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In this article, we review one iconic match in Fiji soccer history, the 1982 Inter-District Championship Final, when bad light stopped play after ten kicks each in the penalty shootout with penalty goals tied at 6–6. In interviews with ex-administrators and players from the match, we learn that Ba reneged upon a "gentlemen's agreement," between the two team presidents, not to turn up for any replay match scheduled for outside of Nadi, the original venue. Ba turned up at the replay venue and claimed the trophy much to the disgust of Nadi supporters and officials. Because the Indo-Fijian community "controls" coaching and administrative positions in soccer, it is able to fashion and refashion how Indigenous Fijian men's bodies are presented and administered within the sport. Significantly, race and class combine to make it difficult for Indigenous ex-players to move into coaching and administrative positions in soccer postretirement. [ABSTRACT FROM AUTHOR]

The aim of this article is to reflect on oral history interview data provided by an ex-soccer star who played for Fiji and in what is now the Fiji Premier League, and reconcile his criminal past (according to town-based criminal laws) with his current village assistant headman status. The article compares and contrasts two sources of law – customary Indigenous traditions of rights and responsibilities and town-based criminal laws, which have their origins in British colonial-era laws and are now administered and enforced by the neoliberal Bainimarama government. Because the soccer star's jewellery store robberies were of Fiji Indian-owned stores, it is difficult for them to penetrate into the world of 'village-space', other than as a repressed spectre, since non-Indigenous people cannot live in Indigenous villages. For the Indigenous Fijians, 'town-space' is a place for employment, education, venturing out and partying, beyond the gaze of village elders, whereas 'village-space' is the ordered space of home and community. 'Quasi-space' is here defined as space physically in the town, but when Indigenous people are the only ones present, or a clear majority, some aspects of village understandings can dominate in that space at least for certain time periods and with variable intensity. [ABSTRACT FROM AUTHOR]

The primary aim of this article is to use Foucault's idea of subjugated knowledges to search out areas and viewpoints within Fiji soccer which are suppressed by the governing authorities. To fulfill this aim, we explore and assess, via ethnographic research, the racial and ethnic aspects of Fiji soccer, from the 1970s to the 2010s, and how cultural hegemony facilitates continued Fiji Indian control and dominance within the sport. Next, and although we note the positive dimension of Fiji Football Association's 2014 Veterans' Dinner, we suggest that some ex-Ba players were apparently discriminated against by, puzzlingly, not being invited. The regulator was also unaware of, or insensitive to, ex-players' transportation needs as some were poor or invalid. We then look at the cases of Sweats Soccer Club (SSC) and Nadi Legends Football Club (NLFC) to show how, in the face of the regulator's indifference to the financial plight of an Indigenous village club (SSC), the ex-Nadi players set up instead a self-help organization (NLFC) to assist and encourage ex-players going through hard times. The latter was a cross-ethnic group/cross-class collaboration between ex-officials and ex-players and was largely outside the regulator's sphere of interest or intent.

In this highly personalised essay, the author, who was born in Fiji to first generation immigrants from India, reflects on the dramatic – and, to many, heart-rending – transformation that Fijian society has undergone since its independence from British rule just half a century ago. He attributes Fiji's decline, and its culture of coup d'etats, to a deep-rooted failure of leadership which allowed symbols of democracy to prevail over its substance. [ABSTRACT FROM AUTHOR]

The aim of this paper is twofold: firstly to examine how the concepts of accounting andaccountability are understood by indigenous Fijians; and secondly to examine the role ofaccounting in the accountability of provincial councils.Provincial councils are part of the Fijian Administration, which runs alongside the centralgovernment but applies only to indigenous Fijians. The Fijian Administration was introducedby the British colonial administration in the late 1800s as a mechanism for controllingindigenous Fijians. It has undergone several reviews resulting from criticisms that it has failedto fulfill the aspirations of indigenous Fijians.There is evidence of implied and actual accountability by indigenous Fijians in Namosi. Thisis supported by monitoring mechanisms established by provincial offices. On the other hand,neither the Fijian Affairs Board nor the Namosi Provincial Council appears to take seriousresponsibility for accounting to indigenous Fijians in the province. Sadly, there is littleevidence to demonstrate an explicit accountability to indigenous Fijians. Significant scopeexists for improving the standard of accounting and accountability by provincial councils.This study contributes to understanding the role of accounting among indigenous peoples, inthe context of inherited colonial structures. It also represents accounting research conductedby indigenous academics, primarily in the Fijian language. This enables an examination ofhow language frames understanding of accounting concepts.

The primary aim of this article is to use Foucault's idea of subjugated knowledges to search out areas and viewpoints within Fiji soccer which are suppressed by the governing authorities. To fulfill this aim, we explore and assess, via ethnographic research, the racial and ethnic aspects of Fiji soccer, from the 1970s to the 2010s, and how cultural hegemony facilitates continued Fiji Indian control and dominance within the sport. Next, and although we note the positive dimension of Fiji Football Association's 2014 Veterans' Dinner, we suggest that some ex-Ba players were apparently discriminated against by, puzzlingly, not being invited. The regulator was also unaware of, or insensitive to, ex-players' transportation needs as some were poor or invalid. We then look at the cases of Sweats Soccer Club (SSC) and Nadi Legends Football Club (NLFC) to show how, in the face of the regulator's indifference to the financial plight of an Indigenous village club (SSC), the ex-Nadi players set up instead a self-help organization (NLFC) to assist and encourage ex-players going through hard times. The latter was a cross-ethnic group/cross-class collaboration between ex-officials and ex-players and was largely outside the regulator's sphere of interest or intent., Competing Interests: The authors declare that the research was conducted in the absence of any commercial or financial relationships that could be construed as a potential conflict of interest., (Copyright © 2022 James, Tuidraki and Tanzil.)

This paper reviews literature between 1974 and 2007 that addresses the impact of sociocultural factors on reported patterns of eating, physical activity (activity) and body size of Tongans and indigenous Fijians (Fijians) in their countries of origin. There have been changes in diet (more imported and fewer traditional foods), activity (reduced, especially in urban settings), residence (rural-urban shift) and body size (increased obesity and at a younger age). The prevalence of overweight/obesity in Tongans and Fijians has increased rapidly over the last two decades and remains among the highest in the world (>80% in Tonga; >40% in Fiji), with more females reported to be obese than males. The few studies that investigated sociocultural influences on patterns of eating, activity and/or body size in this population have examined the impact of hierarchical organisation, rank and status (sex, seniority), values (respect, care, co-operation) and/or role expectations. It is important to examine how sociocultural factors influence eating, activity and body size in order to i) establish factors that promote or protect against obesity, ii) inform culturally-appropriate interventions to promote healthy lifestyles and body size, and iii) halt the obesity epidemic, especially in cultural groups with a high prevalence of obesity. There is an urgent need for more systematic investigations of key sociocultural factors, whilst taking into account the complex interplay between sociocultural factors, behaviours and other influences (historical; socioeconomic; policy; external global influences; physical environment). [ABSTRACT FROM AUTHOR]

The dietary trends of indigenous Fijians have changed drastically in the past 50 years. Deviating from the traditional food consumption pattern and traditional lifestyle may have increased the incidence and prevalence of non-communicable diseases. The aim of this study is to examine the dietary trends of the indigenous Fijians in relation to the prevalence of diabetes from 1952 to 1994. The data used were obtained from the Naduri Nutrition Survey reports of 1952 to 1994, the Fiji National Nutrition Survey reports of 1983 and 1993, and the two diabetes survey reports of 1965 and 1980. Results indicated an increased consumption of introduced foods, which may be associated with an increased prevalence of diabetes. The total energy derived from cereals and sugar increased dramatically with a reduction in consumption of traditional foods. The prevalence of diabetes among the urban indigenous population in 1965 was very low compared to the 1980 figure, while the National Nutrition Survey of the same ethnic group showed a 433% increase of urban diabetes from 1965 to 1993. The hospital diabetes admission cases of 1952 to 1982 also showed an increased trend. [ABSTRACT FROM AUTHOR]