Fijian fire-walking is legendary and has remained a mystery as to why the people of Beqa Island’s Sawau tribe were given the power to walk on white hot stones without injury. This gift is still practiced today and has become a major tourist attraction and income earner for the Sawau tribe of Beqa.

Beqa Fire Walking

The firewalking skill is possessed by the Sawau tribesmen living in the four villages on the windward, or Southern side of the island of Beqa. In special cases, however, members of the other tribes who have been adopted by the Sawau tribe, have successfully performed the ceremony. The main village is known as Dakuibeqa where the chief of the tribe known as Tui Sawau lives.

When the ceremony is to be performed several representatives are chosen from each village, the total number being usually from the immediate family of the Bete. For two weeks before the event, the participants segregate themselves from all females and have no contact with them whatsoever, also they must not eat any coconut. Failure to observe the tabu renders the culprit liable to severe burns during the ceremony.

A large circular pit is dug some twelve to fifteen feet in diameter, three to four feet in depth. This pit is lined with large river stones twelve to fifteen inches in diameter and a huge log fire is built over them some six to eight hours before the ceremony.  

When the time arrives, the men of the village in gay regalia are led by the Bete to prepare the arena for the firewalkers. Armed with long green poles some of which have loops or strong green vines (walai) lashed to their ends, the young men clear the burning logs from the stones. As they heave on the vines, they chant in unison, "O-vulo-vulo"!

A long tree-fern called waqa-bala-bala said to contain the Spirit God is then laid across the pit at the direction of the Bete. A large vine some 1.5 inches in diameter is then dragged across the stones leveling them and preparing them for the firewalkers.

When the stones are finally in position, the Bete jumps on to them and takes a few trial steps to test their firmness and when satisfied, calls for bundles of leaves (drau-ni-ba) and bundles of long swamp grass (sila); these are placed around the edge of the pit.

When all is ready, the position of the waqa-bala-bala is adjusted at the command of the Bete, and the base pointed in the direction from which the firewalkers will approach.

The village men who have prepared the pit now surround the circle leaving only a gap for the entry of the firewalkers.

The Bete looks around and when satisfied that the time has arrived gives a great shout of "Vuto-O" which is the signal for the firewalkers to burst from their place of concealment and in a single file at a brisk trot, approach the pit.

The waqa-bala-bala is quickly removed and the firewalkers enter the pit and walk briskly in single file on the white hot stones round the circumference of the pit. They appear to suffer no harm from the heat. As the audience is hushed in silence, a sudden shout goes up, the bundles of grass and leaves are thrown on the stones and the group huddles in the center of the pit chanting a song associated with the occasion.

Around the ankle of each is a band of tinder-dry tree fern leaves called drau-ni-bala-bala and it is significant although a handkerchief tossed on to the stones will burst into flames, this band of fern does not ignite. These bands are carefully taken off and buried in the oven together with four special baskets of roots called vasili which are said to take the place in the oven of the performers.

The whole pit is then covered with earth, and left for a period of four days. After four days, the oven or lovo is opened by the firewalkers and the baked roots are taken out and are ground and mixed with water. Dalo (taro) roots are then cooked in the liquid and eaten by the firewalkers.

This completes the firewalking ceremony.