SHRI RAM-A-THON: A Unique Charity walk for the community

SHRI RAM-A-THON: A Unique Charity walk for the community

Thakur Ranjit Singh

Waitakere Community Centre and Temple project, organised by SHRI RAM MANDIR CHARITABLE TRUST (SRMCT)  is hosting a Marathon Charity walk with multiple objectives, uniqueness and enlightenment. YOU ARE INVITED TO BE A PART OF THIS COMMUNITY EVENT

Auckland is going to witness the spring of a new phenomenon on the last day of spring on Sunday 30^th November, 2014 at 8 am, commencing at Ram Krishna Mandir, Papatoetoe.  

The dream: An artist's impression of the completed Waitakere Community Centre and the temple project, for which this Charity marathon walk is organised

Sri Ram Mandir Charitable Trust (SRMCT) has ventured on a project of erecting Waitakere Community Centre and a temple, named Shri Ram (Hindu deity) Mandir at 11 Brick Street, Henderson. The project has achieved the major portion of building structure, but the finishing and completion requires further work and funding. In an effort and new innovation of achieving multi-objectives, the Trust is organising a walkathon with a difference and uniqueness.

Firstly, since this walk-a-thon relates to Ram Mandir, it is called Shri (equivalent to salutation “Mr”) Ram-A-Thon. Hence the name, Shri Ram-a-thon, has been adapted to suit the occasion. This is the first such adaptation of name.

Secondly, this event is unique, because its priority does not lie in raising funds only. As indicated earlier, this event has multiple objectives, trying to enhance the wellbeing of community. The objectives are:

·        To engage with the wider community, including children, youths, elders, women and people from all walks to life – enhancing diversity and multiculturalism.

·        To create awareness of well-being, healthy living, walking and exercising.

·        To help raise funds for The Community Centre and temple project for West Auckland.

Finally, the uniqueness of this event relates to its marathon total distance of 35 Km and time of 8 hours stretching from South Auckland, through to former Auckland City area and ending in West Auckland or Waitakere City. While people will can join and leave at any of the stops, there is a group of die-hard supporters, urged by media sponsors on Humm FM and Apna 990 and TV, who aim to walk the 35 km marathon. 

While this is a project undertaken by Indians in general and Hindus in particular, the final outcome of Waitakere Community Centre will aim to be the hub of general diverse community activities in Henderson. The Trust hopes to inculcate better ethics, teaching through religious scriptures, have a place for betterment of youth, ladies and senior citizens, among others and also become a centre to enhance well-being of community through healthy habits and better, longer living. 

The broad outline, and route of Shri Ram-A-Thon is as follows:

·        8am start from Ram Krishn Mandir 25 Onslow Avenue, Papatoetoe

·        First Stop : Shirdi Sai Mandir, 12 Princess Street, Onehunga

Distance to cover is 12 KM and estimated time is 3 hours.

·        2nd Stop will be : Bhartiya Mandir, 252 Balmoral Road, Sandringham

Distance to cover is 6.9KM and estimated time is 1.30 minutes.

3rd Stop: Food for Less New Lynn

Distance to cover is 6.8 KM Estimated Time is 1.30 minutes.

·        Final Destination : Shri Ram Mandir 11 Brick Street Henderson

Distance to Cover is 9.3KM and estimated time is 2 hours.

·        Expected number of participants: Approximately 50 at the start and estimated 200 towards finishing.

·        Expected total distance is 35 km and total estimated time is 8 hours.

The Project in progress to date: it needs your help

The community event will finish at the site of Waitakere Community Centre and temple at 11 Brick Street with grand reception of walkers at the site, followed by presentation, declaration of funds raised, followed by musical entertainment and dinner.

In this festive season and in the spirit of celebration, wider Auckland community is invited to join in this healthy event and also help in raising funds for a beneficial outcome. People on the route are urged to join in or come to support the event and cheer on the walkers.

COME AND JOIN US, CHEER US OR LEND YOUR SUPPORT TO THIS COMMUNITY EVENT AND PROJECT

SHRI RAM-A THON- SUNDAY 30 NOVEMBER, 2014 FROM PAPATOETOE TO  - BE PART OF THIS MARATHON CHARITY WALK

The Community Centre and temple needs your support to come to reality from a dreamAdd caption

FIJI'S DARK HISTORY - FAILED MILITARY MUTINY : THE DAY FRANK BAINIMARAMA WAS SUPPOSED TO DIE

A Dark History of Modern Fiji: When the failed military mutiny changed Fiji’s fate

Thakur Ranjit Singh

This is a reprint of article first published in 2014

Second November 2000 was the day when Frank Bainimarama was supposed to have died, and Fiji taken over by ethno-nationalists through a military mutiny instigated by some Chiefs and greedy individuals. Thank God it did not eventuate.

Can you for a moment imagine what Fiji would be like now,  had the devils, supported by some chiefs, succeeded in assassinating Frank Bainimarama on that fateful day? 

What would have been the fate of Fiji-Indians? Another Girmit or slavery, or massacre, something like Luanda or Syria?

Thank God for the 2 November, 2000, which gave back a stronger Bainimarama and a new pleasant history to Fiji. We are so thankful to the failed mutiny on this fateful day when victory, light and life respectively defeated loss, darkness and death.

Indeed, 2nd of November should be declared local Diwali for Fiji – when life won over death, and that dash through a cassava patch saved the life of an army commander who changed the fate of Fiji.

The mirage of people on different sides, but they were the birds of the same feather: Tarakinikini and Speight. Tarakinikini was also implicated in the mutiny and was saved because he had absconded to USA and was not extradited to stand trial. Speight is serving his time in jail. Fiji is so thankful for the failed coup and the failed mutiny.

Thursday 2 November 2000 started as an uneventful day, for me, a normal clear day in Suva, nothing untoward. I was at Vatuwaqa Cemetery at around 1pm to attend a friend’s funeral from Carpenters Shipping.

I had planned to travel to Ba later that afternoon to attend the funeral my cousin, Jai Karan Singh (Prem) who had suddenly passed away the previous morning at Rarawai, Ba, Fiji.

As we were completing viewing, after 1pm, we heard what sounded like cracking of gunfire. It was echoing from Nabua Military barracks which is some 2-3km away from Vatuwaqa Cemetery. We immediately sensed something was wrong, and news filtered through that something unpleasant was happening at RFMF Barracks. 

After the funeral, I quickly rushed home in Raiwai, and shot–off to Ba via Queens Road with my family to attend the funeral. Later we heard in the news that there was mayhem at Nabua Barracks where attempts were made to assassinate Commodore Frank Bainimarama. He was able to escape with help of some soldiers through cassava fields.

This was the second mutiny at a military camp. On 7 July 2000, rebel soldiers supporting George Speight overran the Sukunaivalu Barracks in Labasa, the largest town on the northern island of Vanua Levu. Besides seizing the barracks, these soldiers harassed ordinary citizens of Labasa, kidnapping bus commuters, ransacking homes, and seizing crops, and bullying, assaulting, and harassing mostly Fiji Indians.

The police was powerless and humiliated, and yours truly, Thakur made a mockery of the police force to a "badhia bail"-a castrated bullock. I coined the caption of a cartoon which read, where one farmer in Labasa is telling another farmer, pointing to a bull: “My castrated bullock has more balls than the police force.” 

The police was really impotent under the then Commissioner Isikia Savua, who was having a jaunt in Vanuatu when anarchy was taking place in Labasa. [Read full four-part account of Savua Enquiry in my FIJI PUNDIT blogsite]

Commodore Frank Bainimarama (now Fiji's Prime Minister) with his officers, when he was leading the Army. After attempts on his life by his own people, he had been very cautious of whom to trust. Hence, he removed all thorns and disloyal  soldiers from the ranks and had loyal people who could be trusted.

Reports later emerged that the situation at Nabua Barracks on this fateful day was bloody and unheard of where Fijians were prepared to shoot their fellow soldiers in cold blood, while the milk of human kindness in some rebels stopped them from killing in cold blood. 

Fijian army officers were executed in cold blood by the rebel soldiers from Counter Revolutionary Warfare (CRW, which was equivalent to elite force of SAS) during this rebel uprising, with one soldier shot at point blank range while he was asleep.

Reports in local newspapers gave graphic details of how renegade Special Forces soldiers killed three loyal officers during the failed military mutiny at the Queen Elizabeth Barracks in Suva on this fateful day of 2 November, 2000. One was shot while seated at his computer. His blood was cleaned from the keyboard, according to the Fiji Sun.

One rebel from the Counter Revolutionary Warfare (CRW) Unit refused to execute two officers at the height of the gun battle. Major Niko Bukarau, who escaped execution, told Fiji's Daily Post: "I should be in the mortuary if everything went as planned." 

While the CRW rebels had taken over the Nabua Barracks, it was perhaps their bad luck, as little did they realize that the most powerful and feared unit of RFMF, the Third Infantry Regiment was at Sigatoka Sand dunes, undertaking military exercises. 

As I passed Sigatoka on my way to Ba on the day, I passed these soldiers waiting just below Matanipusi Hills, some 100km away from Suva, in Dee Cee Buses, as if readying themselves to pounce on the enemy. Somehow, I had a hunch that Fiji still had hope.

And the powerful Third Regiment was headed by a Bainimarama loyalist and career soldier, COLONEL VILIAME SERUVAKULA, who joined the Army in the early 1980s. He opposed the 2000 coup. And he stood out as Fiji’s saviour on that fateful day. 

They gallantly marched into Nabua camp, mounted a brief offensive, and led the all-powerful Third Regiment in a counter-offensive to retake the barracks from the rebels and maintain normalcy and security. They succeeded.

Sitiveni Rabuka-the original coup-maker. He was also implicated in the mutiny, and as a result lost his opportunity of a diplomatic posting.

Following the mutiny, Seruvakula made some controversial statements in the media. He alleged that he had been offered F$250,000 to support George Speight's attempted coup in May, and that former Prime Minister Sitiveni Rabuka (who led two coups in 1987) had incited the mutiny and attempted to overthrow the military commander, Commodore Frank Bainimarama.

It later emerged that this mutiny was led by Captain Shane Stevens. It left some casualties and fatalities, and we can say there was some collateral damage.  A total of 42 soldiers from the Counter Revolutionary Warfare Unit were subsequently convicted of involvement in the mutiny.

Bainimarama also accused Rabuka of having "politicized" the Counter Revolutionary Warfare (CRW).

The name of Lieutenant Colonel Filipo Tarakinikini has also been mentioned as the person who wanted to depose Bainimarama.

Ratu Inoke Takiveikata, Qaranivalu (right) from Naitasiri, who was convicted for inciting and supporting the mutiny.  He is seen here with his wife, who is sister of another soldier who has been cleansed from RFMF, ex Landforce Commander Ratu Jone Baleldrokadroka. Some feel he is merely the fall guy.

Stevens later testified that Ratu Inoke Takiveikata, the Qaranivalu, a senior chief of Naitasiri Province and a Senator and former Cabinet Minister, had visited the barracks during the mutiny to offer moral and practical support, which included supplying the mutineers with cellphones. Later, Takiveikata was convicted and sentenced to life imprisonment for his role in the mutiny.

That was a flashback of events that unfolded over two decades ago. Can you for a moment imagine what Fiji would be like now, had the devils, supported by some chiefs, succeeded in assassinating Bainimarama on that fateful day? 

What would have been the fate of Fiji Indians? Another Girmit or slavery, or massacre, something like Luanda or Syria? What would have the so-called leaders, masquerading as Chiefs done to Fiji, after they had looted National Bank of Fiji(NBF) and other institutions of Fiji under Rabuka regime?

Can you appreciate and perhaps now understand Bainimarama for taking the actions he took? How would you feel if your own people, in military, who were there to protect the leader, had become your killers? How about Chiefs? Instead of being mentors and respectable advisers, they abused their position for greed of power?

The events that unfolded subsequent to this attempt on his life is reflected in the tough stance Bainimarama took. He had warned Qarase to inculcate better governance, bereft of nationalism and racism, which Qarase ignored at his peril.

Bainimarama purged military and removed all the thorns and opposition, and strengthened it with loyal officers who believed in multiracialism, good governance and loyalty.

The thieves…oops, I mean Chiefs, some of them abused their positions and power, and politicized the august body of GCC for personal and political gains. 

The biggest disappointment was Naitasiri's powerful and respected Qaranivalu, Ratu Inoke Takiveikata, who was implicated and sentenced. As a result the sham of Great Council of Chiefs had to go.

Fiji's Prime Minister, Frank Bainimarama-thank God the mutiny failed in 2000 - we have a stronger person leading the nation. We cannot imagine what Fiji would have been with those ethno-nationalists

With the election of Fiji’s First government as the now democratically elected government of Fiji and recognition by Australia, New Zealand and USA, followed by the whole world, Fiji has come a long way since that fateful day on 2 November, 2000. 

Yes, this is the significant and historic day when Fiji’s current Prime Minister, Commodore Bainimarama played hide and seek with death in a cassava patch in Nabua. And like Diwali which heralds victory of life over death, life won on that crucial day, which we now realize made him into an ironman for the rascals and a friend of the weak.

Thank God for the 2 November, 2000, which gave back a stronger Bainimarama and a new pleasant history to Fiji. We are so thankful to the failed mutiny on this fateful day when victory, light and life respectively defeated loss, darkness and death.

Indeed, second of November should be declared local Diwali for Fiji – every year.

[E-mail: thakurjifj@gmail.com]

[About the author: Thakur Ranjit Singh is a media commentator and runs blog site, FIJI PUNDIT, that tells what others fail to tell. He is a former publisher of Fiji's Daily Post newspaper, and is based in Auckland, New Zealand. This article was originally written in 2014 and is intended as a historical reminder of our dark past.]

Fiji Elections: We need home-grown solution as Western media still jaundiced to Fiji

Fiji Elections: We need home-grown solution as Western media still jaundiced to Fiji

Thakur Ranjit Singh

As Fiji approaches the historical 2014 election on 17 September, 2014, one thing is evidently clear: there has been no indigenous, i-Taukei Fijian leader in Fiji’s history, who could ever win the hearts of the migrant Indo-Fijian community in Fiji, as much as Bainimarama has done. Despite all the venom of western media and his opponents, Vorege Bainimarama has been the most visionary leader that a multi-racial and multi-ethnic Fiji has seen. Ratu Sir Lala Sukuna, Ratu Sir Kamiseses Mara, Sitiveni Rabuka, Mahendra Chaudhry and Laisenia Qarase have been left behind in the scrapheap of history, as Bainimarama looks for a home grown solution in a multi-racial fledgling democracy, plagued with ethno-nationalism and divisive politics.

He may not be perfect-but he is the best Fiji has seen so far. And in the process, expect some collateral damage, as any history-in-making produces.

FRANK BAINIMARAMA-the most popular ever Indigenous Fijian leader to the migrant Indo-Fijian community. The most visionary I-Taukei leader ever that Fiji has seen for a multi-racial country which is struggling with its democracy.

Every man and his dog, with their Western concept of failed democracy in Fiji had painted Frank Bainimarama as a villain and a selfish, self-centred man. The latest one is Nick Naidu, who represents an almost defunct organisation, the Coalition for Democracy in Fiji in Auckland.

Naidu’s claims on TV 3 interview on 15 September 2014 substantiates the reason why Frank Bainimarama is sceptical and suspicious of a free press in general and Western concept of press freedom in developing Fiji, in particular.

Naidu claims that Bainimarama is a person who only thinks of himself and nobody else. If Naidu and TV 3 had bothered to read that morning’s NZ Herald’’s article by its ethnic reporter, Lincoln Tan, they may think twice about airing such blinkered and jaundiced interview.

According to Tan, Nadi (Fiji) taxi driver Vinod Kumar said he "cannot wait" to have his say on who will form the next Fijian government.

The 55-year-old grandfather, whose son Shanil lives and works in Auckland, is "90 per cent sure" he will be voting for Frank Bainimarama and his Fiji First Party when the polls open on Wednesday.

"The West just don't understand, they think just because we had a military coup that makes Frank a bad person," Mr Kumar said.

"But life for us ordinary folks has improved so much under him. The roads no longer have potholes, crime is down and more children are going to school because schooling is now free."

He said small things, such as free school buses for students, go a long way because most in Fiji were "generally quite poor".

Mr Kumar said many Fijians were excited at the prospect of voting and election rallies were attracting crowds of thousands.

FRANK BAINIMARAMA-  a man for all people, seen here when he visited the Golden Temple in Amritsar, India. Lord Krishna in Bhagavat Gita said "when there is atrocity, and good and saintly are mistreated by demons, then I take a form of human and come to take away your pains and give justice" Your truly thinks, Bainimarama is one such form, who is seen as a savour of Indo-Fijians in Fiji.

That shows the diametrically inconsistent White mainstream media in New Zealand which is still somewhat jaundiced and unsure on Fiji issues. My journalism studies at Auckland University of Technology (AUT) in 2009 and 2010 revealed in my research papers that some of NZ media, who hardly employ ethnic reporters, were very opposed to happenings in Fiji just because Fiji had kicked away an unsuitable concept of Western Democracy, has kicked out some NZ reporters and did not at all miss the step-brotherly treatment given by NZ and Australia. Fiji marched along oblivion of Ostrich syndrome and snub by these neighbours. Fiji got other friends and ignored these two countries which now appear to be mending the bridges they burnt.

TV 3 failed to ask and Naidu failed to volunteer the information that democracy has become a dirty word in Fiji, especially among the Indo-Fijians who were starkly mistreated by previous ethno-nationalist and blatantly racist governments, masquerading as a democracy.  NZ and Australia, as supposedly civilised First World neighbours failed to keep a tab on the wrongdoings of Qarase regime which virtually had rendered Indo-Fijians to a third-class status. It was only the blessings of 2006 takeover of Qarase regime that gave back Fiji some hope.

If today I could call myself a Fijian and enjoy dual citizenship of NZ and Fiji, and still have that dignity as a Fiji citizen, it is because of the same Frank Bainimarama that the Western World takes all opportunity to project as some villain, because he rejected western imported failed system against a home-grown solution. What Fiji needed was an understanding of the world and a local solution to its fundamental problems. Fiji cannot be blamed for befriending China, Russia, Cuba and Korea when its neighbours, founded on bible and Christianity never showed much love for their neighbour.

FRANK BAINIMARAMA visited Auckland on 9 August, 2014, and huge crowd flocked to see him. He was mobbed by people, as if he was a Bollywood star. But all the White New Zealand mainstream media saw and reported on was a handful of protesters. NZ media has always been seen as too white, and too prejudiced to Fiji. With changing demography and population make-up of New Zealand, its media still does not reflect the colour of the nation in its newsrooms.

So many good things have taken place in Fiji, and consequently the credibility, authenticity and mandate of Coalition for Democracy comes into question for not knowing their Fiji. The leaders of other parties’ visited Auckland, nobody heard or saw. When Bainimarama visited Auckland on 9 August, 2014 at Vodafone Event Centre the place was overcrowded with people and Frank Bainimarama was mobbed like a Bollywood star. The blinkered Mainstream media in Auckland were blind to some 2,000 supporters but only saw a handful of protesters.

So many people know what perhaps Nick Naidu and TV 3 need to know about this popular Fijian leader. Frank Bainimarama rescued Fiji from chasm of racism and divisive politics, camouflaged as democracy. Fiji needs a home-grown solution, no more of imported failed western concepts. The elections in 2014 is a step in that direction. And when history is in making, as was USA’s 200 years ago, we are bound to have some collateral damage.

E-mail: thakurji@xtra.co.nz

[About the Author: Thakur Ranjit Singh is a post graduate scholar in honours in Communication Studies from Auckland University of Technology. From a system which could give him a relevant job, he has started his blog sites, FIJI PUNDIT (www.fijipundit.blogspot.co.nz) and KIWI PUNDIT (www.kiwipundit.blogspot.co.nz) and publishes what the other media does not tell] 

Ganesh Utsav at Ram Mandir in Auckland marks His birthday

Ganesh Utsav at Ram Mandir in Auckland marks His birthday

Thakur Ranjit Singh

Shri Ram Mandir Charitable Trust introduces Indo-Fijian Hindus to Ganesh Chaturthi, and celebration of birth of Lord Ganesh. All are invited to the festivities at Ram Mandir in Henderson on Saturday and Sunday 6^th and 7^th September, 2014.

Ganesh is widely worshiped as the god of wisdom, prosperity and good fortune and traditionally invoked at the beginning of any new venture or at the start of travel

For Indo-Fijian Hindus, celebration of birthdays of deities come naturally, especially the elaborate ways of over a week celebration of Ram and Krishn. However, birthday of Lord Ganesh, which is marked during Ganesh Chaturthi has not been celebrated as elaborately as birth of Ram and Krishn. This may be because Ganesh Chaturthi is mostly widely celebrated in  Maharashtra, Gujarat, Tamil Nadu, Goa, Andhra Pradesh, Karnataka, Odisha, Kerala and Chhattisgarh. In Fiji, the majority of Girmitiyas came from Indo- Gangetic plains, from Bihar, Uttar Pradesh and nearby areas, hence it did not get that much prominence in Fiji. But things are changing with a globalised world and all are now getting an insight into birthday of Ganesh.

Ganesh Chaturthi is the Hindu festival celebrated on the birthday (rebirth) of Lord Ganesh, the son of Shiv and Parvati. It is believed that Lord Ganesh bestows his presence on earth for all his devotees during this festival. It is the day when Ganesh was born. Ganesh is widely worshiped as the god of wisdom, prosperity and good fortune and traditionally invoked at the beginning of any new venture or at the start of travel. The festival, also known as Vinayak Chaturthi ("festival of Ganesh") is observed in the Hindu calendar month of Bhaadrapad, starting on the shukla chaturthi (fourth day of the waxing moon period). The date usually falls between 19 August and 20 September.

Baby Ganesh

During the festivity, there are traditions and rituals that people perform during the Ganesh Chaturthi Hindu festival. People begin preparing months in advance by making check lists, selecting eco-friendly idols, reading up yummy recipes and thinking of innovating decoration ideas to celebrate the festival on a grand scale. Hindus also follow the rituals in Bringing Home the Ganesh Idol, many of whom choose to perform the Ganesh Staphna (Installation of the Idol) by themselves including performing the Ganesh Visarjan (Immersion)

For the first time for Hindus in Henderson, Auckland, Shri Ram Mandir Charitable Trust (SRMCT) is organizing Ganesh Utsav at its (partly completed) Ram Mandir complex at 11 Brick Street, Henderson, Auckland. For the convenience of people, arrangements are made for a Samohik (combined) Pooja of 2 days.

This will be held on Saturday 6 and Sunday 7 September, 2014. The programme begins on Saturday 6 at 7pm with Bhajans, Sthapna at 8pm, followed by cultural items at 8.45, rounding off with mahaprashad (dinner) at 9.30 pm.

Ram Mandir and Community Centre, as it will look after completion.

On Sunday 7^th September, pooja is from 9-11am, with Sampuram Yagn at 11am, prasad and mahaprashad at 12pm and Visarjan at 1pm. This will be through a bus trip for devotees to take Ganesh murti for visarjan at sea. Devotees need to register for the bus trip.

For the first time, SRMCT is organizing this Samohik Pooja of multiple families, sitting in rows of 10, performing pooja collectively. For a contribution of $201, each family gets a reserved numbered pooja space, a 5 inch Ganesh Moorti, all pooja samagri for 2 days, singhasan and pooja vedi for families to take home.

Singhasan, Ganesh Murti and Pooja Vedi will belong to the devotees after Pooja

Each day, devotees will have to bring 21 laddoos, flowers, prashad, dubh grass and individual or combination of 108 items, comprising of almonds, cashew nuts, sultanas, mishri (candy), flowers or dubh grass.

Pradhan Acharya is Pundit Nand Lal Shastri and his assistant is Pundit Vishal Joshi. Booking is necessary and can be through Umesh (mobile 022 681 1763) or any Trustee.

Devotee families are urged to be part of this historic occasion where we all get together for a collective celebration and prayers. Do not be disappointed, register quickly as we have only hundred numbered and reserves spaces. For further information visit SRMCT’s website at www.shrirammandir.org.nz or contact the Executive Trustee Pravin Kumar at pravin_lotus@hotmail.com.

E-mail: thakurji@xtra.co

[About the author: Thakur Ranjit Singh is blogger at KIWI PUNDIT and FIJI PUNDIT, is a media commentator and Volunteer Media Liaison Officer for Ram Mandir Charitable Trust]

Government by Greed - PART 6: Key Support for the 1987 Coup

Government by Greed - PART 6: Key Support for the 1987 Coup

By Guest Writer, Subhash Appana

A political coup-de-tat is no small undertaking by any standards. It involves treason as by its very definition it attempts to overthrow a “legitimate” government by extra-legal means. In fact, force and violence are necessary complements of any coup-de-tat. And in order to “build” the scenario to justify a coup, an orchestrated process is activated. The aim is to create a situation that allows a treasonous, yet quietly-supported, coup-maker to say “there was no other way”.

SITIVENI RABUKA - The Father of All Coups on 14 May, 1987

This is exactly what happened in Fiji, and that is exactly what Rabuka said after he executed the Father of All Coups on 14^th May 1987. The common thread that bound all who supported that coup, whether overtly or covertly, was the perceived need to protect the Fijian heritage and save the Fijian race from the hegemonic designs of a foreign race, the Indo-Fijians. There were mainly 2 reasons for this perception: one, a sustained policy of divide and rule based on ethnicity; and two, a lack of understanding and appreciation of the mechanics of democracy.

Within this framework of politics, the obvious Indian “threat” acted as a diversion that temporarily covered ominously developing undercurrents that were to plague ethnic-Fijian politics and the country in later years. The Taukei Marches of 1987 allowed many of these undercurrents to surface and join the general wave of dissatisfaction, resentment and rage that swept the main centres of the country. Even in these marches, individual grievances and aspirations remained quietly submerged as the convenient rhetoric of “Indian threat” was enough to rally key support.

Many have pointed fingers at the chiefs, and especially Ratu Sir Kamisese Mara and Ratu Sir Penaia Ganilau who was Governor General at that time. Many have rubbished Ratu Mara’s explanation when he said, “How could I stand by and watch my house on fire?” This statement has generally escaped objective scrutiny as the tendency had been to expect Mara to stop the 1987 coup or take an openly opposed stance after the fact. He did neither because he was a thinking man who could probably “see” things that couldn’t be openly articulated at the time.

The point is that as a chief, Ratu Mara could not stand back and watch his country and his people get destroyed. It was the same for Ratu Penaia who was not only Ratu Mara’s close political ally, but also Ratu Mara’s brother-in-law through the marriage of his son, Ratu Epeli Ganilau to Ratu Mara’s daughter, Adi Ateca Ganilau. More interestingly, Ratu Penaia was also Ratu Mara’s superior as Tui Cakau and head of the Tovata confederacy, within which Ratu Mara’s Lau province fell.

RATU SIR KAMISESES MARA: Perfect marriage connection in Fiji meant that he had relatives in top hierarchy in all three Confederacies in Fiji 

And as mentioned earlier, the second confederacy of Burebasaga fell in line because its paramount chief, the Roko Tui Dreketi, was Ratu Mara’s wife. This left Kubuna, which was headed by Ratu Sir George Cakobau at the time. Ratu George’s first cousin, Ratu Edward Cakobau’s 2^nd son, Ratu Epeli Nailatikau is married to Ratu Mara’s daughter Adi Koila Mara. This completed the family link at the apex of the 3 confederacies. Moreover, Kubuna also had among its inter-linked chiefs the Toganivalu clan from Tailevu who were heavily represented in the Mara cabinet through Ratu David, Ratu Josua and Ratu William Toganivalu.

In addition to the above chiefly links, any analysis on chiefly support for the 1987 coup cannot ignore the fact that the first rationale for that coup involved removal of the Indian threat from the political equation of Fiji. From this perspective the chiefs were duty-bound to support that coup because it was seen as a necessity. Opposition could not have been justified in any way and once the rebellion gained momentum, there was simply no room for diplomatic chiefly intervention.

The second important point of support for that coup had to come from the Fiji military. In 1987, the RFMF was a largely foreign peace keeping-focused entity. Since 1978 when troops were deployed to UNIFIL in Lebanon, the size and skills of the RFMF had expanded significantly. And the bulk of troop recruitment involved rural Fijian youths who had virtually no real exposure to the “Indian threat” that they had always heard of – they had no opportunity to see Indians in any other way.

Rural Fijian youths who were recruited in the Military had never met and encountered Indo-Fijians, and were gullible to believe that Indians were trying to take over Fiji. They were seen as Bati- traditional warriors who were there to defend Fijian  heritage.

In fact when they did come to Suva, they were faced with a barrage of things Indian – taxis, businesses, shops, houses, and Indian people all over the place. This left them with little doubt that there was indeed an “Indian threat” to Fiji. Little has been made of the fact that these young soldiers literally saw themselves as modern-day bati (traditional defenders) when they donned the colours of the RFMF. And as bati they were defenders of the Fijian heritage. Nobody epitomized this better than Sitiveni Rabuka, his decision to execute the 1987 coup had largely to do with this – in fact this was very likely the sole compelling reason at the outset. Military support therefore, was virtually guaranteed once the decision was made.

The final card had to do with foreign reaction to an unthinkable act of treason in the Pacific. There was little arguing that this variable had to be factored in because Fiji would not have accepted a reduced international status at that juncture – unlike the stance taken now by Commodore Bainimarama. When David Lange tested the ANZUS alliance by closing NZ ports to US nuclear vessels in 1985, Fiji’s strategic importance had reached a new high.

Thus US geopolitical concerns within the framework of the ever-heating Cold War provided the foreign lifeline that the coup plotters needed. And even though foreign complicity was a little more subtle and complicated to pinpoint, noted CIA operative Vernon Walters was in Fiji and did meet Rabuka 2 weeks before the coup. He was later providentially posted as US Ambassador to the UN and played a pivotal role in minimizing subsequent international condemnation of the Rabuka Coups. And US involvement did continue sporadically until the 1997 constitution brought back normality to the country – was this a case of belated conscience and regret?

The 1987 coup thus had key support from the chiefs, military, sections of the Fijian community and the US. It was supposed to provide a transitory point to a new model of governance for Fiji. Why then did Fiji have to wait 10 years before the 1997 constitution was finally enacted?

Stay tuned for Future articles: Government by Greed - Coup at Last -: A Coup Gone Wrong -: An Intense Power Struggle -: Spawn of the 1987 Coup -: The Personal Tug-of-War. To come later.

[E-Mail: appanas@hotmail.com  / thakurji@xtra.co.nz

SUBHASH APPANA- the author of these series of articles: GOVERNMENT BY GREED 

[About the Author: Subhash Appana is an Indo-Fijian academic with Fijian family links. He was brought up in the chiefly village of Vuna in Taveuni and is particularly fond of the Fijian language and culture. Subhash has written extensively on the link between the politics of the vanua, Indo-Fijian aspirations and the continued search for a functioning democracy in Fiji. This series attempts to be both informative and provocative keeping in mind the delicate, distractive and often destructive sensitivities involved in cross-cultural discourses of this type.]