the government is never absolute and must be carefully weighed in the light of his subjection to God. To unlawfully and unethically resist government, as the Commander RFMF has been doing, brings the judgement (not condemnation) of God upon the people of the country.
Since God’s purpose in ordaining government of the day is to “restrain” wickedness and “promote” virtue, we are to be in subjection to any government, which fulfils this purpose.
The Ministers of the State are ordained of God to minister that, which is good. Therefore the town Mayor or a Police or an Army Officer, or a Village chief is as much a minister of God as the local pastor of the church, but in a very different way. We ought to have as much respect for good mayor or government minister as we do for a good priest of Hindu temple, Mosque or a Church.
The hands of good government should never be so tied, that they cannot execute good judgement and the wrath of courts of law upon those who do wrong and evil things.
However, at this point, the Apostle Paul, reiterates God’s general rule that we need to be subject to the higher powers, but he introduces also the question of the “conscience” as well. The Christian citizen always lives in a tension between the “two” competing claims of “obedience” to the “State” and “obedience” to “God”.
The State has the right to demand our respect and conformity. Thus, we are to be in subjection to those in authority over us, not only out of fear and respect but also out of “good conscience” before God. However, the “morally conscientious” dare not “blindly” bow to the State if his conscience is offended by the wickedness of the State. There may be times when “we ought to obey God rather than men”. (Acts 5:29; cf 4:9). Since the “State” and its “magistrate” are “not infallible”, the moral objector may at times have to conscientiously object to what the State requires is in direct contradiction to the divine law of God.
To be a good citizen of the State we must as St. Paul said, “render …. To all their dues”, that is to discharge our obligation to all citizens.
If we disobey the State, we are to fear, concern, and reverence those who have been charged with responsibility of punishing disobedience and the rebellious. At the same time we are to respect the laws of the State and those who make the laws. It is dishonourable of anyone to speak in a disrespectful way of the State or officers of the State and as well as our own local leaders.
OBEDIENCE AND RELATIONSHIP TO POWER AND AUTHORITY.
St. Paul’s letter to Titus (3:1-2) says that “He is to remind Christian citizens to be subject to principalities and powers, to obey each several command, to be ready for every good work. To speak evil nor slander of no one, not to be aggressive nor brawlers, but to be kindly, gentle and showing all meekness unto all citizens.”
Truly, here, with this passage, there is laid down the duty of all good citizens; and its advice is particularly relevant to the turmoil situation facing the Fiji Military and the Government authorities. The RFMF Commander, Commodore F. Bainimarama and officers have, for sometime now been notoriously turbulent and quarrelsome and as well as impatient of all government authority, particularly in regards to the proposed R.T.U. and Qoliqoli Bills. This passage lays down six qualifications for the “good reputable and desirable” moral character of a citizen.
(1) The good citizen is “law abiding”. He or she recognises that unless the laws are kept, life becomes chaos. He or she gives proper respect to those who are set in authority, and carries out whatever command is given to him. Christianity does not insist that a man should cease to be an individual, but it does insist that that, he must always remember that he is also a member of a group. As someone, once said: “Man is a political animal”. And what it means is that, a man best expresses his personality not in isolated individualism, but within the framework of the group. A good citizen best finds him/herself in the company and the service of others.
(2) A good citizen is “active in service”. He or she is ready for every work, so long as it is good. The characteristic modern disease is “boredom”; and “boredom” is the direct result of “selfishness”. So long as a person lives by the principle of “self importance” and “self aggrandizement” – whose only desire is to be served rather than giving service for others, is bound to be bored and stressed. Is it not this the kind of “boredom” the RFMF and its Commander suffers?
As it has been for some years now, since the withdrawal of the Military guards personnel from all government services and its Prime Minister; and have shifted all services to themselves by providing heavy security, only for its own Q.E Camp and to the seemingly most insecure person in the country – Commodore F. Bainimarama – to whom the government has entrusted all weaponry ammunition for the purpose of providing national security and stability, but who has failed miserably because he suffers from the dreadful moral disease of “boredom” – as a direct result of “lack of active service” for others, and of selfishness and self aggrandizement.
(3) A good citizen is “careful in speech”. He or she must slander no one. No person should say about other people what he or she would not like other people to say about him or her. The good citizen will be as careful of the words he speaks as of the deeds he or she does. It may be true to think that, there would not be another military “coup” as pronounced by the RFMF spokesperson Major. Leweni; but the “Slandering words” that have been uttered about the Government and its officers by the Commander, Commodore F. Bainimarama has had already its same destructive effect, if not worse, on good relationship that existed – politically, economically, socially and morally both, nationally and internationally between Governments, with all the citizens and allies.
(4) The good citizen is “tolerant”. The word “tolerant” in Greek means – not a fighter”. He or she is “not aggressive”. This does not mean that the good citizen will not stand for the principles which he or she believes to be right, but it does mean that he will never be opinionated that he cannot believe that any other way than his or her own is right. He will allow to others the same right to have their convictions as he or she claims for him/herself to have his own. The call by Commodore F. Bainimarama for the Government to resign if it would not drop the so called “unjust” policies such as the R.A.T.U and the Qoliqoli Bills; - can only be best described as aggressive, unconstitutional, immoral and intolerably unacceptable.
(5) A good citizen is “kind”. The word “kind” describes the person who does not stand upon the letter of the law. It denotes “indulgent consideration of human infirmities”, it also denotes the “ability” to consider not only the letter of the law, but also the “mind” and “intention” of the “legislator”. The person who is kind is ever ready to temper justice with mercy, and to avoid the injustice, which often lies in being “strictly” just. Is it not this, the justice with mercy which the “R.T.U and Qoliqoli Bills” is trying to bring in with the Landowners in order to avoid the “injustice” which lies in being “strictly just” as advocated by the RFMF Commander F. Bainimarama, with his policy of “retaliation” which is “an eye for an eye and a tooth for a tooth”. This opposes the Christian principle of “forgiveness and reconciliation” which is not the resisting of evil with evil: but, “whoever smacks you on the right cheek, turn to him the other also” said Jesus. Jesus is here telling the Christian believers how they should respond to personal injury.
He is not discussing the government’s obligation to maintain law and order. Although, the question of non-retaliation or non-violence is often discussed in relation to these verses, however these passages alone do not mean that a person should not defend his family or his country, but rather that he should not attempt personal vengeance as Commodore Bainimarama is now doing, even through the means of the law, to compensate for a personal injury.
The reason for this “non-retaliation” or “non-violence” of Christian principle is that – all justice ultimately is in the hand and heart of God. As long as human governments prevail, justice will be limited by people’s finite abilities. The practical application of this principle is that the Christian citizen should not attempt to justify him or herself or inflict vengeance, even through legal means. He is to place his total confidence in the ultimate sovereignty of God over the affairs of his life.
This Christian principle “to overcome evil with good” (Rom 12:21) is probably the “most feared statements in all the Bible”. People have gone to great lengths in an attempt to explain it away. But still, it remains the most pungent statement of Christian ethic. The life of a Christian citizen in society is to be lived with such a quality of moral verity and justice that he needs “no physical retaliation” in order to defend or justify his position.
This pungent statement of ethics should speak directly to the minds and hearts of Commodore Bainimarama and his armed soldiers that they “must not” continually bully the innocent general public with “guns”, and stop the takeover threat and their clean up campaign by force of our democratically elected government of Fiji.
(6) The good citizen is “gentle”. The word describes the person whose temper is always under complete control. “Gentle” usually refers to our outward conduct while “meekness” to our inward attitude. It describes the person who knows when to be angry and when not to be angry, the person who patiently bears wrong done to himself, but is ever ready to spring to the help of others who are wronged or injured.
If such a high moral standard of conduct is required for a good “gentle” leadership in good citizenship, who of the two gentlemen Mr. F. Bainimarama or Mr. L. Qarase, in your own personal understanding of their attitude and character is best suited to the moral quality of leadership for the good and “gentle” governance of our country?
What duties are expected of a Christian for good citizenship?
The Apostle Peter looks at the duty of a Christian as a citizen where he happens to live by saying that they are to “submit to every human institution for the Lord’s sake, whether it be to the “king”, who has the first place, or to “governors” as sent by Him for the “punishment” of whose deeds are “evil”, and the “praise” of those whose deeds are “good” for it is the will of God that by so doing, you should put to silence the ignorance of foolish men”. (1 Peter 2:13-15)
Nothing is further from the thought of all the Apostles and Christ than any kind of anarchy. Jesus had said, “Render unto Caesar the things which are Caesar’s; and unto God the things that are God’s (Matt 22:21).
The Apostle Paul was certain that those who governed the nation were sent by God and held their responsibility from God, and that they were no terror or threat to the person who lived an honourable life (Rm. 13:1-7). St. Paul had instructed all Christians to pray for Kings and for all that are in authority (1 Tim.2:2). The instruction of these Apostles is that the “Christian” must be “good” and “useful” and “faithful” citizen of the country in which his or her life is set.
All societies are built by people who join themselves together and agree to live under certain laws, in order that not only the good and the honourable people, but all common citizens as well may have peace, to live their lives, to do their work, and to go about their business, and in order that the evil people should be restrained and controlled and kept from their evil doing. The whole idea of these Apostles (Paul and Peter) is that life is meant by God to be an “ordered business”, and that the “state” is divinely appointed to provide and to maintain that order.
This point of view, expressed by these Apostles, is perfect and “just” and “logical”. Paul and Peter holds that a person cannot accept the privileges, which the State provides him or her without also accepting the responsibilities and the duties which the State demands from him or her. A person cannot in honour and decency, take everything and give nothing.
HOW ARE WE TO TRANSLATE THIS CONCEPT INTO OUR SOCIO – POLITICAL, AND SOCIO – RELIGIOUS SITUATION TODAY?
It is understood that there is a fundamental difference between the State in Paul and Peter’s time and the State we know today. In the Apostle’s times “State” was “authoritarian”. The “ruler” was an “absolute” power and the sole duty of the citizen was to render “absolute” obedience to the State and to pay taxes as the State ordained (Rom. 13:6-6).
Under these conditions the “keynote” was bound to “subjection” to the State. We no longer live in an “authoritarian” State, but we now live in a “democracy”; and, in a democracy something far more than unquestioning “subjection” and “submission” becomes necessary. In a democracy, Government is not only government “of” the people; is also government “for” the people and “by” the people. Now the demands of both Apostles (Paul and Peter) is that the Christian citizen should fulfil their responsibility and obligation to the State.
In the “authoritarian” State, that obligation consisted solely in “submission and subjection”. But what is that obligation in the very different circumstances of a democracy? Or to ask the question in another way if “subjection” is the “keynote” of the obligation of the citizen in the authoritarian State, what is the “keynote” of the obligation of the citizen in the “democratic” State?
While it is true in any State, there must be a certain subjection, there also must be “a voluntary subordination of oneself to others, putting the interest and welfare of others above one’s own, preferring to “give” rather than “to get”, to “serve” rather than to “be served”.
But in a “democratic State”, the keynote must not be “subjection”, but “co-operation”, for in the democratic State the duty of the citizen is not only to submit to be ruled, but to “take the necessary share” in ruling. Therefore, if the citizen is to fulfil his duty to the State, he must take his part in the government of the State; that is, he must take his part in the local government of the city, the town, the district, the province, the village and the community where he stays. He must also take his part in the life and work and administration of the trade union, business Company or association connected with his trade, craft or profession.
“No one” can, entirely disassociate himself from a democratic society in which he lives and has a part”.
No one can, in conscience, opt out of the nation; not even Commodore F. Bainimarama with his tons of bullets dubiously confiscated from the Customs at the Suva wharf. Each of the Military personnel is a part of the body of the state, and enjoys benefits which he could not as an individual.
He cannot reasonably claim all the privileges and then refuse all the duties and responsibilities. He is bound up in the bundle of life as he is part of the body of the military, just as is a policeman, a member of a political party, a town councillor etc. And he is also a part of the State which calls for his loyalty and co-operation.
There is no such thing in this world as an independent isolated individual. A person has a duty to the state, and must discharge that duty even if he be a Dictator such as Emperor Nero of Rome or Commodore Bainimarama, who is threatening to be one.
It is to the democratic State government that a person owes his protection. The State exists for the sake of justice and safety; personal security against violence, savagery and calamity.
A State is essentially a body of people who band themselves, co-operate and covenant together to maintain certain relationships between each other by the observance of certain laws and policies.
Without the State, or without these laws, and without the mutual agreement and co-operation to observe them, the antagonist, the selfish and the out of control militant man, such as Commander Bainimarama, would be supreme. The weak, the innocent, the begging to be different in the general population, would go hiding behind walls. Life would become ruled by the law of the jungle. Every ordinary person owes his security to the State, and is therefore under a duty and responsibility to it.
Ordinary people benefit from a wide range of state provided services which individually they could not attain to.
It would be impossible for every person (especially the state paid Fiji Military Forces) to have his own water, lighting, sewage and transportation system, etc.
It would be impossible for a person by himself to enjoy a system of municipal services, communication, social security, health and education, etc.
These things are only obtainable when people agree and co-operate to live together. It would be quite wrong for a person to enjoy every thing wherewith the State provides him and refuse all responsibility to that State.
No person in all fairness takes everything and gives nothing. That in fact, is one compelling reason why the individual person is bound in honour to be a good citizen, and to take his part in all the duties of citizenship.
It was St. Paul’s main views that “Governments are Divinely Ordained To Save The World From Chaos”. The Apostle Paul, as he saw things of his day, believed that the Roman Empire was the divinely ordained instruments to save the world from chaos. Take away that Empire, as St. Paul saw it, and the world would disintegrate into flying fragments.
It was in fact, the Roman State, which gave the individual citizen the chance to do his work (Christian missionaries included).
Ideally people should be bound and co-operate together by the love of one’s own country; but they are not; and the only ultimate bond which keeps them together is the rule of law of the State.
The Apostle Paul saw in the State an instrument in the hand of God; the state preserved the world from chaos; those who minister the State are playing their part in that great task. Whether they know it or not they are doing God’s work, and it is the duty of every citizen not to hinder, but rather to co-operate and positively assist.
And lastly, but not least, Paul said that all citizens have a higher obligation than even his obligation to the State. While he must render to Caesar the things which are Caesar’s, he must also render to God the things that are God’s.
These are perilous times for our small nation and I call upon all to ponder earnestly and consider the path of lawful righteousness, truth, integrity and peace!!
………………………………………………
Rev. Josateki F. Koroi
(27/11/2006)
RFMF Board of Inquiry Report.......its here
In August this year we reported that we would release a copy of the RFMF Board of Inquiry Report that the murderer Bainimarama didn't want you to see. The murderer Bainimarma had ordered it destroyed, with one copy remaining with his pet Brig.Aziz (Brigadier??.... food for thought....). But now we can release the report to you. The Report is over 0ne thousand pages long so we will release it to you in sections, including records of key interviews.
The first four pages of the report are shown here (Just click on an image to see an enlarged view). They show the cover page and memo by Col.Tuatoko establishing the Board of Inquiry to look into the involvement of the 1st Fiji Meridian Squadron, Counter Revolutionary Warfare Unit (more commonly know as CRW) in the illegal take over of Parliament on 19 May 2000 and the subsequent holding of hostages until 13 July 2000.
Click on an image to see the enlarged view.
The first four pages of the report are shown here (Just click on an image to see an enlarged view). They show the cover page and memo by Col.Tuatoko establishing the Board of Inquiry to look into the involvement of the 1st Fiji Meridian Squadron, Counter Revolutionary Warfare Unit (more commonly know as CRW) in the illegal take over of Parliament on 19 May 2000 and the subsequent holding of hostages until 13 July 2000.
Click on an image to see the enlarged view.
Like Gen Pinochet, No Escape for Bainimarama 26 October 2011
There will be no escape for the murderer Bainimarama and his subordinates and supporters. As with Gen. Augusto Pinochet Ugarte of Chile Bainimarama will be held to account for the murder, rape, corruption, lies to the people of Fiji and for the theft of public funds and for his other evil deeds.
The event that defined Chile for decades was the overthrow of the government by Gen. Augusto Pinochet Ugarte. Seizing power on 11 September 1973, the general and his military allies staged a bloody coup that toppled the democratically elected Socialist government of President Salvador Allende.
The dictator then led the country into an era of robust economic growth. Yet for nearly two decades, General Pinochet repressed and reshaped Chile and became a notorious symbol of human rights abuse and corruption. During his rule, more than 3,200 people were executed or disappeared, and scores of thousands more were detained and tortured or exiled.
General Pinochet, who died on 11 December 2006, was forced to give up the presidency, and he did so in 1990 after promulgating a Constitution that empowered a right-wing minority for years. He held on to his post of commander in chief of the army until 1998. With that power base, he exerted considerable influence over the democratically elected governments that replaced his iron-fisted rule.
He set limits on economic policy debates with frequent warnings that he would not tolerate a return to statist measures, and he blocked virtually all attempts to prosecute members of his security forces for human rights abuses. Through intimidation and legal obstacles, General Pinochet sought to ensure his own immunity from accountability and in fact was never brought to trial.
The general did not count on the international community and the determination of jurists abroad to bring him to justice. In October 1998, while recuperating in a London clinic from a back operation, he was arrested by the British police in response to an application from a Spanish judge seeking the general's extradition to Madrid to stand trial on charges of genocide, torture and kidnapping.
A 16-month legal battle ensued, ending with a decision to send him back to Chile in March 2000 because his physical and mental ailments made him unfit to stand trial.
For the rest of his life, the general had to fight off lawsuits and accept the humiliation of constant news reports about widespread brutality under his rule. President Lagos allowed the hundreds of criminal complaints filed against General Pinochet to run their course in the courts. President Lagos was succeeded in March 2006 by Michelle Bachelet, a former political prisoner and exile.
Ms. Bachelet's father, an air force general loyal to Mr. Allende, was jailed by his colleagues, tortured and died in prison. Military officials also detained and tortured Ms. Bachelet and her mother before they were allowed to go into exile in Australia. Ms. Bachelet returned in 1979.
Weeks after the general's death, Ms. Bachelet pushed to invalidate an amnesty law that for nearly 30 years has exempted his subordinates from prosecution on murder and torture charges. In the past, pro-Pinochet right-wing parties were able to block congressional efforts to overturn the amnesty, but Ms. Bachelet's coalition had a large enough majority in both houses to pass the bill.
Now the General’s subordinates face prosecution. This same fate awaits ALL of the murderer Bainimarama’s subordinates, supporters and stooges.
The event that defined Chile for decades was the overthrow of the government by Gen. Augusto Pinochet Ugarte. Seizing power on 11 September 1973, the general and his military allies staged a bloody coup that toppled the democratically elected Socialist government of President Salvador Allende.
The dictator then led the country into an era of robust economic growth. Yet for nearly two decades, General Pinochet repressed and reshaped Chile and became a notorious symbol of human rights abuse and corruption. During his rule, more than 3,200 people were executed or disappeared, and scores of thousands more were detained and tortured or exiled.
General Pinochet, who died on 11 December 2006, was forced to give up the presidency, and he did so in 1990 after promulgating a Constitution that empowered a right-wing minority for years. He held on to his post of commander in chief of the army until 1998. With that power base, he exerted considerable influence over the democratically elected governments that replaced his iron-fisted rule.
He set limits on economic policy debates with frequent warnings that he would not tolerate a return to statist measures, and he blocked virtually all attempts to prosecute members of his security forces for human rights abuses. Through intimidation and legal obstacles, General Pinochet sought to ensure his own immunity from accountability and in fact was never brought to trial.
The general did not count on the international community and the determination of jurists abroad to bring him to justice. In October 1998, while recuperating in a London clinic from a back operation, he was arrested by the British police in response to an application from a Spanish judge seeking the general's extradition to Madrid to stand trial on charges of genocide, torture and kidnapping.
A 16-month legal battle ensued, ending with a decision to send him back to Chile in March 2000 because his physical and mental ailments made him unfit to stand trial.
For the rest of his life, the general had to fight off lawsuits and accept the humiliation of constant news reports about widespread brutality under his rule. President Lagos allowed the hundreds of criminal complaints filed against General Pinochet to run their course in the courts. President Lagos was succeeded in March 2006 by Michelle Bachelet, a former political prisoner and exile.
Ms. Bachelet's father, an air force general loyal to Mr. Allende, was jailed by his colleagues, tortured and died in prison. Military officials also detained and tortured Ms. Bachelet and her mother before they were allowed to go into exile in Australia. Ms. Bachelet returned in 1979.
Weeks after the general's death, Ms. Bachelet pushed to invalidate an amnesty law that for nearly 30 years has exempted his subordinates from prosecution on murder and torture charges. In the past, pro-Pinochet right-wing parties were able to block congressional efforts to overturn the amnesty, but Ms. Bachelet's coalition had a large enough majority in both houses to pass the bill.
Now the General’s subordinates face prosecution. This same fate awaits ALL of the murderer Bainimarama’s subordinates, supporters and stooges.
Dictators Get the Deaths They Deserve Simon Montefiore, 26 October 2011
“ALL political lives, unless they are cut off in midstream at a happy juncture, end in failure,” wrote Enoch Powell, the controversial but often perspicacious British politician, “because that is the nature of politics and of human affairs.” But the political lives of tyrants play out human affairs with a special intensity: the death of a democratic leader long after his retirement is a private matter, but the death of a tyrant is always a political act that reflects the character of his power. If a tyrant dies peacefully in bed in the full resplendence of his rule, his death is a theater of that power; if a tyrant is executed while crying for mercy in the dust, then that, too, is a reflection of the nature of a fallen regime and the reaction of an oppressed people.
This was never truer than in the death, last week, of Col. Muammar el-Qaddafi. The only difference between his death and those of so many other tyrants across history was that it was filmed with mobile phones, a facility unavailable to contemporaries of, say, the Roman emperor Caligula.
Despite brandished phones and pistols, there was something Biblical in the wild scene, as elemental as the deaths of King Ahab (“the dogs licked up his blood”) and Queen Jezebel (thrown off a palace balcony). It was certainly not as terrible as the death of the Byzantine emperor Andronicus I, who was beaten and dismembered, his hair and teeth pulled out by the mob, his handsome face burned with boiling water. In modern times, it was more frenzied than the semi-formal execution, in 1989, of the Romanian dictator Nicolae Ceausescu, but not as terrible as the ghastly lynching, in 1958, of the innocent King Faisal II of Iraq (age 23) and his hated uncle, who were supposedly impaled and dismembered, their heads used as soccer balls. In 1996, the pro-Soviet former president of Afghanistan, Najibullah, was castrated, dragged through the streets and hanged.
Read full article
This was never truer than in the death, last week, of Col. Muammar el-Qaddafi. The only difference between his death and those of so many other tyrants across history was that it was filmed with mobile phones, a facility unavailable to contemporaries of, say, the Roman emperor Caligula.
Despite brandished phones and pistols, there was something Biblical in the wild scene, as elemental as the deaths of King Ahab (“the dogs licked up his blood”) and Queen Jezebel (thrown off a palace balcony). It was certainly not as terrible as the death of the Byzantine emperor Andronicus I, who was beaten and dismembered, his hair and teeth pulled out by the mob, his handsome face burned with boiling water. In modern times, it was more frenzied than the semi-formal execution, in 1989, of the Romanian dictator Nicolae Ceausescu, but not as terrible as the ghastly lynching, in 1958, of the innocent King Faisal II of Iraq (age 23) and his hated uncle, who were supposedly impaled and dismembered, their heads used as soccer balls. In 1996, the pro-Soviet former president of Afghanistan, Najibullah, was castrated, dragged through the streets and hanged.
Read full article
Crime Does Pay In Fiji..... 21 October 2011
The motto of democratic countries is: CRIME DOES NOT PAY. In Fiji, however, CRIME DOES PAY.
On 5 December 2006, the Fiji Military Forces, led by the murderer Bainimarama, removed the legally elected SDL Government at gunpoint. It was a crime of treason. The public outcry was lukewarm and strong action to arrest this crime of treason was missing.
Three years later, in 2009, the Appeals Court of Fiji comprising eminent international judges ruled that the 2006 Military Coup was illegal, the Military Junta that took over governance of the country was illegal and all acts by it are illegal. Yet, Australia, New Zealand, Pacific Island Countries and others pursue relationships with the illegal Bainimarama Military Junta. The Fiji Military Junta has even been invited to participate, at the officials’ level, in the PACER PLUS negotiations. These countries have all violated the basic motto and principle of democracy that Crime Does Not Pay. However, the docile reaction to events in Fiji over the past six years clearly shows that, in Fiji, Crime Does Pay.
Innocent Fijian citizens have been arrested without due process and without warrant. That is a crime. It is also a breach of their civil rights. Yet, the regional countries, the United Nations, the Commonwealth and the European Union took no strong stand against Fiji and its illegal military Junta. So Crime Does Pay.
Some women who were taken into custody were raped. That is a crime. The Fiji Police never investigated the rapes. No soldier faced court martial. There was no condemnation by Australia, New Zealand, the Pacific Island Countries and international institutions. So Crime Does Pay.
Those taken into custody were slapped around, beaten, kicked, stomped on by the murderer Bainimarama and his Military henchmen. That was a crime. The Fiji Police never investigated. No soldier faced court martial. The voices of the countries in the region were again silent. So Crime Does Pay.
Two young men died as a result of the beatings. Those were crimes of murder. There were no coroner inquests. The Fiji Police never investigated. No soldier faced court martial. The voices of the countries in the region were also silent. So Crime Does Pay.
Corruption and fraud by the murdering dictator Bainimarama and his controller, the illegal Attorney-General Aiyaz Khaiyum, and by other Military Officers and junta supporters, is rampant in every area of public activity. That is a crime. There are no police investigations. The voices of the countries in the region are silent. So Crime does Pay.
The events in Fiji, circumscribed by the abrogation of the Constitution, the absence of the rule of law, the control and censorship of the media and the rape of the fundamental rights and freedoms of Fiji citizens, and the lack of any strong action against these crimes by regional countries are laying the foundation for more Coups in Fiji.
The absolute power in the hands of the Military Commander and the dishing out of top Public Service and Diplomatic jobs to Military Officers without any strong objection and action from regional countries, create and establish a situation in which the Military, like in Myanmar (Burma) and in North Korea, have tasted power and wealth. Subsequently they will never want to give them up now and will be unrestrained from carrying out more coups in the future. As the old saying goes, A dog that likes to steal and suck eggs never stops.
These events also create and establish the principle that government is not really founded in democratic elections but on the whims and fancies of the Military. This applies most dangerously to small developing countries which have a Military Force.
Once the Military, its supporters, its apologists come to accept that Crime Does Pay, like in Fiji, Coups in the region will no longer be a phenomenon, they will become an alternative option and even popular. The chances of this occurring is high given the regional countries failure to take critical action, in the case of Fiji, and turn a blind eye to the crimes that have taken place and continue to take place in Fiji.
Sadly, in Fiji, Crime Does Pay.
On 5 December 2006, the Fiji Military Forces, led by the murderer Bainimarama, removed the legally elected SDL Government at gunpoint. It was a crime of treason. The public outcry was lukewarm and strong action to arrest this crime of treason was missing.
Three years later, in 2009, the Appeals Court of Fiji comprising eminent international judges ruled that the 2006 Military Coup was illegal, the Military Junta that took over governance of the country was illegal and all acts by it are illegal. Yet, Australia, New Zealand, Pacific Island Countries and others pursue relationships with the illegal Bainimarama Military Junta. The Fiji Military Junta has even been invited to participate, at the officials’ level, in the PACER PLUS negotiations. These countries have all violated the basic motto and principle of democracy that Crime Does Not Pay. However, the docile reaction to events in Fiji over the past six years clearly shows that, in Fiji, Crime Does Pay.
Innocent Fijian citizens have been arrested without due process and without warrant. That is a crime. It is also a breach of their civil rights. Yet, the regional countries, the United Nations, the Commonwealth and the European Union took no strong stand against Fiji and its illegal military Junta. So Crime Does Pay.
Some women who were taken into custody were raped. That is a crime. The Fiji Police never investigated the rapes. No soldier faced court martial. There was no condemnation by Australia, New Zealand, the Pacific Island Countries and international institutions. So Crime Does Pay.
Those taken into custody were slapped around, beaten, kicked, stomped on by the murderer Bainimarama and his Military henchmen. That was a crime. The Fiji Police never investigated. No soldier faced court martial. The voices of the countries in the region were again silent. So Crime Does Pay.
Two young men died as a result of the beatings. Those were crimes of murder. There were no coroner inquests. The Fiji Police never investigated. No soldier faced court martial. The voices of the countries in the region were also silent. So Crime Does Pay.
Corruption and fraud by the murdering dictator Bainimarama and his controller, the illegal Attorney-General Aiyaz Khaiyum, and by other Military Officers and junta supporters, is rampant in every area of public activity. That is a crime. There are no police investigations. The voices of the countries in the region are silent. So Crime does Pay.
The events in Fiji, circumscribed by the abrogation of the Constitution, the absence of the rule of law, the control and censorship of the media and the rape of the fundamental rights and freedoms of Fiji citizens, and the lack of any strong action against these crimes by regional countries are laying the foundation for more Coups in Fiji.
The absolute power in the hands of the Military Commander and the dishing out of top Public Service and Diplomatic jobs to Military Officers without any strong objection and action from regional countries, create and establish a situation in which the Military, like in Myanmar (Burma) and in North Korea, have tasted power and wealth. Subsequently they will never want to give them up now and will be unrestrained from carrying out more coups in the future. As the old saying goes, A dog that likes to steal and suck eggs never stops.
These events also create and establish the principle that government is not really founded in democratic elections but on the whims and fancies of the Military. This applies most dangerously to small developing countries which have a Military Force.
Once the Military, its supporters, its apologists come to accept that Crime Does Pay, like in Fiji, Coups in the region will no longer be a phenomenon, they will become an alternative option and even popular. The chances of this occurring is high given the regional countries failure to take critical action, in the case of Fiji, and turn a blind eye to the crimes that have taken place and continue to take place in Fiji.
Sadly, in Fiji, Crime Does Pay.
No Justice in Fiji 20 October 2011
There is no justice in Fiji since the Bainimarama Military Coup of 5 December 2006. The right of every person in Fiji to life, liberty, security and protection of the law is also non-existent as are freedom, democracy, Parliamentary Government and Constitutional rule. Fiji today is a jungle ruled by two bestial conmen, Bainimarama and Khaiyum.
This is the recent situation that Shalend Scott, a citizen of Australia and Fiji faced when he was arrested and held in detention by the biased and prejudiced Fiji Police.
The rule of law in Fiji exists only in the breach and it is what the tyrant Bainimarama and his controller, the illegal Attorney-General Aiyaz Khaiyum, say it is. Scott was not advised of what he was being arrested for, nor was he advised of his rights which is a legal requirement and nor was he offered bail.
Shalend Scott was subsequently charged with unlawfully obtaining confidential documents from Air Pacific Ltd and causing it to be published on an anti-government website. He was charged with four counts.
It is doubtful that obtaining the Air Pacific documents and their contents constitute the basis for the charges levied against Scott. In fact the four charges were made based on spite, the intent to jail the young Airline Pilot indefinitely for obtaining and arranging to publish information that was relevant to a harsh and degrading Public Anti-Trade Union Decree.
In the first case, Air Pacific is a private company. If anything, Scott breached the Code of Conduct of the Company and not any law of Fiji. He was liable to be sanctioned by Air Pacific. Instead, for a simple matter, Scott was treated as a seditious felon.
In the second case, the documents were non-government, were not State classified, were not security related. The claim of sedition for the action was a figment of Khaiyum’s schizophrenic imagination.
And according to information received, there was nothing on them classifying them as private or confidential.
Also, the charges were in flagrant breach of Scott’s right to hold opinion, right of dissent, freedom of expression and freedom of association. In which case, his actions were only a breach of the Code of Conduct of Air Pacific for which he could have been dismissed. The charges against Scott is threat to Trade Union Leaders and dissidents in Fiji to warn them about what will also happen to them unless they toe the illegal junta’s line.
The charges were so bad in law, biased and prejudiced and spiteful that the Judge threw out three of the charges, the penalties for which would have incarcerated him for many years. The remaining charge has a penalty of only two years, if he is found guilty.
The Judge also granted Scott bail.
The condemnation by the International Federation of Air Pilots of the junta’s action and their mention of possible reaction, have been ignored by the illegal oppressive and repressive junta.
In fact, statements by Australia and New Zealand against the junta, over the years, only draw laughter from Bainimarama and Khaiyum. Their failure to act under the Biketawa Declaration and the Millbrook Commonwealth Programme of Action has emboldened the junta to do what they please when they please.
Shalend Scott, Secretary of the Fiji Airline Pilots Association, is paying the price for the lack of strong united action to bring down the junta.
This is the recent situation that Shalend Scott, a citizen of Australia and Fiji faced when he was arrested and held in detention by the biased and prejudiced Fiji Police.
The rule of law in Fiji exists only in the breach and it is what the tyrant Bainimarama and his controller, the illegal Attorney-General Aiyaz Khaiyum, say it is. Scott was not advised of what he was being arrested for, nor was he advised of his rights which is a legal requirement and nor was he offered bail.
Shalend Scott was subsequently charged with unlawfully obtaining confidential documents from Air Pacific Ltd and causing it to be published on an anti-government website. He was charged with four counts.
It is doubtful that obtaining the Air Pacific documents and their contents constitute the basis for the charges levied against Scott. In fact the four charges were made based on spite, the intent to jail the young Airline Pilot indefinitely for obtaining and arranging to publish information that was relevant to a harsh and degrading Public Anti-Trade Union Decree.
In the first case, Air Pacific is a private company. If anything, Scott breached the Code of Conduct of the Company and not any law of Fiji. He was liable to be sanctioned by Air Pacific. Instead, for a simple matter, Scott was treated as a seditious felon.
In the second case, the documents were non-government, were not State classified, were not security related. The claim of sedition for the action was a figment of Khaiyum’s schizophrenic imagination.
And according to information received, there was nothing on them classifying them as private or confidential.
Also, the charges were in flagrant breach of Scott’s right to hold opinion, right of dissent, freedom of expression and freedom of association. In which case, his actions were only a breach of the Code of Conduct of Air Pacific for which he could have been dismissed. The charges against Scott is threat to Trade Union Leaders and dissidents in Fiji to warn them about what will also happen to them unless they toe the illegal junta’s line.
The charges were so bad in law, biased and prejudiced and spiteful that the Judge threw out three of the charges, the penalties for which would have incarcerated him for many years. The remaining charge has a penalty of only two years, if he is found guilty.
The Judge also granted Scott bail.
The condemnation by the International Federation of Air Pilots of the junta’s action and their mention of possible reaction, have been ignored by the illegal oppressive and repressive junta.
In fact, statements by Australia and New Zealand against the junta, over the years, only draw laughter from Bainimarama and Khaiyum. Their failure to act under the Biketawa Declaration and the Millbrook Commonwealth Programme of Action has emboldened the junta to do what they please when they please.
Shalend Scott, Secretary of the Fiji Airline Pilots Association, is paying the price for the lack of strong united action to bring down the junta.
A Climate of Intimidation Prevails in Fiji October 2011
by Jon Fraenkel, Senior Research Fellow, Australian National University
In the five years since Fiji’s military strongman, Voreqe Bainimarama, seized power in a coup, he has liquidated parliament, banned meetings of the Great Council of Chiefs and the Methodist Church, dismissed the judiciary and transformed the media into an obedient servant of his government. In September, an Essential National Industries Decree severely curtailed trade union rights, and several trade unionists have been taken into custody.
Could it be that, despite that poor track record of repression, Bainimarama is gaining public support? In September, the Lowy Institute released a poll claiming that 66 per cent of Fiji citizens now approve of Bainimarama. ‘Twice as popular as Julia Gillard’, crowed Fiji’s chief censor, Sharon Smith-Johns. Civil society activists within Fiji have condemned the poll as inappropriate, misleading and methodologically flawed. Australian government parliamentary secretary for Pacific Island Affairs reasonably asked ‘If you are sitting at home, in a country where a repressive regime has stripped you of human rights and where people do get taken off to barracks and you get a knock on the door and a stranger asks what do you think of the government, what do you think you’d say?’. Writing in The Australian on October 6th, the Lowy Institute’s Jenny Hayward-Jones defended the poll as conveying an authentic voice of the Fiji people.
The 2011 survey, financed by Fiji-born Lowy board member and investment banker Mark Johnson, was carried out by Tebbutt research. It entailed interviews with 1,032 people in urban areas on Viti Levu, Fiji’s main island. The previous such poll, conducted by Tebbutt for the Fiji Times in December 2008, asked respondents to pick their favoured Prime Minister. Deposed Prime Minister Laisenia Qarase emerged as the most preferred leader (with 31 per cent approval) while Bainimarama ran second (at 27 per cent). By contrast, the current poll asked a more loaded question: ‘how good a job do you personally think Commodore Voreqe Bainimarama is doing as Prime Minister?’ The resultant disapproval rating of 8 per cent was way below what most surveys of this kind would expect.
How was it possible to conduct such a poll under conditions of severe media censorship? Hayward-Jones claims that Lowy itself did not seek any direct permission from the Fiji government, but doubts remain about whether the survey was devised in such a way as to avoid responses that might prove politically awkward. Had the poll yielded a negative verdict, Tebbutt Research – a Fiji-based market research company - would probably have been hounded out of business, and the pollsters incarcerated. Former editor-in-chief at the Fiji Times Russell Hunter - himself a victim of Bainimarama’s deportations of foreign journalists - alleges that during his stewardship Tebbutt Research often declined to conduct surveys where the results might prove contentious.
Respondents were also asked how ‘good’ a job government was doing as regards education (82 per cent good), transport (71 per cent good) and health (69 per cent good). It was even reported that 59 per cent thought the government was doing a ‘good’ job on the economy, which has contracted by 7.4per cent over the past four years and which has seen investment grind to a virtual halt. Respondents reported that government was doing a ‘good’ job in ‘preparing to draft a new constitution’ (53per cent good) and ‘reforming the electoral system (51 per cent good), both tasks that the government itself does not intend to commence undertaking until 2012.
Those responses either show a giant gulf between perception and reality, or that respondents concurred with whatever was put before them, or that they felt intimidated. The headline 66 per cent approval rating was broken down into 75 per cent Fiji Indian support and, more dubiously, 60 per cent backing amongst indigenous Fijians. Only 19 per cent of indigenous Fijians chose Bainimarama as preferred Prime Minister in the 2008 poll. Since then, the constitution has been abrogated, and public emergency regulations have become a permanent fixture. Critics of government have been hounded from their jobs, and for the most part silenced. In one notorious case, a senior military officer was overheard denouncing the government while in South Korea, and charged with sedition on his return. In May, he dramatically escaped from Fiji by sea and sought political asylum in neighbouring Tonga.
A climate of intimidation prevails in post-coup Fiji. What was once a frank and straight-talking society has now become a place where people are very guarded about what they say, and to whom they say it. Yet, five years after the coup, there probably is more support, or at least grudging acquiescence, than many of the critics would like to concede. After all, there is no obvious alternative to Bainimarama on the horizon. Deposed Prime Minister Laisenia Qarase has never looked like a politician capable of recapturing power. His predecessor, Fiji Indian leader Mahendra Chaudhry is before the courts on corruption charges. Even the 2008 Tebbutt poll suggested that Chaudhry’s support had slumped.
But if there genuinely is such popular support, why is the Bainimarama government so scared? Why the need to continually renew the public emergency regulations? If Bainimarama and his information secretary believe that they have extensive backing, why not hold immediate elections? In fact, it was awareness of popular hostility that in July 2009 led Bainimarama and his Attorney General, to cancel all dialogue with political parties and put off elections until 2014. At that time, they also promised resumption of dialogue towards a new constitution in 2012. And 2012 is now nearly upon us. So soon there will be a fresh test of whether Bainimarama again reneges on his promises (as he did in mid-2008) or whether his government can effectively handle some kind of transition towards elective democracy.
Jon Fraenkel is a senior research fellow at the Australian National University. An Abbreviated version of this article appeared in The Australian, 14th October 2011.
In the five years since Fiji’s military strongman, Voreqe Bainimarama, seized power in a coup, he has liquidated parliament, banned meetings of the Great Council of Chiefs and the Methodist Church, dismissed the judiciary and transformed the media into an obedient servant of his government. In September, an Essential National Industries Decree severely curtailed trade union rights, and several trade unionists have been taken into custody.
Could it be that, despite that poor track record of repression, Bainimarama is gaining public support? In September, the Lowy Institute released a poll claiming that 66 per cent of Fiji citizens now approve of Bainimarama. ‘Twice as popular as Julia Gillard’, crowed Fiji’s chief censor, Sharon Smith-Johns. Civil society activists within Fiji have condemned the poll as inappropriate, misleading and methodologically flawed. Australian government parliamentary secretary for Pacific Island Affairs reasonably asked ‘If you are sitting at home, in a country where a repressive regime has stripped you of human rights and where people do get taken off to barracks and you get a knock on the door and a stranger asks what do you think of the government, what do you think you’d say?’. Writing in The Australian on October 6th, the Lowy Institute’s Jenny Hayward-Jones defended the poll as conveying an authentic voice of the Fiji people.
The 2011 survey, financed by Fiji-born Lowy board member and investment banker Mark Johnson, was carried out by Tebbutt research. It entailed interviews with 1,032 people in urban areas on Viti Levu, Fiji’s main island. The previous such poll, conducted by Tebbutt for the Fiji Times in December 2008, asked respondents to pick their favoured Prime Minister. Deposed Prime Minister Laisenia Qarase emerged as the most preferred leader (with 31 per cent approval) while Bainimarama ran second (at 27 per cent). By contrast, the current poll asked a more loaded question: ‘how good a job do you personally think Commodore Voreqe Bainimarama is doing as Prime Minister?’ The resultant disapproval rating of 8 per cent was way below what most surveys of this kind would expect.
How was it possible to conduct such a poll under conditions of severe media censorship? Hayward-Jones claims that Lowy itself did not seek any direct permission from the Fiji government, but doubts remain about whether the survey was devised in such a way as to avoid responses that might prove politically awkward. Had the poll yielded a negative verdict, Tebbutt Research – a Fiji-based market research company - would probably have been hounded out of business, and the pollsters incarcerated. Former editor-in-chief at the Fiji Times Russell Hunter - himself a victim of Bainimarama’s deportations of foreign journalists - alleges that during his stewardship Tebbutt Research often declined to conduct surveys where the results might prove contentious.
Respondents were also asked how ‘good’ a job government was doing as regards education (82 per cent good), transport (71 per cent good) and health (69 per cent good). It was even reported that 59 per cent thought the government was doing a ‘good’ job on the economy, which has contracted by 7.4per cent over the past four years and which has seen investment grind to a virtual halt. Respondents reported that government was doing a ‘good’ job in ‘preparing to draft a new constitution’ (53per cent good) and ‘reforming the electoral system (51 per cent good), both tasks that the government itself does not intend to commence undertaking until 2012.
Those responses either show a giant gulf between perception and reality, or that respondents concurred with whatever was put before them, or that they felt intimidated. The headline 66 per cent approval rating was broken down into 75 per cent Fiji Indian support and, more dubiously, 60 per cent backing amongst indigenous Fijians. Only 19 per cent of indigenous Fijians chose Bainimarama as preferred Prime Minister in the 2008 poll. Since then, the constitution has been abrogated, and public emergency regulations have become a permanent fixture. Critics of government have been hounded from their jobs, and for the most part silenced. In one notorious case, a senior military officer was overheard denouncing the government while in South Korea, and charged with sedition on his return. In May, he dramatically escaped from Fiji by sea and sought political asylum in neighbouring Tonga.
A climate of intimidation prevails in post-coup Fiji. What was once a frank and straight-talking society has now become a place where people are very guarded about what they say, and to whom they say it. Yet, five years after the coup, there probably is more support, or at least grudging acquiescence, than many of the critics would like to concede. After all, there is no obvious alternative to Bainimarama on the horizon. Deposed Prime Minister Laisenia Qarase has never looked like a politician capable of recapturing power. His predecessor, Fiji Indian leader Mahendra Chaudhry is before the courts on corruption charges. Even the 2008 Tebbutt poll suggested that Chaudhry’s support had slumped.
But if there genuinely is such popular support, why is the Bainimarama government so scared? Why the need to continually renew the public emergency regulations? If Bainimarama and his information secretary believe that they have extensive backing, why not hold immediate elections? In fact, it was awareness of popular hostility that in July 2009 led Bainimarama and his Attorney General, to cancel all dialogue with political parties and put off elections until 2014. At that time, they also promised resumption of dialogue towards a new constitution in 2012. And 2012 is now nearly upon us. So soon there will be a fresh test of whether Bainimarama again reneges on his promises (as he did in mid-2008) or whether his government can effectively handle some kind of transition towards elective democracy.
Jon Fraenkel is a senior research fellow at the Australian National University. An Abbreviated version of this article appeared in The Australian, 14th October 2011.