Traditional sup cooked with lamb or beef, tomato, onion, potato, carrot. On the prepared dish will be put cut of testy herbs.

A traditional kind of sup cooked with meat balls, oil, tomato, onion, potato, carrot.

Traditional sup cooked with grind grain, herbs and meat.

Bibaha/Vivah has been in practice for hundreds of years with its first documentation in one of the Hindu epics. As per the epic, the first official marriage was celebrated between Lord Ram and Sita (Hindhu gods). It was also practiced by RISHIS, the great saints who existed in the Ganges valley civilization, before it reached down to the common people. This practice came down in line through religious texts and personals, in the eight different types mentioned above. The Bibaha/Vivah system then spread into other parts of the world with migrating people.

A kind of sup which is cooked in the jug. That is prepared with meat, rump, onion, carrot, potato and oil. It is cooked in the tanur (oven for baking bread) or in the fire-place.

Sup using stump in the fireplace. This sup prepared with meat, head and troters of the cow, or sheep in a pot with water and other ingridients.

Traditional sup cooked with rice, oil, tomato, onion, potato, carrot. On the prepared dish will be put cut of testy herbs and spices.

Sup with macaroni. This kind of dish is not so old. That is prepared with macaroni, meat, onion, carrot, potato and oil.

A kind of sup used more in the warm seasons. It is prepared with herbs, onion and some oil.

Traditional sup with mung. Also will be added meat, onion, rice and oil.

This article will attempt to explain the ancient spirituality of the indigenous people of Fiji. Indigenous spirituality is important because it describes in totality the significance of the vanua, its worldview and vanua ethos. One must decolonize one’s thinking one is to understand the nature of itaukei spirituality and its ideology. Few research have unpackaged the significance of the vanua, nevertheless in its simplest form; the vanua comprises of seen and unseen elements. Nowadays, some itaukei have abandoned their traditional roles and its customs, some have prohibited the consumption of kava. But on the other hand, they are content with traditional itaukei artifacts and crafts. Others have indicated the irrelevance of culture yet when asked of their identity, without hesitation they state their place of origin. As there are traditional beliefs surrounding yaqona consumptions and traditional ceremonies, there are also traditional beliefs associated to traditional crafts and the ancestral guardians of the vanua. An example of a traditional craft with spiritual powers is the masi, also known as the isulu ni vanua (attire of the vanua), it links the physical and the spiritual world. It is worn by newlyweds to protect them from outside influence before the marriage is consummated, it is hung at homes as protection. (Hulkenburg J, 2009:67, 68). In the past, chiefs were regarded as representatives of gods on earth, they were considered sacred because of the sau and mana they possessed. The vanua is protected and respected because of the powers (sau and mana) the chiefs possessed. Yet, it was unreasonable for the people to continue to revere their chiefs when they cease to believe in their ancestor-gods (Thomason B, 1908:111). In Fiji, both Fijian history and Fijian traditional religion are hard to trace and attended with considerable difficulties. (Tivi. D. 2018:39)

“Yaldā/Chella” is an ancient celebration whereby the brilliance of the sun along with the warmth of life are cherished. This event coincides with an increase in day-length in the region The winter solstice in the Northern Hemisphere corresponds to Dey 1st (December 22nd) in the Iranian calendar and Ghovs 30th (December 21st) in the Afghans calender . On the occasion of the last night of autumn, families get together. This family reunion often takes place at the houses of elders where people meet around a table called “Yaldā/Chella Night Sofrah”. “Yaldā/Chella Night Sofrah” consists of a lamp that symbolizes light, water that represents cleanliness, red fruits such as pomegranates, watermelons, beetroots, jujube and red and green grapes that demonstrate warmth along with serving broth (Ash), sweets, dried fruits and nuts special to this occasion, all set on “Yaldā/Chella Night Sofrah” and consumed during the nightly gathering. The Sofrah usually comes in red and is traditionally spread on the floor or on Korsi/chairs. The red color used in various components of the Sofrah refer to the reddish sky after the dusk and before the dawn. This feature showcases the relationship between this celebration with the ancient rituals of a Mithraism, i.e. worshiping the goddess of the sun. In Afghanistan, people believe that the devil invades houses at this night and they set fire at their houses to prevent entrance of evil and ugliness (embodied as the devil) to their houses. The type of activities in this celebration ranges from reciting poems, storytelling, reciting Hafiz's poems or referring to them for pleasane omens, reciting verses from the epic poetic masterpiece of Shahnameh, listening to or playing music, singing and giving gifts to new in-laws/brides and children, indoor games and enjoying “Yaldā/Chella Night Sofrah” goodies and items. Women play a key role in this ceremony. Children are also considered as the future bearers/practitioners of the element. The elders are valued as its bearers. While observing “Yaldā/Chella” items such as cultural identity, attention to nature, and respect for women, friendship, hospitality, cultural diversity and peaceful coexistence are manifested and respected.

Afghanistan,Iran 2022