Kai Rewa

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Ame­natave Ya­con­isau, Suva

The as­sur­ance of the Tui Noco that an­ces­tors of the gir­mityas should call them­selves kai Rewa is in­deed a touch­ing to­ken.

‘Kai’ means be­long­ing to or ‘eat­ing or liv­ing from’ (kanakana or iqoliqoli). The re­in­forc­ing state­ment of the Marama Roko Tui Dreketi Ro Tei­mumu Kepa seals the mat­ter. I also agree with Mr Singh when he re­ceived the ka­mu­naga (whales tooth) on be­half of the in­den­tured an­ces­tors that it was a sign of peace, progress and pros­per­ity. But in the pre­am­ble of the Con­sti­tu­tion they are still be­ing recog­nised as de­scen­dants of in­den­tured la­bor­ers from Bri­tish In­dia. I hope they will be in­cluded as mem­bers of mataqali and all the ben­e­fits ac­crued even with this mat­ter in the Con­sti­tu­tion which I think is very pa­tro­n­is­ing. Cur­rently only off­springs of iTaukei women are in­cluded as mataqali mem­bers.

Be that as it may, th­ese acts are signs of good re­la­tions be­tween the iTaukei and the In­doFi­jian com­mu­ni­ties. Maybe this is the way the world should re­ally be. We need to take away the an­tipathies that drive peo­ple apart.

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