The word ‘madrai’ is an old fijian terminology refereing to a traditional food with its unique process, prepared at particular seasons, and certain parts of Fiji regard it as traditonal obligations. The vanua Nabulebulewa at Qoma island Fiji are fisherfolks, and part of their traditional role is the presentation of turtle accomapnied with a basket of madrainiviti. Sailasa Naisele of Qoma mentioned the word ‘madrã’ is a verb, meaning to pinch out madrainiviti from the davuke (food pit) while leaving the rest for later. Traditional fermented bread in Fiji has significantly declined over the years. This is different from the bread also called madrai which is baked and sold nowadays. Before the introduction of wheat bread, our forefathers were already enjoying their traditional bread. Upon its arrival and its wide consumption, the wheat bread now adopts the name madrai while the traditional bread has extended its name into madrainiviti. Fermanted fruits and crops are preserved food for post-disasters and food sacristy (Dau, 1986), also for drought and can be preserved up to 4 years (Pollock, 1984). Bread fermentation varies in Fiji. Bila (fermentaed cassava) and sikiviro (fermented Tahitian chestnuts) are commonly practiced for commercial purpose nowadays.

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The five Cultural Protected Water Body(CPWB) Types in Fiji A total of five Cultural Protected Water Body types (CPWBs) were found to be practiced to varying degrees in Fiji: 1.Funerary protected area 2.‘‘Conception of eldest child’’, ‘ 3.‘Meconium’’, 4.Male ‘‘Circumci- sion’’, and ‘5.‘Chiefly investiture’’. The five CPWB types in both freshwater and marine systems of Fiji encompass the life cycle of an iTaukei, from conception until death (Fig. 3). Conception protected area (ConcPA) Anon (1896), reporting on reasons for the decline in iTaukei population, documented that 50% of first-born children died, and the rate was almost as high for the second and third child. This high mortality rate was attributed to stillbirth, abortion (Hocart 1912; Henderson 1931), ignorance (Deane 1921), and women planting and fishing until the day of birth (Hocart 1912; Thomson 1968). Women of noble birth had privileged treatment (Henderson 1931), where the first born, known as dra tabu, meaning ‘holy blood’ (Tuwere 2002), were pampered starting from conception (Seruvakula 2000). For three to eight months, the expecting mother does not cut her hair or bathe, and is prohibited from all chores so as to prevent miscarriage (Hocart 1912; 1952). On her eighth month of pregnancy, she goes fishing, and the catch was used in a feast known as isilisili ni bukete, or bathing of the pregnant mother (Hocart 1912). Deane (1921), on the other hand, reported that she remained in her house until 100 nights after birth, after which she bathed in the river, followed by a feast. Between these authors, only Hocart (1952) explicitly stated that the river was tabu after birth. Meconium During labor, the presence of meconium stained amniotic fluid in the baby’s trachea can be indicative of fetal stress and hypoxia, which in the past would require suctioning to remove as it is known to cause respiratory distress and can be fatal (Ahanya et al. 2005). Historically, an iTaukei baby would be given candlenut juice from the Aleurites mollucana plant to induce vomiting of the ‘‘bad drink while in the womb’’ (Toganivalu 1911; Hocart 1912). Normally, newborns will physically pass meconium within 24 to 48hours of birth. Delays beyond this can be life threatening to the baby’s health (Buonpane et al. 2019), which could be the reason why sighting of first excrement in the past was celebrated with a feast. Other than two districts actively practicing MecPA, 150 (92%) never have, while nine have ceased. An example of the latter is Fulaga island in Lau province (Thompson 1940) where the practice has ceased. From community interviews, an elder in his sixties from Koroalau District in Vanua Levu, reported that MecPA was never a practice, despite Hocart (1952) reporting it as being the case in the past. In Naitasiri Province, an interviewee who was 10 years old in 1975, recalled his father explaining of a MecPA being implemented for their chief’s eldest son. Back then, leaves known as culugi were used for wrapping the Chief’s eldest son’s first excrement before placement at sea. That portion of the sea was then tabu for 100 nights. Since that time, the interviewee has not seen MecPA being implemented. One of the reasons provided was conflicts over chieftainship; the incumbent was not installed traditionally, which negated most rituals customarily accorded to a chief. Conversely, a Naitasiri informant explained that MecPAs are occasionally done today but only by those who have the traditional and financial resources. Where it is done, it is referred to as ‘wai ni dei xx’, or ‘water for xx’s meconium’ where xx is the child’s name.