Fiji is a beautiful archipelago located in the heart of the South Pacific, comprised of more than 330 islands, which 110 of them are inhabited, with Viti Levu and Vanua Levu being the largest. Fiji is known for its warm and friendly people, white sandy beaches, crystal-clear waters, and coral reefs. It is a popular travel destination and is famous for its resorts that provide a luxurious and relaxing environment for tourists to enjoy. The Fiji Islands native population is made up of the Fijian people who are of Melanesian and Polynesian descent, and Indians who were brought in as indentured laborers in the 19th century. The country has a rich cultural heritage that is deeply rooted in tradition and customs. Fiji has been influenced by a range of cultures, including Indian, Chinese, and Western cultures, which have contributed to its vibrant and diverse society. The official languages of Fiji are Fijian, English and Hindi, reflecting the diverse linguistic and cultural landscape of the archipelago.

"Fiji's Natural Heritage" provides an introduction to the flora, fauna and ecology of the Fiji islands. First published in 1988, this new edition has been completely revised, expanded and redesigned. Written for the general reader as well as for the natural history enthusiast, the book provides a comprehensive overview of Fiji's rich biodiversity. The islands have a large number of endemic species. These and the introduced species are illustrated and described with their common, scientific and Fijian names given. Paddy Ryan's text is packed with biological facts and features, as well as many anecdotes detailing encounters with his subjects including the grey reef shark, the crested and the banded iguana, the fiddler crab, the frigate bird, and Fiji's national flower the tagimaucia.

While most Fiji locals can speak English, it's not their mother tongue. Learning the Fijian language means you can get away from the tourist areas and out into the real Fiji - where a little bit of local talk goes a long way.

This work is directed to those who want to learn more about the Fijian language. It is intended as a reference work, treating in detail such tropics as verb and noun classification, transitivity, the phonological hierarchy, orthography, specification, possession, subordination, and the definite article (among others). In addition, it is an attempt to fit these pieces together into a unified picture of the structure of the language.

Indigenous Fijians were singularly fortunate in having a colonial administration that halted the alienation of communally owned land to foreign settlers and that, almost for a century, administered their affairs in their own language and through culturally congenial authority structures and institutions. From the outset, the Fijian Administration was criticised as paternalistic and stifling of individualism. But for all its problems it sustained, at least until World War II, a vigorously autonomous and peaceful social and political world in quite affluent subsistence — underpinning the celebrated exuberance of the culture exploited by the travel industry ever since.

As young kids, SAVI and VID, as they are popularly known to their followers, dreamt of travelling the world together. In 2013, they turned this dream into reality with the launch of their travel blog, BRUISED PASSPORTS. And now, countless flights, dreamy destinations and beautiful pictures later, the OG couple of travel has decided to reveal the secret of their carefree and footloose life. But this isn't just a book filled with dreamy stories of travel, people and culture; in these pages, Savi and Vid share their insights on how you, too, can live a life full of memories, adventure and the excitement of discovering a new place. With tips, plans and advice inspired by the hurdles and successes they have faced, Savi and Vid tell you how to be successful digital nomads in a post-pandemic world. From financial planning to, risk analysis, to taking that leap of faith, to how to create a brand of your own, BRUISED PASSPORTS promises to be a treasure trove for anyone who wants to take the plunge and set off on a journey to live life on their own terms.

This book provides insight into the long process of decolonisation within the Methodist Overseas Missions of Australasia, a colonial institution that operated in the British colony of Fiji. The mission was a site of work for Europeans, Fijians and Indo-Fijians, but each community operated separately, as the mission was divided along ethnic lines in 1901. This book outlines the colonial concepts of race and culture, as well as antagonism over land and labour, that were used to justify this separation. Recounting the stories told by the mission’s leadership, including missionaries and ministers, to its grassroots membership, this book draws on archival and ethnographic research to reveal the emergence of ethno-nationalisms in Fiji, the legacies of which are still being managed in the post-colonial state today. ‘Analysing in part the story of her own ancestors, Kirstie Barry develops a fascinating account of the relationship between Christian proselytization and Pacific nationalism, showing how missionaries reinforced racial divisions between Fijian and Indo-Fijian even as they deplored them. Negotiating the intersections between evangelisation, anthropology and colonial governance, this is a book with resonance well beyond its Fijian setting.’ – Professor Alan Lester, University of Sussex ‘This thoroughly researched and finely crafted book unwraps and finely illustrates the interwoven layers of evolving complexity in different interpretations of ideals and debates on race, culture, colonialism and independence that informed the way the Methodist Mission was run in Fiji. It describes the human personalities and practicalities, interconnected at local, regional and global levels, which influenced the shaping of the Mission and the independent Methodist Church in Fiji. It documents the influence of evolving anthropological theories and ecumenical theological understandings of culture on mission practice. The book’s rich sources enhance our understanding of the complex history of ethnic relations in Fiji, helping to explain why ethnic divisive thinking remains a challenge.’– Jacqueline Ryle, University of the South Pacific ‘A beautifully researched study of the transnational impact of South Asian bodies on nationalisms and church devolution in Fiji, and an important resource for empire studies as a whole.’ – Professor Jane Samson, University of Alberta, Canada

In the 1880s an oracle priest, Navosavakadua, mobilized Fijians of the hinterlands against the encroachment of both Fijian chiefs and British colonizers. British officials called the movement the Tuka cult, imagining it as a contagious superstition that had to be stopped. Navosavakadua and many of his followers, deemed "dangerous and disaffected natives," were exiled. Scholars have since made Tuka the standard example of the Pacific cargo cult, describing it as a millenarian movement in which dispossessed islanders sought Western goods by magical means. In this study of colonial and postcolonial Fiji, Martha Kaplan examines the effects of narratives made real and traces a complex history that began neither as a search for cargo, nor as a cult. Engaging Fijian oral history and texts as well as colonial records, Kaplan resituates Tuka in the flow of indigenous Fijian history-making and rereads the archives for an ethnography of British colonizing power. Proposing neither unchanging indigenous culture nor the inevitable hegemony of colonial power, she describes the dialogic relationship between plural, contesting, and changing articulations of both Fijian and colonial culture. A remarkable enthnographic account of power and meaning, Neither Cargo nor Cult addresses compelling questions within anthropological theory. It will attract a wide audience among those interested in colonial and postcolonial societies, ritual and religious movements, hegemony and resistance, and the Pacific Islands.

The postcolonial states of Fiji, Papua New Guinea and Vanuatu operate today in a global arena in which human rights are widely accepted. As ratifiers of UN treaties such as the Convention on the Elimination of All Forms of Discrimination against Women and the Convention on the Rights of the Child, these Pacific Island countries have committed to promoting women’s and girls’ rights, including the right to a life free of violence. Yet local, national and regional gender values are not always consistent with the principles of gender equality and women’s rights that undergird these globalising conventions. This volume critically interrogates the relation between gender violence and human rights as these three countries and their communities and citizens engage with, appropriate, modify and at times resist human rights principles and their implications for gender violence. Grounded in extensive anthropological, historical and legal research, the volume should prove a crucial resource for the many scholars, policymakers and activists who are concerned about the urgent and ubiquitous problem of gender violence in the western Pacific. ‘This is an important and timely collection that is central to the major and contentious issues in the contemporary Pacific of gender violence and human rights. It builds upon existing literature … but the contributors to this volume interrogate the connection between these two areas deeply and more critically … This book should and must reach a broad audience.’ — Jacqui Leckie, Associate Professor, Anthropology and Archaeology, University of Otago ‘The volume addresses the tensions between human and cultural, individual and collective rights, as played out in the domain of gender … Gender is a perfect lens for exploring these tensions because cultural rights are often claimed in defence of gender oppression and because women often have imposed upon them the burden of representing cultural traditions in attire, comportment, restraint or putatively cultural conservatism. And Melanesia is a perfect place to consider these gendered issues because of the long history of ethnocentric representations of the region, because of the extent to which these are played out between states and local cultures and because of the efforts of the vibrant women’s movements in the region to develop locally workable responses to the problems of gender violence in these communities.’ — Christine Dureau, Senior Lecturer, Anthropology, University of Auckland