Reminiscing about the roots of my maternal parentage

Foremost reference is of nana Mr Bachu Sardar whom I have not seen as he had passed away eight years before I was born. My only recollections are that he had had an untimely death in July 1930, while on a pigeon shooting expedition into the inner jungles from Mavua. Mavua is about 10 kms upstream of the Deuba river. At present there is a hotel and holiday villas at the mouth of the Deuba river. At this juncture recall that nana was lovingly called ‘Babuji’ by everyone.

For the benefit of the young ones the word Sardar has several of meanings, ranging from a ‘gang’ leader, supervisor, to an overseer etc. Hence Sardar was not part of Nana’s given name but a title appended to acknowledge his position. From my mother’s account I recollect that Nana was a Sardar in the rubber plantations in the greater Navua area. He spent some time in the Waidoi, (pronounced Wainandoi) estate. Odd rubber trees may still be seen as remnants of the old Waidoi plantation when one is driving from Suva to Navua.

Mother also told us that Nana was an overseer of the whole process of the plantations, from tending the trees, checking the extraction of the ‘dudh’ (latex), processing and curing of the latex, packing for export. She also told us that the latex was ‘dried’ in the form of a ‘roti’ and were called roti.

The range of his expertise and responsibilities suggests to me that he was more of the status of a superintendent; the Hindi title Sardar inappropriately encompasses this higher rung of the supervisory/administrative ladder.

Mother also told us that Nana travelled a lot to the various estates. It should be noted that travelling in those days was not easy, there were no made roads as those of today. The walking tracks were known as ‘Pagdandi.’ One either walked or if lucky, rode a horse.

At the outbreaks of an epidemic Nana also performed the tasks of a ‘Medico’ administering preventive oral medicines to the various settlements around Navua. Nakaulevu and Matralevu are a couple of names of the settlements imprinted in my mind.

Nani

Nani’s versatility and resilience should be recognised – with the passing away of nana. Their youngest child, Parshu Mama was born approximately three months later. The loss of the breadwinner, she single handedly brought up all children, educating them and marrying off the girls. Arranging and performing a marriage, especially for a daughter, is a great feat. She did not take nana’s absence as a barrier in discharging her family responsibilities.

Balram mama had taken up work at a tender age of 13, his meagre earnings, in the early stages, were an insignificant but welcome supplement to nani’s resources for the family sustenance. Notwithstanding these adversities all her children were well educated; three became teachers. The boys excelled in sports.

Nani and Me – a backdrop to our closeness

My parents’ home was on the banks of the Rewa river, approximately 25 kms downstream from Nausori. Although the homestead was not quite in Lokia village, it was commonly referred to as Lokia. I had come to nanihar on several special occasions, such as weddings and nani had also visited us several times prior to my earnest and prolonged acquaintance from January of 1954.

In 1952 I was in class seven at St Joseph’s College, Naililili, Rewa. I passed my secondary entrance exam to DAV College. At the time DAV was a very small school in a wooden building known as ‘Bhavan’ situated at the corner of Ono Street and Ratu Mara Road in Samabula. At the suggestion of Daya Mausi, I stayed back at Naililili to try for a place at the Marist Brothers’ High School, which had a very good reputation at the time. At the end of 1953 I achieved this target entrance to MBHS.

During the last week of January 1954 I came to nani’s house to commence my secondary school. This was the beginning of my close association with nani.

It would be pertinent to remind that two natural disasters had struck Fiji in the preceding couple of years; one was a severe hurricane of 1952, the other was an earthquake of 1953. The adverse financial and social impacts of these events was endured by all for many years, as recovery and rebuilding is always a very slow and strained process.

When I came to nani’s, Daya Mausi and Tulsi Mama were living in the same house while Parshu Mama and Mami were living with Balram Mama in his house next door. Nandlal Mama was teaching in Navua but came home during school term holidays.

Although I did not realise at the time this move from Rewa to Samabula was a very big change. I spoke an almost different language; from my school in Naililili, I was using many Fijian words, my pronunciation and habits were different. Daya Mausi guided and gave me many tips for my new environment.

Between 1954 and 1957 I attended high school. During this period Balram Mama got married; Daya Mausi also married; Saini Mami came with Tulsi Mama. After Daya Mausi was married, Parshu Mama and Mami moved into nani’s house to take care of her and me.

Nani was quite able bodied at the time and was able to assist in the daily household chores. At times she would also tend the flower and vegetable gardens. She had one great hobby – READING.

On the right-hand side of the access from the main road (Kings Road – now Ratu Mara Road) was a mango tree, which had toppled during the 1952 hurricane. Although aslant, it had not withered and ‘died,’ but still provided a good shady area during the afternoon sun. Nani would roll out her mat under the tree and read for most of the afternoon. She made frequent references to five books, The Ramayan, The Mahabharat, Prem Sagar, Stree Subodh, and Aalaah. I had not seen her read the last two; someone had borrowed the Stree Subodh and not returned it, whereas the Aalaah was considered an unwelcome book – with determined reluctance to keep in the home.

Her favourite was The Ramayan which I reckon she must have read, cover to cover, at least a dozen times. It was not an uncommon event to see some highly respected people, academics included, call in and listen to nani reading under the mango tree. She often gave us anecdotes from these books. At the time these seemed like mysteries. It is only now that I have taken an interest in Ramayan that her jigsaw- piece type narratives are falling into place to form an overall and vivid picture.

In 1954 a new Sanatan Mandir was built in Mandir Street, Samabula. There were regular weekly recitals and pooja. She seldom missed the Sunday session, returning with a small amount of Prasad – Ujjar Cheeni and Munakka (white sugar and sultanas) – wrapped in white paper and tied at the corner of her veil. She would only give out a pinch of this Prasad to all.

It was a like a routine that Ram Narain Mama, who had one of the few cars in the family,would come and pick nani up to accompany him to the Mandir. This mama was called ‘Chotka Bhaiya’ by all other mamas and mausis.

She did not wear a sari: her attire was a full-length capped sleeved home sewn seep (slip), lehanga, long-sleeved kurta, and ordhani. I had never seen her in any other colour except white. Without looking at a photo I retain a mental picture of her graceful form.

I continued to live with nani until 1960 when we bought the house at 11 Moala Street and moved into it. Although we moved I had maintained a close contact with nani; meeting her five to seven times a week. I consider myself very honoured that upon my marriage in 1962 nani had affectionately taken to Margaret; my wife. Nani gave one off a pair of silver ‘patta’ (bangle) to Margaret as ‘muh dekhawoni’ (first viewing of a newly wedded). A year later she gave the remaining patta, to Aruna didi.

The frequency of our meeting was till her death in 1975.

In 1968 Draupadi Mausi and family migrated to USA. After Mausi departed Margaret became nani’s contact for virtually all her ‘tailoring’ requirements. Putting a patch for a tear in clothing was a normal thing in those days. Nani’s clothing had to made with certain strict parameters, one of which was her kurta which had to be made to take in a special string of silver buttons.

During the morning of 17 January 1975, at about 9 am Margaret and I visited nani at her home. She was her normal jovial self, and talked to us for about an hour. During this time she expressed a desire to eat Aruyi (a variety of taro) chokha and mota roti. We returned home and dug out aruyi from our garden at 38 Lakeba Street, also picked some Bora (bean), made the Aruyi chokha, bora dhall, and roti which we took to her about 5 pm. We spent almost an hour with her.

Later that evening, while we were in a movie at the Samabula theatre we were called out to the foyer where Sambhu (my younger brother) broke the news that nani had passed away.

Nani had eaten some of the food we had taken and left some for Tulsi Mama who had also partaken it. As far as we (Margaret and me) are concerned, this act of nani of sharing the meal with Tulsi mama, was a Godsend, lest we could have been prosecuted for unhygienic and/or contaminated food.

On many occasions nani had told family members that upon her death she did not want her body to be put in a morgue which she called a ‘freezer’; she did not want a coffin box; she wanted her ‘arthi’ (dead body) to be taken on a ‘tikthi’ (a bier made of bamboo); bhajans should be sung during the funeral procession; coins, ‘akshat’ (uncooked rice), and flowers should be showered at the commencement of the procession. It is a great credit to all those arranging the funeral that all her wishes were adhered to.

Nani we S A L U T E Y O U.

Extened Relatives

Here I recall a couple of extended relatives who have been very closely attached, in fact so close that they have been identified as ‘one of the family.’ One is Muni Chand mausa and family, younger brother of two of my mausas. Although Mausa is still in Fiji most of his children are in Australia.

The other is Prem mama, who was known as ‘Mulki’ – was the brother-in-law (wife’s brother) of Ram Narain mama and lived with him. He had moved to Australia and passed away a few years ago.

Nana’s Contemporaries

I recall an ‘aaji’ who was stayed at nani’s place until her end. I am told she was not a blood relationship but accepted and treated as a real grandmother.

In addition I recall another couple of people. One is a Mr Devi Singh, commonly known as ‘Nangio Lili.’ I was told that while swimming in a river he had, in jest, yelled out ‘Nangio Lili’ which means a shark is attacking me. He was ‘Phupha’ to mamas and mausis. He often called in to see nani – especially when he was passing the house. He also knew how to dispel ‘an evil eye’ on children (Nazar jhaarey), hence was often called up to perform this task.

Another person was a muslim, we believe his name was Karimulla. I remember him because of his uniqueness – on nani’s request he would sing (or recite) a ditty, with an aluminium pot over this mouth. At times he would pinch his nose with one of his fingers – this had a reverberating effect on his melodious voice.

Mohan Singh Mausa, a Lawyer/Magistrate.

Daya Mausi, a teacher.

Parshu Mama, an Office Administrator.

Sakina Mami, Pharmaceutical assistant.

Not forgetting the many and diverse skills of others.

Am eagerly looking forward with great expectations, to the reunion in 2008. My heartfelt gratitude for the initiative on the project. Congratulations to the team – keep up the good work.

Together we aspire; together we achieve.

God Bless.