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Christianity is the dominant religion in the Fiji islands today. However, this was not the case in the early eighteen hundreds. Back then, the Fijians had lived a life and culture of their own that was not known to the world. This all changed when different groups of Europeans started to arrive in the early eighteen hundreds. Of these, the group that had the most influence on the Fijians was the English Wesleyan missionaries. The result of their evangelism was the establishment of the Methodist church in 1835. This church is the dominant denomination in Christian Fiji and has been closely meshed with concepts of Fijian identity. However, the church's dominance is being challenged, partly because of the entwining of concepts of church and the vanua (land, people). Additionally the arrival of other, new denominations with their different ideologies has also affected the standing and influence of the Methodists. In this thesis the way in which the missionaries had introduced themselves to the Fijians and how they influenced and converted them to Christianity are outlined. This was not a one-way affair, where only the missionaries' ways of living and ideologies were involved. They first had to accept the structure and some of the customs of the vanua before their mission could proceed. It was found that the influence and ideologies brought by the missionaries was incorporated into the vanua ideologies and has formed the basis of what became the Fijian way of life. When Fiji became a colony of Britain in 1874, the incorporation of the vanua and Methodist Christian ideologies and structure was well established. However, all these views, and the previously accepted local views of Fijian culture, have changed in response to the challenges from the new denominations. The effect of these new approaches and ideologies on the vanua and the Methodists in Fiji is discussed. The outcome of this on-going situation is not yet clear.

A thesis presented on the political history of Fiji from cession to Britain in 1874 compares and analyses the country’s four political coups. A military coup occurred in 1987 by Lt. Col Sitiveni Rabuka. Six months later he staged a self-coup. In 2000 George Speight staged an armed civilian coup or putsch, and in 2006 Commodore Frank Bainimarama, head of Fiji’s military forces, overthrew the government of Laisenia Qarase. This paper is an internal comparison of the four coups of which the aim is to examine why coups occur in Fiji. The conclusion is that the level of influence of the country’s traditional paramount chiefs is a strong causal factor in events leading to the political overthrows. Issues such as ethnicity, constitutionalism, democracy, traditionalism, and modernity make the study of the Fiji coups complex. All of the major actors involved have been present or have been somehow linked to each coup. Questions of leadership arise as do issues regarding pluralism and multiculturalism. These issues are discussed in this paper. The end result is that if the question of traditional leadership is not addressed within a democratic framework then Fiji will continue to have coups.

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This dissertation investigates the relationship between verbs and reflexive markers within reflexive constructions, setting forth the hypothesis that the verb plays a determining role in anaphoric binding. The work builds upon Dalrymple’s (1993) argument that binding constraints are lexically specified by anaphoric elements and demonstrates that reflexive requirements can be lexically specified for distinct groups of verbs, an approach which offers another level of descriptive clarity to theories of anaphoric binding and introduces a means of predicting reflexive selection in domains where syntactic constraints do not readily apply. This is shown to be particularly pertinent in languages with more than one reflexive type that have overlapping syntactic binding domains. The hypothesis is substantiated by data from five typologically distinct languages: English, Dutch, French, Russian, and Fijian. Contributing to this data set, new empirical evidence in favour of previously unrecognized reflexive forms in the Fijian language is introduced in this work. Following Sells et al. (1987), it is demonstrated that reflexive constructions are definable over four different components of linguistic representation and a quadripartite linguistic analysis is, therefore, adopted that incorporates c-structure, f-structure, lexical structure, and semantic structure within a Lexical Functional Grammar theoretical framework. The level of semantic structure is found to be particularly interesting since the realization of a reflexive construction is shown to be influenced by differing semantic requirements between verbs and reflexives. On the basis of several semantic tests, verbs in reflexive constructions are shown to have two different predicate structure types, ‘transitive’ and ‘intransitive’, and reflexive markers are shown to have three different internal semantic structures, ‘strict’ (x,x), ‘close’ (x,f(x)), and ‘near’ (x,y). The syntactic, semantic, and lexical characteristics of the reflexives and verbs analyzed over the data set presented in this work result in the identification of eight different reflexive/verb types and the establishment of two implicational relationships: <ol><li>Reflexive markers in lexically intransitive reflexive constructions have no semantic content.</li><li>Verbs that take a reflexive argument with a strict (x,x) or close (x,f(x)) internal structure must be intransitive at the semantic component of linguistic structure.</li></ol> These results contribute to our understanding of anaphoric binding theory, directed verb categories, the syntax-semantics interface, and the licensing of multiple reflexive types within a given language.

The impact of the market economy is a significant challenge facing Fijian rural communities. It is especially challenging for indigenous rural women who are managing the shift from a subsistence way of living to engagement in money generating activities. The challenge is more acute amongst disadvantaged populations such as women in rural communities who lack the resources and the political power to manage these challenges. The thesis provides a critical ethnographic, action-research study of the daily socioeconomic experiences of a group of Fijian village women, at this time of significant change. It provides and in-depth case study of a rural Fijian village located in the upper reaches of the Sigatoka Valley. The case study focuses on the women�s perspectives about their daily lived experiences and actions that followed from reflection on these, drawing out from these implications for indigenous Fijian women�s social progress and development. Herself, a member of the community, the researcher gathered data by a combination of participant observation, survey, diaries, focus groups and interviews. The researcher�s observations and understandings were fed back to the participants in the form of a workshop with the intention of confirmation and to provide and opportunity for action based on this reflection. It is argued that the success of managing the influence of the market economy on the villagers is to create social and political spaces and opportunities to hear and understand local epistemologies and daily lived experiences, reflexively. As an indigenous scholar, the researcher interrogates and deconstructs her own academic epistemologies and positions as a knowledge broker in order to co-construct new practices with her people. The research promises to make public Fijian village women�s knowledge, values, practices and experiences so that they can be understood by local scholars and local government development officers. Privileging the village women�s knowledge and bringing it to the core is a significant political act that might form the basis of proceeding political encounters that women will face in the development process.

This thesis is an historical anthropology of the role of the Methodist Church in Fiji, from the arrival of Methodist missionaries in 1830. At that time Fiji was a fragmented society. Fijians lived in villages on various islands, so there was no cohesion within the society. The insertion of Methodism into traditional Fijian society irreversibly changed the society, and this thesis traces the key changes that occurred. The rise to prominence of Chief Cakobau from Bau Island marks the beginning of unification of a fragmented Fiji. He formed the first Fijian government in 1871.The British Colonial authorities and the Methodists were also centrally involved in unification and the development of a national society as they set up structures to govern and evangelise the Fijians. However, the thesis argues that with the arrival of Indo-Fijians as indentured labourers to Fiji in 1879, the seeds of polarisation were planted and Indo-Fijians were left out of the frame of Fijian society. The thesis traces the involvement of Methodism, always in close relationship with the state in the twin processes of unification and polarisation. The coups that have changed the political landscape of Fiji served to alter the relationship between the Methodist Church and the state. A schism occurred in the Methodist Church following the 1987 coup, where violence against some ministers occurred, and the Methodist constitution was suspended. Members belonging to i taukei Methodist hierarchy who insisted on Fijian paramountcy to the exclusion of Indo-Fijians have been separated irretrievably from members of the Methodist hierarchy who believe in an inclusive society irrespective of race. Increasing diversity of socio-economic status allied with hierarchical divides and different interpretations of the Church�s mission have generated conflict in the Church and society at large. Diminution of the power of the Methodist Church in Fiji has occurred since 1987, and there are both internal and external factors at work which continue this trend. The various factors influencing the Church in the present along with its future prospects are discussed.