Between Silence and Voice
Navigating Feminism in the Heart of iTaukei Tradition
By Meiva Vuniwai
A few weeks ago, I was a part of a discussion about culture and activism. Now, before I jump into this, let me give some background knowledge about myself.
My entire life, I grew up in a village. From a young age, I was taught the different roles and responsibilities that exist between men and women. Men usually do the outdoor work; they go to farms, pull up the cassavas or dalo (taro), graze the cows, and attend to the cakacaka-va-koro (village communal tasks). Women prepare meals, look after the children, do laundry, weave mats, and so on. However, these roles are not fixed; we can exchange roles depending on the situation. The iTaukei have a customary patriarchal way of life where men have systemic dominance over women. This patriarchal way of life is seen in the way we are seated inside the village halls: men often seated at the top, women seated at the bottom. There are times when women are seated at the top, if it is their birthday or they are a VIP during an occasion, and though it is often said that the Fijian lifestyle is strongly patriarchal, in certain provinces, women have been appointed as leaders and chiefs, and in this instance, they are seated at the top.
In the eyes of the Western world, this view is often seen as denying women the right to speak their mind and express themselves. This is also seen as a type of suppression where women are not allowed to do many great things. While I agree for the most part, it is also important to recognise that some women who grew up in the village do not see this as such. Growing up in the village myself, I have seen advocates and feminists come into the village to do workshops and trainings, which have built my passion towards advocacy in women’s rights. This has made me become a person who speaks up when I come across misogyny or disrespect towards women in general. However, not all women share the same experience as I do, as some do not see themselves as being oppressed.
As I start to understand more about feminism and human rights, I realise how the basis of these viewpoints is deeply rooted in Westernised ideas. Westernised ideas and iTaukei ideas often conflict with each other; sometimes, it is merely impossible to bring a deeply rooted Westernised idea and try to force it on the Fijian people and expect change.
As an advocate, it is important to understand the ways of life and practices that have been customary for most of our lives; this has been a way of maintaining harmony in the village. The women I grew up beside in the village believe that we hold great powers in our own ways. We are able to voice our opinions through our fathers, husbands, and male counterparts within our family members, who then share our opinions during village meetings. One might question how this equates to women having power in a traditional iTaukei setting. iTaukei women have an emotional influence over our male relatives: we use persuasive language, our nurturing nature, and our sibling bonds in order to sway and persuade the opinions of our male relatives. Our strength is exercised not through confrontation, but through quiet influence rooted in femininity, connection, and deep cultural knowing. However, it is also necessary to recognise the culture of silence present within the iTaukei setting, especially in villages where only certain people are allowed to represent the voice of the people. This culture of silence is believed by some to have been brought in by colonizers and generationally passed down. Despite how this culture of silence was brought about, we must understand that it is now a customary part of the iTaukei culture. The culture and tradition of the iTaukei people run deep, deeper than what the information on Google can comprehend. The iTaukei way of life, culture, customs, and traditions is more than what you see and read on the internet. There are hierarchies in every Fijian village and land: Turaga (Chief), Sauturaga, Bete, Matanivanua, Bati, Gonedau, Mataisau. Most of us, the iTaukei people, still hold this traditional hierarchy dearly. It is ingrained in our cultural identity. It gives a sense of belonging, it grounds and stabilizes us, and it allows us to share and care for each other.
Now, back to the discussion I mentioned earlier. Most of the discussions this day were about the importance of women being taught to be able to speak up for themselves and not be fearful of men. To fight against patriarchy and empower Fijian women so that they can lead and make decisions in their lives and communities. While I firmly believe in this, I also believe in the respect of Fijian customs and traditions. As a woman who is fully aware of how deeply the iTaukei customs run, I decided to raise a question inquiring how we as feminists can balance between feminist ideology and the culture of silence present in the Fijian customs. I also pointed out how this culture of silence is seen by my people as a way of harmony in the village. I was told the answer to my question was that the culture of silence and the feminist movement do not go hand in hand. If we hope to be part of the feminist movement, then the culture of silence needs to be out the door.
I was stunned and held back by this response. I was so disappointed because while I do identify as a feminist, I also hold strong and deep respect for my culture. If feminists do not respect the culture of silence by the iTaukei people, does this mean I have to choose between being a feminist and being an iTaukei woman? Does this mean one cannot be a traditional indigenous woman and at the same time a feminist? Let’s take a step back and question ourselves: are we really making a change, or are we causing more harm than good?
Remember, while foreign feminists, development workers, or visiting facilitators pack up to go back to their normal lives, thinking they have accomplished what they came to do, they might just have caused confusion and conflict for the people they attempt to advocate for. Yes, I do agree that there are changes that need to be made. I believe there are certain customs in the iTaukei traditions that are often taken advantage of by men, perpetuating violence against women. I simultaneously believe that, as advocates and activists, contextualising our ideas is crucial, especially when approaching traditional settings like iTaukei villages.
Remember, you are only there for a certain period of time during your advocacy work. These iTaukei people, however, will stay where they are. Your ideas will be thrown out after you leave due to the cultural conflict, or perhaps they could create harm if they are accepted without reckoning with how to be balanced with tradition. For adopting these foreign ideas, women could be deemed disrespectful by their partners or leaders and run the risk of being banned from the village or becoming a victim of violence. A discussion I think many are not ready to discuss is that what you bring in can also be a factor that perpetuates violence.
We, the iTaukei people, have traditions, protocols, and hierarchies. Contextualise your ideas, be respectful with your approach, and follow the right channel. This is more than just ticking your checklist on your paper. Do not cause more harm than good.
