Tag: fiji

• The Entangling Alliances: Why Fiji Must Not Tie Its Security to Any Single Mast

  The news from Port Moresby should echo across the Viti Levu not as a model to emulate, but as a cautionary tale. Papua New Guinea’s approval of a new defense treaty with Australia, is the latest move in the Pasifika’s Great Game, a strategic gambit where larger powers vie for influence, using smaller nations as pieces on their geopolitical board. For Fiji, a nation that has painstakingly carved out a role as a regional leader and a master of “multi-alignment,” this path is a dangerous anachronism. To tie our security—and thus, our sovereignty—to any single power would be to betray our hard-won independence and our unique potential as a unifier in a divided region.

  The seductive allure of a security guarantee is understandable. It promises protection, resources, and a place at the table of a powerful friend. But this is a fool’s bargain. As we have learned through our own history and our deft navigation of international relations, security is not a gift to be received; it is a condition to be built. And true, lasting security cannot be imported from Canberra, Washington, or Beijing. It is homegrown, cultivated in the fertile soil of economic resilience, social cohesion, and climate stability.

  The Deft Art of Multi-Alignment vs. The Blunt Tool of Alliance

  Fiji’s strategic genuinity: engaging with all, but being beholden to none. We work with China on infrastructure, with Australia and Aotearoa on policing and military training, and with a multitude of partners on development. This is not indecision; it is supreme strategic agency. It allows us to extract benefits while retaining the ultimate power—the power to say “no,” to set our own terms, and to pivot based on our national interest, not the interests of a patron.

  An exclusive security treaty shatters this delicate balance. It effectively makes us a client state, aligning our national destiny with the strategic objectives of another. When that power enters a conflict or a period of heightened tension—as is inevitable in today’s world—we are no longer a neutral voice for peace. We become a forward base, a target, or at best, a compliant ally expected to fall in line. We trade our role as a sovereign player for that of a supporting actor in someone else’s drama.

  Our Real Battlefield is Not the Sea, But the Soil

  The greatest threats to Fijian security do not sail warships or fly fighter jets. They rise with the seas, blow in with intensifying cyclones, and fester in the persistent inequalities of our communities. Our national security is inextricably linked to human security.

  · Poverty is a national security issue. A population struggling to meet basic needs is vulnerable to exploitation, political instability, and crime.

  · Climate change is the single greatest existential threat. It erodes our coastlines, destroys our crops, salinates our water, and displaces our people. No defense pact with a foreign military can fortify a village against a king tide.

  · Economic vulnerability makes us susceptible to debt-traps and predatory investment, which can be just as corrosive to our sovereignty as any military threat.

  These are the battles that demand our full attention and resources. A defense treaty would inevitably skew our priorities, diverting political focus, financial capital, and institutional energy towards military posturing and away from the foundational work of poverty alleviation, climate adaptation, and sustainable development.

  A Call for Principled, Inclusive Partnership

  This is not a call for isolationism. It is a call for a more profound and principled form of engagement. Fiji’s foreign policy should be a magnet, drawing the world to our shared challenges, not a chain tethering us to one power’s agenda.

  We must lead the charge in reframing the conversation. Let us invite Australia, Aotearoa, the US, China, India, and the EU to a different kind of partnership—not a “security alliance” against a common enemy, but a “prosperity and resilience coalition” for a common future. Let the agenda be:

  1. Co-investment in Climate-Resilient Infrastructure.

  2. Collaborative Projects for Poverty Alleviation and Sustainable Agriculture.

  3. Strengthening Regional Institutions like the Pasifika Islands Forum to be the primary arbiters of Pasifika security.

  In this vision, Fiji is not a prize to be won in a geopolitical contest, but the architect of a new Pasifika century. We become the hub that connects disparate powers around a common, constructive purpose.

  The world is dividing into new blocs, and the pressure to choose a side will only intensify. Fiji’s greatest strength lies in its refusal to be rushed. Our security does not lie in hitching our drua to a foreign warship, but in ensuring our own vessel is seaworthy, our navigators and crew skilled, and our course set firmly towards the horizon of our own choosing—a future where everyone is lifted together, not where anyone is tied down alone.

  2025.10.02

• From Coup Maker to Kingmaker: Can Rabuka Cement His Legacy By Stepping Aside?

  As Fiji inches toward the 2026 general elections, our nation stands at a pivotal juncture. The question looming over our political future is not merely about policies or party platforms but about identity: Can a country still haunted by the ghosts of its coups and constitutional crises—embodied in the figures who orchestrated them—truly evolve if it remains chained to the architects of its turbulent past?

  At the heart of this reckoning is Prime Minister Sitiveni Ligamamada Rabuka—a man whose life mirrors Fiji’s jagged political arc. The same hands that orchestrated two coups in 1987 now position him as a reconciler, a bridge-builder in our fractured democracy. Yet to many, especially our youth who make up over 60% of the population, Rabuka embodies a paradox: a figure of division masquerading as a unifier, a relic of the past steering a nation desperate to move forward.

  The TRC: A Reckoning or a Farce?
  Fiji’s Truth and Reconciliation Commission (TRC) offers a rare chance to confront this paradox. Modeled after South Africa’s post-apartheid process, the TRC’s success hinges not only on Rabuka’s willingness to surrender to transparency but also on the cooperation of Fiji’s entrenched power brokers. At the apex, stands Ratu Naiqama Lalabalavu, the Turaga Tui Cakau, whose influence on Rabuka and traditional Vanua Levu’s chiefly hierarchies (Vanua) looms large.

  Rabuka’s acts of reconciliation—accepting apologies, preaching unity—have been politically shrewd but symbolically shallow. They sidestep the elephant in the room: immunity. The constitutional clauses shielding him and others from prosecution for past coups remain intact, mocking Fiji’s claims to justice. For the TRC to transcend political theater, Rabuka must pair radical accountability with strategic diplomacy.

  Here’s what that courage could look like:

  1. Testify, Don’t Obfuscate: Rabuka must detail his role in the 1987 coups before the TRC—not with vague regret, but with raw honesty about their human toll and democratic vandalism. This would lend credibility to the TRC and signal that no one, not even Chiefs, is above the nation’s truth.
  2. Tear Down the Immunity Shield: As PM, he could lead the charge to scrap coup-related immunity from the constitution. Yes, this risks his own prosecution—but it would dismantle the legal loopholes that incentivize future power grabs.
  3. Resign to Reignite—But Not Without a Plan: After catalyzing these reforms, Rabuka should step down. Yet his exit must be negotiated. To avoid destabilizing the People’s Alliance, he must secure the Tui Cakau’s endorsement of a successor. Only then could he pivot from strongman to statesman, prioritizing Fiji’s future over his foothold in power.

  Why Generational Change Isn’t Optional—But Far From Simple
  Fiji’s demographic reality is impossible to ignore. A youth bulge pulses with energy, digital fluency, and impatience with the cycles of coup and counter-coup. Yet, the political arena remains dominated by figures like Rabuka, whose careers began with guns, not ballots. The PAP’s deputy party leaders and ranks, represent an untapped bridge to this younger electorate. But their rise is eclipsed by Rabuka’s enduring dominance and the “regional kingmakers”, who hold the keys to power.

  The danger of clinging to old-guard leaders is not just ideological; it is existential. Climate change, economic inequality, and technological disruption demand agile, forward-thinking governance. Yet, Fiji’s political transition must also navigate the ambitions of potential PAP successors and their hunger for power.

  2026: Stability or Stagnation?
  Rabuka’s defenders argue that his experience “stabilizes” Fiji’s fragile coalition. But stability without justice is stagnation. The 2026 elections will reveal whether Fiji’s democracy values accountability—or still cowers before the ghosts of its past.

  To win, any successor must reckon with a ‘kingmaker role’, a lesson from Ratu Naiqama’s 2001 CAMV split that left then-PM Laisenia Qarase perpetually indebted. Today, the Tui Cakau’s loyalty to Rabuka is both an asset and a shackle. A smooth transition requires Rabuka to persuade his High Chief to back a reformist successor—someone who can appeal to both traditionalists and the youth.

  Imagine instead: A campaign where parties led by a new generation—unshackled from coup baggage but attuned to regional realities—compete on visions for climate resilience, anti-corruption reforms, and equitable development. Imagine a PAP rejuvenated by fresh leadership, its legacy reshaped not by Rabuka’s past, but by his willingness to broker a future that honors both the Vanua and progress.

  Conclusion: The Redemption Rabuka Still Chases
  History will judge Rabuka not by his ability to cling to power, but by his courage to relinquish it—and to negotiate the terms of his exit. His final act could be the greatest service to Fiji: using his influence to dismantle the systems that once protected him, while ensuring his successor inherits both the mantle of leadership and the support of Fiji’s fractious power blocs.

  The TRC is more than a process; it is a mirror. If Rabuka stares into it unflinchingly—and convinces the Turaga Tui Cakau to peer into it alongside him—he might yet see the statesman he longs to be. If he turns away, history will remember him as the man who could not let go.

  Vinaka vakalevu, Prime Minister. The nation awaits your next move—and the alliances you must forge to make it matter.

  May 13, 2025

  2025.09.24

• Veivakaturagataki or Vesumona? The Exploitation of Our Religiosity

  The spiritual identity of the iTaukei people represents a complex tapestry woven from indigenous beliefs, Christian influences, and political manipulations. When the iTaukei utter the phrase Turaga sa mai vua na Kalou (chiefs come from God), we participate in a theological construct, that has been strategically employed to advance specific religious and political agendas. This fusion of Christian doctrine with traditional chiefly systems, has created a distorted spirituality that serves power structures rather than authentic cultural or religious values; resulting in a population that is devoutly religious yet potentially manipulated, honorably traditional yet unconsciously colonized.

  Historical Manipulation and Spiritual Syncretism

  Prior to Christianization, our spirituality was deeply integrated with social structures and environmental relationships through the concept of Vanua—a holistic worldview connecting the physical and spiritual realms. Chiefs served as sacred representatives of ancestor-gods, possessing sau and mana (spiritual power and authority), while bete (priests) acted as intermediaries within a carefully balanced socio-cosmic order. This system maintained ecological and social harmony through prescribed rituals and respect for traditional knowledge holders.

  The arrival of missionaries and colonial forces, initiated a deliberate strategy of blending Christian concepts with existing structures to facilitate conversion. Missionaries employed linguistic manipulation, introducing foreign concepts like tevoro (devil) to displace existing spiritual understandings. They recognized the potency of chiefly authority and strategically positioned Christian theology to simultaneously undermine and utilize traditional power structures. The conversion of high chiefs including Ro Banuve of Rewa and Ratu Cakobau of Bau, accelerated this process, creating a syncretic system where Christian leaders gradually usurped the roles of traditional bete. This strategic co-option created what scholar Asesela Ravuvu termed “the façade of continuity” that masked fundamental transformations in spiritual power structures.

  This fusion produced a doctrine that equates chiefly authority with divine mandate—Turaga sa mai vua na Kalou. This theological innovation created a double bind for iTaukei believers: to question chiefly authority became tantamount to questioning God’s will, while to question Christian doctrine undermined the spiritual foundation of chiefly legitimacy. This confusion enabled power holders to switch between frameworks depending on what best served their interests, creating what contemporary iTaukei scholars describe as a form of spiritual colonialism that persist, generations after political independence.

  Contemporary Exploitation and Consequences

  The mutual reinforcement of religious and political institutions continues to exploit iTaukei religiosity for power maintenance. The 2010 decree replacing “Fijian” with “iTaukei” in official language superficially celebrated indigenous identity while reinforcing the taukei-vulagi (owner-stranger) dichotomy that serves political interests. This framework has been weaponized into what academics now term “taukeism”—an ideology asserting indigenous supremacy in governance and land control. The previous regime’s policy, while well-intentioned in some aspects, inadvertently ignited among many iTaukei—myself included—a defensive posture that often bypassed critical examination of its broader implications.

  The Methodist Church, to which approximately 64% of iTaukei belong, has historically advocated for “absolute control over this nation by the iTaukei,” illustrating how religious institutions endorse ethnic supremacy. This collusion benefits churches through increased influence and resources, while political leaders gain divine legitimization of their authority—particularly during constitutional crises, when appeals to Christian identity and indigenous rights justify extra-constitutional actions. The military coups demonstrated how effectively this fusion of religious and ethnic identity could be mobilized for political ends.

  The psychological and cultural toll manifests as a population that fiercely embraces Christian identity while valuing traditional customs, despite their contradictory foundations. Many iTaukei have abandoned fundamental practices like traditional kava ceremonies or observance of personal tabu, while still embracing cultural artifacts, reflecting the deep dissociation generated by centuries of spiritual manipulation. This internal conflict represents what anthropologist Arno Parrot terms, “the colonial double consciousness”—where indigenous peoples simultaneously operate within conflicting worldviews without fully inhabiting either.

  Toward Authentic Spiritual Sovereignty

  Breaking this cycle requires decolonizing thinking—critically examining historical processes and distinguishing authentic spiritual principles from exploitative mechanisms. Reclaiming pre-Christian spirituality involves recognizing that ancestral gods were not “fallen angels” but guardians of the Vanua, and reasserting the value of Vanua spirituality as an integrated worldview that connects social, environmental, and spiritual domains. Scholars like Professor Unaisi Nabobo-Baba of FNU, have called for “epistemic rediscovery” that centers iTaukei ways of knowing without automatically subordinating them to Christian frameworks.

  Authentic iTaukei spirituality must navigate between uncritical traditionalism that ignores colonial distortions and wholesale Westernization that abandons indigenous epistemology. The future lies in reclaiming the Vanua ethos that recognizes the inseparability of body and spirit, physical and spiritual worlds, and individual and community wellbeing. This involves revitalizing the understanding that Vanua, encompasses not just land but the social, spiritual, and cultural dimensions of existence—a holistic concept that predates and transcends imported religious frameworks.

  Only through this reclamation can we the iTaukei honor both our ancestral heritage and authentic spiritual aspirations, without being manipulated by power structures that exploit religiosity for control. The path forward requires courageous examination of both our Christian and traditional practices to distinguish genuine veivakaturagataki (reverence) from political vesumona (deception). It demands acknowledging that the arrival of Christianity—while bringing positive dimensions—also served as a vehicle for colonial domination that must be critically examined rather than unquestioningly celebrated. By embracing this complexity, we the iTaukei can move toward a spiritually authentic future that respects our tradition while liberating us from the manipulations of both church and government.

  2025.09.19

• The Final Deterrent: Why Our Drug Crisis Demands a Sovereign Solution

  The recent historic convictions stemming from the seizure of over a tonne of cocaine in Nadi—a case that unveils a network of audacious, high-level international trafficking—should be a national wake-up call but why is it not? This was not a petty crime; it was an act of economic and biological warfare levied against the very heart of Fiji: our children and grandchildren. The sheer scale, valued at over a billion dollars, exposes a terrifying truth: sophisticated criminal syndicates view Fiji not as a nation to be respected, but as a soft target, a vulnerable node in a global chain of misery. The successful prosecution is a credit to the enforcement agencies involved, but it also illuminates the profound inadequacy of the current system.

  Conviction, even in a case of this magnitude, resulting in prison sentences—is a mere ‘cost of doing business’, for cartels with virtually limitless resources. This raises a painful, urgent question for us: when our nation is facing an existential threat, do we persist with a borrowed legal framework, or do we have the sovereign courage to adopt a model that guarantees justice and our survival?

  The Singaporean model provides the answer. It is not merely a set of harsh penalties; it is a comprehensive philosophy of national preservation built on the principle of ultimate deterrence. Its core tenet is that the state’s primary duty is to protect the lives and futures of its law-abiding citizens from those who would profit from their destruction. The mandatory death penalty for drug trafficking is the logical, if severe, application of this principle. It operates on a stark moral calculus: the state executes a convicted trafficker, to save thousands of unknown, potential addicts—to prevent children from being orphaned, families from being shattered, and communities from being eroded by the scourge of addiction. In Singapore, this policy is not a dark secret but a point of public consensus, with over 80% support, because its effectiveness in creating a drug-free society is undeniable.

  The contrast with the Westminster model which we have, which prioritizes the process and rights of the accused above all else, could not be more pronounced. While philosophically noble, this model is ill-equipped for a war. It is designed for a different era and a different scale of crime. A prison sentence, even a long one, is a calculable risk for a trafficker moving product worth hundreds of millions. It is a business expense. The death penalty is not. It is the one cost that cannot be factored into a business model. It is the only penalty that removes the criminal from the equation permanently, ensuring they can never corrupt again, never order a hit from behind bars, and never become a martyr for others to emulate. The Nadi convictions, as significant as they are, do not guarantee this finality. The Singaporean model does.

  Critics will rightly invoke arguments about the sanctity of life and the potential for judicial error. These concerns must be heard and guarded against with an impeccable, transparent judicial process. However, this debate forces a sobering ethical choice: whose lives is the government ultimately obligated to protect? The lives of the convicted traffickers; who knowingly and willingly engage in a trade that kills, or the countless innocent Fijians whose lives will be prematurely ended or irrevocably broken by the poison they peddle? This is the uncomfortable sovereignty of a nation under threat—it must choose which set of rights to prioritize.

  The path forward requires immense political will. It demands a government courageous enough to withstand international criticism and confident enough to explain to its people that this measure is not about bloodlust, but about love for Fiji and out children and grandchildren. It is about transforming the national slogan from a hopeful “No Drugs” into an unassailable legal reality. The Nadi case proves the threat is real and present. The Singaporean model proves a solution exists. The only remaining question is whether our government and our politicians, possesses the political courage to embrace it. I know the BLV does.

  2025.09.16

• Time to Pass the Torch: Fiji’s Geriatric Leadership Crisis

  Our country finds itself trapped in a political time loop, governed by recycled leaders who prioritize self-preservation over visionary governance. At 78 years old, Prime Minister Sitiveni Rabuka’s third term exemplifies this crisis—a gerontocratic dominance that stifles innovation and ignores Fiji’s demographic reality. With over 60% of the population under 35, the nation suffers from a profound generational disconnect, that hampers progress on existential challenges.

  The December 2022 elections, produced a fragile coalition government with a razor-thin majority, rendering it more focused on political survival than transformative leadership. This administration operates in constant reactive mode, negotiating its own continuity rather than implementing bold policies for national advancement. The result is governance characterized by caution rather than courage, compromise rather than principle.

  Hon. Rabuka’s leadership style, reflects this self-preservation instinct. Having first come to power through military coups in 1987, he now positions himself as a democratic reformer. Yet his return to power, represents the recycling of political figures whose careers are rooted in our turbulent past rather than our future possibilities. This leadership vacuum has tangible consequences: climate policy remains strong on international rhetoric but extremely weak on domestic implementation, economic decisions appear reactive rather than strategic, and the drug crisis generates political point-scoring rather than evidence-based solutions. Let me not even start with our NCD crisis.

  Structural barriers compound this sad leadership deficit. The 2013 Constitution’s electoral requirements, favor established parties and marginalize new voices. The military continues to loom as a political arbiter, creating a chilling effect on innovation. Constitutional immunity clauses protect Rabuka and Bainimarama from accountability, reinforcing that power flows from coercion rather than consent.

  The most damaging aspect of all, is the systematic exclusion of youth from meaningful political participation. Digital-native generations possess exactly the skills needed for 21st-century challenges—technological fluency, climate awareness, and global connectivity—yet remain locked out of decision-making rooms. This represents not just a democratic failure but a catastrophic waste of national potential.

  Fiji’s geopolitical position adds urgency to this leadership crisis. As great power competition intensifies in the Pasifika, the nation has swung between international alignments—from Bainimarama’s pivot toward China to Rabuka’s recalibration toward traditional partners. This foreign policy oscillation reflects deeper absence of strategic consensus about our place in the world.

  The solution requires courageous institutional reform. The Truth and Reconciliation Commission should become more than political theater; revisiting the immunity clauses that perpetuate impunity. Political parties must democratize their internal structures to become incubators of talent rather than vehicles for individual ambition. The education system must prioritize critical thinking and ethical leadership over obedience.

  Most immediately, Hon. Rabuka must recognize that true leadership means knowing when to pass the torch, as I had called on before. His retirement would create space for a new generation of leaders who can transcend ethnic divisions and coup politics. These emerging leaders could leverage traditional chiefly values while embracing modern governance approaches, blending cultural continuity with innovative thinking.

  Fiji stands at a critical historical juncture. The climate crisis, economic challenges, and geopolitical pressures demand visionary leadership that looks forward rather than backward. Continuing to recycle leaders from Fiji’s coup-ridden past, condemns the nation to relive its failures rather than reinvent its future.

  The time has come for Fiji’s elder statesmen to step aside voluntarily—not as an admission of failure but as their final contribution to national development. Only through generational transition can Fiji escape its coup legacy and unleash the potential of its greatest resource: its youth. The nation doesn’t need another leader who remembers the coups of 1987; it needs leaders who can imagine Fiji in 2047 and beyond.

  2025.09.16

• Forging a Fijian Democracy: Beyond Mimicry Towards a Model of Our Own

  The recent viral incident of a man arrested for humiliating his partner, and some poignant commentary on the social decay it represents, is not an isolated event. It is a symptom of a deeper, more profound national challenge we face: an identity crisis at the intersection of tradition, faith, modernity, and the digital age. My friend Sake Komailevuka, rightly identifies a growing arrogance, a toxic sense of entitlement, and a disconnect from the core values of respect (vakarokoroko) and knowing one’s place (vakavanua), that have long underpinned iTaukei society. This dissonance, played out on the brutal public stage of social media, forces us to ask a difficult question: what kind of society are we building?

  This social fragmentation is mirrored in our political discourse. For decades, our political journey has been one of violent lurches between attempts to implant a Westminster-style democracy and reactions of authoritarianism. We have looked to London, Canberra, and Wellington for our blueprints, often with disastrous results. Despite our proximity to Australia and Aotearoa and a Western-style education system, our societal fabric—woven from the rich threads of iTaukei culture, vanua, lotu, and the contributions of other communities—is fundamentally different. The failure to acknowledge this difference, is the root of much of our instability.

  Therefore, the central question for our nation is not if we should be a democracy, but what kind of democracy best serves the unique Fijian condition. The answer lies not in the West, but in a deliberate, conscious, and courageous project, of forging our own path—one that might look to the pragmatic lessons of our regional neighbours like Singapore and Malaysia, while being rooted firmly in our own realities.

  The Failure of Imported Models

  The Westminster model presupposes a historical evolution of institutions, a strict separation of powers, and a political culture built on loyal opposition and ideological debate. In Fiji, these concepts often clash with communal voting patterns, the paramountcy of chiefly hierarchies within the Vanua, and a political culture, where opposition is often viewed not as loyal, but as treasonous. This incompatibility has led to a cycle of elections followed by coups, where the winner takes all and the loser rejects the system entirely. This is not a sustainable model for national unity.

  Furthermore, the unbridled individualism championed by Western liberalism, amplified by social media’s “FOMO” and demand for privilege, is precisely the force eroding the communal values Sake laments. A political system that promotes hyper-individualism in a society whose strength is communalism, is a recipe for the very social challenges we now face.

  The Singaporean Lesson: Pragmatism Over Ideology

  This is where the Singaporean model, as pioneered by Lee Kuan Yew, offers invaluable insights. It is crucial to clarify that emulating Singapore does not mean becoming Singapore. We are a different people with a different history. The lesson is in the methodology, not the specific laws.

  Lee Kuan Yew’s genius was his ruthless pragmatism. He asked: what works? He rejected ideological purity—whether from the East or West—in favour of policies that delivered stability, economic growth, and social harmony. This involved a form of democracy, but one fused with a measure of what can be termed “benign authoritarianism”:

  1. The Primacy of the State: The state is not a neutral referee but the primary engine of national development. Its authority is paramount to ensure order and implement long-term strategy, often prioritising collective well-being over absolute individual freedoms (e.g., laws against hate speech, strict maintenance of racial harmony).
  2. Meritocracy and Clean Governance: A relentless, uncompromising focus on competent, technocratic leadership and a corruption-free civil service. This builds public trust and ensures the state functions effectively.
  3. Pragmatic, Not Absolute, Freedoms: Freedoms of speech and assembly are permitted, but not at the expense of social cohesion or national security. The Singaporean model recognises that freedom without responsibility can be destructive, a truth we are learning the hard way on social media.

  For Fiji, we already have some of these pragmatic approach and it could mean a democracy that is less noisy and less focused on the theatrics of partisan politics, and more on the sober, results-oriented business of nation-building. It would require a constitution and institutions designed not to mimic a foreign ideal, but to solve Fijian problems.

  Indigenising Our Framework: The Vanua and the State

  However, a purely Singaporean-style state would be too sterile for Fiji. Our greatest unused resource is our cultural strength. This is where I call to look at regional nations “indigenizing their judiciary” is critical. Our democracy must make space for our customs.

  The Vanua is more than a social unit; it is a governance structure with built-in mechanisms for conflict resolution, social welfare, and leadership accountability. A truly Fijian democracy would not see the Vanua as a competitor to the State, but as a partner. Imagine:

  • Formalising Advisory Roles: An Upper House or Bose Levu Vakaturaga, with constitutional authority to advise Parliament on all matters pertaining to land and resources, customs and social harmony.
  • Community-Based Justice: Integrating restorative justice models, inspired by the Vanua’s process of (matanigasau) reconciliation, for specific low-level civil and criminal cases. This would decongest courts and heal communities in a way Western adversarial justice often fail to do.
  • Educating for Citizenship: A civics curriculum that doesn’t just teach about parliament, but also about the Bose Vanua, the values of veidokai (respect), and how modern citizenship complements traditional roles.

  This is not about going backwards; it is about bringing the best of our past forward to meet the challenges of the present.

  The Secular vs. The Sacred: Navigating the Dichotomy

  Sake correctly identifies the conflict between Christian beliefs and secularism as a critical fault line. A Fijian model must manage this tension wisely. The state must remain secular to be fair to all citizens. However, a secular state does not have to be an anti-religious state. It can create a framework where faith communities—churches, mosques, temples—are respected partners in fostering the moral and ethical character of the nation, much like how they are involved in education and social work today. The state’s role is to ensure no single faith dominates the apparatus of the state, while encouraging all to contribute to the common good.

  Conclusion: A Call for Conscious Design

  The toxic behaviour on social media that Sake describes is a cry of confusion—a generation navigating a world without a coherent moral and political compass. We cannot solve this reactively with more police arrests or social media bans alone. We must solve it proactively by building a society that makes sense to its people.

  We must strive for a Fijian Pragmatic Democracy:

  • A Democracy because the will of the people, expressed through free and fair elections, is the only legitimate source of government.
  • Pragmatic because it prioritises what works—stability, economic development, and social harmony—over rigid ideological adherence to any foreign model.
  • Fijian because it is authentically ours, blending the best of democratic ideals with the wisdom of our customary governance (vakavanua) and the sober pragmatism of the Singaporean method.

  This is not an easy path. It requires intellectual honesty to move beyond colonial mimicry. It requires political courage to build institutions that are uniquely ours. And it requires from all of us, as citizens, a commitment to responsible freedom—online and offline—understanding that our rights are inextricably linked to our responsibilities to our community and our nation.

  The choice is ours: continue to be buffeted by the waves of imported ideas and internal discord, or finally seize the helm and navigate our own course. Let’s choose to build a democracy that doesn’t just look good on paper, but one that works for Fiji, and one that a Fijian would proudly recognise as their own.

  2025.09.15

• The Art of Pasifika Multi-Alignment

  The Solomon Islands’ decision to exclude global powers from the core deliberations of the Pacific Islands Forum (PIF) Meeting in Honiara in September, is more than a procedural adjustment. It is a seismic tremor shaking the foundations of regional diplomacy, forcing a stark confrontation with the defining geopolitical challenge of this era for Pasifika: the imperative of multi-alignment. Prime Minister Jeremiah Manele’s gambit, framed as reclaiming space for authentic Pasifika talanoa, simultaneously serves as a high-stakes litmus test. Does this move signify a collective, strategic step towards mastering the intricate art of engaging all powers simultaneously on Pasifika’s own terms? Or does it risk becoming, under the shadow of Honiara’s deepening ties with Beijing, a veiled maneuver towards realignment that fractures the very unity essential for effective multi-alignment? The answer will profoundly shape whether the Pasifika emerge as sovereign architects of our destiny or remain vulnerable pieces on others’ chessboards.

  I. The Geopolitical Crucible: Why Multi-Alignment is Non-Negotiable

  Pasifika finds itself caught in the vortex of the most intense strategic competition the region has witnessed since the WWII. The US-China rivalry is not a distant abstraction; it permeates every state, manifesting in security pacts, infrastructure investments, diplomatic offensives, and fierce competition for political influence. This superpower contest overlays the persistent, complex relationships with traditional partners like Australia and Aotearoa and engagements with other players like the EU, Japan, India, and the UK.

  · Existential Vulnerabilities Demand Diversification: Against this backdrop, the Pasifika faces existential threats that dwarf traditional security concerns for most island states. Climate Change is an immediate, relentless assault, threatening territorial integrity, freshwater security, and economic viability through sea-level rise, intensified cyclones, and ocean acidification. Economic Volatility plagues remote economies heavily reliant on tourism, fisheries, and remittances, all susceptible to global shocks. Ocean Health and Resource Management are critical for food security and economic survival. NCDs and Limited Human Resource Capacity further strain development. Crucially, no single external power possesses the resources, political will, or aligned interests to comprehensively address all these challenges. Relying solely on one patron, creates dangerous dependency, increases vulnerability to coercion and inevitably forces compromises on core Pasifika priorities to align with the patron’s strategic goals. The history of aid dependency and its often-distorting effects provides ample cautionary tales.

  · The False Binary and its Existential Poison: The pressure of the US-China rivalry actively seeks to force Pasifika states into a binary choice. This framing is not only reductive but fundamentally toxic to Pasifika’s interests. Choosing one side inherently alienates the other, sacrificing potential benefits, inviting retaliation and potentially triggering regional instability. It reduces sovereign nations to mere instruments in a global power struggle. Total isolation, conversely, is neither feasible nor desirable. Engagement is essential for accessing vital development finance, technology, markets, scientific expertise, and global platforms to advocate for existential issues like climate action. Multi-alignment, therefore, is not a policy preference; it is an indispensable survival strategy. It demands the active, skillful cultivation of relationships with all relevant powers, extracting maximum benefit while avoiding over-reliance on any single one and protecting core regional interests.

  II. Forging the Collective Tools for Multi-Alignment

  This is where the potential justification for Manele’s exclusionary move lies. The PIF often resembled a mini-UN rather than a Pasifika family meeting. The sheer cacophony of competing narratives and lobbying efforts frequently drowned out the internal consensus-building essential for the region to speak with one voice. A temporary pause from this external noise could provide the vital sanctuary needed for the Forum to focus inward and build the capacity required for effective multi-alignment. This period must be used to forge three critical tools:

  1. Defining Unshakeable Non-Negotiables: The PIF must emerge with a unified stance on core existential priorities that are non-negotiable in any engagement with partners. Foremost among these is Climate Change Action. This means collective, unequivocal demands for:

     · Radical Global Mitigation: Holding major emitters accountable to drastically reduce emissions aligned with 1.5°C pathways, leveraging the PIF’s moral authority as frontline states.

     · Urgent, Accessible Adaptation Finance: Demanding that climate finance is scaled up massively, simplified in access, and delivered directly to national and sub-national levels.

     · Loss and Damage: Securing concrete, operationalized funding mechanisms for irreversible climate impacts.

     · Ocean Stewardship: Establishing unified positions on marine protected areas, sustainable fisheries management and deep-sea mining regulation, recognizing the Blue Pasifika as the foundation of life and identity.

     · Nuclear Non-Proliferation: Reaffirming the Rarotonga Treaty and addressing concerns from nuclear testing. Removing these existential issues from the geopolitical bidding wars and presenting them as unified, non-partisan red lines is fundamental. No dialogue partner should be able to “buy” support by offering climate adaptation funds while simultaneously undermining global mitigation efforts. Multi-alignment strength begins with knowing what cannot be traded.

  2. Crafting a Unified Engagement Framework: Multi-alignment without coordination is chaos. The PIF must develop robust, collective protocols governing how the Forum engage with external partners. This framework must address:

     · Transparency and Consultation: Mechanisms for members to share information on significant bilateral agreements before they are finalized, allowing for regional discussion and minimizing surprises that destabilize cohesion.

     · Shared Red Lines: Defining collective boundaries that no external partner should cross (e.g., undermining the sovereignty of another member, violating established regional agreements).

     · Benefit Assessment and Equitable Distribution: Developing criteria to assess the true value and risks of external engagements, and exploring mechanisms to ensure benefits can be shared regionally where appropriate.

     · Coordinated Diplomacy: Strategies for leveraging collective weight in multilateral forums to advance Pasifikapriorities.

     · Dispute Resolution: Clear processes for addressing concerns within the Pasifika family arising from a member’s external engagements. This framework transforms multi-alignment from an ad-hoc national scramble into a coordinated regional strategy, amplifying the collective voice and bargaining power of each state.

  3. Building Unbreakable Internal Cohesion: The bedrock of successful multi-alignment is solidarity. A fractured PIF, riddled with mistrust or competing external allegiances, is easily divided and conquered by great powers employing classic “divide et impera” tactics. Offers of lucrative bilateral deals designed to undermine neighbors or regional positions become potent weapons. This hiatus must be used to:

     · Strengthen Pasifika Identity: Reaffirming shared history, culture and the vision of the “Blue Pasifika Continent.”

     · Rebuild Trust: Facilitating open, honest, and sometimes difficult conversations about members’ different perspectives, vulnerabilities, and external relationships within the safety of the Pasifika family.

     · Enhance Sub-Regional and Intra-Regional Cooperation: Deepening practical collaboration on issues like fisheries surveillance, disaster response, health, and education, demonstrating the tangible benefits of unity.

     · Address Historical Grievances: Acknowledging and working through historical tensions to build a more resilient collective. Unity is not uniformity; it is the strength derived from diversity harnessed towards common goals. This internal strength is the power source that makes multi-alignment a strategy of strength.

  III. The Solomons’ Shadow: Multi-Alignment or Veiled Realignment? The Risk of Fracture

  The profound risk associated with Manele’s move lies not in the concept of a pause itself, but in its timing, perception, and the specific context of Solomon Islands’ foreign policy.

  · Timing Amidst the Storm: Implementing this exclusion precisely at the zenith of the US-China rivalry in the Pasifika is inherently provocative. It occurs when both powers are pouring unprecedented resources into the region. Slamming the door now inevitably appears less like a neutral housekeeping measure and more like a deliberate act taking sides that favours one actor. It fuels suspicion that the goal is not balanced multi-alignment, but the creation of a space less scrutinized by powers perceived as hostile to Honiara’s chosen partner.

  · The Beijing Backdrop: Solomon Islands’ decisive 2019 switch from Taiwan to China, followed by the highly controversial 2022 security agreement, provides an unavoidable context. The secrecy surrounding the security pact negotiations and its perceived potential to facilitate a Chinese military presence deeply alarmed neighbors. Against this backdrop, Honiara championing the exclusion of the US and others from the PIF dialogue space is widely interpreted, as an extension of its deepening alignment with Beijing. It creates a perception that the move is designed to:

    · Avoid Scrutiny: Shield bilateral Solomons-China dealings from critical regional discussion within the PIF.

    · Stifle Dissent: Suppress criticism from fellow Forum members regarding the implications of Honiara’s alignment for regional security and unity.

    · Tilt the Environment: Subtly shift the regional diplomatic atmosphere by removing countervailing voices from the premier forum, making it easier for a particular narrative to dominate.

  · Echoes of Discord Within the Family: The reactions from key PIF members are not mere procedural objections; they are alarm bells ringing for the very foundations of multi-alignment.

    · Fiji’s Sitiveni Rabuka warned bluntly that the move could “blow up decades of Pasifika unity.” This reflects a core fear: that the exclusion, driven by one nation’s specific alignment, will fragment the Forum, making collective action and the unified front essential for multi-alignment impossible.

    · Aotearoa’s Winston Peters expressed concern about “external influences” shaping the decision – diplomatic code for deep suspicion about Beijing’s hand in Honiara’s move. This highlights the corrosive effect of mistrust: if members believe a fellow state is acting as a proxy for an external power, the solidarity needed for multi-alignment evaporates.

    · Smaller island states may feel caught in the middle, wary of alienating either Honiara (and potentially Beijing) or the concerns voiced by Fiji/NZ.

  The Critical Question: Is Manele’s gambit genuinely strengthening the collective capacity of all Pasifika states to engage all partners more effectively and autonomously? Or is it, intentionally or not, facilitating a de facto realignment by stealth for Solomon Islands thereby weakening the collective position and leverage of the PIF as a whole? True multi-alignment requires unwavering confidence that every Forum member is fundamentally committed to the collective strategy, not exploiting the pause for unilateral advantage that undermines the group’s cohesion and bargaining power. The shadow of Honiara’s Beijing ties, casts deep doubt on this confidence.

  IV. Charting the Path Forward: From Sanctuary to Strategic Hub

  The exclusion of dialogue partners only serves Pasifika sovereignty if it is demonstrably, transparently used to build the infrastructure for stronger, more confident, and more strategic multi-aligned engagement. Failure to do so will render the move a costly mistake, potentially fracturing the PIF and leaving individual states more exposed. Success hinges on three pillars:

  1. Uncompromising Transparency: The internal PIF discussions during this period must be focused on collective Pasifika priorities and the development of the multi-alignment toolbox. The agenda, process, and the outcomes of these discussions, must be transparently shared among all members. Any perception that this hiatus is being used to advance bilateral Solomons-China interests, will be fatal to trust and unity. Independent facilitation or clear reporting mechanisms may be necessary to bolster credibility.

  2. Inclusive Consensus Through Vigorous Debate: True Pasifika unity is not forged through imposed silence or the suppression of dissent. Fiji’s concerns, Aotearoa’s wariness and the perspectives of every member, must be heard and addressed head-on within the Forum. This requires creating a safe space for talanoa – open, respectful, but frank and sometimes difficult conversations about security perceptions, external relationships, and fears of fragmentation or external influence. Unity forged through navigating these complex discussions is infinitely more resilient than a superficial consensus achieved by sidelining uncomfortable truths. Mechanisms for mediating disputes or differing viewpoints need strengthening.

  3. The Imperative of the 2026 Re-engagement Blueprint: The ultimate success or failure of this hiatus will be judged solely on what is presented to the dialogue partners in 2026. The PIF must emerge with:

     · A Crystal-Clear, Unified Position on core non-negotiables.

     · A Robust, Operational Framework for engaging external partners, detailing protocols for transparency, consultation, red lines, benefit assessment, and coordinated diplomacy.

     · Demonstrably Stronger Internal Cohesion and trust among members.

     · A Confident, Strategic Approach outlining how the Pasifika intends to leverage its collective position within the multi-polar world. This blueprint must articulate how the region will engage the US, China, and all others on Pasifika terms, setting clear expectations and demonstrating the collective will to enforce them. It should position the PIF not just as a recipient of aid or a venue for others’ agendas, but as an active, strategic hub, shaping its own future through multi-alignment.

  V. Conclusion: Weaving the Unbreakable Net of Sovereignty

  The Solomon Islands’ decision to shut the door on global powers within the PIF is a stark and urgent reminder of the precariousness of Pasifika’s position in the 21st-century geopolitical order. It embodies the intense yearning for self-determination, control, and a voice unmediated by giants. Yet, it also highlights the ever-present peril of becoming unwitting instruments in others’ strategic designs, or of internal divisions fracturing the collective strength that is the region’s only true shield.

  Pasifika’s future cannot lie in nostalgic isolationism nor in the seductive trap of choosing a single patron. The path to genuine sovereignty, resilience, and the ability to confront existential threats like climate change winds necessarily through the mastery of multi-alignment. This is not hedging or opportunism; it is the sophisticated, necessary statecraft of vulnerable yet determined nations navigating a multi-polar storm. It demands recognizing that strength lies in diversity of partnerships, managed collectively with wisdom and unwavering principle.

  Manele’s move presents a high-risk, high-reward scenario. It could be the catalyst that forces the Pasifika family to forge the tools – unshakeable unity, non-negotiable priorities, and a strategic engagement framework – essential to navigate the treacherous waters of US-China rivalry as empowered players. Used wisely, the “sanctuary” becomes a crucible, a workshop where the net of sovereignty is woven from multiple, strong threads of partnership. Each thread – engagement – must be carefully selected and integrated, creating a whole far stronger than the sum of its parts, capable of lifting Pasifika above the status of pawns.

  Conversely, if this hiatus becomes a cover for veiled realignment, deepens mistrust, or fails to produce concrete results, it risks shattering decades of Pasifika unity. The door slammed shut may not just keep external powers out; it could lock the Pasifika into a future of increased vulnerability, fragmentation, and dependency, where individual nations are picked off by competing powers, their sovereignty diminished rather than enhanced.

  The responsibility now rests squarely on the shoulders of all Pasifika leaders. They owe it to their people, as custodians of their lands, cultures, and futures, to rise above the “geopolitical games.” They must seize this moment not for evasion or narrow national advantage, but for the arduous, essential work of forging an unbreakable internal consensus rooted in shared Pasifika values and existential needs. They must emerge in 2026 not just with a quieter forum, but with a transformed PIF: a confident collective, speaking with a single, powerful, and truly independent voice, equipped with the strategic vision and robust mechanisms to engage the world on its own terms.

  The era of passive reception is over. The multi-polar storm is here. The sanctuary must be a forge, not a hiding place. The future belongs not to those who choose one master or none, but to those who master the art of engaging many. Pasifika’s sovereignty depends on its ability to weave this complex, resilient net of multi-alignment. The time for decisive, collective action is now.

  2025.09.15

• Sky-High Barriers: The Crushing Cost of Connection in Fiji

  Beneath the postcard perfection of Fiji’s emerald islands and azure waters, a quiet crisis unfolds in the skies above. For ordinary Fijians, the simple act of moving between islands has become a financial burden that tests the limits of possibility. Domestic airfares have soared beyond reach, transforming what should be a basic necessity into a luxury that divides communities and separates families.

  Fiji Airways Group chairman Nalin Patel, offers polished explanations—varied airport infrastructures requiring different aircraft, runway limitations reducing passenger capacity, the inability to conduct night flights. He speaks of operational complexities and efficiency challenges, all while the airline reports record-breaking profits. Meanwhile, a pilot from another Pasifika island watches from afar, and calls these excuses lame, noting that they fly longer routes for far less. The truth becomes clear: this is not merely about operational necessity, but about prioritization.

  What does it mean when Fijians cannot afford to traverse their own islands? When a mother must choose between feeding her family and visiting an ailing parent on another island? When a student declines educational opportunity because the flight to school can often cost close to the tuition itself?

  We have created a system where geography determines destiny, where the accident of which island you’re born on may dictate the opportunities available to you. The very wings that should connect our scattered islands instead reinforce their separation. The airplane, that marvel of modern connection, has become an instrument of division.

  The human costs are measured in missed funerals, unattended graduations, postponed medical consultations, and silent dinner tables, where absent family members are profoundly present in their absence. We are sacrificing our social fabric on the altar of operational efficiency and profit margins.

  There is a particular cruelty in the booking system that reserves flexibility for those who can pay premium fares, while the budget-conscious must plan months in advance for the privilege of affordability. Since when did spontaneity become a luxury? Since when did urgency become a premium feature?

  Fiji Airways speaks of challenges while posting profits. They describe infrastructure limitations while enjoying virtual monopoly power. They explain runway restrictions while managing the very airports that create these restrictions. This is not merely business—it is a fundamental failure of a nation’s duty to its people.

  The skies belong to all Fijians, not just those who can afford to traverse them. The right to movement, to connection, to family—these are not privileges to be purchased but essential elements of human dignity. When we allow economic barriers to rise higher than the clouds themselves, we have failed in our most basic responsibility to one another.

  Perhaps the question is not whether we can afford to lower fares, but whether we can afford not to. The true cost is measured not in dollars but in broken connections, abandoned opportunities, and the silent suffering of those who watch from the ground as the airplanes pass overhead, carrying only those who can afford the price of belonging.

  One day, we will look back at this era of exclusion and wonder how we allowed the skies to become yet another frontier of inequality. By then, the damage will be done—the relationships frayed, the opportunities lost, the communities divided. The time for change is not when the studies are completed or the profits secured, but now, while there are still connections left to save.

  The heavens should unite us, not divide us. Until we remember this truth, we are all ground-bound, regardless of where we live.

  2025.09.09